The Rudolf Steiner Archive

I would like to devote in these considerations which will be continued next Friday, the possible all inclusive image on the one side of the link humanity has to the entire universe, to the cosmos, as well as the physical aspect to the spiritual cosmos, and on the other hand to show how we can gradually, through spiritual scientific studies arrive at an actual bridge between what can be called the order of nature and the moral world order. Today I want to offer a kind of Intermezzo which will show how, with reference to humanity itself, the spiritual must be linked to physicality, if it is to come to an all embracing examination including human evolution. That which prohibits the creation of a bridge between the physical and the spiritual also prevents, for the traditional world view in its various forms, reaching a total conception of what is working within human evolution. We can approach spiritual science in such a manner that it isn't an abstract theory, only a sum of imaginations which should solve the question of the immortality, the question of repeated earthly lives in an abstract form. We can't accept spiritual science in this way. It would be a misunderstanding to take it this way. We must imagine spiritual science as penetrating our lives and take what is given in the area of spiritual science in its specific abstract, theoretical form, and apply it quite concretely in our lives. From this I would like to give you an example which has certainly come from true spiritual scientific studies which one can not only refer to but which is verifiable in life itself.

The precursor is this: a spiritual researcher presents certain interrelationships. He expresses these interrelationships. He applies them to life. The course of every person's life can be externally observed. An impartial examination of life is then verified which the spiritual researcher offers from his observations. Something like this must be somewhat retained with such an example of spiritual scientific examination, which I'm presenting as reference to you today.

An historic angle on examination methods has actually strongly influenced what we call the natural scientific way of thinking today. Historical examinations have gradually been capitulated by scientific studies and it is believed that the historical progression of humanity as such should be discovered by the effects reverting back to the causes and then finding an interrelationship between historical causality and causes reflected in events of nature. When single historic examiners turn radical in this regard, the tendency, at least gradually, will direct history in a similar examination method as is applied to science.

In particular, when one observes the unfolding of everyday life and includes individuals in this unfolding from one generation to the next, one gradually arrives at considering things, I might say, merely from outside, as threads of scientific necessity. Even though for many it is somewhat depressing today, yet necessary as part of their appearance, we need to refer to physically inherited features. We are continuously considering how a person has more of this, or less of that, outer or inner physical or soul traits simply inherited from his forbearers and thus we create personal history daily. We extend our history with it. We look at it to a certain extent, as if we live within the present generation, and how this branches off from the foregoing, this again from what was before it and so on. We become accustomed to considering historic development by actually looking at the events of generations.

Let's take a region, say Central Europe. Let's examine it by considering the characteristics of the central European people in the last decades. Then go further back to previous decades and try where possible to get a feel for what we usually do with sensory examination, let's say regarding the characteristics of today's Germans, the characteristics of today's French and take these back to the Germans of the 18th century, the French to the 18th century and so on. We see to a certain extent a straight stream of mankind's development and we are content. The scientist would say the need for causality is satisfied when one finds spiritual-soul qualities in a particular human trait of the present day which can be traced back to spiritual-soul qualities of earlier generations of the same nation, the same race and so on, when therefore a specific causal relationship in the straight line of the course of time can be established.

How can the world view of those who in the course of time during the three to fourth century and even longer have developed and even remain religious, spiritual, yet, as soon as they are let free to abstractions, feel the soul-spiritual life tightly bound to the physical, how can such a method of examination rise above the pure progression of the generation line, the evolution of generations? Here we have to become serious regarding anthroposophic wisdom. From this viewpoint we need to not merely look back at people or the number of people in the present, insofar this person or these people directly have inherited characteristics from their forebears, but we need to be practical and clear that in every one of these people there is a soul-spiritual element which had lived for a long time in the soul-spiritual world before it came in to a particular physical body. When we have a person present in front of us, we need to say to ourselves: we look lovingly at him, he actually displays inherited qualities from previous generations. We also observe him soul-spiritually. He has a soul which has absolutely nothing directly to do with previous generations, which also have not had much to do with generations even further back, who in a much earlier time than now had been on the earth, and who, during an entire row of generations, developed in such a way that he didn't stand directly in relation to the earth's evolution, who, during the course of generations, had been in the soul-spiritual world. It is one-sided to consider mankind only according to inherited characteristics of generations. It is finally also only an illusion to consider mankind or historical origins this way. It is argued that one would understand these things, but in fact they are not understood at all in reality. There is theorizing about this and that, what mankind is doing at present, how they live there, the affect of this or that inherited quality. Yet if we could be sufficiently impartial we would in innumerable situations, yes, everywhere, say: what a person takes on from generation to generation of further developing physical qualities, is not by any means clear in one or other area, whether with individuals or with some kind of nation, or race type of relationship. If one wants to come to the reality, if one doesn't allow the continuation of abstraction, when one is also a materialist—which is after all only an abstraction, even a materialistic abstraction—then one must consider how someone living in the present had taken what had been in his bloodline, and be clear about the forces within his soul, which had lived for a long time in the spiritual world before his reincarnation into this body.

During recent years I have made indications regarding these things. I have made indications what, particularly in our time, before the disastrous events of the European peoples being intermixed, what the soul carried within itself from the first Christian decades. The world is however complicated and by giving such details, one only actually find a part. Such details must be taken further in order to gradually reach a total view. This may not at all be understood as when something previously stated in all truthfulness, even applied to several people, should now be corrected; so to add to this, the following must be said.

Relatively speaking it is not the greatest number of the central European population who carry souls who had lived in the first Christian decades, in the manner we imagine the common history of the first Christian decades to have been. Things are far more complicated. What appears through spiritual scientific research sometimes seem paradoxical; yet this is the way it is, and so things which appear for the spiritual scientific researcher only through real observation, which must be reached through real super sensible experience, will be piling error upon error when mere speculation is used, when one is given over to philosophising or speculating. The resulting experience is revealed in a different way and this is just that which the spiritual researcher finds so intensive: that he or she is actually surprised by the outcome. He expects nothing throughout, that this or that will be the result, but is surprised by the results.

To represent such results I would like your souls to glance back to those peoples who were in America during the time Europeans started their American conquest and continued ever more. You know it was a people which from a civilized European view was regarded as wild. One such a wild population in America, the Indians, was wild in comparison to the civilization designated as living in the last centuries in the European world, and yet there lived in them in relation to other soul forces which excludes the intellect, something the so-called civilized people would wish to have returned to them. Above all, the Indian population had an inherent regard for the spiritual forces of the world which actually, at closer inspection, presented something impressive. This population venerated a Great Spirit. This was already becoming decadent during the times of the conquests, but this decadent revelation pointed back to the veneration of a Great Spirit, which flowed and wove through everything and had its lower forces within separate elemental spirits.

Within this, let me say, religious pantheistic image lived this American people. Above all we must emphasize: this American folk had not participated in the outer sense in what the European population had participated in during the course of the so-called Christian development. What European Christianity brought had not been shared by the American Indians. The entire soul constitution of this folk developed intensive pantheistic feelings and based their behaviour on these impulses. In addition what developed in these souls was their ability to spend a relatively short time between death and a new birth. They needed no great period of time but it was intensive, unbelievably simple, elementary what these souls lived through in processing the spiritual world. So not only the souls of the Indian population, as they lived in the time of the conquest of the West—in this case nearly all—but also later souls, have already essentially returned into the western European population.

By studying—in reverse—the course of generations from the present time into the Middle Ages, we could discover physically inherited features. Taking this as the total reality, we lull ourselves into illusions. It is an abstract observation to say that the present western peoples of Europe are very far away from Central Europe and continuing to Eastern Europe and further, can only be examined so that we may say: these nations received their features from previous generations, and so on. This is actually not only the case, because these bodies carrying the ancestral blood have drawn western souls into them like the majority of the people; souls therefore, which through their inner development had not experienced the Christ impulse but in essence carried a kind of pantheistic impulse. Already in the first weeks of their upbringing spent in their environment—because even outer culture, outer civilization propagates in a straight line from generation to generation, but excluding inner soul impulses—these people outwardly adopt Christianity and then from outside they are moulded which we today often encounter as singular and unique. By our impartial observation these people may be seen, if our glance is penetrated thoroughly into its spiritual-intellectual-characteristic aspect, as if something is pulsing within them, something which had been conveyed by their soul from the past.

I said that things revealed through spiritual scientific research are often paradoxes. These things can't be solved by speculation. They have to come about through presented experiences and are often found in established literary methods. Whoever verifies this outwardly will find that light is shed on the outer world, based on knowledge like this.

We will now refer to people who lived during the time of migration in Europe; who emigrated from Europe. These souls were similar to those who had spread Christianity from the south to the north, they were souls who grew into the externalised Christianizing impulse. These souls who accepted Christianity like those living in Europe during the first century—and were quite different to those living with Christianity today—didn't incarnate again into the Central European population. These souls certainly needed longer to return after death into a new birth than did the American Indian souls; it involved souls who had gone through their physical existence earlier than those others who we considered as the last Indian souls, actually the Indian souls during the time of conquest. What the destiny of these earlier Indian souls was, we will not explore now. However, these souls who incarnated in the first Christian century in Europe and who were present in the cultural spread of Christianity from the south to the north, these incarnated now more towards Asia. What I am now describing reveals, particularly clear in these times, how the dreadful catastrophe of the second decade of the twentieth century is so closely stitched into it. In our study of the present earth civilisation now appears something extraordinarily meaningful, for we notice that these souls have incarnated into the Japanese population; that the kind of Christianising a soul had undergone through Europe's Christianizing, who now hear no sound of Christianity from infancy, who only through the subconscious carry a certain nuance of Asian decadence as a result of the then Christianising impulse which they still carry within them, now turn against the present Europe. It is essentially a result of the total decadence of declining oriental wisdom—which at one time was so great, as I have depicted for you—in harmony with the first primitive Christian impulses, how they originated when Christianity in Europe spread from the south to the north under the barbaric populations. This is how it was essentially in the major part of the population. Certainly it complicated things as a result, that this population was thus originated—the souls of the American ancient population like the Central European population both moving eastwards—intermixing into many unique bodies now occupied by souls who had lived during the first Christian centuries more towards the south. These are now right within the populations which originated in this way as I have described to you.

Then we have, when we study the present civilisation, a large number of souls who already in the first centuries AD lived before the founding of Christianity in Asia, in the near East, or in general over the entire Asia. This was not the time of great blossoming of the oriental culture of nature, but it was the time when ideas and concepts were being created which would help understand the Mystery of Golgotha. I'm talking about souls who stood far from the Mystery of Golgotha but who had a particular culture of wisdom which could not be transplanted into the West, and from which the Mystery of Golgotha could be understood as coming out of Hellenism, out of the Roman culture.

We must always differentiate between the Mystery of Golgotha, according to facts, and the various interpretations which have been brought about in the course of centuries. These facts can be interpreted in a different way in every age, and it would be nonsense to identify some or other teaching of the Mystery of Golgotha with the actual facts of this Mystery. I can explain this with a comparison. Imagine we have a very ingenious person. We also have a child, and next, a mediocre person, balancing everything out, somewhat middle class, even an average person, and thirdly a person with a disposition of brilliance. All three are presented with the same thing: the actual reality of the ingenious individual. The child will have some or other explanation of the genius' actions. The philistine who wants to balance everything out, will also have an explanation, and the person with a disposition of having ingenious qualities will have another explanation. All three are confronted with the same reality but their explanations are completely different and one is not justified to identify either the one or the other as the actual reality. In the same way one may not identify the teachings of the first Christians with the reality of Christianity. These teachings of the first Christian centuries came out of the Orient. One actually learnt what the teachings of oriental wisdom were and they were used to illuminate the Mystery of Golgotha. It is naturally terribly tyrannical when progressive churches take this teaching as the only valid interpretation of the Mystery of Golgotha, because it is nothing other than an interpretation according to the preconditions of a certain age. Other times could interpret the Mystery of Golgotha differently. We must explain it spiritual scientifically to justify the demands of the present time.

Therefore, what lived in the Christ teaching impulse in the first centuries, we find—but not applied to Christianity, rather more or less disregarding the Mystery of Golgotha—in the more contemporary intellectual people but less in the majority of people, the teaching studied in the Far East. Those souls who lived just before and also during the time of the Mystery of Golgotha and who were actual oriental souls, experienced a long stretch of time between their death and rebirth while the oriental culture, even in its decadent form, presented extraordinary images to these souls.

These souls appeared in the people who became the American nation, as a conquered people, while Europeans flooded America. The entire American culture with its materialistic aspect, essentially originated out of this appearance of souls who were essentially oriental souls during the time which I have just characterized for you, and who now penetrated bodies with the experience that this embodiment was strange, allowing themselves to be sucked into this embodiment which they did not understand, but took as primitively materialistic and appeared strange because they had basically lived in strong abstractions in their previous earthly life. They could not enter into themselves in their present incarnation but carried over from their previous life what had then been experienced as outer nature observation in an attitude of secluded, often sectarian religiosity. This exists in the denial of matter with Mrs Eddy, with the Scientologists and so on. Everything which appears in the outer world can verify these things, if we consider them with enough impartiality.

By adding what anthroposophic spiritual science offers to what outer anthropological methods of examination supply, we may obtain an image of reality. However we should be serious with what anthroposophic spiritual science can offer. We should not be satisfied with the mere theory of repeated earthly lives. We should observe reality, the outer reality, practically, in relation to this knowledge and then this knowledge can gradually carry its fruits into a practical social life.

We must consistently realize that those who cling to a viewpoint which only considers outer laws of nature, who direct people towards only considering the merely anthropological, only observing what is physically inherited from one generation to the next, that they will always face more and more riddles. Illusions can be entered into for a long time, regarding such riddles. We can believe in some understanding in the course of humanity but we only enter into such illusions while theory, crammed in from earliest youth, is taken as the basis, until we can gradually only observe what comes visibly to the eye, what expresses itself as physically inherited results. However it will probably eventually happen that someone says: yes, but there are facts after all which cannot be ignored, and which are inexplicable in the context of mere anthropological causality. We need to take into consideration that in some or other generation of some or other nation are souls at present who have come from somewhere else than from the great-great-great grandfathers of this nation. To the nation's egoism that might not sound very good but without it this egotism will dwindle when humanity goes through a similar development in future. It has been pointed out already that the largest part of the European population certainly had been propagated through their ancestral blood, but carry Indian souls amongst then, and that these souls lived here in Europe—a largest part of the same in the time of the Attilas—and who had embraced Christianity, which we now meet over in Asia. Even in some educated souls we can see this through unprejudiced examination. Certainly, so correct, so pedantically abstract as we are used to considering things today, they cannot be considered when we search for the reality as it is meant here. However, when we don't build our concepts as abstractly as we are used to, but if we want to come to the reality, then we must go out from such points of view which are mentioned here. Various things will be discovered which appear paradoxical but which actually clarifies reality.

It is for example curious, partly in the coquettish statements of Rabindranath Tagore to observe this strange flavour. One might say here is the possibility to grasp with spiritual hands the Christian descended soul and the oriental descended body. This provides an orientalising coquetry. That which appeared specifically as something well-meaning dribbling into the soul of Rabindranath Tagore, comes from having once sailed into a Christian soul but who did not become a Christian, while living in an outer, non-Christian civilization.

The Greek saying “Know Thyself” is not only directed at single people and above all not merely destined for trivial self contemplation but it is also directed at mankind. However, humanity finds this observation uncomfortable as a rule. Still, we won't make progress in our civilization, but go progressively backwards if we don't become serious about the Apollonian words “Know Thyself”. It is certainly something uncomfortable—such people as Kurt Leese, to whom I've referred in open lectures in Basel, found it “annoying” and “provocative” if one can't merely get to know a person according to what his nose looks like, what his mouth looks like, or how his eyes appear, but that one gets to know him by what his soul looks like. Will we practically accomplish an entry into a spiritual world view if we utter empty abstractions about repeated earthly lives and the repeated earthly lives expressed as destiny, and shrink back from the practical application in life when we can't learn any more about people than if they are blond or dark, have this or that form of eyebrow, this or that form of a nose? If we want to be serious about broadening our spiritual world view then everything indicating “Knowledge of Humanity” must be permeated by spiritual impulses, then we need not shrink from the discomfort in our soul qualities as well as those of others by really getting to know them. Then we need even so, as we did with the nose, look at the soul qualities and as a result the progress of humanity from the present into the future will be touched, for we don't merely look at the outer form of the nose but that soul-to-soul relationships develop between people, focussing on soul knowledge. What is called the social question is something more profound than is imagined by many. This social question can basically not be considered from afar if a study of mankind needs to be continued, which I stated yesterday at the end of my lecture, where the human being is completely missing and there is only arguments about private property and its cultivation, and of economizing machines. Since the decline, humanity has forgotten instinctive soul knowledge and today the social life is experienced by looking actually at one another externally. This drives the wildest instincts to the surface. Humanity would decline into the most savage instincts if the soul spiritual did not breathe through our human life directly. Added to this it is necessary to take note that besides the outer historic causality, the reality of earthly humanity being there throughout and right up to the present, and actually what follows is not merely their physicality brought forward, but that it also applies to the soul, which had lived in some or other soul-spiritual entity in this or that earlier time on the earth. This results in there being qualities in the reincarnated soul and in physical features which are truly expressed in the reality of the human civilization in the present time.

The previous reaction against a spiritual world view doesn't only apply to the mechanical materialistic way of thinking along scientific and theoretical lines but go much deeper. They justify themselves today also by directing their world view in a way which avoids everything soul-spiritual and only focuses on the physical-anthropological results of generations. A map of Europe will develop purely according to the blood relationships of peoples, purely according the chauvinistic, folk egotistic impulses. That is the practical social reaction against the soul spiritual world view coming in. One could say: By Europe accepting the rhetoric of Wilson based on the autonomy of blood related peoples it is declared: we want to know nothing about soul-spiritual impulses.—It is an opposition against the inclusion of the soul-spiritual.

This is not criticism but simply a description of the evidence because what makes itself valid is actually the social practice, the kind of racial opposition against the validity of the self in the soul-spiritual. This soul-spiritual however, by apprehending the fundamental attitude of people, also grips practical life. This is an urgent necessity which can't be seized quickly enough by people of the present day: those who start to understand something about the practical meaning of anthroposophically orientated spiritual science through transforming ideas of this spiritual science into vigorous business impulses for people, must make every effort, wherever possible, to work against that which is purely anthropological. We notice today how the world through anthropology—in the widest sense of anthropology—rattles into a decline. It must be shielded from this decline through Anthroposophy.

These are actually the two streams in the evolution of humanity, which must fight a hard battle between them. On the one side is the purely anthropological which goes through political measures even in its most diverse forms, and on the other, the Anthroposophical, which is still being frowned upon today. We see everywhere how contemporary people gradually need to develop themselves towards strong inner initiatives through which they can feel called into making a choice to the one or the other side. This choice is not to merely, I might say, be secluded in a little theory chamber, in a little world-view chamber, it needs to find its application throughout our world view in practice. In particular it is taken amiss that whoever can really not remain steady as an anthroposophical world view supporter to a certain degree, but who see the meaning of the spiritual specifically in the spirit as controlling matter, learning to dive into matter, everyday life is also seen from this same point of view. A real awakening of humanity—I have often said this—is necessary, such an awakening that humanity will develop inner courage to come to a decision. That is needed in humanity today.

In this regard real depressing impulses are to be found at the basis of so-called civilized humanity today. We have ample opportunity in the present time to notice how everything is still rejected when people are demanded to make some or other decision within themselves. We need not decline into some kind of convention when drawn into everyday life, but need to draw into everyday life that which will become the future signature of development directly before us, in order to examine it from a higher perspective.

Haven't we actually yet again seen an event which basically really elucidates the sleeping character of the present-day soul? I have not felt embarrassed for having referred for many years to the love of abstraction which has made the largest part of humanity into Wilsonians, and I have characterised what that really means at present. Now, we have lately experienced, also even with smaller populations, what to a certain extent belongs to civilization, that a decision should have been made. It is presented in many ways as problematic in character but which was needed by this nation to wake up to some extent. We have experienced, I might say, how through a real paradox this personality would be eliminated and the nation had decided to call for a nobody, a person regarded as a nothing to be their leader.

These things certainly affect the most everyday aspects, but this is it, something which is so close that one fails to grasp them as symptoms, that one disregards them with a cold heart and do not see what kind of symptoms of decline exist in humanity and how necessary it is to call up the forces which will enable humanity to wake up their souls. It has already been necessary for educated people today to research current events and take part in them with greater liveliness to what happens within them.

A person is not regarded as great by indifferently passing by these events which are so deeply symptomatic, but by allowing these events to show them what really works from within. How often have I pointed out how the ahrimanic powers currently course through humanity? This influence of ahrimanic powers through humanity can outwardly be seen when one is unprejudiced. But how can one penetrate to the truth when historical events which could verify outer truth, is indifferently and sleepily passed by and taken note of in this manner people are used to do today? Spiritual science will certainly not want to go according to convention; spiritual science must bear the reality of life within it. Today the world must be seen by how strong ahrimanic powers rise up in opposition to everything which is emphasized by the spirit. It is needed in these days—which of course include years—to decide if the Father was right, who abolished the Spirit in 869 during the Ecumenical Council, if it should remain like this or if the Spirit should again be included in the evolution of humanity. This however will not be enlivened again through mere theoretical observations but through it becoming a practice in life.

As you know, when the human being goes through the portal of death, he first lays aside his physical body; then he is in possession of what we call the ego. Besides this he has his astral body, and at the beginning, although only for a short time, the etheric body also. This brief period during which the human being still has an etheric body is devoted to a retrospective view of his last earth life, which appears before his soul like a panorama. This period ends when the etheric body is, one might say, pushed upward into cosmic space, just as the physical body is pushed downward towards the earth.

The human being is then left with his astral body. In this astral body we still find the after-effects of the etheric body, that is to say, all that this astral body has experienced by being linked in the last earth life with the etheric body, and also with the physical body. As you know, considerable time elapses before the astral body is also stripped off.

I have already drawn attention in our literature to the fact that one cannot simply speak sweepingly of dissolution of the etheric and the astral bodies, but that this dissolution is in reality a releasing into the cosmos of those forces which the human being has within himself. The etheric body bears within itself, as it were, the imprints of all that the human being has gone through in life. This is an aggregate of what I would call form structures. This aggregate of form structures, becoming ever more widely diffused, actually stamps itself upon the cosmos; what has thus happened in our life and what has imprinted itself upon the etheric body actually continues to work within the cosmos as forces. We commit to the cosmos the nature and mode of our behavior towards the etheric body. Our life is not without moment for the entire universe. It is precisely through the knowledge of anthroposophical spiritual science that the human being acquires a strong feeling of responsibility, because he is compelled to realize how that which he incorporates into his etheric body by means of his intellectual life, his feeling life, his will, that is, by means of his morality, is imparted to the whole cosmos. In the cosmos is contained, if I may put it that way, the conduct of those human beings who have lived in former times. That which through our conduct in life contributes to the configuration of the etheric body, detaches itself in a certain way only to be gathered up into the whole great universe. In reality we participate in the making of the world! And we must develop this sense of responsibility that makes us feel ourselves as participants in the creation of the world.

That which we continue to bear as our astral body must not be looked upon as something merely to be dispersed later on, merely to be dissolved in the cosmos. This is not the case. The astral body also imparts itself to the universe, though to be sure, to the spirit-soul part of the universe.

And when the ego has freed itself from this astral body, after the transition through the soul world has been accomplished, then what we have incorporated into our astral body is to be found outside in the universe,—only now the ego and the astral body take separate paths. The astral body, divided from the ego, now goes its own way, and in a similar manner the ego takes its own course. We cannot, however, speak of the destruction of the astral body; on the contrary, this astral body continues to evolve. Through its interrelationship with the universe, it continues to evolve simply as a result of our having implanted into it the effects of certain moral impulses; and with the form it has acquired as the result of these moral impulses, it imparts itself to the cosmos,—it inserts itself, so to speak, into the spirit-soul part of the universe with which it enters into reciprocal activity. Indeed one can even put it this way (although half figurative, it, nevertheless, corresponds to the facts): the astral body expands more and more, but it reaches a certain limit in this expansion; and when it can expand no further, it begins to contract. And the speed or slowness with which it expands or contracts depends essentially upon what has been incorporated into it in the course of life. One can thus say that the astral body imparts itself to the universe; if I may use the expression, it strikes against the outer limits of our spiritual-soul cosmos and is thrown back again.

The ego follows its path in a world very different from that of the astral body. As I expressed it in yesterday's lecture,¹ the ego develops a certain kind of inward craving. And it is chiefly this craving that makes the ego feel attracted to just this particular returning astral body, which however has now become something different. Indeed there takes place a kind of union between the metamorphosed, transformed astral body and the ego. It thus comes about that when the human being approaches the time for his return to earth, he acquires certain inclinations, I might say, in divers directions.

I have indicated how the astral body expands into the universe, then returns, and how the ego in a certain way finds it again. We can follow this up in the outer human form, if we look at the being of man in its totality.

For we must imagine that the human being, as he appears when he is born on earth, is really formed from two directions. I have described to you just now how the astral body expands into the universe and how it returns again; this astral body, so to speak, now meets the ego. Figuratively speaking, it approaches in the form of a hollow sphere,—a sort of hollow sphere that grows ever smaller and smaller. Thus it approaches the ego. It has kinship with the planetary system. The ego on its way between death and a new birth develops quite another kind of longing. Although it has a longing for the astral body, it develops an even greater longing for a certain spot on earth, for a certain people, a certain family. On the other hand there is a drawing together of what comes from without as the transformed astral body, and the ego after having completed the period between death and a new birth with its strong inclination toward the earthly realm, toward a people, a family, and so forth. If we look at the human being after birth with special reference to the outer surface of his body, we can see just what is subject to the forces of the metamorphosed astral body. What is organized from without, from the skin inwards, including the sense organs, is built for us from out of the cosmos. But what is brought forth organically through the ego's feeling itself linked with the earth, feeling itself drawn toward the earth, creates the organization from within outwards, which is counter to the other organization; it creates rather the bone-muscle organization, and so forth, the part which radiates from within, so to speak, against what radiates inward from the skin and the senses. So far as the outer periphery of our body is concerned, we are organized by the macrocosm, but what streams through our ego, what grows from within outward against the skin-sense formation, is organized by the earth.

Thus the human being is really born out of the universe. And his sojourn in the maternal body provides only the opportunity for these two forces, one a macrocosmic and the other an earthly force, to unite. But man is definitely a being who does not spring from one point alone, from the germ. He is rather the fusion of the extra-earthly forces, which are held together by his metamorphosed astral body, and that force which, bearing the influence of the earth, grows counter to these extra-earthly forces. What we call our mental faculty, our intellect, our power of forming mental pictures, is deeply akin and intimately connected with what comes to us from the cosmos. Our power of forming mental pictures points in fact to our previous earth life. We acquire this power of forming mental pictures by virtue of the fact that what we have woven into our astral body in our previous earth life has expanded into the cosmos, has come back again, and now chooses our head, so to speak, as its chief organ, our head which has been formed from without as a skin-sense organ. The rest of the skin-sense organization is, so to speak, only an appendage of the head. Our will organization, however, expresses itself in what is related to the earth forces, because the human ego on approaching birth feels attracted to a particular spot on earth. So we can say that when we are reborn, we receive our mind from the heavens; our will from the earth. Between the two lies feeling, which is given to us neither by heaven nor by earth, but is based on a kind of continuous swinging back and forth between earth and heaven, and which has its outward organ chiefly in the rhythmic system of man, the breathing system, the blood circulation, and so forth. It stands in the middle between the head organization proper, which is essentially the product of the macrocosm acting upon the great circuit of the former astral body, and our will organization, which comes to us from the earth. Between these two stands our rhythmic system, stands our feeling life, which can develop on the foundation of this rhythmic system and which, I might say, we also bring to outer visible expression between heaven and earth. Our head points more to our extra-earthly origin; our will is intimately related to what is ours from the earth. Between the two stands our feeling life and, from a physical point of view, our circulation, our breathing life.

No thorough and comprehensive view of man can be taken one-sidedly either from the soul aspect or from the physical aspect, for these two, the soul and the physical nature in such a total view, must interpenetrate one another.

Furthermore, because we are connected with the entire macrocosm, bearing within us just in our head organization something formed by the macrocosm, we can see that we are directed back to our past through our intellect; only, with our ordinary consciousness we do not discover how we are thus referred to our former earth lives.

In the ancient oriental striving for wisdom, the pupils of the initiates tried to establish a connection between their rhythmic life and their head life. For the epoch in which the ancient oriental wisdom flourished, it was natural to seek a higher stage of human development by making breathing a conscious process, and thereby also the process of circulation; breathing in accordance with definite rules raised the breathing process as well as the circulation to consciousness. The old Oriental could do that because his soul and spirit were not yet so intensely linked to the body as they are in the man of today. If, applying a sort of anachronism, anyone were simply to practice this old oriental method today, without attaining to higher knowledge, he would, more or less, ruin his human body; for it would be interfering too much with the health of the physical body, now that the human being is so much more intimately connected with his body than was once the case, for instance, at the time when the ancient Indian sought after wisdom.

But what did a student acquire by going through these exercises in ancient India? He made the breathing process into something conscious, that is, he inhaled consciously. Through these exercises he gradually acquired the possibility of following the process that takes place when the pressure of inhalation causes the brain fluid to oscillate toward the brain through the spinal canal, and to strike, as it were, against the brain. It is this impact of the brain fluid against the solid parts of the brain (this brain fluid, which rushes upward during inhalation, falling again during exhalation), it is this impact that causes mental pictures to arise. The production of mental pictures is something much more complicated than is imagined today, when everything is thought out materialistically. Today it is thought—or at least it was until recently, for today people are no longer interested in thinking in clear concepts—it is thought that some kind of evolution, some nerves underlie the forming of mental pictures. This is nonsense. The real fact is that there is actually a constant striking of the brain fluid against the nerve system taking place which starts off those processes underlying the forces of the nervous system. The ancient Indian student of wisdom raised this activity to consciousness. What did he learn by following this whole process consciously? He learned from it how the underlying processes which had formed his brain really point back to former earth lives. Through his present rhythmic system he experienced, so to speak, his former earth life; this past earth life became a certainty to him. For such a student of wisdom it was simply self-evident that he had had a previous earth life. He could perceive it, you understand, by raising his breathing process to consciousness. Today this must be accomplished in another way. It cannot be brought about today by meditation that arises from a special way of shaping the breathing process; for this method must not be used by the modern human being. Quite the contrary, meditation today should proceed from a quiet dwelling on mental pictures: thus it starts out from the opposite side, and thereby takes into consideration the fact that modern man is much more closely united with his physical body. But by dwelling quietly on a mental picture, we learn to know this nuance of the rhythmic system from the other side, from the spirit-soul side. We come to know the process from the other side; in such a way, however, that we do not penetrate deeper into our body, as did the ancient Indian,—indeed we must not do so, because we have already penetrated into it deeply enough; but by freeing ourselves from the corporeal nature, we trace out the whole cosmos in the realm of spirit and soul, and the cosmos teaches us how the former earth life is connected with this life.

You can see, my dear friends, the statements made in Anthroposophy are not abstract and fanatical, but are founded upon a penetrating knowledge of the human organization as seen from within; they are not based on an external examination of the organism as a corpse,—or, even if not as a corpse, still from without—but upon a knowledge of it coming from within, from intimate contact with both aspects, the reciprocal action between the rhythmic and nerve-sense systems on the one hand and on the other between the rhythmic and metabolic systems (for the rhythmic system also has an impact upon the metabolism). And by coming to know from the other side this interweaving of the rhythmic with the metabolic processes, we become certain that the germ of the next earth life lies buried within us, for the metabolism in its spiritual aspect contains the germ of the next earth life. Even though it is the lowest part of the human organism for this earth life, from the spiritual aspect it contains the germ of the next earth life. Thus we rise to a consideration of the human being as a whole.

You see, in this respect those people especially who are living within the realm of western civilization are often really like a blind man confronting color. Perhaps what I am about to say is far from the thoughts of many of you, but I should like to call your attention to the following: All that we conceive as mathematics, all that comes into play in linear or angular forms, in the vertical or the horizontal, as well as all that we measure, all that we conceive mathematically, we develop really out of our inner being; it is the foundation of our inner life. The moment we learn to perceive what underlies our inner being, we no longer speak in the Kantian fashion, simply pouring that which springs up within the inner being of man into some kind of unintelligible expression. Mathematics is said to be “knowledge a priori.” A priori! Now, that is a word for you, is it not? It means “there from the very beginning,” a priori. But if one learns to see inwardly, then one knows whence this curious mathematical knowledge springs. The astral body has gone through the mathematics of the whole universe, and all this has condensed again. We simply let that rise out of the soul which we have experienced in a former incarnation, which has then passed through the whole cosmos, only to emerge once more in the purity of mathematical-geometrical lines.

You thus see that in this a priori conception of the world is expressed analogous to the blind man's conception of color, Otherwise one would have to say that what is called in the Kantian sense “a priori” arises out of our former incarnations and appears in this incarnation in a metamorphosed form, after having gone through the entire macrocosm.

I have been speaking to you here, my dear friends, about the laws underlying the whole human being which reveal themselves when we consider life as it passes through repeated incarnations. Our modern age is very reluctant in giving heed to such things. That is why our present world conception remains external. I should like to make this clear to you by an illustration.

Let us assume that we are now examining—according to the prevailing method—a people belonging to a certain locality on earth. Now what do we do today as historians? We say: there lives the present generation; another preceded it; this generation was in turn preceded by one still further back. We thus go back to former centuries, back to the Middle Ages, and, I might say, we follow the blood streams down through the generations, follow all that is transmitted down through external heredity, and come to the conclusion that what lives in the present people can be traced back to the earlier phases of development of this people.

Thus is history regarded today. If a typical historian wishes to follow German, French, or English history as far back as possible, he does so by going back through the chain of ancestors according to their physically inheritable characteristics. What a present-day generation of a certain people manifests in life is supposed to be understood from what former generations of this people have experienced, that is, from what can be inherited physically; this is the way people talk. This is, however, nothing but materialistic thinking applied to history. For if you consider what anthroposophical spiritual science offers you, not as a mere theory, but as something to carry over into your view of life, then you must not be content to speculate upon the repetition of earth lives, to consider as something isolated the fact that your soul has gone through previous earth lives, and will go through others in the future, but you must also consider with this in mind what takes place all over the earth. For if we look at one or another generation living today, we can certainly trace it back to former generations through the blood—through external, physically inheritable characteristics; these former generations may have lived in the same part of the earth or, if we consider the streams of migrations, they may be traced back to ancestors who at an earlier age lived in another part of the earth; but in doing all this we remain entirely in the realm of the physical-material.

There is, however, more to it. In this present age we have before us a generation of people who, in regard to what concerns its physical bodily nature, descends from its ancestors; but the souls that dwell in the individual human beings need not at all be related to these ancestors. In fact the soul has not co-experienced with them on earth what has happened in the course of the many generations, and what outwardly represents the destiny of these ancestors; this the soul has experienced in the spirit-soul world during life between death and a new birth.

We look back upon our grandfather, great-grandfather, great-great-grandfather. Well, we were then not yet born; our soul was still in the spiritual world. Our body has inherited from all of them, but our soul—nothing! It has lived in an entirely different world during all this time; in its own experiences it need have nothing to do with what our body has inherited from our forefathers. And if research into these things is made in the realm of the spirit, the results often appear paradoxical to outer observance. In general one must clearly realize that speculation or philosophizing on the true facts of life usually gives rise to absurdity. Spiritual perception alone reveals the truth. And a spiritual researcher is often himself astonished at his own results. Indeed he finds in the very surprise awakened by his results a sort of verification of them; for, if he found only what he had already anticipated in his thoughts, he might not feel so strong a confirmation. Just the fact that things are, for the most part, different from what one imagines, usually makes it possible to see that, by being devoted to true spiritual research, one is working not in a subjective, but in an objective realm.

From this source, you will see, something comes to light relating to the historical in humanity. I have pointed to it before, and what I have said will not in any sense be corrected here, but only amplified, for we are moving in a very complicated realm. We have said on an earlier occasion, and this is in a certain respect perfectly true, that we have for instance among the peoples of Europe numerous personalities who as souls previously lived in the south during the first Christian centuries, and now live more in the north—they are, to be sure, incarnated in Europe, but more in the north, This is entirely true, but it does not apply to the majority of the population. In regard to this, we must seek elsewhere in order to learn the actual facts. In the case of the majority, chiefly of the present western, but also of the middle, European peoples, and even part of the Russian population, spiritual scientific research leads us back to those times at which the conquistadors subdued the aborigines of America. These original Americans, these American Indians had strange inner soul qualities. As a rule we fail to do justice to such things, if we, egotistically boasting of our “higher culture,” regard all this as mere barbarism; we fail to do justice, if we do not take into account the entirely different characteristics of those people who were conquered and exterminated after the discovery of America; if we do not regard them as having special qualities of their own, but merely look down upon them from the bird's-eye view of a higher culture. These early inhabitants of America, the American Indians had, for instance, remarkable pantheistic feelings. They worshipped the “Great Spirit” who pervaded all being. Their souls were permeated by the belief in this all-pervading Great Spirit. Through all that was bound up with this belief in the feeling-life of these people, these souls were predestined to go through a relatively short existence between death and a new birth. But the relationship that had developed, on the one hand, between them and their whole environment, their native land, and on the other between them and the destiny they suffered in being exterminated was decisive for their life between death and a new birth. And from this it has happened that the majority—no matter how paradoxical it may sound, it is simply a fact—that the majority of the western, the middle, and even a part of the eastern Europeans (not all, but a great part of them) have souls that once dwelt in the bodies of the old American Indians, although they certainly descend from physical forbears in the Middle Ages as far as their blood is concerned. Although this may sound paradoxical, it is, nevertheless, true in regard to the majority of the European population. This feeling, once experienced for the Great Spirit, reacted with that which admittedly lies in the external historical development of lineal descent, and which we take up with the first feelings of love in childhood, especially when we practice this out of our inner being through imitation. What we thus take up is to a great extent something absorbed from without. It enters into reciprocal activity with what arises in the soul from former incarnations. And European life is not understood rightly if it is considered only one-sidedly from a point of view lacking in reality, that is, according to inherited characteristics. It can be understood only when we know whence come the souls who have united themselves with these inherited characteristics in order to bring about a reciprocal activity. And what has now become reality in European history was formed only as a result of this cooperation between what the souls are through their former earth lives and what they have received in this life through inheritance; also through education, but education in its broadest sense.

These peoples have been extensively intermingled with souls who lived in the south during the first centuries of Christianity and who then also reincarnated in this western and eastern Europe; but all that has taken place in social life, and especially what is taking place more and more now in these catastrophic days, hints at the fact that the reality of this European life is a complicated one. And the spiritual researcher finds that it is made especially complicated because the reincarnated American-Indian souls unite with what appears as inherited characteristics in the various nationalities.

We must contrast this with another European population, which we find in the first Christian centuries, at the time of the migrations of peoples—speaking in terms of outer history. I refer to that European population of the past which as barbarians absorbed Christianity as it advanced from the south, transforming it into something entirely different from what in the first centuries had developed as Christianity in the Greek and Roman world. These souls who belonged to the time of the migrations of the peoples and also those of the following centuries were so constituted that, in addition to their original tendencies, they showed themselves deeply impressed by Christianity as it made its way northward from the south. We must clearly realize that this population of Europe which absorbed Christianity at the time of the folk migrations brought to the surface very special qualities. There was in this people a notably strong tendency to form the physical organism in a way that made the ego-consciousness appear with a special vigor. And the ego-consciousness that thus manifested itself was united with the selflessness of Christianity. As a result the soul was shaped in a special manner. These then were souls who, so to speak, absorbed Christianity a few centuries after it had come into existence. Although the souls who have incarnated in the majority of the European population of today have learned about Christianity in an external way through education, as well as through what can be inherited as feelings, they had not in their former lives in America, as Indians, absorbed anything of Christianity. We can easily understand the relation of the present day European population to Christianity once we have discovered that these souls for the most part have experienced nothing of Christianity in their former incarnations; that Christianity with them is merely a matter of education, of a tradition handed down through generations,—a tradition perpetuated by education.

But there is yet another aspect: those souls who came to know Christianity in Europe, that is, in its early development, incarnated, as the present times approached, more toward the east, more toward Asia. So that in fact those souls who were once somewhat permeated with Christianity now swing in the other direction, and absorb what has remained in the Orient of the old oriental traditions and which has fallen there into decadence. The Japanese, if studied in a spiritual-scientific way, are often typical reincarnations of souls who once lived in Europe at the time of the migrations.

What is more, we can develop an understanding for prominent personalities if we know such facts. Try to understand the strange personality of Rabindranath Tagore from this point of view.‘ What was educated into him of Orientalism, especially of Indian tradition, comes to him through heredity. Thus what is given to him through heredity, through education, comes to him from outside. This is for the most part decadent, and for this reason has such an “artful” character. For in a certain way, what one hears from Rabindranath Tagore is formulated in an extremely “artful” fashion. But at the same time the European feels something in Tagore that glows warmly through all that is presented in such an artful manner. And that comes from the fact that this soul lived in a former incarnation among a people who had accepted Christianity.

You can see that it is no less abstract to observe the external world from a merely materialistic viewpoint than it is to develop some other unreal life conception. What do we know of present day humanity if we know only about its blood relationship, about its blood descent, if we are not able to take into consideration what the souls have brought with them from a former incarnation? This element, you can see, merges with the external elements of heredity and education into a single totality.

Those souls who dwelt in Middle Europe at the time of the folk migrations were predestined through the entire configuration of their souls, and, above all, through their inward permeation with Christianity, to remain longer than usual in the spirit world between death and a new birth, in order to experience this realm more intensely.

When the spiritual researcher investigates the present, he is led back to the time of the Mystery of Golgotha, or shortly before or shortly after the event. In Asia, the population had absorbed nothing of this Mystery of Golgotha. Oriental wisdom, nevertheless, that wisdom which blossomed in the oriental character as a result of devotion, laid the foundation for whatever understanding was brought to Christianity in its earliest times. The Mystery of Golgotha stands there for us as a unique fact. When viewed from the various epochs, it can be understood in the most varied ways. The people of the first centuries of Greek and Roman development approached this Mystery by applying to it the wisdom coming to them from the Orient. From oriental wisdom they received the concepts through which they understood the incarnation of Christ in the man, Jesus of Nazareth.

The people, however, who lived in Asia before, at the time of, and even after the Mystery of Golgotha, were still endowed with a far more active creative force than can be found in the present-day Orient, although it had already at that time become somewhat tenuous. These people, who then dwelt in Asia, at least a large part of them, are incarnated today in the greater part of the American population. As a result of their specially developed oriental culture, just this part of humanity had to spend a long time in the life between death and a new birth; they are thus in reality old souls. They are being born in America in bodies in which, if I may say so, they do not feel very comfortable, and which they, therefore, prefer to consider more from the outside than from the inside. That is why we find in America today a special predilection for an external view of life. Thus the curious paradox reveals itself: those souls who lived in the Orient, who had not yet accepted Christianity, but who had a fine spiritual culture, live now in American bodies. A part of these, I should say, shows in an isolated phenomenon how these things really work. The Oriental had an inclination toward the spiritual in the world. As these souls appear again today in America, they develop a special predilection for the spiritual world, but this has now become abstract, has no more the inward, living quality. In times gone by, in previous incarnations, all experiences dealing with the spirit world were connected with a neglect of the physical world, with a disregard for things physical. Among the adherents of Christian Science this appears in a decadent form; the existence of matter is denied, they do not wish to look at matter. One feels that these people, in a certain way, continue to pay homage to the old, but once living spirituality, which has now become more deadened, more corpse-like, has now taken on a spiritually corpse-like form. But this applies only to a distinguishable few among the population. In general, one can see in the American point of view how the souls do not sit quite solidly within their bodies, how they consequently try to apprehend the body from without, how even the science of psychology in America takes on a character in which there is no true concept of the ego. Because the soul was once accustomed to feel itself in the super-earthly, this embodiment of the ego, as it now takes place in the west, is not carried out as it should be. From this it comes about that one thought is not properly linked to another. This then is called the “psychology of association.” In it the human being becomes a sort of plaything, tossed about by the thoughts as they associate with one another. And here, curiously enough, something crops up that could be expressed by a phrase often used disparagingly by certain people in referring to our doctrine of repeated earth lives; they speak of the “transmigration of the soul.” But we must not use the phrase: “transmigration of the soul” when referring to repeated earth lives, unless we do, indeed, intend to speak disparagingly. For in speaking of repeated earth lives, we are dealing with an evolution, with a development of the soul, not with what we are accused of teaching, But in another sense we can speak of soul-transmigrations, for in fact the souls who inhabit one part of the earth during a certain period, do not remain on the same spot on earth in the next epoch, but are at a different place. Hence we find the souls who were incarnated in the south during the first Christian centuries now incarnated in western, middle, and eastern Europe, more toward the north; but this population is now interspersed with other souls who were incarnated in American Indian bodies. Over in Asia we find the souls who lived in Europe at the time of the folk migrations, or even before and afterward; and in America are to be found those souls who lived in Asia at the very time the Mystery of Golgotha took place.

We are now undoubtedly facing an era in which people will develop a longing to penetrate full reality. Today there still exists a strong opposition to this penetration of full reality, not only in the theoretical realm, but also in the realm of outer life. Only consider how I have had to characterize again and again from the most various angles this illness of intellectualism, which has appeared in the last years. Often even in public lectures I have had to point in sharp terms to this deception of a large part of humanity by intellectualism. In this we also find something hinted at, but in an already quite abstract form, which has of course appeared gradually in social thinking as the outcome of materialism. Slowly in the course of the nineteenth century the principle of nationality arose, this emphasizing of the nationality, this wish to live only in the nationality. This represents the antithesis of the soul-spirit nature; for this soul-spirit nature does not trouble itself with nationality. Many of the souls who today live in Europe were formerly incarnated in America. The souls who today live chiefly in Japanese bodies should not point to their ancestors, as far as their souls are concerned, but to the time of the folk migrations in Europe. Yes, indeed, the Americans should not pride themselves on their forebears, their European blood ancestry. Rather they should point to the fact that they once lived in Asia at the time of the Mystery of Golgotha, and there went through a culture which was not yet permeated by Christianity; thus they are also those who accept Christianity through external tradition and external education. There is still a strong opposition from this quarter to a soul-spiritual conception of the world.

It is not only in science that we find materialism, but throughout all external civilization. And what politicians want to make of Europe today, this new map of Europe, is entirely created out of materialistic feeling, out of materialistic impulses. Humanity will only awaken, when it adds to these nationalistic impulses—which are materialistic, based solely on an observation of the external continuity of the generations—the social-historical consideration of life in its true reality. We shall then see the souls, as well, who live in present day bodies. These souls have only as an outer sheath what is transmitted through successive generations by means of physical heredity or what is handed down to them through tradition as spiritual culture and merely accepted as such through education.

In the depths of human souls, the longing is already prevalent to go beyond what a purely materialistic conception can provide. Of course, the results of true spiritual research, when compared with the customary thinking of today, often seem paradoxical. But anyone who wishes to look deeply into life, especially into present-day life, (which is indeed full of hardships) will see, for instance, that many a thing becomes understandable when he is willing to listen to what the spiritual researcher says out of his exact, conscientious research. People are accustomed to attach some value to what is communicated to them by astronomical observatories or the like. If somewhere an astronomical discovery has been made, people do not say they accept it upon authority. They are not conscious that they do indeed accept it upon authority—although in connection with sound human reasoning which considers that what is given out to the rest of the world by an observatory is not senseless; that things are organized in a sensible way, so that there is no reason for people to doubt the truth of what is communicated to them. The fabric of life is such that we need not say that we accept something merely on authority. But we should also think the same way when occasional spiritual researchers appear, as do occasional astronomers, and announce the results of their spiritual research; for we shall find these results verified everywhere in life if we are willing to apply sound common sense.

Anthroposophical spiritual science would certainly remain theoretical and abstract in reference to life, if it did not permeate each separate branch of human life. You must not imagine that history, for example, ought to be influenced by spiritual science in such a way that we now develop only—although somewhat more profoundly—the history of epochs, of generations or the like; that is not the intention. But spiritual research should be combined with the outer facts of the pragmatic or other view of history, and from this should spring a vision of the complete reality.

However great the longing may be in the unconscious depths of human life for such a vision of life, one corresponding with reality, there exists nonetheless just as strongly, and indeed in the more conscious part of human life, the opposition to our views. And in order to give the appearance of justification, these opponents of ours seek out all ways and means. They do not shrink from any sort of defamation. I showed you yesterday in an example how untruthfully these opponents proceed, how they simply lie, stating the objective untruth. [*Bern, December 13, 1920, public lecture: The Results of Spiritual Science and Their Relationships to Art and Religion. (In this lecture reference is made to the falsity of certain statements made by theologians in Basel concerning the plastic group at the Goetheanum.)] Quite apart from the fact that these are attacks on anthroposophical spiritual science—which does not concern us much—what human qualities are thus revealed to us!

All the more, my dear friends, must we draw strength from sources which, in spite of all this, give us a picture of the world needed by humanity at present, and which will need it even more in the near future, especially that part of it which is still in its prime today. It will no longer be able to live with the old picture of the world! We should draw strength from such a vision of the world as it broadens the historical outlook, and speaks of the origin of souls, not merely of the origin of bodies. And in addition, we should acquire the strength to stand up for Anthroposophy, wherever we can. Anthroposophy, my dear friends, will need people who stand up for it. What appears today as opposition to our work will not diminish and will not assume pleasanter forms in the future. On the contrary, this opposition will embrace worse and worse forms. Whoever is conscious of what Anthroposophy signifies will be able through this very awareness really to find the basis from which he, in his position in life, can work in an adequate way. For what is done through Anthroposophy is really not for any personal ends; it is done for the good of humanity. And we must not let ourselves be disheartened by the fact that our opponents are going to become stronger and stronger and ever more vicious—by the fact that already today many unsavory methods are employed. The meanness of our opponents will continue to increase. If, for this reason, we lose courage, we do not really understand what Anthroposophy means for the future development of mankind.

With these last words it was my wish to draw your attention to something which ought to be considered within our Movement. I have purposely connected these last words with the important study we have undertaken today concerning the progress of the souls through repeated earth lives, and the way our human organization is being built up from two directions, from the great universe and from the earth. What external science knows about these things is indeed very little. This external science has limited itself to the consideration of what is, after all, only the final picture of the really active forces—ectoderm, endoderm, and so forth—without knowing what macrocosmic significance the ectoderm has, what telluric significance the endoderm has, how these, again, are connected with mental image and will. Having no regard for these far-reaching interrelationships, a materialistic method of perception really considers only externalities, only facts which are external to the last degree. And the same applies in the historical field, where the eye is fixed on what, I might say, streams through the blood of the generations, and is to be observed through tradition in the course of the linear continuity of historical development in any territory you might name. Whereas the fact is that the full reality can be understood, if we ask ourselves not only what blood flows in a person's veins, but whence comes the soul which only uses this blood. We must strive after a total consideration of humanity, after a true vision of reality; for this is what is demanded by the world and will be demanded more and more. Anthroposophy is ready to give this.

This is what I wished to say to you today. Let us hope that we shall soon see each other again so that we can continue such studies, which can lead up to an understanding of the present and of the future, to an understanding of human nature and of the universe in so far as man is born out of it.

• 1. Bern, December 13, 1920; The Results of Spiritual Science and Their Relationships to Art and Religion

(For a different translation of this lecture, see: The Proclamations to the Magi and the Shepherds)

Let us begin to-day by considering certain questions connected with this time of festival, with this season which yearly renews the memory of the Mystery of Golgotha, renews also a direct experience of it in our feeling.

We really have three such times of festival in Christian tradition: the Christmas, the Easter and the Whitsuntide festivals. And we may say that, each in a different way, these three festivals bring man into connection, into relationship, with that in which the Christian tradition sees the meaning of all earth-evolution. These three festivals also differ as regards the human soul-forces. Christmas appeals more to the feeling and in a certain sense is the most popular festival, because to understand it requires a deepening of the feeling-life, and because it is the most readily approachable for the large masses of humanity. The Easter festival, which requires that we raise ourselves to an understanding of the real Mystery of Golgotha, of the entrance of a super-sensible Being into human evolution, is the most challenging to the human powers of understanding. It is a festival which lifts human understanding to the highest level, and which, although it is also generally celebrated, cannot however be popular in the same sense as the Christmas festival.

The third, the Whitsun festival, establishes a relationship particularly between the human will and the super-sensible world, the world to which the Christ-Being as such belongs. The carrying over of will-impulses into execution in the world is brought to human consciousness through a right understanding of the Whitsun festival.

Thus what we may call the secret of Christianity is given form in these yearly celebrations. The way in which the Christmas mystery touches man can be brought before our consciousness in the most manifold ways; and with the recurrence of the Christmas festival during the course of the years, we have considered the Christmas-Thought from the most varied standpoints. This time let us call to mind something which can become clear to any one who considers the Christmas mystery in the light of the Gospels.

In the Gospels we find a twofold announcement of the birth of Christ Jesus. One annunciation is made to the poor shepherds out in the fields. An Angel announces the birth of Christ Jesus to them—in a dream, or however one may wish to call it. Here we have to do with the perception of this event through inner soul-forces, soul-forces which, in the case of these shepherds in the vicinity where Christ Jesus was born, were in a special condition. And a second annunciation is set forth in the Gospels, the annunciation to the Three Kings, the Three Wisemen from the Orient. We are told that they followed a star which announced to them the advent of Christ Jesus on the earth.

Thus we are shown two ways by which this earlier humanity reached what we may call its higher knowledge. This is another example of something which is never properly grasped in the present age. To-day we usually conceive of human beings as possessing thought and perception, and we imagine this thinking and perceiving, in fact, all use of the inner soul-forces, to have been in all past centuries and millenia essentially the same—only more primitive—as it is to-day. We know from anthroposophical spiritual science how the soul-constitution of man has changed with the passage of time; how differently in ancient times—for instance, seven or eight thousand years after the beginning of the post-Atlantean period, or even earlier—humanity regarded its own life and the nature of the surrounding universe. Moreover we know how this soul-constitution underwent many changes before it became that reasoning analytical faculty existing to-day, which in its approach to the outer world knows only the purely sense-perceptible aspect of things. This evolution takes its starting-point from a certain ancient instinctive clairvoyance and proceeds through the state found in our modern soul-condition, to return again in future to a clairvoyant perception of the world which will be permeated by full human consciousness.

At the time when the Mystery of Golgotha took place on earth the ancient instinctive clairvoyance was already greatly dimmed. Men's souls were indeed differently constituted than they are to-day, although they no longer had the old clairvoyance; gone also were their old wise ways of fathoming the universe. The ancient wisdom-teachings as well as the old instinctive clairvoyance had grown very dim as the Mystery of Golgotha approached humanity. But remnants of both still existed, and we are clearly shown in the Gospels, if we rightly understand them, that this was the case. Such remnants were still present among single favoured individuals. We may recognise as such the poor shepherds out in the fields, who in the piety of their hearts possessed a certain clairvoyant capacity of a dreamlike nature. And we also recognise as such the Three Magi from the East, who are pictured as standing on the topmost rung of human society, and had retained from ancient times a capacity gained from a certain stream of wisdom, giving them insight into the course of world-events. Thus, on the one hand, the poor shepherds could be approached in a kind of dream-experience, in inward perception, by the event of Christ Jesus' birth, while, on the other, the Three Magi from the East developed a science which enabled them, by the study of world-phenomena, the appearances in the heavens, to be aware of significant events taking place open the earth quite beyond ordinary human ken.

Thus there are pointed out to us two quite definite, but widely differing, modes of knowledge. Let us turn our attention for the moment to what was present as the last remnant of an ancient stream of wisdom in the Three Wisemen from the Orient. We are shown clearly that these Wisemen were able to read the riddles in the movements of the stars. In the existing descriptions we are made aware of an ancient knowledge of the stars whereby access was gained to the mysteries of the starry worlds and wherein the secrets of human events were also revealed. This ancient knowledge of the stars was something quite different from that of to-day. Our astronomy is in a certain sense also prophetic; it can prophesy eclipses of the sun and moon and so on, but it is merely mathematical and mechanical. It only speaks of space and time-relationships in so far as these may be represented mathematically, whereas the ancient wisdom of, the stars perceived in these movements something of higher significance, remote from space and time, taking place in the inner life of man. If we examine the science of humanity in olden times, we find its content essentially one of this wisdom of the stars. Men sought in the stars for a deeper understanding of earthly happenings. For to them the starry world was not the abstract mechanical thing it has become for modern humanity. For them the starry world was something full of life. They felt the presence of an essential Being in the universe, in the case of every planet. By means of an inner soul-language, in a certain sense, they even spoke with the individual planets, as we to-day speak merely from man to man in external words. People were conscious of inward soul-experience which was a reflection of what was going on out in universal space in the movement of the stars. This was a living, spiritualized way of looking at the universe. And man felt himself connected as a soul and spirit with this universe. This wisdom of the world was fostered in schools, in what may be described as Mystery schools, where the pupils were prepared in a careful, intimate and inner way to gain an understanding of the movements of the stars such as might illuminate human life upon the earth.

Of what nature were these preparations? These preparations for a knowledge of the starry heavens and their influences were of such a character that, even then, in the age of instinctive clairvoyance, the pupil was led to develop a more wide-awake life than normally. The large mass of mankind had a kind of instinctive clairvoyance, corresponding to a state of soul which was less wide awake than the one normal for us to-day. In ancient periods of human evolution people were not able to think as clearly as we can now. Geometry and mathematics as we know them could not then exist. The whole of life between birth and death had more of a dreaming character; but just because it was dreamlike it had a far more lively way of perceiving the surrounding universe than does our waking life to-day. And the strange thing was that the pupils of those ancient Mysteries existing 2000 years, or even 1000 years, before the Mystery of Golgotha (such men as the Magi may be counted among the last remaining disciples of this training), were trained in a knowledge which was very similar to our geometry and mathematics. Euclid was the first to give geometry to humanity; but he merely communicated it to humanity in general. What Euclid gave in the way of geometry had already lived in the Mysteries for thousands of years as something communicated only to the most carefully selected Mystery-pupils. It had a different effect then than in later times. It may seem strange and paradoxical, but it is nevertheless true, that what our children learn as arithmetic and geometry was taught in the Mystery-schools to selected individuals who were considered specially endowed and so accepted in the Mysteries.

To-day we often hear reference made to the mysterious matters supposedly taught in the Mysteries. Actually, in their purely abstract content, these mysterious matters are none other than those taught to children to-day. They are nothing else; and their Mystery-character lies not in the fact of their being unknown to us, but in the different way in which at that time they were taught. It is quite a different matter to call upon the reasoning of children through the content of geometry in an age in which, from the moment of awaking until falling asleep again man lives in a wide-awake consciousness, than it was to present these matters to specially selected human beings, whose consciousness was more mature, during the age of ancient instinctive clairvoyance and dreaming consciousness.

Our modern conceptions of these things are by no means always accurate. For example, there is a poem to Varuna in Oriental literature describing Varuna as appearing in the air, as wafting like the wind through the woods; Varuna appears in the lightning flashing out of the dripping clouds; in the human heart when the will is roused to action; in the heavens when the sun moves across them. Varuna is to be found on the mountains in the juice of the Soma.

What the juice of the Soma is, modern books profess not to know. To-day in our great learning we agree that we do not know what the juice of the Soma is, although there are people who drink it by the quart, and certainly know it very well from a certain standpoint. But it is a different matter to know these things—from the standpoint of the Mysteries than from the standpoint of waking consciousness in profane feeling.

You can read to-day of the Philosopher's Stone, which was accounted precious in an age when the nature of substance was somewhat differently regarded than it is to-day. Again the historians of alchemy will tell you that the Philosopher's Stone is quite unknown. Here and there in my lectures I have indicated that the Philosopher's Stone is quite familiar to most human beings; they simply do not know its qualities, or why it is so named. But since it is used by the ton, it is very familiar to most human beings.

The facts are simply upon occasion quite different from the concepts we hold of them with our present-day abstract, theoretical grasp of things, so remote from life and reality. There is not even a true grasp of what it might mean to take in the sciences of arithmetic and geometry with quite another soul-constitution than we have to-day, with a mature soul-condition. I have referred to this particular type of Mystery-schooling in my book “Christianity as a Mystical Fact”; but just such important things as these are usually not properly understood, they are not ordinarily understood in their real significance. The fact that the way in which people were approached with things constituted the very kernel of the Mysteries in ancient times is something which should be grasped. And it was thus also in the case of such purely mathematical considerations, the content of feeling and the human fullness of which Novalis still sensed when he felt mathematics to be like great poetry—something which most people now-a-days will not agree with. And it is to such grasping of the world, permeated as it was with feeling, but poured into mathematical mould, that the pupil of the ancient Mysteries was led. And when the pupil of the ancient Mysteries was thus brought to a mathematical understanding of the universe, he developed just such a world-outlook as that possessed by the Wisemen from the East, as they are described to us.

The mathematics of the universe, which have become so thoroughly abstract to us, revealed at that time something really living, because the revelation found completion in what was brought to understand it. Thus what sprang as science from an ancient culture, and was still preserved in its last fragments to the Magi, made possible the one annunciation, through the channel of the teachers of wisdom, through external science, the annunciation experienced by the Magi.

On the other hand, it was possible for the inner experience of the secrets of humanity to develop in human beings who, like the shepherds in the fields, had a special predisposition in this direction. In such cases the inner forces of man had to reach certain heights; then what took place in the world of men became direct imaginative perception, an instinctive, imaginative picture-perception. Thus, through inner vision, the poor shepherds in the fields partook in the annunciation: “God makes revelation of His Being in the heavenly heights, and His peace shall be with all men of good will.” Thus did the secrets of the universe speak to the innermost being of the poor shepherds in the fields, as well as to the utmost heights attainable to human wisdom at that time, to the Wisemen of the East. Thus the great mystery of earthly life was imparted from two different sides.

What did these Wisemen of the East experience? What was the special development brought about in the souls of these pupils through the introduction of mathematics into their soul-condition, when this was found especially mature and ready? Kant speaks of mathematics as being “a priori” truth. With “a priori” he means a truth which is present within us before our external, empirical knowledge, before our experience of it existed. This is mere word-wisdom; nothing at all is said with this “a priori”! A meaning attaches to it only when it can be shown by spiritual science that mathematics is something that rises up within us, that rises to consciousness out of man's inner being.

Whence does it come? It proceeds from the experiences we went through in the spiritual world before birth, or conception. There we lived in the great wide universe. There we experienced what could be experienced before we had bodily eyes and ears. There we had “a priori” experience, when considered in relation to our life on earth. These “a priori” experiences rise in an unconscious way out of our inner being into the sphere of consciousness. Unless modern man has a premonition of this, as had Novalis, he does not know that when he does mathematics, experiences of the time before conception and birth are rising up within him. But for a person with true insight into these matter the mathematical capacity is in itself a proof of man's life in the spiritual world before conception. As far as those are concerned for whom this is not a proof of pre-natal existence, the fact remains that they do not think thoroughly enough about life's phenomena and have no idea what the true origin of mathematics is.

The pupils of the ancient Mysteries who possessed that wise outlook, still extant in its last fragments in the Wisemen of the East, had the clear impression: “When we study the stars and apply our mathematical forms and reckoning to them, we are spreading out again over the outer reaches of universal space what we actually lived in before our birth.” And it seemed to such a pupil of the ancient Mysteries as though he must say: “Now I am living on earth; my eyes look out into universal space and see my spatial surroundings. In these same phenomena of the spatial universe I lived before my birth; there I myself counted from star to star what I now merely copy and symbolize in mathematics. With my innermost forces I moved from star to star, living in what I now merely draw.”

Thus they experienced again all they had gone through before birth, or conception, and consequently it was holy to them. They realized that they had lived in a spiritual world before they walked on earth. This knowledge of the world in which man lives before he descends to the earth was present in its last remnants in the Wisemen of the East, and by its means they knew of the advent of the Christ-Being.

Whence came this Christ-Being? He came out of that time which we live through between death and rebirth, and He united Himself with the life we live through between birth and death. For this reason the science that concerns itself with the world we live in between death and rebirth can unveil such a mystery as the Mystery of Golgotha. And out of this science announcement was made to the Magi of the Mystery of Golgotha, the Christmas Mystery.

As man lives here on the earth and concerns himself with gaining knowledge of his surroundings, with developing impulses for his actions, for his social life, he has still another unconscious experience. He knows nothing of it; but just as he experiences the after-effects of his pre-natal life, so does he also experience what passes through the gates of death and becomes the content of life after death, namely, the forces already present like a seed between birth and death, which only come to their full blossoming in the life after death. These forces worked with great intensity in the ancient instinctive clairvoyance. And they worked in their last remnants in the poor shepherds in the fields because of their special piety. Moreover, it is in these forces especially that we live between falling asleep and awaking, when our souls are outside of our bodies in outer space. The soul then lives as it will live consciously in future when it has laid aside the physical body after death. These forces, which under special conditions can penetrate from the world of sleep and dream into waking life, were once very active in the ancient instinctive clairvoyance. And these the poor shepherds experienced, receiving through them a revelation of the Mystery of Golgotha from a different quarter than that from which the annunciation came to the three Magi.

What does one experience by means of the forces peculiar to man between death and rebirth when, as in the case of the Wisemen from the Orient, they are kindled in the life between birth and death? One experiences what takes place beyond what is earthly. One is borne away from the earth out into the world of the stars where we live between death and rebirth. This was the world into which the Wisemen of the East were led away from the earth out into cosmic space.

And what does one experience by means of the forces which rise up from the inner being of man, especially in the world of dreams? One experiences what goes on within the earth. Here the Tellurian forces, the forces of which we partake because we live in our bodies, are at work. These forces work particularly in what we live through between falling asleep and awaking. Here, too, we are in the outer world, but essentially in that outer world belonging to the earth.

You will say that this is a contradiction of the truth that we are outside of our bodies. But it is not a contradiction. We always perceive only what is external to ourselves; that wherein we live is never perceived. Only people who are especially ignorant about certain subjects, and who are bent on establishing a knowledge consisting solely of phrases, are capable of skipping lightly over such matters with their phrases and of saying, for example, that the point is not to found a science of the spirit upon knowledge gained outside man, but to add to natural science a science derived from man's inner being.

With such a torrent of phrases Darmstadt wisdom-schools may indeed be founded, but one may still remain a mere phrase-maker even when founding schools of wisdom. For rightly understood, the matter is as follows. We may indeed say that, to arrive at the super-sensible, the world must be described from within; but we must first get into the inner being and then look at what is external from outside the body, by looking back upon the body. Keyserling's talks concerning observation from the standpoint of the soul do not attempt to enter man's inner being, they merely use phrases.

The fact really is such that when we are in the condition experienced between falling asleep and awaking, we look back, we feel our way back, as it were, into our bodies. We feel what is of the earth in our bodies; for they are of the earth. The poor shepherds in the fields really, felt the revelation of the earth through their bodies when in a dreamlike condition, they perceived what was happening in the form of the perception of an angel's voice.

These are the two absolute contrasts: the Magi with their knowledge of the heavens, and the shepherds with their earth-revelation. And it corresponds completely to the Mystery of Golgotha that the revelation came from two such different quarters. For a heavenly Being, as yet untouched by earth, was descending to it, and this descent had to make itself known by means of the wisdom of the heavens, which knew that something heavenly was descending.

In the shepherds' wisdom we learn to know the earth by feeling our way into its weaving life as it perceived the descent of the heavenly Being. It is the same annunciation, only from another side. Wonderfully unified, we thus see what, although it was one and the same event, was announced in a twofold way to men.

And when we see how humanity received the event of Golgotha, we must say that, in regard to this and other matters, there were only the merest remnants of the ancient wisdom left to man. I have already shown how the Mystery of Golgotha was grasped in the first centuries of Christianity with the help of the fragments of an ancient wisdom known as Gnosis. From then on it became more and more a matter of trying to penetrate into the nature of the event of Golgotha with analytical reasoning powers alone. And in the 19th century naturalism gradually made its appearance in the confessional sphere. The super-sensible content of the event of Golgotha was no longer grasped at all, Christ became merely the “wise man of Nazareth”, naturalistically conceived. A new, spiritual grasp of the Mystery of Golgotha became necessary. The fact of the Mystery of Golgotha must not be confused with the way in which human understanding has dealt with this fact.

Now a soul-constitution such as the shepherds in the fields and the Wisemen of the East possessed still existed in its last fragmentary form at the time when the Mystery of Golgotha occurred. But all this changed in the course of human evolution. Everything changes and undergoes metamorphosis. What then became of the wisdom of the Eastern Magi? It has become our mathematics, with its knowledge of the heavens! The Magi possessed a super-earthly science based on sublime recollections of pre-natal life. All this has been shrunken and cramped into our mathematical, mechanical grasp of the heavens, so that we apply nothing but the laws of mathematics and mechanics to their phenomena. What we have in the way of mathematical astronomy is all that still rises up out of our inner being as the modern metamorphosis of what the Magi once possessed.

And looking at our external sense-knowledge, which is merely a perceiving with eyes and ears, we find it to be the externalized inner knowledge of the shepherds in the fields. What could once convey to the shepherds in the fields the inner secrets of earthly existence now permits only of that cold, natural-scientific observation of the outer world which is the offspring of the shepherds' wisdom. The child bears but slight resemblance to its mother. And our mathematics, our astronomy, are the offspring of the wisdom of the Magi.

Humanity had to go through this development. Our scientific researchers, sitting in their laboratories and clinics, have very little in common with the shepherds but theirs is a direct metamorphosis of the shepherds' wisdom. And our mathematicians likewise are in direct line of descent from the Eastern Wisemen. The outer has become the inner, and the inner, outer. And so we have indeed grown remote from the Mystery of Golgotha. We must become aware of this fact. We have become far removed indeed from such understanding. Perhaps many of those who call themselves preachers and ministers of Christianity in the official sense are the most remote from it of all.

The forces of knowledge, faith and feeling that live in man to-day can never penetrate through to the true being of the Mystery of Golgotha. It must be found entirely anew.

The wisdom of the Magi too has become dry mathematics, perceiving the heavens only in designs. It has become an inner thing. But inwardness must take on life once more. What was once outer must be built up again from within.

And now let us try to understand the content of a book such as my Occult Science from this standpoint. The Magi had a real penetration into the starry heavens; they saw what was spiritual there because they had insight into human pre-natal experience. This has become abstract in our mathematics. But the very same forces out of which we develop mathematics can be brought back to life, and intensified as imaginative vision. Then there is born from out our inner being a world which, although we create it within us, we see as the outer world, as though: containing Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan. We see the heavens in inner vision just as the Eastern Wisemen externally perceived the secrets of the Mystery of Golgotha. The external has become an inner thing, has become mathematical abstraction; and in like manner the inner must be widened out until it becomes a universe around us, until inner vision leads us to a new astronomy experienced within.

Only by thus reaching out for a new understanding of the Christ can we fill the festival of Christmas with a certain meaning. Has the Christmas festival any meaning for most human beings nowadays? It is a very beautiful custom, scarcely 150 years old, to have the Christmas Tree as a symbol of the Christmas festival. The custom of having a Christmas Tree came into being only in the 19th century. What is this Christmas Tree really? It is not so easy to find its meaning. In making the effort to find it, and by discovering how the Christmas Tree gradually came into use, how it grew from being the little branch, carried on St. Nicholas' arm on the 6th of December, into being our Christmas Tree, we come to realize that this Christmas Tree is also directly connected with the Tree of Paradise.

Human consciousness thus looks back here to the Tree of Paradise, to Adam and Eve. What does this signify? This is one aspect of the way we make the Mystery of Golgotha known to-day. We turn back from the Mystery of Golgotha to the creation of the world, to the beginning of the world. We fail to grasp the meaning of the world's redemption, and instead turn back to the God who created the universe. This is expressed in the gradual disappearance of the real Christmas symbol, of the manger—so sublime a part of the Christmas plays of earlier centuries—and in the appearance of the Christmas Tree which is really the Tree of Paradise.

Thus the old Jehovah-religion again took the place of the Christ-religion; the Christmas Tree is the symbol of the reappearance of the religion of Jehovah. This Jehovah-religion makes its appearance in many shapes and forms to-day. For Jahve was once rightly worshipped as the one and only God in an age when his people felt themselves to be a unified folk, content within their limits, and living in the expectation of some day filling the entire earth. In our age people talk of Christ Jesus, but really worship only Jehovah. For, as we saw during the war, the people of the various nations talked of Christ, but were really concerned with the original God, Jehovah, who lives in the forces of nature and heredity.

On the one hand, the Christmas Tree, on the other, the national gods so remote from Christianity—with these humanity has turned back from grasping the Mystery of Golgotha to lay hold again on something belonging to a much earlier period. There has been a retrogression into the ancient Jehovah religion in the adherence to the nationalistic principle, in the announcement that the various peoples would follow their national gods.

You see, what must be taken into consideration is that in the annunciation, to the shepherds, and in the annunciation that came to the Magi, there is a human element common to all men. For the earth is the common property of all. The earth-annunciation received by the shepherds was one which could make no national distinctions and differentiations. And the Magi, who received a sun-annunciation, an annunciation from the heavens, also received a purely human element. For after the sun shines upon the lands of one folk, it shines on the lands of others also. Heaven and earth belong to all in common. With Christianity, a common human element is roused in all humanity.

This fact is pointed to in the twofold annunciation of the Christmas story. Such matters which were fully understood when man's soul-constitution was an entirely different one, will only be comprehensible to-day with the help of spiritual science.

We should inscribe this into our hearts to-day when we think of the Christmas festival. To-day, in thinking of the Christmas Mystery, we have need to look for a birth. We should not merely busy ourselves with idle talk about the Christmas festival and our own feelings, but should look for what must be born anew in this our age. For truly, real Christianity must be born anew. We need a cosmic Christmas festival for humanity.

This is the 2nd of 18 lectures given by Rudolf Steiner at various cities, in 1921. The title of this series of lectures is: Man's Responsibility for World Evolution through His Spiritual Connection with the Planet Earth and with the Stars Above.

The urgent task before us at the present time is to apply the knowledge and impulses contained in Spiritual Science to life, but to apply them in a really effective way. Again and again it must be emphasized that in face of the burning needs of the age, theoretical knowledge of the truths underlying human life and cosmic existence is by no means sufficient. Everything depends upon understanding conditions as they actually are in practical life—in other words, to understand life itself in the light of the principles of Spiritual Science. For many centuries men have grown accustomed to look at only one fragment of reality. And the inevitable consequence of this was the attitude of mind which has culminated in the catastrophic events of the present time. Men are utterly lacking in that understanding of existence which is demanded of them at their present age of evolution.

As students of anthroposophical Spiritual Science it will certainly not be difficult for us to be convinced of the truth of repeated earthly lives nor of the fact that in spite of the full reality of freedom, the destiny of a human being has its origin in a previous earthly life. But when it is a question of coming to grips with the concrete realities of life, we slip into the kind of thought that has been customary during the last few centuries and which is utterly incapable of explaining the intricacies of human life. Although this kind of thinking can explain certain phenomena of nature, it is entirely at a loss when confronted with the intricate complexities of the life of man. As a matter of fact it is scientific thought that has remained farthest of all in the rear of the actual demands of life today, and yet science exercises a very powerful influence upon the thinking of the masses of the people. In speaking thus of the influence of scientific thought, I am not referring to those individuals who are working in or are in some other way connected with particular branches of science. I am thinking of the masses of the people who, when they are faced by the weightiest problems of life, swallow what is told them by men who appear by the force of outer circumstances to be qualified to judge of such things. And then people base their actions upon the opinions of the recognized authorities although they are utterly devoid of any real understanding of human life. The teachings of Spiritual Science must be applied in every branch of existence, above all in those branches of knowledge which form the basis for a true understanding of life.

When a man comes to Spiritual Science today he begins to understand the principles underlying the fact of repeated earthly lives. But suppose he wants to inform himself about things that are actually happening in the world. He may turn perhaps to history, or rather to the fragmentary history that forms part of popular education. But this is all written from the point of view of thought that is merely capable of explaining the things and phenomena of Nature, and nothing more. The spiritual aspect of history is ignored and when anyone nowadays tries to interpret certain facts and events of history, he is more or less obliged to fall back on what happened in the last generation, in the second and third generations back, and so on through the centuries. To take a concrete example: How does a German set about learning his history? He thinks of the men who have lived in Middle Europe, of whom he himself is one. He reads the story of what happened to them, what happened to their fathers, forefathers and so on, through the generations. He goes backwards in time, perhaps to the Middle Ages, and imagines that he is following the tracks of one continuous stream of human life which leads back then to the migrations of the peoples and so forth. And so he tries to explain what is happening to mankind at the present time by what happened in these earlier generations. He becomes familiar with the stream of history as it expresses itself in the consecutive generations, and the only idea that is really clear to him is that of heredity. Sons have inherited certain qualities and characteristics from their forefathers or are benefiting by what was instituted by their forefathers. It is only a matter of going back in time from the present to the preceding generations.

Yes, but if we look at the matter in the light of Spiritual Science, can this be said to be the whole reality? Why should souls living in bodies of the present generation necessarily have been incarnated in Middle Europe in their earlier lives? Is it not possible that they were incarnated somewhere quite different, under entirely different conditions? The forces which these souls bring over with them from their earlier incarnations into the bodies of the present generation work no less effectively than the forces of the blood that has been transmitted by heredity through the generations. These forces are working as well as the inherited physical characteristics. We must not fall into the error of thinking that it will ever be possible to understand either the human beings or the events of the present age so long as we have eyes only for a fragment of the reality. We must say to ourselves that in the men of the present age souls are incarnated who in earlier incarnations lived in quite different regions of the earth. And when we try to follow up the destiny of these souls, we are not necessarily led back through the generations at all. In other words, we cannot understand what is happening on the earth if we do not apply in an absolutely concrete way the truth of repeated earthly lives.

It is not possible to be an honest believer in reincarnation on the one side and on the other to accept history as it is expounded nowadays, for to do that would be to make a sharp distinction between outer life with all its traditions, and what we regard as the essential reality. More and more we must realize how necessary it is to be able to find evidence in life itself of the things we have recognized as spiritually true. And it is for this reason, my dear friends, that I have no hesitation in speaking about certain results of investigation which may seem highly improbable to a great many people, but for all that must be made known today. It is right that they should be made known, because humanity is inwardly yearning to know the whole reality and because degeneration is bound to set in if men are afraid to face the whole reality.

It is, of course, quite true that most people fight shy of taking the truths of Spiritual Science in all seriousness. These truths seem so startling and so utterly remote from their accustomed lines of thought that they merely dabble in Spiritual Science and never reach the point of really coming to grips with it. They have not the courage to apply these truths neither in practical life nor even in their study of problems of practical life.

At this point, before we proceed any further, let me repeat something I have said on many previous occasions; namely, that those who want really to make any headway in spiritual research must be on their guard against ordinary associations or combinations of ideas, for what presents itself to the mind is usually the opposite of the truth, or at all events diverges very widely from the truth. It is precisely the deeper truths which seem at the outset strange and improbable, because they can only be discovered by real knowledge and real experience.

And so in all seriousness we will ask ourselves this question: Why has civilization led human beings into the present catastrophic condition of life? What has Spiritual Science to say about this? I must emphasize here that certain details which I have given on previous occasions are quite correct but for reasons which will be quite obvious to you, it is only possible to deal adequately with a vast subject by constantly adding other details.

I have said before that many souls living at the present time were incarnated in a previous life during the early centuries of Christendom, in regions more to the South of Europe. Many of these souls are now incarnated in Middle Europe. This is a perfectly correct statement but it applies only to a certain number of souls. What I propose to tell you today must be taken as referring to a considerable portion of the present population of the earth.

This brings us to the question—and the answer I shall give is the outcome of real and very strenuous spiritual research—this brings us to the question: Where were the souls of the greater part of the population of Western Europe, of Middle Europe and far over towards Russia in their earlier life on earth? If we investigate this problem conscientiously with the methods of Spiritual Science, the fact emerges that we are here concerned with souls whose life in the spiritual world since their last death and their present birth has been of comparatively short duration. Our investigation leads us over to the West, to lands in which, after the discovery of America, large numbers of Europeans founded colonies and exterminated or at all events kept the original population in a state of subjection. We are led back to the centuries of the conquests of America and to souls incarnated at the time of these conquests in bodies of the American Indian race.

Now you will not be able to understand what I have to tell you unless you have a true picture in your minds of the nature of these Indian peoples who were gradually exterminated by the colonists from Europe. They were not, of course, cultured people in the sense in which we think of culture today. But there was a certain quality in these souls which expressed itself in a universal, pantheistic form of religion. Their hearts were turned in aspiration to a great Spiritual Being and their religion was thoroughly monotheistic. I am speaking here of the leading stock, not of the more degenerate branches. These people had a living and vivid experience of one great Spirit Universal behind the world of nature and the deeds of men. We must try to understand this mood of soul and altogether get rid of the preconceived notion that these Indian peoples were the half animal savages which they are generally supposed to have been.

Broadly speaking, the souls once living in those exterminated Indian peoples are incarnated today in the men of Western Europe, Middle Europe and on towards Russia. We shall never get to the truth if we cannot accept what seems so strange and improbable a statement. These were souls who had had no contact with Christianity in former incarnations and because of this it follows that the souls of a large proportion of Europeans today had not received the impulse of Christianity before their present birth. Christianity is something that has been acquired from outside, assimilated as it were with the sounds of language and speech. Before we can understand the way in which Christianity lives in the souls of Europeans today we must realize that, broadly speaking, it was not a Christian impulse at all which lived in these souls in an earlier incarnation, but a pantheistic impulse, connected with the worship of one great Universal Spirit. Here and there among these European peoples there are, of course, other souls, whose earlier incarnations during the first centuries of Christendom were in the more Southerly regions of Europe and in Northern Africa. And of these two categories of souls, the present population of Western and Central Europe and the lands well on towards Russia mainly consists. The way to study these things is to observe how the souls of men express themselves in our present age, what their aspirations are and in what way they think. We shall never understand these European peoples until we realize that although the blood kinship runs back through the consecutive generations, say to the age of Charles the Great and even earlier, the souls now living in these European bodies were once incarnated in far-off America, in the bodies of a race which was conquered by colonists from Europe.

Another fact, too, emerges as the result of spiritual investigation. We can look back to the peoples who lived in the Southern regions of Europe and who received Christianity in a form altogether different from that of today. In those times Christianity was still imbued with elemental, deeply inward forces of soul. It worked as an imponderable force in the whole of life and was still entirely free from the abstract intellectualism of Theology. It was a force that worked upon the deepest and most fundamental feelings of the people. And these souls who lived in the Southern regions of Europe at that time and received Christianity in this form, are, speaking broadly, incarnated at the present time, in Asia. The period spent by these souls in the spiritual world between death and rebirth was somewhat longer than in the case of the others, because the character of the impulse they received in their early Christian incarnation was such that it tended to prolong the period of life in the spiritual world between death and rebirth. Many of these souls who were permeated by the Christian Impulse at that time are incarnated now in Japanese bodies. We shall never be able to understand the curious culture of Japan—which presents so many enigmas today—unless we realize that a great many souls now incarnated in Asia were imbued in a very special way with the Christian impulse in their earlier incarnation. They have carried over these Christian sentiments into Eastern bodies and have been surrounded from childhood by the decadent forms of ancient Oriental culture which have remained in the language and other forms of civilized life in the East. Certain elements of the true Christian impulse have lived on in these souls, in spite of all that has been dinned into their ears and has presented itself to their minds and hearts from a degenerate Oriental culture. We can find evidence of this in the most highly developed and most highly educated Orientals, and, indeed, we can only understand them in the light of this knowledge. Think, for example, of a personality like Rabindranath Tagore. We shall never understand what such a figure really signifies until we realize that in Rabindranath Tagore there lives a soul who in a previous earthly life imbibed from early European Christianity a certain warmth of feeling which pours out in all his utterances and deeds. This warmth of feeling is always there, but on the other hand the rather coquettish style of Tagore is the outcome of the influence of decadent Orientalism. There is a curious duality in the personality of Rabindranath Tagore. If our outlook is healthy and natural we shall invariably discern in his works an element of Eastern coquettishness and yet we shall be attracted by an irresistible warmth of soul.

It is quite useless today to dabble superficially in the idea of repeated earthly lives and merely take it as a theory. It must be applied to life in a concrete way, although this is still far from people’s liking. At the bottom of their hearts they are afraid to know and face their own being, and make no attempt to see in actual life any concrete expression of their abstract beliefs. They are embarrassed at the prospect of confronting their own true being. They do not want to show themselves to the world as they really are, and that is why they put up every obstacle they can to hinder investigation into reality. The widespread confusion, and innumerable problems with which modern life is fraught is explained to some extent when we take into consideration the things I have put before you here.

And now let us think of peoples inhabiting another part of the earth. When a seer has made the investigations of which I have been telling you, another question forces itself upon him; namely: What has become of the souls who were incarnated in Asia round about the time of the Mystery of Golgotha? In spiritual research one always finds that some problem in actual life gives the impetus to investigation. Life itself indicates the line of investigation, and then the faculty of vision is kindled. One problem leads us to a particular region, another to a different region and it is finally quite obvious that there is meaning and purpose in it all. Having investigated the destiny of the souls once incarnated in the Indian peoples of America, one is led to enquire into the destiny of those souls who were living in Asia, in Asia Minor and in Africa about the time of the Mystery of Golgotha and in the earliest centuries of Christendom. I am not now referring to those who actually received the teachings concerning the Mystery of Golgotha, but to those who did not receive them; namely, souls through whom the ancient culture of the East lived on.

People have not, as a rule, any very correct idea of the character of this old Oriental culture at the time of the Mystery of Golgotha. Today, of course, it has become altogether decadent, but at the time of the Mystery of Golgotha it was often of a lofty spiritual order. A great many men were able to form very clear and definite conceptions of certain facts and events of the spiritual worlds. Those faculties which can be awakened in one who has allowed the Christ Impulse to pour through the fibers of his being, were not, of course, possessed by the souls of whom I am now speaking, but for all that they had a deep understanding of the spiritual world which they envisaged in pictures. Their conception of the universe was of a lofty spiritual order and had the effect of making them think that the spiritual world was the only world worthy of their aspirations. Their inclination was to shun and flee away from the material world. They were men who indulged in a great deal of speculation, but their speculations were to some extent still nourished by forces of the old, instinctive clairvoyance. They spoke of how the world had come into being, passing through different stages of spiritual evolution in the remote past. They spoke of Aeons in successive ranks, entering into denser and denser states of matter, resulting finally in the structure of the outer physical world. In short, they were men who gazed deeply and reverently into the spiritual world. This attitude of soul prepared them for a lengthy life in the spiritual world between death and a new birth, and it was a very long time before they brought themselves to descend again into new bodies. It was a very long time before the urge arose within them to come down again to the earth. These souls—a considerable number of them at all events—are incarnated today in the peoples of modern America. The whole constitution of the Americans today with all their astuteness in the practical and material sides of life, is due to the fact that in an earlier incarnation their souls were given up to spiritual contemplation of the universe, but that they then descended into very hard and dense material bodies. Fundamentally speaking what they are seeking to do now is to let their earlier experiences of the spiritual world live themselves out once again in a subtle and uncannily astute handling of affairs connected with the material world. We can understand why the American mind approaches everything connected with the material world in such an eminently practical and thoroughly scientific way, when we know that this characteristic is to be traced back to an age when the attention of these souls was turned towards the spiritual world. Material life has now taken the place of the spiritual world and although the people of America are quite unconscious of it, what they are really trying to do is to understand the spiritual in the garb of the material. Their attitude of mind now is the materialized counterpart of spiritual experiences through which their souls passed in an earlier incarnation.

You will soon realize how useful it is to try to understand the actions and behavior of men of the present generation in the light of such facts, for only so can you ever hope to grasp the whole reality. We live in a world of pure abstractions when we study merely the history of consecutive generations.

Be quite clear on one point, my dear friends. The vast majority of men at the present time do not want self-knowledge. They are not courageous enough to get out of the groove of physical, sense observation, whether it be in history or in anything else. Think of all that is inculcated into the minds of children in the instruction they are given at school. It is quite obvious that human beings today are being wrenched away from the realities of life just because they are taught only one small fraction of reality. When people are asked today to take the fact of repeated earthly lives in all seriousness and to look a little further than outward appearances, they draw back as if something were going to burn them. One comes across incredible statements made, for instance, by leading scientists. It is of course still too soon to speak in public lectures of matters such as I have been speaking of today, but even in public lectures one has to go pretty far.

We may as well realize at once that in most cases it is quite impossible to find a point of contact with modern modes of thinking. The modern mind is altogether perverted by the kind of thought that is current in our present age. But on the other hand it is urgently necessary that a sense for reality should find its way into life. Without this sense of reality we shall make no real progress. And for this reason those who are sincere students of the truths of anthroposophical Spiritual Science must not be afraid of applying to actual life, teachings like that of repeated earthly lives, which in the abstract they may understand quite well. All the same, it is absolutely right to refrain from uttering the bald, dogmatic form of a truth until the proper time has arrived. It is right, for example, that our Waldorf School shall be prevented from becoming a school for the promulgation of any specific view of the world. It is not essential for children to get hold of the abstract idea of repeated lives on earth, but without actually expounding this as an idea in the abstract, it is quite possible to throw light on history and, furthermore, to make history intelligible when one has this idea in the background. The minds of children who are taught history in this way—perhaps without ever having heard of the theory of reincarnation—will be quite different, simply because their teachers have been able to speak intelligibly of life as it is at the present time, knowing and understanding the way in which souls from remote regions of the earth enter into the stream of blood flowing through successive generations.

Our task today is not only to speak about the spirit, but to bring understanding of the spirit to a point where the working of the spirit can be seen in concrete, material existence. Our sciences are abstract even when they dabble in the most concrete phenomena of external life, for these material phenomena themselves are nothing but abstractions when their spiritual foundations are ignored.

Again we find people saying: The only thing to do is to believe in those who claim to have vision of the spiritual world, for initiation science is not so easily acquired as other kinds of knowledge. Initiation science is not for us. Such a point of view is fundamentally the same as that of a certain Professor who said: “After all, when it comes to things that do not directly concern me—the birth of Alexander the Great, for instance—I can accept them without having experienced them myself. But I must either have experienced personally or be able to experience things that directly concern me before I will acknowledge them as truth. Nothing will make me accept these things merely on the basis of the experiences of others.”

I should like to ask such people whether or not they have to accept the date of their own birth on the authority of others. The date of their birth is something that concerns them most intimately, but whether it can ever be a conscious experience—that is quite another matter! There is surely no alternative but to accept it on the authority of others!

That is one thing that may be said about the rejection of the principle of authority—as it is called.

If we would only try to open up the path which leads through healthy human intelligence to the understanding of the teachings of Spiritual Science and take these teachings really seriously, we should soon discover that healthy, free minds can, after all, find their way to truths such as those of which I have spoken to you today—strange and questionable as they may at first appear to be. Of course, if the faculty of healthy reason has to confront such obstacles as are erected when history is studied merely from the point of view either of inherited characteristics or of events occurring in a continuous, unbroken stream—if human intelligence is obstructed by prejudice in this way, then it will not be possible to get very near to reality. The moment we give healthy reason free play, and when we begin really to want to understand, we shall be able to perceive what is living in the souls now incarnated upon the earth. Understanding will not come from a study of heredity alone, nor from a study of the blood flowing through the generations. Everything depends upon our having the courage to approach these matters. But when once the courage is there we shall get beyond abstractions to a concrete understanding of the truths themselves.

My dear friends,

In the last lecture here¹ I called your attention to the fact that the conditions obtaining all over the civilised world can be understood in the light of knowledge of the incarnations of the souls now living in the bodies of the different peoples. I said that the truths of Anthroposophy must be recognised in the world of outer reality and that we must cease to think of the historical evolution of mankind merely as a straightforward working of external forces which flow through the generations. Let us realise once and for all that events such as they are at the present time cannot be explained by the forces working through the blood of consecutive generations. Present happenings can never be intelligible to us until we realise that the souls now in incarnation have come from quite other regions than those inhabited by the physical forefathers of human beings living at the present time. In the last lecture I tried to throw light upon this subject and today we will consider the whole situation from another angle.

I shall, of course, have to speak of many things which have been dealt with in other lectures from different points of view, but the deepening of our inner life is essential if we are to prove equal to the tasks confronting us today. The tasks of the present age will be altogether too much for humanity if only a few scattered individuals here and there have any real inkling of their vastness. We are living at a time when the impulse for what ought to come to pass must go out from large numbers of human beings, and we must therefore work to the end that as many souls as possible become conscious of the needs of the day. Men must begin to tread the upward path, they must come to the point where they desire this upward path, for not to desire it means the onset of degeneration.

Now in addition to what I said in the previous lecture about the incarnation of souls into the bodies of the present age, there is another point to be considered.

In spiritual research it becomes quite obvious that a great number of souls who must now come down from the spiritual worlds into physical bodies, look upon their incarnation with a certain antipathy and disinclination. At the present time—and this fact is at the bottom of many of the conditions in which the world now finds itself—there is a certain element of insecurity in the prospect of incarnation into a physical body. In saying this, of course, I am referring to the experiences of the soul—experiences which have preceded incarnation into a physical body and which do not form part of the content of ordinary memory. I am speaking of something of which most men today are quite unconscious, but it can nevertheless become conscious, if the knowledge born of spiritual investigation is brought to bear on the events and phenomena of the present age. This application of spiritual knowledge to what is happening all around us today is a task we must take very, very seriously to heart.

The present age is different in many essential respects from ages gone by. You know well that I never like to speak about an ‘age of transition’. That is a mere slogan, for every age is an age of transition. The point is what it is that is in transition. To say that an age is one of transition means very little, for the important thing is to recognise the nature of the impulses that are coming over from the past into the present and must be overcome, and to know what must be prepared for the future. The conditions of life in this 20th century in which we are living are such that the souls now incarnated in physical bodies are destined to have very significant experiences in their earthly life. Their experiences will be significant and, in a certain respect, decisive. If you think of all that can be experienced at the present time and attempt to compare this with the experiences of human beings of an earlier age, you will very soon realise that no comparison is possible between the events of this present age and those of earlier times of which historical records tell us.

Many examples could be quoted in confirmation of what I have just said, but I will give one only. Speaking from the spiritual point of view of that particular region of the earth where we ourselves are living, one cannot help saying that there is really something terrifying in the rapidity with which changes have taken place in Middle Europe since, shall we say, the middle of the 19th century. These changes are still going on, but as a rule people do not notice what has happened and is actually happening. Those who have any insight will be able to discern an extraordinary difference in the thinking of men of Middle Europe seventy or eighty years ago and their thinking today—and the difference is most of all marked in the life of feeling and perception. Men’s attitude of soul has changed in a most extraordinary way. And there is something more to be said. The truth is that people sleep through the most important happenings—at any rate the majority of people sleep through them. None the less the events happen—whether they are noticed or not.

There are well-meaning writings today, emanating from the pens of English and American authors who profess the greatest sympathy with their follow-creatures in Middle Europe and with their material needs. Such sympathy is all right in its way but Middle Europe must be very wide-awake to what really lies at the bottom of it. For when we consider the conditions of outer life and realise that Middle Europe today stands more than ever in the key position between the East and the West (and by the West I mean those regions where Anglo-American culture predominates) it seems that Middle Europe is threatened with utter ruin, so far as her spiritual life is concerned. Please do not misunderstand me. It is quite possible to be full of sympathetic understanding of the material crisis—indeed that is not at all difficult in these days of dire distress—but to understand the spiritual crisis is quite another matter. And it is the spiritual crisis of Middle Europe that is the crux of it all today. Leaving aside what is said out of prejudice, what you yourselves might say out of prejudice, let us try for once to realise what lies in the womb of current events in respect of the spiritual destiny of Middle Europe. Is not everything tending in the direction of the utter extermination of the spirituality which belongs essentially to Middle Europe? When one faces this fact fairly and squarely, one is surely conscious of an impulse to do one’s very utmost to enable the true spirituality of Middle Europe to live and prosper. If impulses for strong and effective action are lacking, then the East and the West will come together above the head of Middle Europe—come together, to begin with probably in terrible enmity, but finally in an impulse which truly cannot be for the well-being of Middle Europe. This impulse will then grow into a world culture, a world-civilisation.

Now what I am saying here is connected with the antipathy which the souls now descending to the Earth feel towards their incarnation in physical bodies, as physical bodies are today. I told you in the last lecture that many souls who were incarnated in earlier times in Middle Europe are living at present in Eastern bodies. These souls were by no means delighted at the prospect of incarnating in such bodies. Nor did the souls now living in the West, in America and in many parts of England who as you know, were incarnated in Oriental bodies a long time ago—nor did these souls enter their incarnation with anything like the same willingness as they felt in earlier times of earthly evolution. Neither in the East nor in the West are souls living in their bodies in quite a normal way—if one may put it so. This is quite obvious when we study modern civilisation in the light of Spiritual Science.

And now let us think of the human beings incarnated at the present time in the East, and of the kind of bodies in which these souls are living. These souls who are now living in the East and even in the Eastern part of Europe especially the most representative among them—have within them, as a consequence of the antipathy they felt towards their incarnation, the tendency not to enter fully into the arena of earthly events, not to be deeply engrossed in facts and happenings on Earth. There is an inborn disinclination in the souls of the East, precisely in the most outstanding men, to acquaint themselves with and join in with the outer forms of the culture that has grown up in Middle Europe and in the West, with its natural science and its technology. And again, in utter contrast to what was precisely the best quality of soul in the men of Middle Europe in earlier times, it is quite apparent that many souls living there today have also been infected with this disinclination to enter fully into the facts and conditions of life as they are at the present time. This disinclination is due to the circumstances attendant upon incarnation. But let us for once observe life in our age, entirely without prejudice. There are so many today who in quite a wrong way like to hark back to the old spiritual conceptions of the East, who want to take refuge in a mystical life, who would like, in other words, to introduce into our altogether different existence conceptions which were right in ancient Oriental civilisation but have now become decadent.

Mysticism dreamily aloof from the world—that is one thing that is so harmful at the present time. Moreover, it exists in many different forms, my dear friends, it exists in those who are enamoured of anything savouring of Eastern spiritual life. It exists too in a form less patently evident but to which we should be fully alive. Over the whole of the civilised Earth today, from East to West and from West to East, men have fallen into strange grooves in regard to something that is intimately connected not only with culture, but with life in all its branches—namely, speech. The further East we go, the more do we find evidence of the fact that no real endeavours are made to bring speech right down to the physical plane, to let speech be imbued with definite impulses of the soul. There is a tendency to be careless about words, not to be wholly in them, to let speech be carried away by feeling. There is an unwillingness to make speech conform to conditions as they actually are on the physical plane, to let its forces stagnate in a realm of ecstatic, inner experiences. It is symptomatic at the present time, my dear friends, that there are so many who look with scorn upon efforts to make speech really plastic and adaptable. Such people consider this altogether too intellectual, too blatantly expressive of conditions as they are on the physical plane. They would prefer speech to be pervaded with an element of obscurity, and they think that no language can be poetic unless it has this quality of twilight obscurity, as it were. When someone tries to make every word or sentence voice a reality that has been actually experienced, he is not looked upon with favour, for people prefer to chatter on without having really lived with the actualities for which speech ought to be a means of expression. This unwillingness to live in the world of stern realities is very characteristic of large numbers of people today. And the same tendency is more or less common in the languages themselves, the further we get to the East.

On the other hand, the languages of the West have a different characteristic. Efforts are made in the West to bring language into line with actual reality, to get at the realities by means of language, but the language itself is not kept sufficiently plastic. It does not fully adapt itself to what it sets out to describe. This is connected with other tendencies of the West, for the West is, after all, the home of that kind of observation and thinking which never gets as far as man himself. Take Darwinism, for example. And here I am not speaking of the Darwin fanatics, but of Darwinism in its essence. Darwinism is a splendid help towards promoting an understanding of the animal kingdom and makes it clear that man stands at the summit of the animal kingdom, but it does not even try to comprehend the being and nature of man. And in the West too we find the strangest conceptions of social life which really exclude man himself from the picture altogether. In Western economics the essential factor is not man as man, but what attaches to him in the way of outer, material possessions. The personal possessions of a human being really constitute the individuality in the realm of national economies—not the man himself at all. In the West people do not speak of the freedom which has its source in the living being and nature of man. They only speak with conviction of economic freedom—nothing more. And it has been so since the time of Adam Smith and even before that. People talk about economic freedom, about what a man is able to throw into the scales of civilisation because he possesses something: they talk about the things he can enjoy in the world because his possessions make him economically independent, and so on. But one never hears mention of what man really is, of the force that springs from his innermost being—namely of his real freedom.

All these things are indications of much deeper truths. The souls who incarnate with a certain antipathy today in Eastern bodies because outer conditions force this upon them, do not want to let the faculties of knowledge inherent in these bodies come to grips with Earth realities. They prefer to keep their consciousness remote from Earth reality. Such an attitude of soul is eminently Luciferic, and it is this Luciferic element that comes over from the East.

On the other hand, the souls incarnated in the West have a predominantly Ahrimanic tendency. They will not take possession of their bodies in such a way as to enable the senses to interact freely and open-handedly, as it were, with the world. They sink so deeply into their bodies that these bodies are not entirely permeated with the spiritual forces. In other words, the soul lives in a body but does not permeate it fully. There can be only one outcome of such a condition—a condition where the soul is living in a physical body but the senses act as a hindrance to a free relationship with the world around. If a man’s senses function freely and enable him to open himself to the world, then he perceives not only material reality, but the spiritual which is there behind this material reality. This underlying spirituality cannot be discovered if the soul does not fully permeate the body, that is to say, does not reach as far as the periphery. Such is the tendency of the West. And because of this, many Western bodies are so constituted that as the bodies grow on to maturity, the indwelling souls cannot fully express themselves. And when this happens the bodies can become the dwelling places of beings of quite another order—beings who lull to sleep the qualities and forces that are inherent in the human soul. One tendency or mood of soul emanates from the East, and this other from the West. The nature of the tendency which comes over from the East is to preserve ancient and more instinctive modes of feeling, perception and aspiration in man—instinct which do not allow him to come fully down to Earth or really get to grips with the situation as it actually is upon the Earth. And in the West, the tendency is to ignore the ever evolving spirituality that is implicit in all existence and to remain stationary at the point of evolution that has been actually reached. The tendency of the West is to conserve the present state of humanity, to conserve its materialistic consciousness and its materialistic modes of life and action. The tendency of the East is to prevent man from really getting down to material life on Earth, to prevent him from living in the present with alert and wide-awake consciousness. And so from both sides—from the East and the West—influences are at work to prevent man from fully and consciously understanding the present. And these influences are strengthened by a terrible fear which, all unconsciously, is taking possession of mankind. Everyone who can put aside prejudice in his observation of the present age of weighty decisions must face these decisions with alert and wide-awake consciousness. Now it is possible in two ways to spare oneself from facing the decisions that have to be made in this age. One way is to become a fanatical mystic or theosophist and reiterate in a superficial way the phrase: “Ex Orient Lux”—“Light from the East.” This attitude induces a feeling of inner bliss, a desire to flee away from actual happenings. People imagine that they are rising above these happenings. They congratulate themselves on being wonderful mystics or theosophists and they look down with scorn on everything that is going on around them in what they regard as the inferior world of matter. This is the harmful tendency at the one extreme, whereas at the other extreme—which is connected more with Western influences—there are the rank materialists. Being afraid to face the decisions with which the present age is fraught, the materialists declare that man is merely the product of physical and physiological processes, that it is pure nonsense to talk about decisions, and that to speak of the spirit is mere superstition. Men flee from spirituality on the one side and from materiality on the other.

And so today we find two extremes in the life of soul: on the one side materialism which is Ahrimanic, and on the other side mysticism which is Luciferic. Originating in the West and spreading over towards the East there is the tendency of thought which takes matter as the basis of the mechanistic natural science which has such a potent influence upon the whole of our culture. Originating in the East and spreading over towards the West, there is a tendency which influences just as many minds today. And one can only hope that Anthroposophy will not be harmed by those who expound it as if it were fantastic mysticism. This other tendency, the tendency to let the mind linger in realms far removed from earthly realities, is exemplified by the comparatively recent ideas of theosophy. Theosophy has tried to dig up from the East teachings which have long since become antiquated and are no longer suited to the human being as he is today.

These are the two extremes which may well unite, in spite of an apparently bitter opposition caused by outer circumstances and inner contrast. And it is because of the existence of these two streams of influence that the spiritual life of Middle Europe has fallen upon such evil days. Trivial though these words may sound, they express a truly tragic state of things to which we must be fully alive. To put it rather drastically, one would say that Middle Europe ought to represent the higher synthesis, the harmony of these two extremes at a higher level. And it is only this harmony that will promote progress in the human race. Streams of spiritual life have come to the surface in Middle Europe from deep foundations, in spite of the fact that they were overpowered, to begin with, by an intellectualism which manifested itself in German idealistic philosophy. The philosophy of Fichte, Hegel, and finally, Schelling, represented the apotheosis of a stream of spiritual life which could have led on into true Spiritual Science, but the time was not ripe for it.

Nowadays it really seems as if all the world had conspired to nip this impulse in the bud. Let me put it in this way: From the East and from the West, Lucifer and Ahriman swore to each other to make this synthesis impossible of realisation. For just think of it: here, in this central region of the Earth there have been men who although they were in many ways brought to a standstill by the conditions of the times, strove none the less for pure spirituality, and at the same time for a true knowledge and understanding of Nature. In Goethe, for instance, there is a wonderful alternation between his perpetual desire for a spiritual conception of the world and his eagerness to observe the outer phenomena of Nature. How strenuously Goethe endeavoured to find concordance between what the spirit whispered to him and what nature revealed to him. And it is precisely this attitude of soul that is rooted in Middle Europe as a whole.

And yet we have seen this attitude of soul overpowered and gradually succumb to the influence of the West. We have seen it in our science which has become utterly ‘Westernised’—if I may use this expression—inasmuch as its methods reject spiritual altogether. Science is sometimes willing to acknowledge a belief in the spiritual but it is utterly unwilling to do anything to spiritualise the methods it employs in research. And then think of those who work on the principle of obstructing all true aspiration. What have we not had to endure from such people within a civilisation, be it remembered, which produced a work like Schiller’s Aesthetic Letters—a work which could have given a most wonderful impetus to the life of soul and Spirit. And yet within this same civilisation, men turned in large numbers to the twaddle of American mystics, of Ralph Waldo Trine² and others. Compared to the real spiritual substance of Middle Europe, this kind of writing is inferior in the extreme, for it is nothing but an egotistical striving for inner well-being, not for a genuine upliftment of the spiritual life. This is one example of the strength of the tendency which desires that the inherent qualities of the soul in Middle Europe shall be overshadowed and subdued by Western influences.

Obviously, my dear friends—and to Anthroposophists it will certainly be obvious—obviously this is not meant to imply anything against individuals. Equal respect is due to human beings all over the wide Earth. But is that which lives in individual men the same thing as the culture which pervades these souls and forms the atmosphere of civilisation as a whole? Is it correct to say that when one deprecates the nature of the spiritual influences of the West he is thereby casting aspersion upon individual men in the West? No, indeed, he is merely pointing to what is there in the West as a spiritual atmosphere.

But on the other hand there are very many in Middle Europe too who love to get hold of some fragment, whatever it may be, of ancient Eastern wisdom. This craze for dabbling in Oriental wisdom is a source of great pain to men of real understanding. Even in the case of the Bhagavad Gita, which is comparatively easy to understand, we must be quite clear that what a man of Middle Europe can get from the Bhagavad Gita today is at most something he himself reads into it. It is not the true wisdom of the East at all, for the East itself no longer possesses that. Many people are delighted to think that they can meditate on some passage taken from the Bhagavad Gita, but in essence they can get nothing of any real significance. They are merely falling back on something which gives them a sense of inner exaltation and well-being, because they are not courageous enough to absorb the spiritual atmosphere which in these middle regions of the Earth could work as a balancing factor. One cannot help saying that the advent of Eastern theosophy, as it is called, contains elements which for some considerable time now have been a harmful influence in Middle Europe. This, of course, does not imply that certain Eastern terms or certain Eastern concepts should not be used, or that one should not try one’s best to understand the East. It refers to quite other things, namely to those things I have been trying to indicate today.

Let it be clearly understood that devotion, no matter whether it be to the blatant materialism of the West, or to the masked materialism of Ralph Waldo Trine or Christian Science³—for these things are nothing but materialism from the other side—devotion to such things and to forms of mysticism will inevitably lead to retrogression in the realm of spiritual life. The elements that would be capable of furthering progress are there already, although they are under the surface of Middle European civilisation, overlaid by the influences that are striving to come together from the East and from the West.

As you will realise from my writings and lecture courses, the Bible and the New Testament in the form in which we have them today, have suffered essentially the same fate as other writings emanating from the East. We have the Bible, but not in its true form. Its true form can only be revealed through Spiritual Science because Spiritual Science alone can quicken the living intelligence that is essential for penetrating to the heart and core of such writings. And as soon as one tries to make the Bible and the New Testament really living, the official representatives in this domain today—men like Traub⁴ and his type—they are the very first to tell the world that it is all fantastic and thoroughly evil.

Here in Middle Europe there have been men who on the one hand possessed real insight into the widespread world of Nature and on the other have genuinely aspired to the Spirit. And this is what is so necessary today, for only in this way is progress possible. In the realm of knowledge it is just as essential on the one side for men to deepen their insight into Nature, as it is essential on the other to deepen their understanding of Spiritual Science. The whole truth is not to be found on the one side alone. The concordance of both impulses in the soul—this alone reveals the whole truth. And it is just the same in practical life. Progress will never be brought about by a one-sided religious life remote from the affairs of the world, or by the methods of cut-and-dried routine which govern our public life today. Only those can make progress who on the one hand adjust themselves to the practical measures demanded by affairs of the outer world and on the other hand are willing to combine the demands of the outer, material world, with qualities that can be developed in Spiritual Science. Education in Spiritual Science will promote skilfulness—not a superficial skilfulness but a skilfulness which means that our actions will be irradiated by an inner spirituality and determined by a definite attitude of soul. Only so can we hope to prove equal to the tasks confronting us at the present time.

Many people are averse to Spiritual Science today because for one thing it is not afraid to speak frankly and openly of spiritual facts; and also because it speaks, just as physics speaks of anodes and cathodes, of the fact that souls come down into earthly bodies from the spiritual world in moods either of sympathy or of antipathy. Because Spiritual Science directs its attention on the one side to the phenomena of nature and on the other to spiritual facts, it is rejected by many, many people. Spiritual Science is rejected by those who have eyes only for the outer world of nature because they can get nothing from it whatever and think it mere words. It is rejected too by those who like to bask in a world of vague, mystical thoughts and old religious traditions, for such people have made no contact with life as it actually is in the present age. Spiritual Science is also ignored by those whose ideas are altogether lacking in substance and who spin out words and phrases after the style of many modern philosophers and of some, indeed, who found modern ‘Schools of Wisdom’ as they are pleased to call them. But, my dear friends, a lip-wisdom which refuses to penetrate into the facts of nature is no use at all. Vague, fantastic mysticism is no use either, nor can we make any headway whatever with a spiritless science which tries to fathom the things of nature. What we need is a synthesis, a union of both streams, for that alone can give us the reality.

It must be remembered that in Middle Europe the forms which language has assumed imbue it with an inherently plastic quality. The language itself gives the impression that it is one with the innermost being of man, with the whole attitude and mood of his soul. And on the other side, the fundamental forms of the language of Middle Europe strive to pour themselves outwards, really to lend themselves to the flow of events in the outer world. In the language of men like Goethe and Hegel, the germ of this quality is quite clearly evident. And it is a germ that is capable of infinite development.

It is not to be wondered at that Spiritual Science is scorned either deliberately or unconsciously by those who have been infected by Eastern or Western influences. But from its side, Spiritual Science must never cease to realise its task and mission. It has been a duty on my part to speak to you as I have spoken today and it is the duty of those who stand within the Anthroposophical Movement to be absolutely clear about the purpose and aim of Spiritual Science. In Anthroposophy we ought not to be afraid of speaking of spiritual facts, of the supersensible world as a reality, just as we would speak of the physical world as a reality.

Education in Spiritual Science should strengthen the soul and help man to realise fully and clearly the practical necessities of life today. Everyone who stands within the Anthroposophical Movement ought to be quite clear that our practical undertakings must develop with an inner necessity out of our ideas and conceptions of the Spirit. For over against the errors of the world, Spiritual Science must stand in the right light, and we must show the world what its real purpose is. There cannot be too many opportunities for doing this today, for innumerable opportunities when Spiritual Science could have been put in the right light are constantly allowed to slip by.

You may think that I have tried to deal with these matters from too many different angles. But the thing that is important is not that we should be able to listen to one interesting fact after another out of the spiritual worlds, but that we should be able to impregnate the material world itself with the impulses awakened in us by a knowledge of these facts of the spiritual worlds.

It is essential today for wide-awake souls to be fully conscious of the dangers that are threatening the evolutionary process of humanity—dangers arising from the influences which try to keep men’s minds in a state of mystic vagueness on the one hand and on the other from the influences which tend to press humanity down into Ahrimanic materiality. For the tendency of false mysticism, false intellectuality, aloofness from the world which makes a man like to live in a kind of doped consciousness without striving for complete outer clarity and inner light—all these influences, tinged as they are by false Orientalism, lead to inner untruth. They lead to inner untruth just as the Western influence which would drive men to materialistic conceptions and a materialistic attitude to life leads to the outer lie.

On the one hand mankind today is in danger of giving way to inner untruth as the result of false mysticism, and conservatism in regard to ancient religious traditions, and on the other hand it is in danger of becoming outwardly untruthful as the result of materialism. And be it remembered that phrases and slogans are the beginning of direct untruthfulness. Students of Anthroposophy must really be alive to these dangers.

This is what I wanted to impress upon you today as a thought which is not meant to be a theory but a thought that glows with warmth in the soul and gives an impulse to life by its very warmth. Spiritual Science is not what it desires to be if it does not fill the soul with warmth and through this warmth become an active impulse in the whole of life.

If we follow these indications as best we can, my dear friends, our united efforts will be able to achieve something of which the age stands in the direst need.

And now I have one more thing to say which causes me considerable pain. None the less it must be said.

It is no longer possible for me to have private interviews and conversations, for as things are I cannot lead the same kind of private life as before. The work that has to be done takes up the whole of the day and very often a great deal of the night and it ought to be quite evident that there is no time left for private talks. It would seem, however, that some people find this very difficult to understand. There is however a very good way of getting over this state of things—and I admit its difficulty—namely, to work with all our might at the tasks confronting the Anthroposophical Movement. The reason why certain individuals nowadays are so overworked is that we have so few members who really work effectively. People imagine that they can help by working as they like. But the fact of the matter is, my dear friends, that from every point of view we have too many workers for the positions we might be able to create—not too few. Instead of running after positions that have already been created, we must work so well that wider and wider fields of activity will be opened up. That is the only attitude which will help us to make progress.

As I say, it is very painful to me to be obliged to refuse personal wishes, but it is an absolute necessity. Many private affairs will have to be discharged in a different way until more favourable times arrive. There is too great a tendency among us to cling on to conditions which were all very well in their time but which cannot exist again until we become more capable of fulfilling the tasks before us.

We must really get to understand one another in this respect for if we do not, our movement will not prosper. There is far too little realisation of the fact that mutual consultation and self-help is necessary for the spread of the movement today. Just think what it would mean if I had to have personal interviews with everyone who is sitting in this room. Do you imagine, if that were so, that the tasks before us could ever get done? Perhaps many will say that they do not understand what I am saying, but there are certainly some here who know quite well why I have been obliged to say these things.

• 1. Past Incarnations of the Peoples of Today, Stuttgart, 6 Jan 1921 (GA203)
• 2. Ralph Waldo Trine (1866-1958) was an American ‘New Thought’ writer and philosopher. The New Thought movement was a new religious movement in the United States in the early 19th century which accumulated wisdom and philosophy from a variety of origins, such as Ancient Greek, Roman, Egyptian, Chinese, Taoist, Hindu, and Buddhist cultures and their belief systems.
• 3. Christian Science was founded in 1879 in the United States by Mary Baker Eddy, who wrote in 1875 the book Science and Health with Key to the Scriptures, which outlined the theology of Christian Science.
• 4. Friedrich Traub (1860-1939) was professor at Tübingen University in Germany and author of the book Rudolf Steiner als Philosoph und Theosoph (Rudolf Steiner as a Philosopher and Theosophist), published in 1919.

Our consideration during my presence this time will be to contemplate the vital earnestness embedded in anthroposophical knowledge needed for the great task of our time. When we say “with regard to the great task of our time” we don't need to think of something drifting over our heads which has been organized by some person in authority but we should be clear today that whatever weaves between people in everyday life contains, or is permeated to some extent, with something which belongs to the great task of our time. This should obviously be one of the primary implications of the Anthroposophic world view moving through our souls. This Anthroposophic world view directs us towards recognizing the existence of the spirit within everything, not existing somewhere in abstract heights, but living within the existence surrounding our everyday lives. This is what we must learn to apply to the great task of life and to every small daily experience and action.

When we consider life today from this angle we can ask ourselves: what are the components of life surrounding us from the reference point of spirituality? We have the remnants of ancient knowledge in various forms which was passed traditionally by word of mouth to adherents gathered in communities and their faith in the everlasting nature of the human being. In the most varied forms, most differentiated nuances, this most varied knowledge of this faith was brought to people. Humanity lived within this faith with the belief that all their soul needs were satisfied through this way. Besides this belief of confessions respective to their followers of that time, we have a popular addition today which originated from science, attributed to the present educational institutions. This science was gradually skilled by only considering sense-physical matter, at most penetrating it with inadequate spiritual suggestions, the latter now on the wane. The tendency is increasing towards regarding science as the only physical sense perceptible observation which at best can be combined with the mind.

Wherever we look at today's civilized world we get the impression that people create from two sources: on the one hand out of what is taught as so-called serious, exact knowledge, accepted on authority because on authority everyone accepts knowledge if they have not themselves worked within the subject of the knowledge in question, and therefore this knowledge is mostly accepted. Besides this, people surrender to their popular publications regarding how they should think about facts regarding astronomy, physics and chemistry, about biology, zoology, mineralogy, botany, history and so on, and more besides, submitting to it all and agreeing to be informed in such a way that they can say: All this must be true because it originates from the people who are in control of things through familiar instances of authority and so we accept whatever else flows from their various declarations. Proposing the creation of a bridge between the two is kicked out, because these declarations mostly instruct people to keep knowledge and faith separate and in no way try and merge them. Rising out towards a conscious penetration of these facts is rarely found. Efforts are necessary throughout to recognize scientific authorities arriving through the usual channels to presenting exact knowledge. However, one is inclined not to research these things in order to prove how they really relate to their creation through their scientific methodology.

On the other hand one is disinclined to research the origins of knowledge propagated through tradition which today is offered by official representatives. Awakening fully consciously towards what actually is presented rarely happens. When it does happen it very seldom results in seeing the issue in its true light. Should we accept it offends someone if we oppose what is termed dogma within the Catholic or Protestant denomination, regarding this dogma as “nonsense,” then we are opposing it for the sake of it and at the same time rejecting traditional confession, without finding the possibility to replace it with an alternative.

An example of dogma—I want to refer to a central dogma—is for instance that of the Trinity, the threefold personality of the godly Being. Whoever finds a dogma such as this presented through the denominations, finds it easy to some extent to oppose it according to today's scientific way of thinking. This expression can easily be revealed as “nonsense” in such a dogma. Whoever does go back to the way such a dogma was created will find that dogmas of common confessions have for a long time been propagated within humanity and that the point of origin of these dogmas, often characterized as humanity's earlier evolutionary steps according to instinctive clairvoyance, atavistic clairvoyance, are there, by looking into the spiritual world. Out of such clairvoyance these dogmas have emerged and one can say that something like the Trinity dogma has emerged out of deep, thorough insights within the structure of world existence. At one time this dogma of the Trinity was a deeply recognized truth. It presented a deep insight into the relationship of reality. However this was during ancient times when within the soul's abilities the powers of an instinctive clairvoyant knowledge fitted within such a dogma. This dogma then spread itself. It no longer fits into the current teachings of human soul forces. As a rule each person who has experienced this dogma from its origins has since then gone through several earthly incarnations. Souls had various experiences during these incarnations. In the outer world this dogma has been retained, transmitted from one generation to the next. Today it has taken on a form through words used to proclaim it which no longer can be understood. Now these souls are born again and come across this dogma in church. There is no human relationship between on the one side what the confession of the human soul is met with and on the other side what the soul from within itself strives to experience and to know. What works so badly at present is not that the dogmas are false but that the dogmas are in a form trapping the truth which in today's time are obsolete and thus the dogmas no longer offer what the soul of today needs. Thus we can say: these dogmas are preached today as if breathed by the wind.—Even those who inwardly confess to them do not apply these confessions as soul truths because they don't understand them for the most part. By accepting something which is not understood, creates an inner falsehood. As a result of this inner untruth so much damage has been done through the falsehoods in the world.

The results of untruthfulness within humanity in the last few years have really been immeasurable. Basically it shouldn't surprise us that this is so, from the simple basis that when the soul lives in falsehood the ego can be recognised as not having any sense of truthfulness in outer life. This should be kept in mind by all those who believe today that they should uphold traditional declarations. This is quite a serious situation with which we need to deal in this area.

Regarding dogmas, one could say the souls who have experienced various earthly lives where these dogmas were current, have grown out of them since they were formulated. Just as I have mentioned in the last two lectures that we need to be serious about these things, so we must during the examination of repeated earthly lives be serious. Vitally serious.

Just look from the same point of view at what humanity is given today through physical science. Here knowledge is being formed from purely physical sense perceptions. This has to be joined with what lives in the soul which has to fill itself with something which is merely sense perceptible material.

Examine how a living person stands within his or her life. They carry within them a soul which has gone through earthly lives and now don't find any connection to outer religious declarations. They connect however in certain areas of their life with what today is recognized as scientific. The question must be asked: What happens in the human soul when it connects with this recognised, merely physical sensory aspect of observable science? The soul, now integrated in the physical organism, had during an earlier incarnation incorporated quite a different relationship to nature, to the environment and the relevant world which cannot today be found in this knowledge. Only relatively few presently incarnated souls can be discovered who were not sufficiently incorporated in their former life in such a way as to relate to a definite knowledge containing spiritual imaginations, as I mentioned about natural phenomena, by incorporating a spiritual element. The sheer abstract science which has developed over the last three to four centuries didn't exist before. Not so very far back the kind of natural science existing then was such, even though it contained a sense perceptible element, it also contained within it something permeated by the spiritual. As a result many people who don't accredit it with anything special, presently with physical sense perceptible science don't find anything satisfactory about science, so they leave it lying and don't bother about it, or go digging and researching all kinds of tomes, what Basilius Valentinus or some or other person had handed out for natural science. It is true that all kinds of spirituality lived within the imagination about nature it at that time, but today, deep respect is only stirred within those who engage with it and just because it is not understood it is regarded most profound.

The important thing here is that even today's incarnated soul has no real relationship with ancient wisdom and with what goes on through the rest of life which is already fed, even grafted in school, in some or other form coming from sense perceptible observations. What is really presenting itself here if one considers the inner aspect?

Within our body we have the soul which has been in previous lives yet we come to some extent into our body without having any relationship to what the soul had experienced in a previous life. Throughout various earthly lives—as a necessity for the development of freedom—the soul developed in such a way that it was emptied of all it had absorbed before, in order not to have a relationship any longer to anything taken up earlier and thus have available capacity for what is actually living in the world at present. Our soul no longer brings with it anything from former earthly lives. We do bring results of our moral qualities with us but basically not what has lived in us from earlier earthly lives from which any kind of innate knowledge of world secrets could result. Today souls do not enter bodies in the same way it happened in Greek times. Souls who incarnated during the Hellenistic time entered life with still some old empowered knowledge which enlivened the body with soul spiritual life forces. Today this is not the case. Today the soul enters the body in a way which is consumptive. To an ever increasing degree this is the case; the souls which are born today has some destructive influence and lame the body, gradually dragging death forces through it. If evolution is to continue this way it will lead to the undermining and decline of earthly life. People would become weaker and weaker in their will forces. People will appear less and less able to have a grasp for detecting active impulses. People will gradually go through life like automatic detectors. How sad this is that we have to see the future in this way, and how seldom it happens that people are inwardly fired up through lively ideas. How often we find that people at present can be said to suffer from a soul sclerosis, turning out dead ideas and only allowing their minds to accept tradition and thus becoming machines.

It is really like this: if we go with an unprejudiced attitude through life and observe how people are placed in life, we can basically not differentiate, one person from another, amongst dozens of them. We can actually not tell them apart. We talk to A, to B, and then with C and they all say the same thing. Each one individually believes in having said something particular, but we can't find any particular difference between them, they all say the same thing. We actually only have one kind of human being in a variety of copies, and we can ask ourselves: Are we not being deceived—isn't what we talked about today the same as yesterday's conversation?—This corresponds completely to the observation of consecutive earthly lives in relation to our present earthly life. The soul no longer brings with it what it had in earlier lives, which went from one earthly life to the next and ever again appear, although with a decreasing power which is like an innate wisdom. That is no longer there. When we consider such souls and their connection to the external, sense perceptible scientific observation, then we see they are packed with transitory wisdom; with a wisdom which when expressed in imaginative ideas, is regarded as transitory. In order to conceal this fact by a terrible illusion, the old “Law of conservation of matter” in the nineteenth century was reinvented by the “Law of the conservation of energy.” This law was made up to conceal that there is nothing which can be conserved in nature, that everything is transient, even matter and energy. Nothing is left over for the soul when it is reincarnated in the future as a human machine; the soul being crammed with sensory observation and scientific material, because this fails to exercise anything alive and gives no fructifying power to the soul.

The soul born today comes over from an earlier earthly life, eager to be fructified by something which in turn will help it progress in its next earthly life. However the absorption of knowledge stemming only from the perishable offers a soul death; murders the soul. This is something which must be considered in all earnestness today, when the idea continues that non-understanding can relate to obsolete dogma, that only laming, deadening can come through non-spiritually penetrated scientific knowledge, and that the soul must experience a second death, suffer a soul death. It depends on individuals and on humanity, to rejuvenate their souls. Humanity dare not choose some comfortable passive attitude and say: I am an everlasting being, and the everlasting kernel of my being will preserve me forever through all circumstances.—This doesn't correspond to the effect of reality. The everlasting kernel within human beings exists of course but it has to be fructified in this decisive age if it doesn't want to be destroyed. There is no other way to keep the soul alive than to break free of mere sensory scientific observations and to justify a true spiritual science and to see how in all sensory observations the spirit is alive even in relation to physical facts. It comes down to not only registering purely sensory material but to promote what lives in everything that is sensory and penetrate it with spiritual imagination which actually lives within it and must not be excluded. As a result the souls coming out of a previous earthly life can take up this spirit-filled natural science, become fructified and thereby enable their vitality to be carried forward to the next incarnation. The continued existence of the soul, its health, in fact the continued existence of the soul life itself, the aversion to the soul death of humanity depends upon the spiritualization of our natural knowledge!

From of these facts and not out of any kind of prejudice today we are required to spiritualize natural science. When so many human beings turn against this spiritualization then this attitude, while ignorant about the actual meaning of these facts, are spurred on by minds we all well know about, in order to assert themselves so much more in their human nature, thus reducing what souls bring with them from earlier incarnations. Out of the entire grain of our present lives where the spiritual is being composed out of not only spiritual science but also sense perceptible knowledge, it is apparent in the most absurd sense that repeated antagonistic acts are against the intention to spiritualize natural science. It can't be stressed often enough how necessary it is in our time to deeply and inwardly understand such things—and if I dare use such a word—modify such facts. We can't take this seriously enough that today there's a rejection of spiritually permeated scientific knowledge, whether it comes across in the manner which I've heard mentioned—I don't know to what extent it is connected to the truth—through a decision by colour supporting students who boycotted lectures in the last weeks or if it appears in some other form. Today one can collect a whole jolt of writings opposing spiritual science. Dark, unsavoury streams validate that these things like to slumber and yet relatively soon they will become strongly apparent. Today it is much more comfortable to be unaware of things than being aware of them. However we no longer stand at a point where we can undo the past and remain uncommunicative to the world. This can no longer be allowed. The only way now is forwards. However this forward striving is connected to an active participation which can take on ever more evil forms—one can no longer call them discussions, but let us do so—“discussions” of the time. Only if we succeed from a strong basis, only if each one does his or her part and can come together, representing spiritual science and not be shy, everywhere unreservedly characterize it in an unconcealed manner where hidden aspects let hostility rise against spiritual science, only then can we hope to survive. It deals far less with only the literal interpretation of hostility against spiritual science, being caught up and acting defensively against it. It is certainly in one way or another necessary but it is not enough. Ultimately it is only a secondary appearance—when out of foolish misleading or misunderstanding ill-willed hostility rises against spiritual science. This is to some extend something secondary which naturally needs to be placed in the right light. Secondary it's obvious—I have recently mentioned it in an open lecture—what such people like Frohnmeyer have to say regarding the main statue group in Dornach, which can be experienced as a Christ figure: “In Dornach can be found a `Statue of the ideal human being' with above a `luciferic' trait and below one with animal characteristics.”—It is certainly necessary to point this out but ultimately not only to merely defend spiritual science but from a far deeper, more meaningful foundation. Whoever is capable of presenting such a terrible falsehood in the world, damages humankind in everything which is written and spoken, where it works instructively on mankind. Not only is it most significant that such a bludgeon of a lie is spoken but it is most significant that a person today is capable of such a strong lie as a symptom of paths mankind followed earlier. Attacks on spiritual science are recognisable according to how today's sense of truth is grasped. As a result, wider field work should be carried out in the spiritual realm. This is what it comes down to. We dare not shrink back from encountering this lack of a sense of truth on all fronts. Humanity must learn to understand that only with a real sense of truth can one work into the future when the soul has to find the way through this incarnation into the incarnation of the next age. Today this doesn't involve some kind of formality but actually the real life of the soul through consecutive earthly lives. If you search you will find the connection between every earlier characterized falsehood in thinking—in outer encountered confessions of the soul, without an inner connection with the truth—and the falsehood of the outer world. Actually it is quite an amazing phenomenon that such falsehoods come to the fore so strongly particularly in those—which doesn't mean I want to say they are not present in colleagues of other faculties—who pose as teachers of mankind, who should be the great Keepers of the Seals of religious truths.

This is the primary responsibility of today's humanity who strives for some kind of relationship with a spiritual life: to seek out cultural historical falsehoods. It is extraordinary how deeply these cultural historical falsehoods are taken up. They are a characteristic of our time. From out of politics where it has sown its foul marsh plants it has finally penetrated into other areas. Already the condition has arisen that people can hardly differentiate between truthfulness and falsehood in relation to certain phenomena of life. You see, step by step a certain life phenomenon plays into falsehood in daily life which plays a role in both daily life as well as in the greater affairs of life. Finally falsehood today itself has sprung from the same tendency, unconcerned whether it appears amongst enlightened men—certainly lit by a strange light—who gather in Geneva, or whether it appears in various bourgeois and proletarian coffee-gossipers. Whatever has lived as spirit in Geneva's various bourgeois and proletarian coffee-gossiping found it a popular falsehood, and I might mention in parenthesis—those present should not take it as evil—those who are within the Anthroposophical movement haven't quite been ratted out. This untruthfulness is a cultural phenomenon of the present and needs to be examined. Above all it should in no circumstances be excused but should be characterized before the contemporaries are revealed. We repeatedly experience that when something appears out of a pressing urgency and point to these things, that individuals within the anthroposophical movement, while finding these things uncomfortable, while they must live within this falsehood and as a result experience the characteristics of falsehood and find if highly uncomfortable some way or another, always take this characteristic of untruth as evil.

These things I have spoken about today should be thought about in relation to my two or three previous lectures related to the reincarnation of souls into today's civilised world, as well as to the interests present in part of humanity, that decisive element which wants to connect with humanity in the present age, and not to allow it to come close to humanity, can give an understanding of the immense seriousness of the task of our time within which we stand.

These present tasks are permeated with the deepest earnestness. Because of this, because it is so essential to examine these points of view on our home ground, I had spoken about things in conclusion and how painful it is for me that today so much time is taken into account without the simultaneous possibility of continuing the earlier anthroposophical work, as it was accessible just before this need—a requirement it is indeed—to work through these things which have often been spoken about and even today do actually exist. If we should want to place ourselves really in the right relationship with these things then it is necessary, imperative from out of the spiritual beings of present tasks.

Today we must make it increasingly clear: Our friends have engaged themselves in the anthroposophical movement in manifold ways since its inception at the start of the twentieth century. The anthroposophical movement is something which is not only a reality on the physical plane but which forms an uninterrupted ingredient of the spiritual worlds, a direct part of the spiritual world. Obviously outer practical participation is also a part of the spiritual worlds but not in the sense as it is within the anthroposophical movement. Regarding this, I want to say a few words.

The anthroposophical movement continues in its spiritual aspects whether the people representing it are hardworking or lazy; whether they make the effort to work progressively or against progress, going forward quicker or slower, yet they remain present in their spiritual reality. Because it has become necessary to bring about practical things in life which have grown out of the demands of the present, it appears different with these things. These things must be done at their allotted time, because it is impossible to cope with them when they are not completed at the right time. For things in practical life it can be so that when done in a slow trot, they simply happen too late. Within the anthroposophical movement one has in many cases become accustomed to things happening slowly or quickly. It is becoming more often the practice that what has been acquired here is being applied to things where the same practice is unsuitable. This is precisely what lies at the foundation of what I have recently wanted to characterise, by my indication to create a renewed possibility for that from which everything finally flows namely the anthroposophical movement, and maintaining it as such. How long have I already pointed out that it is not possible to have personal interviews now? Yes my dear friends, we have in the last days of the past week—very few people really work in practical matters—we have filled our days until three in the morning. People still turn indignant when their wishes are not taken into account after a personal meeting. However I'd like to know where the time should come for that. It has to be understood. For this reason no kind of casual manner should exist in anthroposophical life—just the opposite—a life enforcing strength comes from the anthroposophical life. As you are guaranteed that such empowerment comes from anthroposophical life, then other necessities will impact on practical life by themselves. Above all else this re-strengthening must come. This empowerment must come in such a way as to drive out all dreaminess from the soul. Whatever is brewing in some or other island of life, not bothered by what is going on in life today, is exactly what lames the pursuit of real tasks. These tasks are paralyzed when people on the one hand remain blind, sleepy towards what is happening in outer events around them and on the other, their salvation, even though this is more the lust of their soul becoming involved in all kinds of alien mystical problems on their island of life.

I'm touching on something extraordinarily important, something which is a direct application of ideas regarding the great tasks of our time and our own movement.

Every one of us must work together towards the enlivening of the anthroposophical movement. We can only work towards the strengthening of the anthroposophical movement when we cultivate a free and open insight for what causes decline in the greatest part of our cultural life. Anthroposophists for the most part don't worry about the appearances of decline. They don't get anything out of turning to the force permeating our civilization today which steers it towards the abyss. Despite it not wanting to be heard on the one side, on the other side it is again forgotten, I have to ever again point out that things do not improve on their own. Today's contemplative brooding, which is a kind of transcendental demonstration with many, is something which harms us tremendously. Instead of shaking up the will and saying to yourself: `I will do this'—contemplation persists whether here or there the relationships are such that something could be done.

My dear friends, at the beginning of the (20th) century the way the anthroposophical movement was thought about is not the way you would think about it today. Clever people who appeared at that time would have stipulated how things must work, and the cleverer ones would have distinguished between Schwabing and Munich, and everyone could hear the grass grow which indicated who could procure which area. Then some came who had discovered extraordinary relationships in Hannover and Frankfurt. This was encountered all over the place. If someone had really listened then no one would have taken a single step. At the time it was already a wicked thing but today, where much is dealt with in everyday practical life, it is even more evil because today it is not about tracking down such grass growing but that we engage our will forces to do something, to really work. It is of course tremendously easy to say: `I sense the transcendental atmosphere of this or that place, that one could do this or that ...' It is much easier than doing something. One should hardly ever apply the external and as far as possible bring about the inner approach. This is something which of course can't be stressed enough.

With anthroposophical seriousness encouraged, the real power can be cultivated in our relationship to external things and these must be encountered with real interest. We need to know after all what is going on in the world—and there are many things that do advance. Yet in our circles it is amazing how few are concerned with what is happening.

I want to highlight a deplorable fact. This fact has many causes but there is only enough time today to list a few. Clearly the subscription to our magazine for three-foldness hasn't increased by a single one. In addition our membership comprises thousands and thousands of members. It is really very sad that such a fact must be recorded. Yet this is a fact and this is only one of them. Do you believe that it is quite true to say that the opponents are the other guys and they are at their posts everywhere? These machinations are spreading around us. I say these things not without care and not without caution for what we should incur today, when we don't summon all the individual strengths we have. We need them. We must be steeped in so much anthroposophy that we can get to it or we will be too late. On the other hand I don't see that what has to be undertaken is being done, to then only lapse by saying that we got to it too late.

There is much beauty in the advancing, above all in the participation, of some students in our striving. From this very area the most fruit can develop when these things are met with real, true understanding but we must be clear about how these things should be met. Nebulous mysticism is out of the question. It depends on how something is met out of one's inner life's diligence.

So this and much more can be said today but I think that whatever else you need can be discover within yourselves when you develop a train of stimulated thought and take it further. In order for you to develop further is the issue I want to pose as my preliminary wish at the conclusion of this last agreement. Now the times are such that I can't express such a wish in what is to be fulfilled in years to come but that I can only look for the weeks when I can be here again. Basically the situation is like this, that we really use our time, that actually not a single week can be lost because we have not used it.

Therefore my dear friends, I would like to say two things in conclusion: first I want to express the wish that what I have said today must be understood until our next meeting, and secondly, that our next meeting can take place as a result of things which have been aligned with this wish. With this in mind I wish you farewell!

This lecture is number six of eighteen lectures from the lecture series entitled, Man's Responsibility for World Evolution through His Spiritual Connection with the Planet Earth and with the Stars Above. It is also known as, Spiritual Science in the Light of Today.

My dear friends,

On the basis of those things which we discussed here in the last lecture, I should now like to bring forward various details which may perhaps be of use to you as members of the Anthroposophical Movement for purposes of defence, whenever from some corner or other, attacks are made against our Anthroposophical Movement, and what must now appear in its train. In recent times, one sees these attacks appearing everywhere. To-day I will confine myself simply to attacks of a certain kind, but at the present moment attacks are being specially directed against our practical undertaking, against which has to come forth as such from the Anthroposophical Movement. Far and wide one can hear it said:—“Well, these people are now founding a ‘Kommende Tag,’ a ‘Futurum’;—what do they mean to do with these things? They only want to establish such practical things for the use of those who confess themselves as belonging to the Anthroposophical view of the world. Economic undertakings are therefore set on foot, in order that those who confess to an Anthroposophical world view may acquire a certain power, and in the first place an economic power.”

If those who make this reproach were to enter more closely into what lies at the basis of such undertakings and see how they proceed out of the whole spirit of the Anthroposophical Movement, such a reproach could not be made; but, on the other hand, one cannot deny that, even amongst those human beings who stand within our Anthroposophical movement, often things are said which contribute richly to the arising of such misunderstandings. It is quite impossible, according to the whole ways and methods by means of which what is here called Anthroposophy seeks to relate itself to the world, it is absolutely impossible that such a judgment can be in any way justified, but that will only be clear to those who can grasp the spirit of our whole Anthroposophical Movement. This Anthroposophical Movement reckons with all the forces present in the evolution of humanity. How often has it been emphasised that the development of humanity has to undergo certain points of transition, and that these turning points should be observed. I should just like to point to one such turning point, in order to show how little justified is the opinion that we may have any definite dogma or theory which we seek to bring to humanity.

It may of course, occur, as a kind of anomaly, a kind of out-growth of fanaticism amongst a few members, that they should think they have to advocate a definite dogma; and indeed, this may be considered right by many, but it does not lie in the spirit of the Anthroposophical Movement. For if, in the spirit of this Movement, we look back into human evolution, then we find that in olden times, those ancient times in which an instinctive clairvoyance was prevalent, the whole disposition of Man's soul was different; man assumed a quite different place in the world. What was striven for in those places which we often designate as the Mysteries, in those ancient epochs of human evolution? Let us for the present leave all details aside, and just try to grasp the meaning of the Mysteries.

Those who wore considered ripe and were found suitable for being received into the Mysteries during their earth-life—that means in the time between birth and death—participated in a certain instruction given them by the Guides in those Mysteries, and that instruction came from what the Leaders of the Mysteries had to impart concerning the super-sensible worlds. No Mystery-Leader made any secret of the fact that, in his opinion, the teachings in the Mysteries did not proceed only from human beings, but that, through the special rites carried on in those Mysteries, super-sensible beings, Divine Spiritual Beings were present during the celebration of the Mysteries, and with the assistance of those Gods present therein everything connected with it was given out. The essential point was this:—all the arrangements made in the Mysteries were of such a nature that they attracted, so to speak Divine Spiritual Beings, who, through the mouths of those who were the Leaders of the Mysteries, gave instruction to those who were the pupils therein.

In those olden times, everything was so organised socially, that not only were the arrangements made accepted by the Guides and Pupils of the Mysteries, but even by those who stood outside the Mysteries and who were not able to share in the life of the Mysteries. The whole arrangements made as social arrangements for humanity, were thus accepted.

One need merely think of old Egypt, and of how those who were the Leaders in the State received their directions from the Mysteries. The Mysteries were regarded as the self-understood place of direction for everything which had to occur within the social life.

To-day, my dear friends, one can also impart instruction, esoteric instruction, which can run in forms similar to those old Mystery-arrangements; but all that has quite another meaning to-day. That is because between our epoch and that ancient epoch, in reference to such things, a significant turning-point has occurred in the development of mankind. In those ancient times man was, as it were, destined to receive the instruction given through the Mysteries and through which he approached those Divine Spiritual Beings, during his life here,—between birth and death. Now things are different. We are living after that turning-point in human evolution, between birth and death. When these things altered, that which man then had to learn through the Mysteries between birth and death;—that, my dear friends, he now learns to-day, before he descends through conception or through birth into a physical body. He learns it according to his Karma, and according to the preparations he had gone through in a former life on earth. What man undergoes now in the Spiritual world, between the great Midnight Hour of existence and his next birth, is something which also includes that Spiritual instruction.

You will find what had to be said in another connection concerning these things, in a cycle which I gave in Vienna in 1914, on the life between Death and a New Birth; but that was only indicated there, was only touched upon with a few strokes. I will now try to characterise it more closely.

Man to-day experiences something akin to the old Mystery instruction, before he descends from the pre-existence condition into his physical body. That is a factor with which anyone must reckon, who through Spiritual knowledge, stands in reality to-day. We must not think of a man born to-day as he was thought of in olden times. In olden times he was so considered that one could say: “He descends on to the Earth and is destined to be initiated through the Mysteries into the knowledge of what he really is as a human being.”

The case is not like that to-day. That arrangement was made for human beings who had gone through a smaller number of earthly lives than has the man of to-day, who has, of course, taken far more into his soul in his many incarnations which made it possible for him to receive certain instruction on the part of the Divine Spiritual Beings in his pre-existent condition.

My dear friends, we have to pre-suppose something of this nature to-day, when we see a child. When we meet a child to-day, we must realise that we no longer have the task of pouring into that child that which had to be poured in, in olden times. To-day it is our task to say: “This child has been taught, he has only laid a physical body around his already-instructed-soul; that which was his pre-birthly instruction from the Gods must make its way through the veils around that soul, it must be brought out.” That is how we should think to-day in the sense of pedagogy, if we are to think in the sense of true Anthroposophical Spiritual Science. It will then be clear to us that, fundamentally, all our instruction shall tend to remove those hindrances which lie around that which the child brings with him into this world from his pre-birthly existence. It is for that reason that, in our Waldorf Teaching, such significance is laid on the fact that the teacher should really regard the child before him as something like a riddle that he has to solve,—in whom he must seek that which the child is concealing in himself; he must not lay the chief importance on anything which he has undertaken to put into the child. He must never proceed in any dogmatic way, but all the time he has to consider the child itself as his teacher, and see how the child through its special behaviour, betrays the very way in which those veils are to be broken through; so that, from out of the child itself, that Divine instruction can come forth. So the Waldorf pedagogy and didactic consist in eliminating those veils which are around the child, so that the child can come to itself, and discover within itself its own Divine instruction. Therefore, we say we have no need to inoculate into the child anything we have conceived as a theory—no matter how beautifully it may be put in our books; we leave that to those who are still rooted in the ancient traditional religious Confessions. We leave that to those who want to make children Catholics or Evangelists or to those who want to make them Jews. That is not our way,—we do not even want to inoculate Anthroposophical pedagogy into the children. We simply want to use what we have learned as Anthroposophy, to make ourselves capable of evoking into being that living spirit which lives in the child from its pre-existence. We want through Anthroposophy to acquire a dexterity in teaching, and not a number of dogmas, which we teach the children. We want to become more dexterous ourselves; we want to evolve a didactic art, so as to make of the child what it has to become. We ourselves are quite clear that all the other knowledge which is to-day brought from the most diverse sides, may indeed instruct the head, but cannot make a person an artist in pedagogy; it does not affect the whole man, but simply the head. Anthroposophy grasps the whole human being and makes him a manipulator of that artistic dexterity, (as I might call it) which should be displayed to the pupils. Therefore, we use Anthroposophy in order to become more dexterous teachers, but not to bring it to the child. We are quite clear as to this:—the spirit does not consist of a number of ideas, of concepts; it is a living thing, and it appears in each individual child in a quite special and individual way, if only we ourselves are able to bring to its consciousness what each child brings to the Earth with its birth here. My dear friends, we would impoverish this Earth, if we only sought to bring to the children things which can be comprised in a sum of dogmas; while on the contrary we make the Earth richer if we cultivate and cherish that which the Gods have given to the child and which it brings with it to the Earth. That which is the living spirit then appears in ever so many human individualities;—not that which some wish to bring as Anthroposophy to these human children in order to make them uniform, but that which brings to life that living spirit which dwells in them. That is our object, and for that reason we have absolutely no interest in bringing Anthroposophical dogma to the children. That is one of the practical outcomes of Anthroposophical Spiritual Science.

This special didactic, this special pedagogic art, is quite different from anything which human beings have thought of till now, for they have only been able to think, for instance “I believe in a certain dogma; that therefore is the best which we can give to our children.” It does not interest us at all to bring any dogmas to the children, for we know that each child brings his own message when he appears on the Earth through the Gate of Birth, and we should destroy that message if we tried to meet it with dogma of any kind. The spirit does not need to be cultivated in an abstract way; when one is able to get it free and bring it to life, the living spirit itself is then there, instead of a series of dogmas.

All our “opinions” are only there as a means of awakening the living spirit in humanity and to keep it quite in a state of continual development; that is why it is quite a wrong idea spread abroad that in the Waldorf School or in anything else which we cultivate pedagogically, we wish to carry on Anthroposophy in a dogmatic way. We do not wish to do so in the Waldorf School, nor do we want to impress Anthroposophy dogmatically on any Science. On the contrary, in every single Science we want to bring out the individual nature of that Science. We are quite convinced that it is essential to create something in the world through Anthroposophy which will extinguish all dogma and bring out the individual nature of each particular sphere. From this point of view, it was needful that those attacks springing up from all corners should be repelled, whenever they turn on our bringing Anthroposophy as Dogma into any Science, or pedagogy.

And now, in what concerns our practical undertakings we find people saying, with remarkable unanimity during the last few weeks in Germany, as also in Switzerland and many other places,—because of the recent publications of the “Kommenden Tag” and the “Futurum,”—“Well, these undertakings are all conducted by Anthroposophists combining together so that they can have their own economic undertakings, and so on. Other people perhaps nay be admitted to these undertakings and concerns, but they will certainly have no voice in the administration,” and so on and so on. Now if we wanted to do things of this kind, it would contradict the very principle on which we stand, i.e. we have to keep the development of humanity in all its details clearly before our minds, and not ask for something absolutely complete and correct, but just ask ourselves: “What ought to take place to-day?” Then we must pay attention to the second turning-point in the evolution of humanity. To-day various affairs, but especially economic affairs are developed amongst humanity from a certain principle of inertia. Formerly these arrangements were born in a tiny circle, usually in a tiny territory. To-day, because they are as a rule State economic concerns, we find, in the place of the individual undertakings of the past, that we have imperial concerns, which have consequently become gigantic, although we find them now springing up from inertia. To-day one speaks of National Economy, thereby welding two things together, the peculiar Group-Spirit which holds a race together, a Group-Spirit is externally, I might say, embodied in the blood. Now the world-relationships have for a long time been of such a nature that, with every kind of Group-Community which expresses itself in the blood, modern economics can have nothing whatever to do,—that is, if they are to be based on sound relationships. So to-day, something is strongly expressed in an economic relationship when the Rhine boundaries are discussed, because it is desired to have on one side of the Rhine a different economic arrangement to what exists on the other side, because of the different racial and national considerations. These national considerations have all arisen from different forces, and to-day have nothing whatever to do with that which constitutes world-economy (Weltwirtschaft). These things have reached a certain crisis in the course of the last third of the 19th Century. Then only did these turning-points in evolution, in the evolution of humanity, become so obvious.

As we have just tried to explain, in olden times man entered physical existence uninstructed by the Gods, and he had to be taught through the Mysteries. To-day he enters already taught, and that which is in his soul has only to be brought to his consciousness. In ancient times, as regards the social and economic life of mankind, things were so arranged that a man was born into a definite social connection, into a certain group, according to just those forces which worked in him before his birth. It was not only the principle of physical heredity which lay at the basis of the oldest forms of inequality, which we find, for instance, in the oldest caste divisions;—in the old caste division the Leaders of the social orderings operated things according to the way in which man, before his birth or conception was destined for a certain Group of his fellow-human beings. In those times when fewer earthly incarnations lay behind the earthly soul, then, because of his fewer earthly incarnations on Earth, a man was born into a quite definite Group, and in that one definite Group alone could he develop socially. A man who, for instance, belonged to a certain caste in Old India, belonged to it because of what his soul had gone through in the Spiritual world; and, because of the small number of his incarnations, if he had been transferred to another caste he would have degenerated in his soul. It was not only the blood-inheritance which lay at the basis of the Caste system, but something which I must call Spiritual pre-determination. Man has long grown out of that. Between our Age and that old epoch there is in this respect another turning-point. People to-day still bear within them marks of a Group-nature, but that if simply a phantom-image. People are born into certain nations, and also into a certain class of society, but in the great number of people growing up in a certain epoch one can already see, even in childhood, that such a predetermination from a pre-earthly existence no longer prevails to-day. To-day human beings are instructed by the Gods in their pre-natal existence, and the stamp of a definite Group is no longer impressed upon them. The last relic of this still lingers in physical heredity. In a sense, one might say that to belong with one's consciousness to a Nationality is a piece of inherited sin and is something which should no longer play a, part in the soul of man.

On the other hand, there is the fact, which does play a definite role in our modern epoch, that man, as he grows up, grows away from all the Group-forms; yet within the economic life he cannot remain without a Group-education, because, with reference to the economic life, the individual can never be dominant. That which constitutes the Spiritual life, springs from the deepest part of man's inner being, within which he can acquire, not only a certain harmony of his capacities, but should perfect and maintain them through a certain schooling. But that which constitutes a judgement in the sphere of economics can never proceed from a single human being. I have given you instances of this, and I have shown you how an economic judgment suet always fall into error when it proceeds from one single man. I will give another example, taken from the second half of the 19th Century.

I have told you that at a definite time, in the middle and second half of the 19th Century, in Parliaments and other corporate bodies the discussions everywhere centered round the Gold Standard. Those speakers who at that time spoke in favour of a Gold Standard—you could have heard them everywhere,—were really clever people. I do a not say that ironically, because the people who at that time appeared as practical and Theoretical speakers in Parliaments and other assemblies really were very clever, and what they said really belongs to the best utterances of Parliament concerning the Gold Standard in the various Countries. But almost everywhere they pointed to one thing with great sagacity,—to the fact that the Gold Standard will set Free-Trade on its feet again, and do away with all Customs Duties. If one reads to-day what was then said about the beneficial effects of the Gold standard on Free-Trade, one has real joy in seeing how clever those people were; but, my dear friends, the very opposite appeared of what all the cleverest people said. As a consequence of the Gold Standard, prohibitive tariffs appeared everywhere. You see that the cleverness in the economic life which proceeded out of single personalities, was not able to help man. That could be proved in the most diverse spheres; because the fact is, that although what a man knows about nature or about another man makes him competent to judge as a single individual, no man is competent to judge as a single individual when it comes to the sphere of economics. A man cannot have a judgment on economic things in the concrete, as a single individual. An economic judgment can only arise when human beings unite together, associate together, and support each other mutually, when there is co-operation in their associations. It is not possible for a single man to have a sound judgment which can pass into economic activity.

Just the contrary happens when a man has a scientific judgment. In a scientific judgment, if it proceeds out of the whole man, he can give a comprehensive judgment; but in concrete economics and in economic trade the point is that one man knows one part, the second knows another part, the third knows something else. The producer in one department knows something, the consumer in the same department knows something else; what they each know must flow together, and then can arise a Group-judgment in the sphere of Economics. In other words, the old Forms are done away with, and a Group-judgment, a collective judgment must arise. Human beings must form themselves into Groups of their own accord, and these must comprise associations of the economic life. From the understanding of a necessary evolving force in evolution it comes about, that this associative life of economics must be taken up by humanity, and take the place of the old group-connections which are still propagated to-day in humanity as an inherited sin. When we consider this; we must indeed say:—As regards knowledge, in ancient times humanity came untaught to Earth, but in the Mysteries, they then received their wisdom. Now human beings descend to Earth instructed, and we have so to arrange our didactics that we can draw out of them that which the Gods have taught them.

In reference to the economic arrangements, formerly human beings were pre-determined, as it were; a stamp from the Gods was imprinted on them, and so they were born into a certain Caste, or into one Group or another. That is also past. To-day human beings are born without that stamp; they are in a sense put as single isolated individuals into humanity, and now they must bring ahout their own Group- forms by means of their Spirituality. It is really not a case of bringing such human beings as profess Anthroposophy; that simply depends upon what the Gods have taught them before their birth, and whether in their former incarnations they have been found ripe for that Divine instruction so that now we can draw forth Anthroposophy from them,—Anthroposophy is in far more people to-day than one thinks, but so many are too lazy to draw forth from themselves that which is in them, or perhaps their school instruction was so organised that the veils cannot be dissolved, and so they cannot attain their consciousness.

In the practical sphere, and especially in the economic sphere, it would be absurd to bring human beings together simply because they are Anthroposophists. We study Anthroposophy in order to obtain insight into the way in which human beings are seeking, from out of their group consciousness, the group-formation which they must seek as a result of their former incarnations. They must be given the opportunity of forming Groups and of carrying out what lies in germ in the development of humanity. So you see it can never be a question of grouping together human beings because they live in a definite dogma, but those human beings who, through their previous life on earth are called upon to find themselves in groups, to those should be given the possibility of associating themselves in these groups. In these things, as soon as we pass from the abstract into the concrete, we find an extraordinary number of riddles,—I might almost say mysterious things; because, whether a man belongs to one group or another, is by no means a simple matter. The longing people now have for simplicity, shows itself in extraordinary ways. I have been informed of something concerning a lecture which the worthy Frohmeyer has just held, “Theosophy and Anthroposophy” in which he says at the end,—“his own personal relationship to Christianity reminds him of the well-known fact that it unfortunately always annoys these people that what is so great can yet he so simple.”

He means apparently that the Anthroposophists are annoyed that the great is so simple. That is, as simple as the laziness of the Rev. Frohmeyer would like to have it, for he will not endeavour to realise the greatness in all its differentiation. One always has to translate these things into their proper language. That is something which is our especial task; we must translate things into their true-speech.

Of course, there can be no question of throwing at anyone's head this doctrine of the instruction of man before his birth, of his being born into Groups in ancient times and no longer being born into Groups now-a-days; but we can permeate ourselves with these truths, and we shall then find a possibility of showing our methods as time goes on, of showing how far removed we are from introducing any dogma into our schools, or of bringing people into economic associations because they admit amongst themselves the truth of certain dogmas.

How strongly that is made a point of in our Waldorf school at Stuttgart, you can see from the simple fact that we have no interest in bringing Anthroposophy to the children. We want to have a method of instruction which can only be gained through Anthroposophy; but that is a purely objective affair. Those children, or rather their parents, who wish them to have instruction from a Catholic Priest in the Catholic religion—for them a Catholic priest can come to the Waldorf school;—and for those who want to he taught the Evangelical religious instruction, the Evangelical minister can come to the school. We place no hindrance whatever in the way of these men. But it became necessary in recent times, when so many parents, especially those from the proletariat, do not want their children instructed either in the Catholic or Evangelical views, to ask whether they perhaps would like their children to have a free religious instruction born of an Anthroposophical education. It then at once became evident that those who would otherwise have been educated without any religion whatever, and would not have entered any religious confession, were very numerous; but these came to a so-called Anthroposophical religious class which did not teach Anthroposophy, but was simply born of Anthroposophy. These children proved to be more industrious in their religious instruction than was the case with the others taught by the Catholic or Evangelistical clergy; but that we could not help, that was the business of the Catholic or Evangelical Priests. Gradually a number of children passed over from the one religious instruction to the other. I believe it was the Evangelical teacher who finally said:—“In the near future I shall have no one left in my class, they are all running away from me!” But that again was most certainly not our fault; there was never any question of teaching dogma of any kind to those children. We have no interest in doing that. We knew that if our method succeeded in removing the veils around the children, they would then have the best instruction,—that which was given to them in the Spiritual world before their descent on to the Earth. Of course, certain confessions are strongly interested in darkening this instruction, not to let it appear. Whoever e.g. can compare the extraordinary relation between what stands in the Papal Encyclical and what transpires in the Spiritual world knows that the Divine religious instruction which children enjoy before their descent is absolutely not what many religious confessions would like them to have to-day. This is especially to be noticed in the Catholic Church; because the Catholic Church, as compared with the Evangelical, has always preserved a more super-sensible influence through its ritual and Ceremonies. But super-sensible influence can appear in various ways, and one can say: it may be an error when it deviates from the truth, it may also be an error when it is the direct opposite of the truth.

Regarding now what concerns the practical undertakings,—naturally I cannot betray here what is discussed in our business meetings, which often last till 3:30. but I can give you the assurance, that in the meetings of the Futurum and Kommenden Tag, Anthroposophy is not discussed, but things of quite another nature. There are things which must be treated only in the most practical manner; how one should manage things in this or that sphere, etc. Here theoretic Anthroposophy plays no role, except that what is discussed should grasp the economic life in as clever a manner as one does when one makes ones thoughts mobile so that they can contact the reality, as happens through a living grasp of the Spirit of Anthroposophy.

One need therefore merely point out, that neither in the Statutes of the “Kommenden Tag” nor of the “Futurum,” are there any Anthroposophical dogmas,—merely economic things; the only question is how to make these undertakings better than similar undertakings to-day. That is one of the points which must be defended, because it is one of the attacks which now crop up from every corner, and will do, do so more and more, unless we put our affairs clearly and energetically before the world. What I have to say recently in Stuttgart is true; it has not yet been learnt in the Anthroposophical Movement how to be attentive to realities. Our opponents are different. They organise and will prove their organisation. We must unconditionally fail unless we are conscious of this, and can make as strong efforts for the good as are now being made for the bad.

Thus to-day I wanted to bring up one of the points in reference to which you will hear definite attacks against our practical undertakings. If you open your ears, and this is necessary (figuratively I mean), you will hear: and many things will have to be defended in this direction. I wanted to-day to say what could enthuse the soul when it becomes necessary to defend in this direction. This enthusing-of-the-soul can come, when we know what it meant in olden times that man came to Earth uninstructed by the Gods; he now comes instructed before birth and his whole life must be ordered thereto. Also what it means that man was formerly determined by the will of the Gods into Castes, Classes, Peoples, Tribes, etc. That disappeared after the turning-point which lies behind us. Man is now destined from Economic necessities to form Groups in Earth-life. That happens in Economic Associations. A right knowledge of the Earth-development of the Spiritual evolution of man and their connections, shows how what we call the “Three-fold Commonwealth” is not merely a political programme, but the result of what flows from a real knowledge of human evolution as a Necessity for the Present and the immediate Future.

Of these things, more tomorrow.

I have taken on to still give this lecture before the approaching lengthy voyage regarding what relates to important tasks of the Anthroposophical movement—at least with the intention that important tasks need to be spoken about. Through some aphorisms I want to bring things to your attention today. We have every reason to examine the historic development of the Anthroposophical movement again, and will again because this Anthroposophical movement depends on those who want to be its bearers and that they this up and understand it in the right way. We should continuously bear in mind the circumstances out of which, through its own nature, through its entire being, this Anthroposophical movement grew at a stage which enabled it to find its existence to a certain extent unnoticed by the world. This fact we dare never overlook, for it is one of the most important facts in the development of the Anthroposophical movement. We need to be very clear how the Anthroposophical movement had begun and actually had to come into being, because one can only create true relationships out of something real, where small groups came together and work was done by these small cooperating groups. These small groups however multiplied, this we can't deny, contributing something scrupulously sectarian out of the old Theosophic movement. From different sides it was adopted, one could say, like a working habit by some of our members; but then again there were those to whom the content of what is meant in this anthroposophic spiritual science was such that from the beginning, it was impossible to fit any kind of sectarian behaviour into it. It clearly entered everyone strongly and was visible in each individual in the way it was encountered when the Goetheanum Building had been started in Dornach. It was considered possible by many of those in the member's circles that such a building could be created in the world by still retaining old sectarian customs. Such sectarian traditions are all too understandable, they are usually in all Theosophical Societies and in orders where most of them work in a manner which could be called obscure, where things are thoroughly avoided which should in fact be examined if a movement strives to uphold a generally humane character.

The work habits in certain orders and in the Theosophical movement can therefore not be applied to the content which is worked through in the Anthroposophical movement, because this Anthroposophical movement, despite speaking to the hearts and minds of every single person, at the same time was fully developed in all scientific challenges from the start, but could only be as it were presented in the present time. The latter is a fact which has not been taken seriously from many sides amongst the membership. It is characteristic that people prefer to remain completely stuck within a habit originating from tradition or from the course of life. Within the course of life it presents a certain isolated territory for you. This is not in agreement with what your religious tradition has brought you, it is in agreement with what the popular spreading of a world view offers you and now you feel a certain satisfaction when something is offered which surpasses that, which is equally from religious tradition as also from the general, wide, popular point of view of the modern materialistic thought processes which are able to come out of a newer time. However, you still prefer to a certain extent what is a given, because you allow yourself, I want to say, in a kind of Sunday pleasure, something which exists but doesn't intervene in a disruptive manner with ordinary life.

A movement such as the Anthroposophical one which reckons with the life forces of the present, naturally can't do this. Such a movement seizes the entire human being, involves every single detail of life. You can't consider it as something on the side. You may well enter into certain conflicting details because these things are absolutely unavoidable, and it doesn't allow living within the present lifetime habits in the various areas, through submitting on the one side to what life has presented and act as a courageous philistine, and on the other side, continue with your reading of Anthroposophy, accepting through your heart and mind the Anthroposophical life. You see, this would be the most comfortable way, but it denies the content of vital human evolutionary forces which Anthroposophically orientated spiritual science singles out in the present. Just as little as the Anthroposophically orientated spiritual science which necessitates a wide view and a truthful gaze on what moves within mankind and worldly life, can it be united with what is loved in the trade of some circles, which intend, out of a soul lust, the creation of small, inaccessible, obscure circles which demonstrate all kinds of illusions, carry out all kinds of obscure mysticism and so on. Such things are completely unable to be unified into the anthroposophic, wide world view of all life's relationships regarded through spiritual science. It is already necessary that these things appear in all clarity to the souls of our members, who need to break off all sectarian usages, because today the Anthroposophically orientated spiritual science stands in such a situation in the world that it can be attacked from all sides, and be besmirched from all sides. Usually this doesn't happen to some kind of obscure movement. I can let you anticipate a symptom right now which you can find if you take the February edition of the monthly “Die Tat.” Later on I want to speak in greater depth about what makes this “Tat” issue so symptomatic. It appears to actually orientate the entire issue to the Anthroposophical movement which is treated, in this case by a completely untalented author, in what I might call a brutal clarity.

Here you have an article—the whole thing is an article—from the start to the end of the issue, regarding Anthroposophy—which deals with “Anthroposophy and Christianity,” and only stems from a particularly untalented creator. In this article you will find, I may say, pointed out with awkward fingers, the basis, why at this time, seen from the outside, so many discussions are taking place regarding what the orientation is of spiritual science. The man says: “As long as Anthroposophy is esoterically maintained in circles, it can be left to their own devices, like in so many other side streams of spiritual histories. However, if one comes to the fore with a claim which is to renew the viable basis of social renewal as well as public, political and social life on the basis of thought and its second- and third-hand budding `truths,' then it is time to see through this cultural and spiritually favoured `esoteric lore' and duly reject their borders in order that truthful powers of renewal do not become forerunners blamed of false evidence.

“Our generation however, who turns towards Anthroposophy in great crowds, create a symbol like the moving scene in the First Book of Samuel, when Saul, renounced by God before the day of his death, prove the augury true.”

You see what gives people the reason to run down Anthroposophy? It is clearly here where the cumbersome fingers indicated express it in the sentence: “Our generation however, who turn towards Anthroposophy in great crowds ...” It is this, that Anthroposophy also contains certain effective origins within itself, from which one could say that people—forgive me when I repeat the expression, it is tasteless enough even if one can't imagine it, what “great crowds” can be—that people turn to Anthroposophy in “great crowds.” However it is this which causes the attacks and people would certainly leave us in peace if we would have been active for instance, let's say, in the years 1900 to 1907 or 1909. I personally would also not have been left in peace in those days, but anyway the attacks came, I could say, from a more restrictive corner and were not as wilfully destructive as they are now.

What appears to be thoroughly difficult to understand to those close to our movement, is the necessity to extract ourselves from sectarianism. You see one can renounce all the rest—many self-explanatory things can be stated—but one can't refer to such a building as the Dornach Building and still support certain obscure sectarian usages, which are being maintained by many of our members in the Anthroposophical movement. One can't do it any other way. One can't without a certain sophisticated sense, without a broader view of the world do what we do: regarding the way in which we do it. One could sit together in small circles, whether six or forty people, it's the same thing, and somehow make someone broadcast, on my account, something regarding the reincarnation of the holy Magdalene or Christ, or whatever. If it doesn't originate from closer circles one can do it and indulge ecstatically in soul experiences. One can't for instance publically present something like our Eurythmy without having a certain sense about the world. It is assumed that those who participate in such a movement, will have no peeved or no narrow-minded sense but a sense of the world, that one doesn't have some kind of sectarian airs and graces nor such affectations leading to only feeling comfortable in small circles, but it is assumed that one brings together everything connected to the world into what such a movement itself should be, which is not merely a movement of a world view, but includes everything spiritual and actually human life as well. Therefore it is by now necessary for discussions to take place about various spiritual or other movements existing in the world today. Sectarianism has the peculiarity of frequently being haughty and disdainful about everything which is outside its framework and does not understand what is on the outside and want to be cut off and be isolated. With us this can't at all be sustained in the long term. If our movement wants to be taken seriously it is certainly necessary that this or that is not continuously chattered about as it is often done, but it is necessary that we should—I must ever and again use this expression—acquire a certain world sense which enables understanding for what is going on, resulting in a point of view taken from Anthroposophical spiritual science, in order to clarify and treat these things. This is necessary in all areas. Certainly, one may say, someone or other doesn't have the possibility to do this or that. Indeed, one can't expect someone or other to do this or that if the person doesn't get the opportunity. We have actually been able to have extensive experiences of this during the last weeks when certain individuals in our movement have now also decided to act. As a result something quite terrible has come to the fore. It must be added that it is perhaps not absolutely necessary to expect anyone to do what he or she doesn't find suitable. Something is absolutely necessary, namely to abstain from certain things, because certain things, which are not carried out, work further in the most fruitful way.

My dear friends, I don't mean it in such a way that one could say: We are therefore encouraged not to participate in any way.—No, I don't mean this; I mean refraining from certain things which we can already see is of a gossipy or unreasonable nature. It is so, to take only one example, that folly refrained from being expressed in gatherings, finds a way to expresses itself in the opposition members of our movement.

These things are of course difficult to discuss because as soon as something is presented in some false way to the world one can say it becomes a blind act of will attracting blind supporters. That is absolutely not the case, but it is about those things which as a result of unrefined tactlessness, in turn in the most terrible way prevent things from working. Hence, when a saying is continuously repeated by our members, for example from something I have refrained from doing or saying, then we will naturally as an Anthroposophical movement not make any progress. I want to again mention the example, which is found in this “Tat” publication.

You see, it is really out of our membership's requests that such things come about, like cycles (of lectures) simply being printed as they were copied, while the work of the Anthroposophical movement is not given the time to do things in the way they should actually be done. The demand for printing the cycles has indeed originated from members, but normally something like this arises without anyone developing a feeling of responsibility for such a thing. It is natural that something like this arises from the members but a sense of responsibility must develop to not allow a distortion of it. This appears in the most harsh way in the February edition of the “Tat,” where it is said: “I don't want to spend time regarding Steiner who has left some of his disciples to edit the shorthand notes of a part of his esoteric lectures, for example the Evangelists, without taking on the responsibility to bother himself with it any further (as it is strictly assured on the title-page).”

These things should not be propagated further because of my needs, but because the Anthroposophical society needs it; it requires however at the same time that this Anthroposophical society develops a sense of responsibility for that which is necessary for its own sake, not for my sake, not always striking back on me personally because as a result it restricts me representing Anthroposophy as such in the appropriate way towards the world. It is quite necessary that this must be clearly understood otherwise what the Anthroposophical society really presents will in the widest sense prohibit the actual spreading of the Anthroposophic way. I should naturally become much more strict as we face a more serious situation here, than what has merely happened up to now through goodwill amongst the members. Besides, what is to be said in this area nevertheless has to be said. In this context I want to stress once again that it is not enough to merely disprove opposition as it has frequently happened in this way, when from this or that side the opposition turns against us—I have mentioned this already the day before yesterday. Such dismissals which have to be made now and then out of necessity, are worthless, supports nothing really, because today there are definite categories or groups of people who are active in a spiritual or other life, who have nothing to do with people who represent a rebuff and with whom it somehow comes down to a defence, a rebuff, but here we have people who do not care to spread the truth but with whom it finally comes down to spreading untruths.

Thus it is very necessary in such a strong and thoroughly spiritual movement which the Anthroposophical movement is, to point out interrelationships. One can't skip certain events because they become repetitive. For instance, I recently received a letter in which it was written that the writer had turned to the famous Max Dessoir, to this Max Dessoir who has been characterised as adequate among Anthroposophists for his moral and intellectual qualities. Now the relevant person wrote to me that he had a conversation with this Max Dessoir. Obviously such a person as Dessoir can't be converted by a conversation, that we must spare him—because firstly he doesn't want it and secondly it appears stupid to him to have to understand something Anthroposophically. So it makes no sense to try some way or another to continue a discussion with such an individual.

During conversations it also came out that Max Dessoir soon would write a piercing statement against me and my letter writer declared himself available to first read through this work and correct any mistakes so that Max Dessoir at least would not make errors! Now, one can hardly believe that such things, often through celebrities, can actually be done. And what are the results? When one complains and reproaches the person concerned, he would possibly say: “If something like this is not done then it means Anthroposophy doesn't allow itself to argue with scientific people.” Yes, my dear friends, we should not think like this. We should not immediately generalize abstractly, because it concerns the separate, specific moral and intellectual inability of the characterised individual Max Dessoir, and one can't do Max Dessoir the honour by saying we seriously consider him scientific and that we can't get involved in a discussion due to a certain inner spiritual cleanliness. These things must actually be grasped and individually actually followed through and thought through or otherwise we would really experience that writings by the opposition could possibly work well and that no “errors” would appear because these would have been corrected by our members. It is quite necessary to discuss these things because we have arrived at a serious time in our Anthroposophical movement. Much is done this way so one can say, things come about because we crush them, perhaps sometimes, as in this case also, quite out of goodwill; but the best will can turn out quite evil when it is not seriously—here I must use this word again—enlivened by a World sense and thought through. This is something which quite unbelievably often comes from our present Anthroposophical movement.

You see, it doesn't come down to being merely defensive today. Yet if nothing is said in defence, due to the fact that I have something against defending, it is obvious something must be done and it calls for the actual characterisation of the movement as such. In a person such as Frohnmeyer it doesn't merely concern a bare opponent and aggressor of Anthroposophy. It is much more important to establish the manner in which it is done and what kind of sense of truth controls him. It is far more important to know that this priest, Frohnmeyer, has developed out of quite a wide mass of people who are also similar. He is only somewhat freer than the mass; he represents a type of person within these groups which are as such really quite large in the world. Today we can't hope that people who argue from such a basis can't somehow be converted. It is complete nonsense that they do not wish to be converted. We do them the greatest favour when we don't present an opposing truth but stupidities, because then their values are better challenged. So it doesn't come down to mere defence against such people. This would result in an endless discourse of statement and counter-statement. What it boils down to is to characterize out of what spiritual ground and basis this originates and what it means for the entire dampening and degeneration of our present spiritual life. From this general sophisticated viewpoint things must at all costs be lifted because one can hardly remain stuck at mere defensive nagging and counter nagging. This is really what doesn't concern us because for us the concern is about the all-inclusive characteristics of these spiritual endeavours which need to be conquered today. Only through doing this can we effectively counter the Frohnmeyers, Gogartens, Bruhns and Leeses. It's not so tremendously important that someone within such a movement has the time to sit down and write a book; this anyone with a little learning can do, but it depends out of which spiritual foundation these things are presented to the world. One must be completely clear that people like Frohnmeyer can't criticize Anthroposophy differently than the way they do it. One should refrain from the personal. For me it never depends upon the personal. I never want to defend or attack a Frohnmeyer or Bruhns or Heinselmann or whoever they are all called, but I want to characterize this existing spiritual stream out of which these people develop. Individually these people according to today's sense of the word could be honourable men—honourable men they all are when I remind myself of Shakespeare's dramas—but this is irrelevant. I don't want to attach anything to these people personally. For example it doesn't include someone like the priest Kully who actually is the product of certain streams within the Catholic Church.

This is how things must be considered at all costs in today's serious time in which we stand. This is what we must consider under all circumstances. We must develop a spiritual eye, above all, for every decadent spiritual movement, which needs to be identified, characterized. We need clarity regarding today's world situation: amongst quite a large number of people it is simply the case that spiritual science is seen for itself and everything within the content of their lives is made to come out of spiritual science. Above all, when you could search and find proof of what is growing within today's youth then you'll have to say to yourself: these youths inherently have definite inclinations and abilities for which spiritual science is allowed to appear as something natural. On the other hand is the curiosity that there are still enough forces to hold down what actually wants to rise to the surface of existence just as we see it in politics.

Do you believe for instance that in the defeated or conqueror's countries there aren't innumerable individuals who, if they somehow could be brought to act, they wouldn't be able to do something sensible? There are certainly many such people but you don't encounter them because those connected to all old, degenerating world and life attitudes (Weltanschauungen) and who have caused this misfortune, are repeatedly thrown back with an iron fist to the surface. As long as one doesn't get the insight that it is quite impossible to do something with people who come out of old spiritual streams, even when they are in radical parties of the present, as long as one deals with those who have grown out of feeble minded and old spiritual structures, one will get no further. We need to maintain actual new forces, and those who are running the show are holding these forces back.

This is generally happening in spiritual life. We must draw a thick line between what wants to be worked at into today's youth out of the world, and whoever occupied the professorial chair and given the stamp of approval in the exam. This causes terrible pressure. Insight must develop for the content held by the examiner and the learned chair-person for what is involved here, because no lucid insight can arise for what is absolutely needed today. Pessimism says something, the forces are simply not there, it is not permitted. Only once we allow something to happen can we make it possible to get out of degeneration. Is it any use then that we conduct such a beautiful university course? Certainly, we can inspire several young individuals—that actually happened and will happen many times in the future. These young people are inspired for a time but they grow up in an environment of exams and philistinism and of course need to earn their daily bread because they will not manage otherwise and thus their development is of course weighed down and prevented from real striving and creativity in future. These things must be inspected thoroughly and on this track something must be done in order to overcome these things. We can't do this if today, during these earnest times of development, mankind as well as also our Anthroposophical movement refrain from reflecting that these things are present. This kind of thing is aptly depicted in this “Tat” publication.

You see we need to give attention to how these things which grow out of the basis of spiritual science come from thoughts of broad reality. For everything, when it comes down to it, is the main thread found in a far wider line of argument. In my book “Riddles of the Soul” I point out these Dessoir talents: Dessoir relates a very naive and quite beautiful example of his extraordinary spiritual predisposition in his “Schandbuch” (Book of Shame?) which he wrote and which has found much recognition in the world, that it can happen to him while in the middle of lecturing and immersed within his thoughts, he suddenly is unable to continue. Now, I find this a quite extraordinarily characteristic for such thought, that it can be thought and thought and suddenly can't continue. Yes indeed! I find this extraordinarily characteristic ... (Gap in short-hand notes). It is even a precondition that one can't regard him as a serious scholar, is that not so; one comes across such people today, who create something like the “Tat.”

The publisher of the “Tat” is the former Eugen Diederichs. I once came across a collection which Diederichs held to former students, where the discussion was led by Max Scheler as main speaker. Some time before that Diederichs had written to me with the request of wanting to publish one of my books. It was either in 1902 or 1903. The one he wanted was “Christianity as Mystical Fact” which had been published before already. In front of the word “Theosophy” he winced. The next day he wanted to speak to me. This conversation dealt with a publisher's concern out of which nothing came because obviously, nothing could come out of Diederichs ... (Gap in short-hand notes). He said—the mystical writing of Plotin, as well as other mystics should much rather be fostered because, regarding the general wellbeing of mankind, these make such a particularly good impression. It is just like when one drinks sweet wine or something similar and it runs in such a soulful manner through the entire human organism.—And one can hardly abstain from having the thought of him sitting there with rather a full little belly trying to digest the mystical by slapping his full belly with his flat hands!

Later every Mister Mystic supported the “Tat,” and the second publication in 1921 contained nothing other than an article on Anthroposophy, firstly one which was actually written by someone who had been elected by certain communities for the particular battle against Anthroposophy. What he wrote is combined out of pure impertinence and nonsense: I.W. Hauer: “Anthroposophy as the way to the Spirit.”—As second article appeared a refutation of the first from Walter Johannes Stein, “Anthroposophy as monism and as theosophy,” because Diederichs wanted to illustrate his objectivity. Of course he also invited supporters because they were within it all, they were people who read it and obviously were immediately convinced that Diederichs was an objective man, who allows both opponents and supporters to have their say. The distinction is that among the supporter articles a really well written one came from a man, Wil Salewski, “The Goetheanum in Dornach near Basel and the Anthroposophical High School course in Autumn 1920.” Certainly some good articles appeared in it but particularly those written by opponents show a grand stupidity, an absolute misunderstanding for what really should work through Anthroposophy, what it means and so on.

Quite tragic-comic, even joking, I might say, however is a discussion which the publisher Eugen Diederichs presents, entitled: “Towards an Anthroposophic Special Edition.” Permit me to quote the slime: “This booklet is the research from fruitful, striving discussions of religious men who preside over the non-confessional, within the circles of anthroposophic thought, and the director of this movement, Dr Rudolf Steiner. How such an attempt comes across depends on the personality traits found amongst members. I must confess, despite all efforts I was not successful in attracting the Steiner followers into a stronger collaboration.”

I wanted, but they didn't fall for it, not for Diederichs to compliment his “Tat” with something which comes right out of our circles.

“One could say, it is based perhaps on their relation lacking `humility' in the sense of Mennickes, yet as publisher I feel it my duty to be quite impartial and state facts. I hope however that later, another anthroposophist from the priest's rank, Rittelmeyer, will contrast his own serious Christ experience in opposition to those of Michel, Gogarten and Mennicke.

“As private person I can only admit that up to now I have not succeeded to acquire an affirming position regarding Anthroposophy.”

It doesn't appear to taste like sweet wine and thus can only be run down!

“I personally stand completely with Mennikes' point of view that Anthroposophy is the end point of materialism as well as rationalism and as a result this end point indicates no new developments. This doesn't exclude that it can be a transformative constructive phenomenon with new construction and that it therefore contains all kinds of worth, like constructive eclecticism built on values of the past. Anthroposophy doesn't appear to me as coming directly ....”—what is `direct' in this case is at most working from an inaccurately active gastric acid—“and therefore also doesn't give any evidence—despite all the talk about intuition, creativity and Goethe's observation. I know the Theosophists claim this assertion as their highest lack of understanding nevertheless it is spoken out in a singular attitude of secret subconscious powers.”

Regarding this `attitude', I've already spoken to you about it! “So I see from this personal attitude (which should absolutely not be an attack on Anthroposophy, but only a confession).”

Really, it is not very nice, because now someone who is smart enough will say: `He isn't attacking Anthroposophy.'—He is apparently indifferent whether he attacks it or not. Thus he says: “So I see ... it is a danger for the mental investment of the upcoming Germany, and is urgently necessary, not only for the readership of the `Tat,' but above all for the youth with Rudolf Steiner and with those of his spreading movement that it is intellectually dealt with. Because today it has become so close that we need to save ourselves from the chaos of our new development in a safe tower.”

Governments have sometimes saved themselves in “safe towers” during revolutions and riots; something can be said about that! Now however the publisher ends with: “My colleague Ernst Michel, well known to readers of this newspaper through his Goethean sayings and books, in this issue about Anthroposophy is faced with Catholic God- and World-feelings.”

Now, I ask you to listen even more carefully, because then you will notice what I have already characterized for you out of the most varied backgrounds the experience of Catholicism in an apparent rejuvenated gesture becoming a kind of Catholic-Dadaism, finding shelter under Eugen Diederichs in the “Tat.” “His article forms a prelude to the April edition which will connect with the Sonderheft of the Catholic youth movement.”

So this is what I mean when I call it the Catholic-Dadaistic movement. I don't say this without foundation because I immediately want to introduce you to something from Ernst Michel's article: “Anthroposophy and Christianity” and through this have the opportunity to familiarize you with a representative of religious Dadaism.

“It gives me particular satisfaction to have the opportunity to take the Catholic publication with its predominantly Protestant readers of the `Tat' and measure the Protestant individualism against the Roman Catholic community spirit. I hope that out of all the intellectual discussions the basic idea of the `Tat' gets support: the strengthening of its feeling for responsibility for its own development and as a result for the nation as a whole.”

These are the words of Mr Eugen Diederichs. Here, therefore, is a statement of the young catholic movement, which was given out of the prelude of Ernst Michel's article: “Anthroposophy and Christianity.” I have often indicated, also in the last two studies pointed out with great energy, what actually threatens the modern spiritual life from this side. However, now this article of Ernst Michel in the “Tat,” entitled “Anthroposophy and Christianity” is actually total religious Dadaism. The oldest catholic branch of Roman Catholic Christianity is here puffed out to its readers in bombastic words. Extraordinarily interesting discoveries can actually be made regarding this religious Dadaism. For example Ernst Michel noticed a basic truth of Christianity: “It is a basic Christian truth that a person with original sin against God, inherited through blood and essentially enraptured by conditions of sanctification, is unable to extricate himself through his own forces: that he has the independent inclination of wanting to rise to a higher stage of humanity; that the break through from one condition to the next, despite the original cause, appear as real procreative acts of God to this willing creature.”

So many words, so many sentences!—Each sentence can be sifted through and a childish confession found towards a `catholic catechism'. It's interesting that according to Ernst Michel it isn't up to single individuals to discover a final spiritual truth. You have just heard how it depends on `successful outcomes' and so it `breaks through'. A person receives this through grace and then breaks through. One needs to submit to this. A person should not out of his own kind of higher truth strive by claiming: “There is no spiritual development; there is only development and a successful outcome, a break-through.”

It is exceptionally nice how Ernst Michel from this standpoint of Dadaistic catechism says: yes, with dogmas there is something else, they have to be believed as truths!—“Dogmas are not formulated by a person or the community as their basic religious experience (as in `addressing God') but God, the head of the church, speaks as Holy Ghost directly and immediately through the visible church ...”

Thus the fathers of the councils, who are united, or even the Pope who speaks ex cathedra, is not a single person, not so? Now to go into excess, invoke the Dadaism of religion on top of holy Paul who had also said that the single human being dare not research the final truths: “At this point we can listen to the words of St Paul to the Corinthians without the fear of Gnostic interpretation: What we are talking about is God's secret wisdom, that which is hidden, which God prescribed for all times for our glory, which none of the rulers if this world has acknowledged ... to us however God is revealed through the spirit because the spirit explores all things, even God's depths. Speaking of people—who of you know the inner being of someone according to how the spirit lives in him? Just so nobody has ever fathomed the depth of God as the spirit of God. Yet we haven't received the spirit of the world but the spirit which comes out of God, in order for us to understand what gift God has given us ...” and so on.

Now you see, when these words of Paul are stated in the way of Anthroposophy, it all appears to agree. When however one is forbidden to somehow come to the truth through the spirit and then quote these words, one must be a religious Dadaist. It is the same with the description of the Christ experience and so on. In such minds it naturally will not be considered. In worldly minds it may be considered but of course what Anthroposophy has to say about Christ will not enter into such minds. This is where the circulating nonsense comes from which covers the Christ problem in relation to what Anthroposophy has to say about it. Of course one finds the Ernst Michel type who has to say one should have a religious relationship and out of this relationship so to say comes even such expressions as the “great crowds” which I quoted to you before. It's true, this is a particular style of expression.

On the contrary this article of Dadaistic aspects in religious affairs indulges particularly in scolding my style. This is exactly characteristic of such plump, grimy fingers which just don't manage to arrive at what is really necessary—to state spiritual truths. For this it is necessary to have a certain uncomfortable style. It is necessary to exit from such Dadaistic bombast as Ernst Michel depicts. Understandably my mysteries mean nothing to Ernst Michel. He understands absolutely nothing about it. He says for example: “Mystery certainly doesn't come from the naked-extrasensory: whoever looks for it there is a materialist, just as much as someone who looks for it in matter. No mystery is created by taking ideas of ghosts or magical wonders, dressing them in conceptual clothing and presenting them on stage under the theme of `Reality'. No indeed, the secret lies in the creative combination of nature and spirit into an indescribable gesture ...”

Now, just imagine such “indescribable gestures” and then say to yourself: “in the unity of matter and form, from power and direction” in the “emerging form, the living develops itself,” this is of course a quote from Goethe! Now comes the sentence—and you must retain the relevant Dadaistic-religious correlation here in order to tolerate it at all, and not only allow this to be considered as slimy when it must be rolled on the tongue or give it an even stronger instigation—“Speech is the mystery,” yes, it is stated thus in one sentence: “Speech is the mystery, the Son of Man Jesus Christ is the mystery.” You see, you can well understand that the style in which Anthroposophical literature is presented throughout isn't created in this style and it then becomes obvious in copied lectures which have not been corrected by me, that something else can be expressed. It doesn't matter that this is pointed out, how it is in fact quite a strong piece when Diederichs presents the entire nation with such things as a “sense of responsibility,” and as a result transfer the necessity to have a good look at what is transferred by not analysing it a bit more finely. It is really extraordinary when such a Dadaist of religions claims, that such a transfer of inner reality in sound and rhythm in the element of speech, was not connected with me. He then refers to two people where such a transfer has taken place; Nietzsche and Hölderlin. Typical of such a gossipmonger who has no feeling for the spiritual life, when confronted with difficult spiritual content and is challenged by his life's hindrances, he changes his style to that of Nietzsche and Hölderlin, and in this style tragic elements emerge just as they do in Nietzsche and Hölderlin today. The entire wicked thoughtlessness of this contemporary bunch appears precisely at such a point; they have neither any feeling for the tragedy of a Hölderlin or Nietzsche, nor for the necessity of an objective style, which is necessary in bringing to expression spiritual truths and spiritual facts. It is necessary today to point out that once one has shifted into a position to examine such Diederichs-gossipmongers, it must be done in an energetic way. One must see out of which sewers such Dadaism springs today which appears as the Anthroposophical opposition cloaked in the mantel of objectivity and from where it gets its spiritual nourishment.

These things can't be expressed in a different way than this, in these present serious times, because it should not appear in the attitude amongst Anthroposophist that such “objectivity” is different to a refinement in what Anthroposophy is and what lives in her, sunk in her very ground and soil. People like Ernst Michel and their religious Dadaism as well as a Eugen Diederichs and his stomach-mysticism obviously don't have the slightest inkling. This is what we must be aware of and what we need to examine. Today it is necessary to give rise to a serious attitude towards language and not be pulled into something which presents itself to the world in this way. It must be said and must appear in all forms in the world that exactly through what is presented in this way as spiritual striving, mankind becomes gradually increasingly drawn into degeneration, into the morass, and that it is necessary for Anthroposophy to remain standing in work which is pure and not be familiar with something which flourishes in a decaying society.

It fails to interest me when something praiseworthy appears because I give neither praise nor reproach from something incompetent—while the will is incompetent but not the mind—which Anthroposophy wants to heal in mankind. This religious Dadaism of course can't do otherwise than come up with such sentences as: “The power in which people grow up as the foundation of the mystery of faith is also not first in the line of knowledge but in the show of the continued and ever deeper show of introduced love.”

With that nothing other is meant but soulful sensuality which these people keep in mind and which is not supported by what appears in pure spiritual creativity today, where there is no place for these soul-spiritual distortions into religious sexual Dadaism, which, when it also appears under all possible guises, is nothing other than the shameless living of soul sensuality which a good many disguise as religious, but which is nothing other than the shameless living in soulful sensuality.

Against this we must evermore be clear that for once in our time something, when it is allowed to come through, can unfold despite all these oppositions, and can penetrate into the real understanding of spiritual life which is creatively active in material life. We must evermore be clear that we need care in the present for existing abilities in people; we must thoroughly, with every fibre of our soul dedicate this care and that no nuance of seriousness is strong enough to describe the devoted energy required in order to make progress on this path. Here no compromises can be chosen. Duty must be done. Obviously everywhere where Anthroposophy wants to be heard, Anthroposophy must be heard: our duty must be done. We must not allow the slightest illusion to come about in any way. It is necessary to work out of things themselves without compromise. Every one of us has the obligation, as far as possible, to work out of ourselves towards the recovery of the Anthroposophical movement, that it may extract itself from every kind of outsider tendency, from every pettiness, and that it leaves behind any emotional, sensual mysticism, that it really penetrates through to a free contemporary well-informed understanding of existential mysteries. Because only then, when we have seized the mysteries of existence in this way, can it be worked through the soul into practical life which still has to be mastered in order not to become a hindrance towards further progressive development of mankind. Exactly in this last arena the human being is misunderstood in some way. What doesn't all have to happen to distort things most shamelessly! In the well known “Berlin Daily Newspaper” an article was fabricated regarding all sorts of sewer-like stuff which in Berlin is claimed as fortune telling and predictions of the most idiotic manner and in the middle of it all is a reference to Anthroposophy and myself. This article has been sent out into the world. It appears in both English and Swiss publications. In the most infamous, shameless manner this fabricated article is working towards the destruction of the Anthroposophical point of view. It is precisely this that must be seen through, for by merely presenting some opposition will not suffice; the culprits themselves must be characterized. Obviously it would not be so difficult to get through this if the very basis out of which all this stuff is rising is characterized and a mirror held up so they can see their own identity. This is essentially what is necessary and what becomes increasingly necessary. We can't restrict ourselves by placing a kind of anthroposophic dogma on the one side and raise a defence on the other when opposition comes along, but we need to examine everything which is active in the stupefaction and degeneration directed at humanity. This appears very, very often. We need to reiterate this to ourselves every morning in some way, expressed in truth and without fanaticism. I have not in fact spoken about these thing exactly in this way, and I seldom reason, and previously seldom reasoned about these things, but now it has become more frequent because actually your gaze must be directed towards such childish prattle which flows out of the entire decadence of our time, like this fabricated article in Berlin, which is now doing the rounds in the world, like other things also do the rounds, and we really have unbelievable much to do if we want to oppose these things. We could in fact work for twenty four hours against this shameful witnessing. Then the Frohnmeyers come along and say that what they had written was never presented as disapproval. Dr Boos disproved it, had written to the relevant editor, and the editor actually didn't accept the refutation and thus Frohnmeyer had afterwards removed some of it out of the publication which the relevant priest who had been there had seen, and had told a lie; so the reply had simply never been accepted. Consequently, I believe, further correspondence took place in which no mention was made of it, that this reply was made and no comment given. We will really have to be very active if we want to oppose all these things. It is a comfort to a Frohnmeyer or Heinzelmann to focus on something or other they wish to say which doesn't correlate in any way to reality, the relevant item borrowed, letting one believe that it is the truth. Whoever writes something has the duty to do research, to investigate the source.

With these kinds of people who develop constantly out of malice and also a predominant ignorance in their point of view, one finds no end by mere opposition. Essentially it pertains to the spiritual basis which can be found everywhere and really place this in a truthful light.

(Gap in short-hand notes—the closing words follow:)

With reference to these things and not from personal grounds I would like to mention that since April 1919 I have given countless lectures in Stuttgart which contained the most important economic facts and truths as well as giving references to characteristic contemporary spiritual streams which should be exploited. Throughout it is stressed that important material is about to be revealed.—it is “defiled.” Items are printed and sent to members of the tripartite circle and the tripartite unions and are read in small circles. Whatever appears sophisticated is made sectarian. Anyone who is interested in this is wronged because things are not taken up but handled this way.

Basically this is lost work, directed towards something like this—which is actually so far-fetched—if it is not grasped, not laboured further, not worked out in this sense.

Above all else, this is what is really needed today!

It is not only unacceptable that these things are read in a sectarian way in small circles, but these are the things which can be worked through further. Everywhere are growing points for further work! One could ask, why should one work further on something when it simply lies there as printed material, and no one is seriously worrying about it any further? This is what it is about: when it is studied further one can really do extended research into what becomes special within it. This is needed, the further research into the seeds which are given on earth. This is the real active work: by lifting our movement out of any sectarian signs and then taking things simply as they are and allowing them to again enter into sectarianism, we won't make any progress. The content of anthroposophically orientated spiritual science is actually not suitable for some or other sectarian movement; the content is something which can by all means convey the impulse for having an effect in the world.

For this to happen it is absolutely necessary that everyone join forces. Today we are confronted with the necessity that things need practical application. We will not progress if this is not earnestly accepted, if nothing is really comprehended as to how the true spirit also penetrates into actual practical applications.

Then something must be done in such a way which doesn't defile it but instead that it is grasped and actively pursued in a lively way, proving itself.

Now I still want to say this in conclusion: No one, really no one needs to feel affected by these things. Only in a time in which, as I have recently quoted, it is this possible that publications opposing anthroposophical spiritual science as well as opposing its actions can they end by saying: there is enough spiritual sparks and they are necessary because also the actual, physical fire sparks should descend on this Dornach hill—during a time when malice is basically attributed to superficiality, is it a time for serious words by all means.

For this reason I asked you to come here once again. Don't take me amiss when the opportunity came along for me to utter some really earnest words! Before this journey I simply had to bring this to your hearts, to your minds, to your consciousness!

Also known as The Present Crisis in Man's Development and The Science of the Spirit, Education, and the Practical Life. From: Lectures on Spiritual Essence and Its Working. Lecture 13 of 18 from the volume: Man's Responsibility for World Evolution through His Spiritual Connection with the Planet Earth and with the Stars Above.

The times in which we live are so earnest that at present it is not in any way appropriate to think of personal matters. Allow me, first of all, to express briefly my heartfelt thanks to your esteemed president for her kind words and then to pass on to what I believe I must tell you, for it is a long time since we saw one another in Holland.

The times in which we live and its conditions are much more earnest than most people of the present are consciously aware of.

Here we can speak of these conditions of our times from those standpoints which result from a long study of the spiritual science of Anthroposophy. We know that we live in an epoch whose characteristic peculiarity began to be evident in the 15th century. It was then that it slowly began to develop its peculiarities. Those who are initiated into the spiritual conditions of human evolution and can therefore have an insight into this course of development, know that the second half of the 19th century indicates a specially low point of human evolution in the modern and particularly in European culture. This low point may be characterised as the rise of a particular inthrust of egoism in all branches of civilised humanity, an egoism of a kind that was never there before. This wave of a special course of development then sent its ramifications into the 20th century, and now these ramifications undoubtedly continue to hold mankind under their spell.

In saying that a wave of egoism came over the whole modern civilisation, I do not speak trivially of what one generally defines as egoism, but I speak of egoism in a special sense, into which we shall penetrate a little in the course of this morning's considerations, and in a way that will be evident to those who are initiated in the true mysteries of more recent human evolution.

We already know the members constituting human nature. We know that the soul-members of human nature have been engaged for a long time in a special process of transformation, in a special course of development. We know that when we go back to very ancient times of human evolution we have to do with a particular forming of man's etheric body, during a very old time of development in India; a particular forming of the astral body then began, and a certain intermediate course of development took place during that epoch of European development which began about the year 747 in the south of Europe and which closed in the first thirty years of the 15th century. That time was the beginning of that epoch of human evolution in which we are still living. In the year 747 before the Mystery of Golgotha, began that phase of human evolution in which the so-called intellectual and understanding soul (Verstandes und Gemütsseele) unfolded. Everything that humanity still prizes to-day as Greek culture; developed through the fact that at that very time the intellectual or understanding soul was in an ascending line of development. However, while the wonderful Greek culture was unfolding, that which we call intellectual or understanding soul was in an ascending line of development. It had not yet reached its climax. For such points are always in a certain way times of probation for the evolution of humanity. For the sake of their development, the Greeks had to pass through what one might call the youthful freshness of the intellectual or understanding soul. The Greek culture, so much admired by posterity, came into being out of this youthful freshness of an intellect that was not yet permeated by egoism, out of this youthful freshness of the human understanding. Of the characteristics pertaining to the intellectual soul, the Latin and Roman culture then took over something that was in a descending line of development and decadent. Those who have a deeper comprehension for that which lived in Roman culture know: There the intellect already reaches its culmination; there the intellect rises to a high point. On that account the Romans developed such abstract ideas; on that account the Romans developed something that did not as yet exist in the whole ancient East, that did not even exist, in the sense known in Europe, in the Greek culture: The Romans developed the ideas of jurisprudence, the juridical concepts.

To-day we consider the world very superficially and we translate our thoughts on “Jus”, on jurisprudence, which, in reality are the outcome only of the Roman intellectual soul, into something which we assume to have already existed in the ancient East, for instance in Hammurabi, and so forth. But that is not the case. The Decalogue, the Ten Commandments as well as the contents of other documents of that time, were, after all, something quite different from that which constitutes our modern juridical concepts. These are something abstract, something that is no longer so close to the human soul. Everything that thus constitutes the development of the intellectual soul reached its climax during a period in the civilisation of Europe which has really been studied very little from an external historical standpoint, although it is extraordinarily important and significant for those who wish to study human evolution in the meaning of spiritual science.

That striking year to which we can draw attention as being specially significant for European development is the year 333 after the Mystery of Golgotha. The year 333 after the Mystery of Golgotha is the middle of the fourth post-Atlantean epoch. It is that point of time when a fluctuating knowledge of the universe lived in Europe simultaneously with a fluctuating knowledge of humanity. These had nothing of the penetrating character of the knowledge of the universe that the Greeks still possessed and no proper comprehension of man's inner world.

We find instead that man sways either towards the longing for an extensive knowledge of the universe, or towards the longing for self-knowledge, knowledge of his own self. The human soul of the European peoples indeed passed through a great deal during the fourth post-Atlantean epoch. Roman life was then entering into its decay; it bequeathed to European humanity nothing but its language; it left behind its more or less fundamental material of culture. The life of humanity thus entered the second half of the fourth post-Atlantean epoch, lasting up to the 15^th century, when our present epoch began.

From the preceding epoch, in which most of us in some way passed through one or more earthly lives, we brought over—partly through physical heredity, but particularly through the fact that we ourselves formerly were those incarnated souls—into the fifth post-Atlantean epoch the inheritance of the fourth post-Atlantean epoch, and we took over this inheritance. This inheritance of the fourth post-Atlantean epoch lives in everything that constitutes our present civilisation.

We worked the intellect, the thinking, into our consciousness soul. That means a great deal. At the beginning of the fifth epoch, the consciousness soul enabling man to really permeate, really grasp his ego, first took hold of his thinking, his life of representations and his intellect. Humanity thus became intelligent and clever, but clever within the consciousness soul; within the evolution of humanity, this implies the finest possible elaboration of EGOISM.

We should not only rebuke this epoch of egoism, we should not only fall upon it with criticism, but in spite of the fact that it brings with it so many temptations and leads man into great soul-dangers and even into external danger, we should recognise this age of egoism as the one in which ego-consciousness comes to the fore with special incisiveness.

Man can thus take into himself a real feeling of freedom. This feeling of freedom is something that none of us possessed in our previous incarnations, in the earlier epochs of human evolution. We had to pass through egoism, that presents so many temptations, in order to reach that longing for freedom which is the prerogative of modern humanity. One of the most important things in Anthroposophy is the knowledge that we had to take in something in order to climb over an important stage in human evolution: the stage leading to the DEVELOPMENT OF FREEDOM. For this very reason we should be aware that this crossing over is connected, with many temptations, with many dangers of humanity, both soul-spiritually and bodily. A knowledge going in the direction of Anthroposophy must enable us to take in fully the feeling of freedom, but at the same time to ennoble it, to permeate it again with a spiritual knowledge of the universe, which—in spite of the now existing mature ego-feeling, mature ego-consciousness—induces mankind to solve tasks that are not only egoistic tasks, but tasks pertaining to the whole evolution of humanity, indeed to the evolution of the whole earth, to the evolution of the whole universe.

In this connection we are now facing a great turning point in the whole civilisation of more recent times. The time of probation has indeed come! Great tasks confront mankind. But the recognition of these tasks is extremely difficult and is rendered still more difficult through the fact that we have just passed through the age of the great egoism.

We say that we sleep from the moment of falling asleep to the moment of waking up. That is right. We are then in a state of dulled consciousness. Most of you know sleep only in its negative aspect, that it dulls consciousness. Yet we do not judge the waking state in the same way. The time of being awake, the time from the moment of falling asleep to the moment of waking up, was really quite different in the fourth post-Atlantean epoch. To-day people believe that they are awake in the same way in which, for instance, the people living about the time of the Mystery of Golgotha were awake. That is not the case. Their whole soul-constitution was different. Man was then awake in a different way. He was much more strongly conscious of his body.

You see, modern man really knows very little indeed of his bodily processes. The Greeks, not the Greeks of a later time, but the Greeks of the pre-Socratic and pre-Platonic times, still knew a great deal of the processes of their own body. For example, the really cultured Greek looked up to the sun. From the sun he received the light. He received at the same time a feeling that he was drawing in something etheric, that the light was being led on into his inner being. And when he was thinking, he said: The light, the sun thinks within me. The Greek of pre-Socratic times still felt this in a living way. He did not think so abstractly about thinking as we do to-day. He thought: The sun thinks within me: it allows its light to be drawn in by me. The light that shines upon the things outside, that makes the things outside visible, is active within me, by reflecting itself, as it were, within its own being, so that thoughts spring up in me. For the Greek, the thoughts within him were the light of the sun. At the same time, they were for him that element which lived in the macrocosm thanks to the influence of divine-spiritual beings. At the same time, they were for him that which really raised him to the Divine, above his ordinary dignity as a human being. He felt himself lifted above the earthly, when he thus experienced the sun's light within him as thinking. And when a particularly cultured Greek ate, he indeed considered his food, in which he took in something that he did not receive directly from the sun, but that came from the earth, as a necessity of life, yet at the same time he felt himself changing into the food, that became he himself, as it passed through his mouth, his oesophagus and digestive organs. He felt that he was one with the food, in the same way in which he felt that he was one with the sunlight. While he was digesting, he felt the earth's gravity. He felt, as it were, similar to the serpent, that he did not as yet highly appreciate, but that he still observed rather timidly—the serpent that twists away from the earth and digests in a particularly visible way, after having swallowed its food. That is how the Greek experienced what went on in his body: whether he experienced what was thinking within him as the sun's bright light, or whether he experienced within himself what chained him to the earth; i.e. the taking in of food. Through the intimate way in which his understanding was connected with his body the Greek felt with particular energy that which also lived within him as physical human being. You may also deduce this from the following:

When we paint human beings to-day in the ordinary way, as numerous painters of the present generation have done year after year, decade after decade in painting portraits, we really lie. We look at people outwardly and believe that then we bring forth something of what we experience. It is not true at all that we can experience something in that way! We could experience it only if we were able to conjure up within us the whole way of identifying ourselves feelingly with the whole of Nature as human beings, as it was the case with the Greeks. First of all, we must learn this anew, along an entirely different path than that of the Greeks.

Since the middle of the 15th century, we have acquired in an abstract-theoretical way a soul-constitution that no longer allows us to really penetrate livingly into our body, but that lives instead in concepts that do not stand visibly before us, because we have conquered thinking for the egoity, for the ego. We should realise this. And we should realise that we must once more take in spirituality from an anthroposophical spiritual science, so that the ego may once more be filled with something, and so that that which really lives within us may once more—but now in a different way—enter our life: that which the Greeks experienced in an immediate, elemental way; but that could not continue.

When the Greek walked, he walked as if led by a necessity of Nature, like the lightning flashing through the clouds, or the rolling thunder! He knew nothing whatever of freedom, but he knew man! Indeed, he knew more about man than we think he did. For instance, he knew how to coin words clearly indicating that man still knew something of the connection between the soul-spiritual and the bodily-physical. The Greek words, or those derived from the Greek, indicate even to-day far more than those based on our therapeutic or pathological conceptions, that are no longer able to understand anything. Hypochondria for instance, means cartilaginosity of the abdomen. It is a name that the Greeks found through their full knowledge of the fact that in hypochondric people the activity of the soul-spiritual gives rise to cartilaginous formations in certain parts of the body. These names mean far more than modern men suppose, and more than can in any way be grasped through modern medicine, with its abstract way of thinking, even though it experiments, dissects, etc. We must first take up again everything that is real, that once more enables us to have an insight into the world! It is the task of a spiritual scientific deepening to reach once more real facts, realities.

You see, during the fourth post-Atlantean epoch, in which the human beings passed through what constitutes, as it were, a physical self-knowledge, an insight into the human body, during that time—one might say approximately, during the first third of that time, occurs the greatest event of the earth's evolution: the Mystery of Golgotha.

What is the condition of the time in which the Mystery of Golgotha occurred?—The further we go back, the more we find in ancient times—in the Greek epoch, the Egyptian-Chaldean, the Persian and the ancient Indian epoch—this immediate knowledge of the whole human being. Then, this knowledge of the whole human being disappears. The last remains of that knowledge may be found at the time when the Mystery of Golgotha appeared. Something of that instinctive, ancient knowledge of man still existed at that time. For instance, the personalities described in the Gospels as the Apostles, or the Disciples of the Lord, still possessed something of that old instinctive knowledge, which lived in their souls altogether instinctively, not clearly. Others too possessed such a knowledge. At that time it was to a great extent decadent, but at any rate it still existed. It was dying away, burning out, but enough remained of that ancient knowledge to enable a great number of men of that time to grasp the Mystery of Golgotha accordingly. This is particularly evident when the apostle Paul entered the evolution of the times, the apostle Paul who was initiated by divine powers and to whom the spiritual world became visible.

All this gave rise to conditions of time which still enabled man to understand the Mystery of Golgotha in a certain naive, instinctive way. Many people had already entered a later phase of development. Particularly the cultured Greeks and the cultured Romans had concepts that were already far too abstract in order [to] grasp the Mystery of Golgotha in a really living way. Yet certain people had preserved the last remains of an old clairvoyant knowledge, particularly clairvoyant traditions, and they were still able to grasp that a super-earthly power, the Christ, had connected Himself with an earthly man, Jesus of Nazareth.

The year 333 after the Mystery of Golgotha, was, as it were, the year in which last stragglers of those who were still able to have a real understanding of the Mystery of Golgotha could be found in Europe. But these stragglers could not understand it, for instance, through our anthroposophical spiritual science, for this did not, of course, exist at that time. They grasped it through an old knowledge that had remained from the Gnosis, and such like. A certain spiritual knowledge still existed. An ancient human inheritance lived in the human soul and this enabled man to grasp the Mystery of Golgotha.

What has remained of the Mystery of Golgotha? Intellectual traditions!—The Gnosis became theology, a mere logical way of grasping the divine. Theo-Logy: a mere logical way of grasping the divine, no longer a contemplation of the divine!

Since the year 333, the capacity of contemplating the Mystery of Golgotha in a direct way became more and more decadent, until the fateful time of the 9th century, when, in the year 869, the Eighth General Oecumenic Council at Constantinople gave out the dogma that man does not consist of body, soul and spirit, but that it is instead a Christian's duty to acknowledge that man consists only of body and soul, and that the soul possesses a few spiritual qualities. At that time, the trichotomy, as it was called, the only possible knowledge of the human being, according to which man consists of body, soul and spirit, was done away with dogmatically, and a dogma was enforced, according to which a Christian who truly believes must acknowledge that man only consists of body and soul.

Modern philosophers frequently state that their philosophy is based on an unprejudiced knowledge, and they speak on the one hand of the body, and on the other of the soul. They speak of the spirit in a very phraseological manner at the most, for they do not know the spirit. They would only know it, if they recognised the spiritual science of Anthroposophy. The “impartial philosophy” that is now being taught to such an extent—what is it, in reality?—It is the result of the dogma pronounced by the Eighth Oecumenic Council in the year 869.

We must see through this. We must be quite clear that when the modern civilisation arose, and even in the second half of the fourth post-Atlantean epoch, it was considered as dangerous to speak of the spirit and to draw attention to it. But at the present time it is necessary that we should draw mankind's attention to the spirit,—the spirit that has been declared to be the devil for a long, long time, within the civilisation of Europe! After the year 333, nothing but traditions remained of the old Christological knowledge—nothing but traditions!

Everything that constitutes art shows us even more clearly that it has remained tradition! Observe, for instance, Cimabue's paintings; there you will see a world that took on a completely different aspect in Giotto's paintings. In Cimabue's paintings lived something that may also be seen in Dante, something that could no longer be experienced by the human beings of a later time! Later on, this living within a spiritual world, that may still be seen in Cimabue, ceased. Later on, it was a hypocrisy to paint a golden background, but for a Cimabue this was quite natural. And now observe a Russian icon; it is not in any way painted after a model, for it is something in which the old traditions are still alive, traditions that come from a clairvoyance still existing at the time of the Mystery of Golgotha and enabling man to understand the Mystery of Golgotha.

Then came the time in which the traditions were maintained by using external instruments of power. And then came the 19th century, in which the ordinary soul-activity that brought forth such significant results in natural science and technology, was also applied to theology. But what became of theology through this? Christ-Jesus, the incarnation of a Being that does not belong to the earthly became “the simple man of Nazareth,” looked upon indeed as the most perfect man, but not as the bearer of a super-earthly Being. Theology became naturalistic. The more our modern theologians look upon Jesus of Nazareth as a human being, the less they feel induced to pursue Christological ideas, and the happier they are! Even in theology they do not wish to rise beyond the description of the man, Jesus of Nazareth, they do not wish to rise to an understanding of Christ as a super-earthly Being that dwelt in the man, Jesus of Nazareth.

To-day, those who have an insight into world-events from a spiritual standpoint, must see many things differently from the way in which they are judged by people who only see them outwardly. Central Europe, that is now passing through such a tragic destiny, was able—among other things which cannot be discussed here—to accept Adolf Harnack as a great scientist; the very man who reached the point of saying that God the Son should not be included in the Gospels! They should be read, he says, in such a way as to find in them only the man, Jesus of Nazareth, and this man's teachings concerning God the Father. Harnack's theology was intended to do away with our feelings of reverence for the spirituality of Christ. The theology which Harnack established in Central Europe really signifies the negation of Christianity, the denial of Christianity; it signifies the setting up of a world-conception clearly stating that we do not wish to have anything to do with the spirituality of Christ. It is significant to observe what has thus swept over modern humanity, with the result that the most distorted views now exist concerning the most important ideas of human life.

To-day we know what sleep is, from the moment of falling asleep to the moment of waking up. Yet we do not, as a rule, observe the other kind of sleep, in which we live from the moment of waking up to the moment of falling asleep, when we walk about in our everyday life, steeped in illusions and dreams in regard to its most important facts. Indeed, in these modern times, we do not only sleep when we lie in our bed at night (this is actually the better kind of sleep), but we are also asleep in the sphere of egoism, when we lock ourselves up in our inner being, unwilling to know our human body and, at the same time, unwilling to progress to a spiritual self-knowledge. We sleep another kind of sleep during the time from falling asleep to waking up.

In order to understand this, we must indeed observe the nature of sleep from the moment of falling asleep to that of waking up. What does then take place with the human being? Why does the modern intellect believe that as far as the human constitution is concerned sleep is the same for modern man as it was for the ancient Greeks?—The Greeks were not awake in the same way as we, and the Egyptians even less so, nor did they sleep as we do. This soul-constitution in particular should be studied for every epoch of time.

When, during sleep, the human soul, that is to say, the ego and the astral body, loosens itself from the physical and etheric bodies that remain lying on the bed—where does the soul, that is the ego and the astral body, really dwell while we are asleep?

Superficial explanations that a cloud may be seen hovering over the physical body (which is quite true, as far as an altogether external form of clairvoyance is concerned), do not suffice. This is not sufficient, for we must observe what takes place inwardly. We must observe what the soul really experiences from the moment of falling asleep to the moment of waking up. In these modern times, the human soul then passes through experiences that are also lived through by the souls that are not as yet incarnated on the earth. Consider the following: Take a case that came to my notice just now, before I began my lecture: A daughter was born to an anthroposophist; one year ago, this little girl lived in the spiritual world as body and soul, and has since then made the endeavour to descend to the physical world. All those decades, that make us so much older than this little newly born girl, during all those years it lived in the spiritual world. And while we were asleep, we lived from the moment of falling asleep to the moment of waking up, in the world in which the little girl dwelt before conception, or birth. That is the world in which we dwell, when we are asleep, and there, the souls that are not yet incarnated pass through many experiences. While we are asleep, we pass with them through the fifth post-Atlantean age and through events resembling their own experiences.

From the moment of waking up to the moment of falling asleep, we live, on the other hand, in a world that we sleep away during our waking life; we live in everything that we inherited from our past earthly existences. We live together with what has remained behind from ancient India, Persia, or Egypt; we live with what we have experienced spiritually here on earth, and this is cramped together egoistically in our inner being. We bring it along with us into our present incarnation. During the day, we live with all these things, and sleep away the present. Indeed, the present contains many things that can only be grasped spiritually. We cramp ourselves egoistically in ideas that come from the past and adhere to them obstinately even in our language, in our speech. Languages contain a great store of ancient crystallized wisdom. Yet we rebel against any kind of influence that may be exercised upon our souls by this ancient store of wisdom. For instance, to-day we use the words “Messer”, knife, or “Schere”, scissors. When we use the word “Schere”, scissors, we do not as a rule think that it comes from a kind of “Scheren”, or shearing, that is announced in every barber's shop! And when we use the word “Messer”, knife, we do not think that it is really based on a moral idea, for it is connected with “Maass”, measure, and “Zumessen”, to mete out, or cut to measure. When a knife was used in ancient times, it was really used to “mete out” a gift for someone. A store of wisdom lies crystallized in the words we use, and this ancient spiritual life that is contained in the words now uttered so thoughtlessly, lives in the depths of our being. Whenever we speak, we really experience the life of ancient epochs.

Spiritually, we pass through ancient epochs of the earth, from the moment of waking up to the moment of falling asleep, but we pass through them in a sleeping condition. And from the moment of falling asleep to the moment of waking up, we pass through events that are connected with the descent of human souls to their life on earth.

You see, these are realities, these are truths. These realities should be well impressed upon us, if we do not only wish to become acquainted with the forces of decay, but also with the forces of growth and progress. It would be so much better if, before going to sleep in the evening, a greater number of people were to do other things than those which they are accustomed to do! Consider what many people generally do, as last thing, before they go to bed! Yet a modern man should say to himself: I wish to enter the world that contains the forces of growth and progress, it is the world in which I can experience those forces that lead the human souls down to the earth, a world in which I can experience those forces spiritually.

From the moment of falling asleep to the moment of waking up we experience the forces pertaining to the future. For that reason, we should have a kind of craving for the teachings that speak of a spiritual world and that enable us to be conscious of the experiences of souls that are in a condition (but consciously) resembling that of souls who are asleep here on earth. The impulses for the progress of civilisation, for the healing of civilisation, must come from that world! The spiritual, political and economic impulses that should unfold as healing powers for our civilisation must come from that world! It is necessary, at the present time, that we should once more acquire the possibility of grasping the Mystery of Golgotha, of grasping it in a spiritual way.

What is the essential, or let us say, one of the essential things (for there are, of course, many essential things in it), in the Mystery of Golgotha?—That a God, a super-earthly Being, took up His abode in the man, Jesus of Nazareth. Beings of His kind have one characteristic quality: they cannot die. All those Beings of the higher Hierarchies, described in my “OCCULT SCIENCE”, the Angels, Archangels, etc. up to the highest Beings, the Cherubim, Seraphim, etc. do not die (read the description of their life's course in my books), they do not die as men die. What did Christ take upon Himself, Christ Who came from the higher Hierarchies?—He died within a human body. You see, here we have significant forces that pass over into the evolution of humanity upon the earth, Christ died in a human body; he passed through the experience of death, an experience unknown to the other gods who are connected with the earth. Up to the year 333, it was still possible to grasp this truth to a certain extent. Now we must learn to grasp it anew! We should grasp anew that a super-earthly Being shared with us the experience of death, thus passing over into the development of the earth. Yet at the same time we should have the great modesty of recognising that the experiences of this Being highly surpass what can be experienced through the soul-constitution of a human being.

The Christ descended from worlds where death is unknown. What Beings serve the Christ?—Among those who serve Him, there is not one who could make the same sacrifice, not one who could have come down to the earth, in order to pass through death. Beings that belong to the hierarchy of the Angeloi, right up to the higher Hierarchies, Beings connected with the evolution of the earth, are Christ's servants. We cannot perceive them, if we do not rise to a super-earthly knowledge of the higher Hierarchies. Through a knowledge of the spiritual worlds we should seek that which leads us to Christ. Spiritual science is needed above all in order to attain a new knowledge of Christ. For Christ is here, upon the earth, and He is surrounded by the world of the higher Hierarchies. Man's great temptation in modern times is the modern natural science with its great triumphs and its admission of purely external forces of Nature. Yet behind all these forces of Nature live the spiritual Beings! The assertions of natural science are certainly right, nevertheless the spiritual Beings that serve Christ live behind the forces of Nature, thinking and directing them. Christ lives in everything that constitutes the development of the earth. Super-earthly Beings serve Him—but these super-earthly Beings can only be recognised through spiritual science. Consequently an extremely important task evolves upon spiritual science: the renewal of Christianity.

All this shows you that to-day we cannot pursue spiritual science merely as a personal concern. To-day spiritual science concerns civilised humanity as a whole. Through an inner necessity, spiritual science was from the very beginning pursued in the circle that afterwards obtained the name of “Anthroposophical Society”, in a different way than in the Theosophical Society. The whole constitution of the Theosophical Society had, from the very outset, a sectarian character, something that reckoned with the egoism of modern times. Anthroposophy therefore had the task of taking into account the consciousness of modern times, that which constitutes the external culture of humanity, and of pouring into it the results of a spiritual manner of contemplation. Little differences and strifes are of no importance whatever in the face of such a task. It was essential for me to maintain the purity of a spiritual movement that reckons with the whole science of modern times. Whether this or that person may or may not accept one or the other truth, is of no importance to me. Even though the whole world may abuse spiritual science and criticize it, I do not consider this as essential, for the essential thing is that the spiritual science that I advance should really harmonize fully, with the modern, scientific mentality, with the moral conscience of modern times. For this reason, I had to publish my “Philosophy of Spiritual Activity” before revealing the truths of Karma. I have often listened with great pain to theosophists who said: If this or that man suffers, if he suffers socially and belongs to a lower class or caste, it is his Karma and he has deserved it. This interpretation of the idea of Karma corresponded to the egoistical requirements of men who lived in the 19th and 20th century. Yet they did not think that we do not only live through our present life on earth, but that we shall also live through a future life. To-day we should not always look back on what we once possessed in past lives on earth, but we should also consider that in future lives on earth we shall be looking back on what we are passing through now—and this will then be an entirely new experience. Freedom fully harmonizes with the idea of Karma ... Everything that appears in the account-book of life is karmically connected.

You see, if I reckon up the debit and credit sides of destiny and strike the balance, I obtain life's balance; but this does not entail that the single items are subjected to the necessity of Nature. Just as the single items of a commercial account book do not depend on diligence, and so forth, and finally enable us to strike a balance, so freedom can very well be connected with the idea of Karma. We should not adopt an easy fatalistic idea when advancing the view of Karma as a fully justified idea. Spiritual science should therefore be in full harmony also with the conscience and the moral attitude of modern humanity. For that reason it was necessary to work more extensively with spiritual science, also during the time in which the catastrophe broke out in regard to everything that has been caused by the egoism of modern humanity, both soul-spiritually and physically.

Would it have been honest and straightforward to continue preaching that spiritual science can help mankind, and yet advance no social ideas at a time when social requirements became as urgent as they are to-day? Would human love not have progressed in the direction of a social knowledge? Shall we content ourselves with declamations on human love? Or should we not rather progress to real social impulses?

The fact that we can only see Christ's ministering spirits, clearly when we look into the spiritual world, is a result and a fundamental knowledge of spiritual science, a result of what I have told you to-day concerning waking and sleeping, concerning sleeping wakefulness and the awakening from sleep through spiritual science. Spiritual science will also enable us to grasp once more the Mystery of Golgotha, in accordance with a modern mentality. And as a result, spiritual science must not restrict itself to some sectarian group, but if must be brought out into the world in the best possible way, according to our capacities and to our place in life! The centre at Dornach was not intended to be a sectarian centre, but one that renders fruitful every branch of science and life, social life and artistic life. Anthroposophy and its spiritual science must become a concern of the great masses of humanity, although its most important things and that which penetrates into the innermost depths of our heart, awakening our inner forces, are pursued within the narrower circles of our Groups. There, in those Groups, we gather forces, in order to develop a certain higher knowledge, which we must first take in there. It is a knowledge that must be developed, for to-day we live in a time in which mankind really does not know what it is seeking; it sleeps away the most important things of life. Nevertheless it is a time in which mankind seeks after a new knowledge of the spirit! Let us feel this deeply, as pioneers, I might say, of a spiritual renewal—as Anthroposophists.

For that reason I so warmly wish that also the Groups in Holland might pursue an earnest, diligent and untiring study of the knowledge that can be obtained in our movement, from out the spiritual worlds. I warmly wish that our Groups should study diligently. These studies should constitute the point of departure for bringing out Anthroposophy into the world—and each one must do this in his own way—so that mankind's longings may be satisfied through a spiritual contemplation directed towards Anthroposophy. For that reason, let us grasp the nature of the longings of modern man. Let us not think that we become materialistic, when we spiritualize matter! And let us clearly realise that mankind would face a great misfortune, if it fails to obtain the true knowledge that is able to avert that misfortune.

The Eighth Oecumenic Council of the year 869 drove away from human knowledge the contemplation of the spirit. Those who have an entirely materialistic mentality seek to prepare the next stage: they also wish to eliminate the soul and to establish the general dogmatic knowledge that man only consists of the body. Certain devilish initiates are now excogitating means of educating the human being materialistically, of preparing him materialistically as a body; they seek to attain their end not by means of psychic influences, but by means of ingredients and substances taken from Nature. They plan an experimental psychology and seek to adopt principles that are not those of the Waldorf School (for the Waldorf School principles are spiritual protests against modern materialism), and they already undertake all manner of experiments in order to test man's capacities. This is but a preliminary stage of what they really aim at. The child is no longer to be educated psychically, but with the aid of external, material means, so that its capacities may develop in a bodily way. Thus man would gradually become an automaton, unless we bear in mind at the right moment that the path that led to the elimination of the spirit must not be continued in the direction of the elimination of the soul as well. We must instead follow the opposite direction of the Eighth Oecumenic Council; we must once more follow the path enabling us to find the spirit anew, and to cultivate in human life, in every sphere of practical human life, only what we can discover through the spirit.

This is what I wish to implant into your souls, what I wish to implant into your hearts, my dear friends, after our long absence. Cultivate spiritual science first of all as a concern of the heart, in the way in which it should be cultivated individually, so that we may progress. Cultivate what you have thus taken in, and then bring it out to humanity in every sphere of life, bring out what you have thus taken in! You will then gradually find the path enabling you, in the present difficult and earnest time of probation, to do the right thing for humanity, according to your place in life.