The Rudolf Steiner Archive

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

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

1842───────────────1879───────────────1914

300 B.C.

Middle of the 3rd Millennium

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

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

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

In the middle of that third millennium, about 2,500 years before Christ's birth, people perceived as something of still greater significance how their whole being was involved in the events which, out of the spiritual world t, made an impact on physical events. About that time, still in the third millennium before our era, it would have been deemed very foolish to speak of man's earthly pilgrimage without referring to the spiritual beings around him. This would have seemed noneenee to everyone, for then the earth was thought to be peopled by beings both physical and spiritual.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

To carry our spiritual understanding of things farther, we shall need more and more to turn our attention to certain historical facts. During the last decades our members have led a pleasant life, devoted entirely to the acquisition of knowledge from the lectures and discussions which have been held in different places. Nevertheless, this has formed an impenetrable wall, over which in many cases there has been a great reluctance to look out at what was happening in the outside world. But, if we want to see what is happening in the world in the right light, if we do not wish to found a sect but an historical movement—something which no other movement than ours can be—then we need to know the historical background for what is all around us in the world. And the way in which we ourselves are treated, particularly here in this place, where we have never done anything in the slightest degree aggressive, makes it doubly necessary for us really to look over the wall and to understand something of what is going on in the world. Therefore, I should like to combine what I have to say in the next few days with some historical comments, in order to draw attention to certain facts, without a knowledge of which we shall probably not now be able to get any further.

Today I want first of all to point out one thing. You know that about the beginning of the last third of the Nineteenth Century something found a foothold in the various civilized states of Europe and America, which was known as a realistic conception of life, a conception of life which was in essentials based on the achievements of the Nineteenth Century and on those which had prepared the way for that century. At the beginning of the last third of the Nineteenth Century people everywhere spoke in quite a different way, their underlying tone was different from what it became in the later decades, and still more in the decades of the Twentieth Century. The forms of thought which dominated wide circles became during this time essentially different. Today I will only mention one example. At the beginning of the last third of the Nineteenth Century the belief prevailed among educated people that the human being ought to form his own convictions out of his own inner self, about the most important affairs of life; and that even if, helped by the discoveries of science, he does so, a common social life is, nevertheless, possible in the civilized world. There was, so to say, a kind of dogma, but a dogma freely recognized in the widest circles, that, among people who had reached a certain degree of culture, freedom of conscience was possible. It is true that in the decades that followed no one had the courage to attack this dogma openly; but there was more or less unconscious opposition to it. And at the present time, after the great world catastrophe [the First World War], straightaway this dogma is something which in the widest circles is being repressed, is being nullified, though, of course, that fact is more or less disguised. In the sixties of the Nineteenth Century the belief prevailed in the widest circles that the human being must have a certain freedom as regards everything connected with his religion. The emergence of this belief was noted in certain quarters, and I have already pointed out how on the 8th December, 1864, Rome launched an attack against it. I have often told you how this whole movement was handled by Rome, how in the Papal Encyclical of 1864, which appeared at the same time as the Syllabus, it is expressly said: “The view that freedom of conscience and of religion is given to each human being as his own right is a folly and a delusion.”

At the time when Europe was experiencing the high tide, a provisional high tide, of this conception of freedom of conscience and of religious worship, Rome made an official pronouncement that it was a delusion.

I only want to put this before you as an historic fact; and in so doing I want to call your attention to what took place at a time when, for a large number of people, this question had arisen and called for a response from out the very springs of human conscience—the question: “How do we as human beings make progress in our religious life?” This question, posed in deep earnestness and really in such a way as to show that consciences were involved, was a significant question of the time. I should just like to read you something which illustrates how the cultured people of the day were deeply preoccupied with it.

There are in existence speeches of Rumelin whom I mentioned recently in connection with Julius Robert Mayer and the Law of Conservation of Energy. There exist speeches of Rumelin made in the year 1875, thus in this very period of which I am now speaking. In them he analyzed the difficulties humanity experiences in this very matter of the further study of religious questions. He also points out how necessary it is to follow these difficulties with clear insight. Anyone with intimate knowledge of this period knows that the following words of Rumelin expressed the conviction of many hundreds of men. Of course we do not need to advocate the peculiar form of science which arose at that time; insofar as we are Anthroposophists we are equipped to develop those scientific tendencies further, with a clear perception of their relative errors; and we are also equipped for recognizing that if science remains stationary at that standpoint we can get absolutely no farther with it. In the widest circles judgments arose on many points to do with religion, and we should recall these judgments today. The thoughts of thousands of people at that time were expressed by Rumelin in 1875 in the following words: “There has indeed at all times been a line of demarcation between knowledge and belief, but never has there been such an impassable abyss between them as that constituted today by the concept of miracle. Science has grown so strong in its own development, so consistent in its various branches and trends, that it flatly and without further ado points the door to the miracle in every shape and form. It recognizes only the miracle of all miracles, that a world exists and just this world. But within the cosmos it rejects absolutely any claim that interruption of its order and of its laws is something conceivable or in any way more desirable than their immutable validity. For to all the natural-historical and philosophical sciences the miracle with all its implications is nonsense, a direct outrage on all reason and on the most elementary bases of human knowledge. Science and miracle are as contradictory as reason and unreason.”

When, about the turning point of the Nineteenth and Twentieth Centuries, I began to speak in public lectures on certain anthroposophical questions, a last echo of the mood I have just described still existed. I do not know whether there are many here who followed these first lectures of mine, but in many of them I drew attention to the problems of repeated earth lives and of the destiny of human beings as they pass through one life after another. Now in dealing with these problems you will find that I always pointed out right at the end of the lecture that if one believes in the old Aristotelian idea that every time a person is born a new soul is created that has to be implanted into the human embryo, a miracle is thereby ordained for every single life. The concept of miracle can only be overcome in a sense that is justified if one accepts reincarnation, whereby each single life can be linked up with the previous life on earth without any miracle. I still remember well that I concluded one of my Berlin lectures with these words: “We are going to overcome in the right way that most important thing, the concept of miracle.”

Since then, of course, things have changed throughout the civilized world. That is primarily a historical fact, my dear friends, but it comprises something which is of the utmost interest to us. That is, that in the measure in which man loses the capacity to see the spiritual in the world, to explain the world of nature around him by the spirit, in that same measure must he place a special world side by side with nature and the ordinary world, which has as its content the world of miracle. The more natural science takes its stand on mere causality, the more the life of human feeling is driven, by a quite natural reaction, to accept the concept of miracle. The more natural science continues along its present lines, the more numerous will be those who seek refuge in a religion which includes miracles. That is why today so many men embrace Catholicism, because they simply cannot bear the natural-scientific conception of the world.

Take that sentence which I have just read, and compare it with what has been said in recent lectures here, and you will at once see what is in question. In this exposition of Rumelin occurs this sentence: “It recognizes only the miracle of all miracles, that a world exists, and just this world. But it rejects absolutely any claim that within the cosmos interruption of its order and of its laws is conceivable or in any way more desirable than their immutable validity.” Thus one thinks the primeval miracle, that the cosmos has come into being at all, but then, within this cosmos, one studies the Laws of Indestructibility of Matter and Conservation of Energy, and then everything rolls on with a certain necessity, so to say fatalistically.

That conception of the world is untenable, but it can only be overcome through the knowledge which I ventured to put before you last week, when I showed you that the Laws of Indestructibility of Matter and Conservation of Energy constitute an error, and that error is what above all has to be vigorously combated in our time. We have to do not merely with a continuous conservation of the universe, but with its continual destruction and coming into fresh existence. And if we do not establish in the cosmos the idea of a continual arising and passing away, we are obliged because we are human to affirm a special world side by side with the cosmos, a world which has nothing to do with the laws of nature that we demonstrate so one-sidedly, and which must include miracle. That unjustified concept of miracle will only be overcome in the measure in which we understand that everything in the world stands in a spiritual ordering in which we no longer have to do with an iron necessity of nature but with a cosmic guidance full of wisdom. The more we keep our gaze fixed upon the spiritual world as such and upon what we acquire through spiritual science, the more do we realize that what natural science puts before us today needs to be permeated by spiritual knowledge. It must therefore become our task to direct our attention more and more upon every science and upon all branches of life in such a way that they become permeated by what only spiritual science has to say. Medicine, jurisprudence and sociology must all be permeated by what can be known and seen through spiritual science. Spiritual science does not need any organization similar to that of the old churches, for it appeals to each single individual; and each single individual, out of his own inner conscience, through his own healthy understanding, can substantiate the results of spiritual-scientific investigation, and can in this sense become a follower of spiritual science. It puts forward something which makes a direct appeal to every single individuality just in this search for truth. It is the true fulfillment of what men were seeking in the time now past, in the last third of the Nineteenth Century—true freedom—freedom in their conception of the world, in their research and even in their opinions. That is just the task of spiritual science—to provide for the genuine justifiable claims made by the conscience of modern humanity. Hence for spiritual science there are no such things as closed dogmas, only unrestricted research which does not draw back in fear at the frontiers either of the spiritual world or of the world of nature, but which makes use of those human powers of cognition which have first to be drawn from the depths of human feeling, just as it also uses those powers which come to us through ordinary heredity and ordinary education.

This basic tendency of spiritual science is very naturally a thorn in the flesh to those who are forced to teach in accordance with a fixed, dogmatic, circumscribed aim. And that brings us to a fact of considerable concern to spiritual science, and one of the illuminating circumstances making possible the present untrue fight against us today; that brings us to something which is only the result of what began in 1864 with the Encyclical and Syllabus of that time; that brings us to the fact that the whole of the Catholic clergy and especially the teaching clergy, by the Encyclical of the 8th September, 1907: Pascendi Dominici gregis, which makes such a deep incision into modern life, were made to swear the so-called oath against modernism. This oath consists in this—that every Catholic priest or theologian who teaches either from the pulpit or from the rostrum is obliged to accept the view that no knowledge of any kind can contradict what has been laid down as doctrine by the Roman Church. That means that in every Catholic priest who teaches or preaches we have to do with a person who has sworn an oath that every truth that can ever take root in humanity must agree with what is given validity as truth by Rome. It was a powerful movement which, at the time this Encyclical “Pascendi Dominici gregis” appeared, swept over the Catholic clergy’ for the whole civilized world, even the clergy, had in a sense been influenced by that mood which I have described as characteristic of the last third of the Nineteenth Century. There were always certain clergy who worked to bring about a certain freedom in Catholicism.

I say quite frankly that in the sixties of the Nineteenth Century in a large number of the Catholic clergy seeds of development of the Catholic principle were present which, if they had passed over into a free science, might in large measure have led to a liberation of modern humanity. There were most promising seeds in what was attempted at that time in various spheres on the part of the Catholic clergy. One day we must go into all this more closely and in great detail. But today I just want to draw your attention to it. And it was directly against this tendency inside the Church that the Encyclical of 1864 with its Syllabus was promulgated, and thus began that conflict which came to an end for the time being in the Anti-Modernist Oath. I may say that in the subconsciousness of many of the Catholic clergy, even as late as 1907, there was a trace of inward revolt, but in the Catholic Church there is no such thing as revolt. There it was a question of ceaselessly pressing home the axiom that what is promulgated by Rome as doctrine must be accepted. Then those who were obliged to go on teaching had to come to terms with what they had not the courage to deny, the freedom of science. Under the influence of what had arisen in the last third of the Nineteenth Century, the freedom of science had become a household word, a household word that, of course, even in liberal circles, often remained nothing more, but it was nevertheless a household word, and even learned Catholics had not the courage to say that they would break with the freedom of science and have nothing further to do with it. So they had the task of proving that one may only teach what is recognized by Rome as doctrinally valid (this they had to swear on oath) and that the freedom of science was consistent with this. I should like to read you a few sentences illustrating such a method of proof, given by the Catholic theologian Weber of Freiburg in this book Catholic Doctrine and the Freedom of Science. He there attempts specifically to prove that although a man may admittedly be obliged by his oath only to teach the content of what he is instructed by Rome to teach, he can notwithstanding remain a free scientist. After having argued at length that even mathematics is something given to one and that one does not surrender the freedom of science because one is bound by the truths of mathematics, he goes on to show that one does not surrender one’s freedom because one is compelled to teach as truth what is given by Rome; and one of his sentences is as follows: “A scholar is bound to specific methods of explanation or proof; just as the obligation of a soldier to rejoin his regiment at a certain time does not take from him his freedom, for he can either go on foot or by coach, by slow train or express, so the teacher still remains free in his scientific task in spite of his oath.”

That means that one is compelled to teach a definite body of doctrine, and to prove just that body of doctrine; as to how one does it one is left free. Just as free as a soldier who has sworn to join his regiment at a certain time, and who can travel either on foot or by coach, or by the slow or the express train. One ought to ask oneself how this going by foot or by coach, by slow train or by express has to end. Under all circumstances it has to end in joining his regiment. I am not making polemics, I am simply citing a historical fact.

You see in the course of preceding centuries and culminating in the last third of the Nineteenth Century there had gradually developed a mood in wide circles of the cultivated world which seemed full of promise. But all that is now dormant; souls have gone to sleep. Those who share the mood of that time are obviously now very old, are among the old discarded liberals, and those who were young during the last decades have not been awake to the very important claims of humanity. Hence if the decline is not to go further we have to challenge the youth of today to act otherwise. The generation living in the sixties of the Nineteenth Century could become a generation of Liberals but was not able to provide a liberal education. For that it would have had to master the concept of miracle in quite a different way than the way adopted by natural science. For that the concept of miracle would have to be surmounted by the spirit and not by the mechanical ordering of nature. And so, whereas this mood came over modern humanity like a kind of dream, those who worked against it were wide awake, and it was out of their waking consciousness that such things were born as the Encyclical and Syllabus of the year 1864, with its eighty numbered errors in which no Catholic might believe. In these eighty errors is to be found everything which implies a modern conception of the world. Now comes once more out of the fullest waking consciousness, the latest inevitable achievement, the Encyclical of the year 1907, culminating in the Anti-modernist Oath. Not only have these people been awake since the last third of the Nineteenth Century, but for a much longer time than that they have worked radically, energetically and intensively and the task they have achieved is what I might call the concentration of all Catholicism on Rome—the suppression in Catholicism of all that inevitably deprived the freest of all churches of its freedom; for in its essential nature the Catholic Church is capable of the greatest freedom. You will perhaps be astonished that I should say that. But let us go back a little way from our enlightened freedom from authority into the Thirteenth Century, which we have recently discussed in public lectures. I should like to recall to your minds in this connection a document of the Thirteenth Century, when Catholicism in Europe was in full flower.

It has to do with the question of the nomination by Rome of Albertus Magnus, one of the founders of Scholasticism, as Bishop of Regensburg. I need hardly say that in the Catholic Church today there could be no two opinions but that this nomination to one of the foremost bishoprics greatly enhanced the dignity of a Dominican who up to that time had merely laid the foundations of a reputation by numerous important writings and by a pious life spent in the affairs of his Order. For today the Catholic Church is a compact organism, and it has become so by having been completely transformed. When Albertus Magnus was about to be nominated Bishop of Regensburg, the Head of his Order sent him a letter which read somewhat as follows: “The Head of the Order beseeches Albertus Magnus not to accept the bishopric, not to bring such a stain on his good name and on the reputation of his Order. He should not submit to the desires of the Roman Court, where things are not taken seriously. All the good service which he has hitherto rendered by his pious life and writings would be imperiled if he became a bishop and entangled in the business which as bishop he would have to discharge; he should not plunge his Order into such deep sorrow.”

My dear friends, at that time there were voices in the Church that spoke thus. At that time the Catholic Church was no compact mass; within the Church it was possible to be plunged into deep sorrow if someone was chosen for an office which he knew was not regarded seriously in Rome. In the biographies of Thomas Aquinas we find mentioned over and over again that he refused the office of Cardinal. Today I am giving you some of the real reasons why that was so; in the biographies you will find mentioned the bare fact of his refusal. It is not easy to give the reasons after having made him the official philosopher of the Church!

But I should like to translate literally one sentence out of that letter to which I have referred, form the Head of his Order to Albertus Magnus: “I would rather hear that my dear son was in his grave than on the Episcopal throne of Regensburg.”

My dear friends, it is not enough simply to speak of the dark ages and to compare them with our own times, in which we are supposed to have made such magnificent progress; but, if we want to form judgments, we must know some of the historical facts as to how things have developed in the course of time. No doubt you are aware that Jesuit influence is behind many of the attacks on us. You know, for instance, that form the Jesuit side came the most flagrant lies; for instance, the accusation that I myself had once been a priest and had forsaken the priesthood. And you know that a few years later the person who uttered this lie could not think of anything else to say except that this hypothesis could not further be held. In the Austrian Parliament a member named Walterkirchen once shouted at a Minister: “If a man has once lied, no one believes him even if afterwards he speaks the truth.” But Jesuitism stands behind all these things; one can point to many things growing on the soil of Jesuitism, but in this respect also I only want today to point to a historic fact.

It is a fundamental point of the Jesuit rule to render absolute obedience to the Pope. Now in the Eighteenth Century there lived a Pope who suppressed the Jesuit Order irrevocably for all eternity—literally for all eternity. If the Jesuits had remained true to their own rule they would, of course, never have appeared on the scene again. However, they did not disappear but took refuge in countries where there were rulers at that time less favorable to Rome, rulers who thought that by serving Jesuitism they could serve the future, not of humanity but of themselves and their successors. For the Jesuit Order was saved by two rulers, Frederick II of Prussia and Catherine of Russia. In Roman Catholic countries the Jesuit Order was not recognized as having a valid existence. The Jesuits of today owe it to Frederick II of Prussia and Catherine of Russia that they were able to survive that period when they were persecuted by Rome. I am not making polemics, I am merely stating historic facts. But these historic facts are quite unknown to most people, and it is necessary that they shall be borne in mind, because we must no longer be a sect which has built a wall round itself. We must look at what is around us and learn to understand it. That is our undoubted duty if we desire to be true to that movement in which we profess to live.

You see, it is one of the worst and most harmful signs of the time that people trouble so little about facts and have no inclination to ask how they have come about, to ask whence has come the present revolt against us, from what source it is being nourished. Such judgments as proceeded from the mood which I characterized as the mood of the last third of the Nineteenth Century are less and less to be heard today. It is really astounding how little human beings today know of what is going on in the world. For they slept through the event of the Encyclical “Pascendi Dominici gregis” of September 8, 1907, whereby the oath against Modernism was imposed on the Catholic clergy. Voices such as would certainly have been raised by such a man as the Dominican General who preferred to see his dear son in the grave rather than on the Episcopal throne of Regensburg, are no longer heard; instead of that, people listen nowadays to voices which explain that a man can still be a free scientist if he swears that he can use any methods he likes to prove what he teaches; it does not matter whether he travels by express train or slow train, in a coach or on foot.

What leaps logic has to make if such proofs are to be used! I need not enlarge on this. But most people have no idea of the power lying in what at the present time is specially directed against us, who have never attacked anyone, and of what that power signifies. It is not sufficient to say that these things are really too stupid to notice. For, my dear friends, in the assertions constantly made about us, you will only find two things that can be affirmed with truth. For instance, when “Spectator” was reproached for having said his source was a book, the “Akashic Record,” and was told that that must have been a deliberate lie, for he must have known that he could not possess the “Akashic Record” in his library, he extricated himself as follows: “First, let me say that a printer’s error slipped into our second article. Akaskic Record instead of Akashic Record. This mistake Dr. Boos has noted with glee. He seems to strain at gnats and to swallow camels. In the same article there is another misprint; for Apollinaris, of course, one should read Apollonius of Ryana! This Dr. Boos has overlooked—perhaps intentionally!”

Now, my dear friends, if Akashic Record had been allowed to stand, I should not have complained, for that could be a misprint! And I would even go so far as to accept that a man of intellectual caliber to which the article bears witness could write Apollinaris instead of Apollonius of Tyana. I do not even hold it against him that he quotes as being among the sources from which we draw, someone whom he dubs with the name Apollinaris! But, my dear friends, it must be called a downright falsehood when it is maintained that the Akashic Record is something from which Anthroposophy is unjustifiably derived as from an ancient book. How does the gentleman wriggle out of this? He does not admit that there is anything with which to reproach him. He says: “This Akashic Record is a legendary secret writing which contains traces of the eternal truths of all ancient wisdom; it plays a part similar to that of the obscure book ‘The Stanzas of Dzyan’ which Madame Blavatsky claims to have found in a cave in Tibet, etc. etc.” Thus he makes clear to his flock that he can speak of this Akashic Record as of any other record once written down; and naturally they believe him. But I want to draw attention to two things. One is his statement: “Steiner considers he has rendered great service by rejuvenating Buddhism and enriching it by the introduction of the doctrines of reincarnation and karma, his own specialties.”

Needless to say I never made any such claim, not one single sentence of what has so far been published is true, or at most one thing, a thing which will perhaps always cause a headache to those who write in this strain. The one thing which can be looked upon as in any way true is in the passage in which he says: “The Gnostics also professed an esoteric doctrine and divided men into the Hyliker (ordinary people, the general run of men) and the Pneumatiker (theosophists) in whom was the fullness of the spirit and among whom therefore a higher knowledge (initiation) prevailed. The latter refrained from meat and from wine.”

This sentence: “refrained from meat and wine” is the only one of which we can say that, as it stands here, it is strictly true; and the doctrine it represents is to many an uncomfortable one. But now this gentleman (for it appears he wishes to be thought a gentleman) says further on: “That is, however, not true.” What is not true? “Buddhism speaks of the migration of souls, Steiner of reincarnation; both are the same. According to this theory Christ is none other than the reincarnated Buddha, or Buddha reappeared. Whether it is said that a person reincarnates or that his earthly life is repeated, it comes to the same thing. All these long arguments reveal the sophistry of Steiner and his so-called scientific mind.”

I beg you to notice that in both these forms really one of the most mischievous pieces of dishonesty possible has been perpetrated. Every possibility is removed which might enable those who read it to judge for themselves what the truth is. Up to the present, in all these long articles, no notice has been taken of Dr. Boos’ answer to the first attack, in which he mentions, I think, twenty-three lies. The other piece of dishonesty lies in the following sentence: “This path is, however, not false but correct.” He had previously talked a lot of nonsense about the will, and then he goes on to say: “This path is, however, not false but correct, for the claims of Christ are based upon the will. Christ Himself says: ‘I have come into the world to do the will of my Father.’”

Therefore, it is no longer permissible to say that it is a question of spiritual initiative or anything of that nature. Then he goes on: “This little example shows how far Steiner is removed from the true Christian impulse, and proves that to him Christ cannot be the Divine rules (the Way, the Truth, and the Life) but only the ‘wise man of Nazareth,’ or in theosophical language, a Jesu ben Pandira or Guatama Buddha.”

Now compare that with everything that has been said here in refutation of the modern theological view that one has to see in Christ Jesus merely the wise man of Nazareth. Think of all that has been said in this place against this materialistic theory! Yet here, by our nearest neighbors, we are calumniated, and what I have unceasingly contested is spread abroad as my own belief. I ask you, is greater falsehood possible? Can there be a more dishonest method than this? It is not sufficient to recognize the stupidity of these things, for you will more and more become aware of the real effects of such tactics. Therefore, it is essential that we here should really not sleep through these things, but that we should grasp them in all earnestness, for today it is really not a question of a small community here, but it is a great human question; and this great human question must be clearly seen. It is a question of truth and falsehood. These things must be taken seriously.

My dear friends, these observations are to be continued here next Thursday at the same time, and as has been the case today, a few eurhythmy exercises will precede the lecture. Then I want to take the opportunity, perhaps next Saturday, of holding a public lecture from this platform, without polemics, a purely historical lecture showing the historical basis of all that preceded and led up to the Papal Encyclical “Pascendi Dominici gregis” of September 1907, and the results that have followed from it. Therefore, if at all possible, we shall try to arrange a public lecture here next Saturday. Next Thursday there will be a kind of continuation of today’s theme, when we shall go deeper and shall see in particular what the spiritual life itself has to say to what is happening today.

It is my intention today to continue with the subject we began here last Sunday, and I should like first to go back to the few words I then said concerning the Anti-Modernist Oath. I described its nature by saying that since the time of its inauguration anyone who holds a teaching office in the Roman Catholic Church, whether as theologian or preacher, has to take this oath which forbids anyone engaged in Catholic teaching to deviate from what is recognized as dogmatic truth by the Roman Catholic Church; which means, in fact, what is recognized as dogma by the Roman Curia.

Now in face of such a fact the important question to ask oneself is: “What is there actually new about this Anti-Modernist Oath?”

There is nothing new in the adherence of a Catholic preacher or theologian to the doctrines of the Roman Catholic Church; please be clear about that. What is new is that the person concerned has to take an oath as to what is the doctrine of the Church. I want you to be clear about this first, and then to see it in relation to the fact that there has been a prodigious piling up of historical deeds in the Roman Catholic Church during the last half century. It began with the definition of the Dogma of the Immaculate Conception; then came a further extraordinary, subtle, and clever step in the Encyclical and Syllabus of the sixties, in which Pope Pius IX in his eighty Articles declared all modern thinking to be heretical. Then on top of that came the definition of the Dogma of Infallibility, again a very important and extraordinarily clever and subtle advance. The next extremely logical step was the Encyclical “Acterni Patris,” which declared the doctrine of Thomas Aquinas to be the official doctrine of the Roman Catholic Church. The crowning of this whole structure for the time being is this oath against Modernism, which in effect is nothing else than the carrying over of something which was always present intellectually into the sphere of human emotion, the sphere of will and feeling. That which always had to be acknowledged has, since the year 1907, had also to be sworn on oath.

Anyone who understands this grandiose dramatic development will certainly not underestimate its importance, for it demonstrates the only wakeful consciousness within our sleeping civilization. I should be interested to know how many people felt as if stung by a viper when they read a certain sentence in the last number of the “Basler Vorwarts,” which illuminates as by a flash of lightning the whole situation at the present time. I should really like to know how many people, when reading this, felt as if stung by a viper! The sentence runs: “Religion, which represents a fantastic reflex in the minds of human beings concerning their relations one to another and to nature, is doomed to natural decay through the victorious growth of the scientific, clear and naturalistic grasp of reality which is bound to develop parallel with the establishment of a planned society.” This sentence is to be found in an article which has not yet appeared in its entirety, but has yet to be concluded. It is to be found in an article on the measures taken by Lenin and Trotsky against the Russian Catholic Church and the Russian religious communities in general. This article is at the same time an indication of what is regarded as the programme for the future in these quarters.

One knows for a certainty that the number of Lenin’s opponents who feel as if stung by a viper on reading such a sentence is very small. I want to emphasize this as not being without significance, because it brings out to what an extent modern humanity passes lightly over things, usually asleep—how it passes over the weightiest facts, facts which are decisive for the life of mankind on this earth. It is, of course, not a question of any one such sentence; the point is that in certain quarters they will see to it that the content of what is there expressed will be made known throughout the world, that among the widest circles of the European population an outlook will come about which can be thus expressed: “Religion which represents a fantastic reflex in the minds of human beings concerning their relations to one another and to nature, is doomed to natural decay.” The so-called ‘enlightened’ humanity of today is still soundly asleep to the fact that such a view is coming. But the Roman Catholic Church is awake; she alone in fact is awake and is working systematically against the approaching storm. She works against it in her own way. And it is very important that we should understand that way, for I have had much to say about the attacks from that quarter that are being forged against what we have to stand for. Meanwhile the clouds are gathering. The latest is that the bill posters had to notify us that the man who this morning was to have posted up in Reinach the announcement of Saturday’s lecture had the posters taken from him and burnt. You see, these things are getting worse, even here they are getting systematically worse.

What was written by a man who frequently hides behind the bushes and calls himself ‘Spectator’—a pack of sheer lies, I told you last time about the most egregious of them—now goes through the whole Roman Catholic press, and this burning of our posters really takes one back out of modern times altogether.

Now, my dear friends, I have already raised the important question as to why the clergy of the Roman Catholic Church today must take an oath in support of what they were already pledged to maintain. No one will deny that the enforcement of such an oath strengthens the external grasp of the matter. Nor will anyone deny that if it is felt necessary to make people take this oath, the assumption is that without such an oath they would no longer go so firmly forward. But, my dear friends, there is, of course, still a third point, which it would be well for you to ponder. For verily things enter in here which must not yet be called by their right names; yet the question may nevertheless be thrown out as an aside. Must not confidence in a thing be already to a certain extent shattered if it has to be sworn on oath? Is it a possibility to administer an oath for the truth? Can there be such a possibility? Is it not necessary to assume that the truth of its own inherent force is its own guarantee in the human soul? Perhaps it is not so important to ask whether an oath is moral or good or useful; perhaps it is far more important historically to ask whether it has become necessary, and if so, why?

In face of this oath something else is now necessary. It is necessary that a certain number of human beings should feel how without spiritual science there must inevitably come over Europe the consequence of the frame of mind expressed in the words “Religion, which represents a fantastic reflex in the minds of human beings concerning their relations to one another and to nature, is doomed to natural decay through the victorious growth of the scientific, clear and naturalistic grasp of reality, which is bound to develop parallel with the establishment of a planned society.”

What is it that is to bring about the decay of the old religions one and all? It is all that has arisen during the last three to four centuries as modern science, enlightened science—all that is taught as objective science in the educational institutions of civilized humanity. Bourgeois teaching and bourgeois methods of administration have been adopted by the proletariat. What the teachers of the universities and high schools right down to the elementary schools have put into the souls of men, comes out through Lenin and Trotsky. They bring out nothing but what is already taught in the institutions of civilized humanity.

My dear friends, today there exists an antithesis which one should contemplate without prejudice. It is this. What is to be done to prevent the influence of Lenin and Trotsky from spreading over the entire civilized world? The primary necessity is no longer to allow our children and our youth to be taught what has been taught right up to the Twentieth Century in our universities and in our secondary and elementary schools. To grasp this seeming contradiction demands courage, and because men do not want to have this courage, they go to sleep. That is why one has to say that whoever reads a declaration such as the one I have just quoted, even if it only appears in a few lines of an article, should feel as if stung by a viper; for it is as if the whole situation of present-day civilization were illumined by a flash of lightning.

Face to face with this situation, what would spiritual science with all its detailed concreteness have? What spiritual science would have, I would characterize somewhat as follows. The Roman Catholic Church, as a mighty corporation, represents the last withered remains of the civilization of the fourth post-Atlantean Epoch. It can be well authenticated in all detail that the Roman Catholic Church represents the last remnant of what was the right civilization for the fourth post-Atlantean epoch, what was justified right up to the middle of the Fifteenth Century, but what has now become a shadow. Of course products of a later evolution often herald their arrival in an earlier period, and its earlier products linger on into a later epoch; but in essentials the Roman Catholic Church represents what was justifiable for Europe and its colonies up to the middle of the Fifteenth Century.

Spiritual science, however, as we understand it, has to further the needs of the fifth post-Atlantean civilization. The Roman Catholic Church represents in a number of dogmas, as a self-contained structure which is dead, but which still exists as a corpse, something which hangs together inwardly through a well-constructed logic, a logic of reality. In this structure there is spirit, the spirit of a past epoch, but it is spirit. The way in which spirit is contained within it I have, I think, shown in the lectures I held here on St. Thomas Aquinas. There was spirit in these teachings, in these dogmas of the Roman Catholic Church, a spirit which had been perceived by those great ones whose last stragglers we find in Plotinus, and others, and with which St. Augustine had yet in an interesting way to wrestle.

Since the middle of the Fifteenth Century, what has appeared as philosophy, science, public opinion, world conception, apart from the Roman Catholic Church, is, for the most part, void of spirit. For the spirit of the fifth post-Atlantean age begins only to emerge with such principles as those of Lessing and Goethe. And it wants to enter into what the natural-scientific trend inaugurated by Copernicus, Galilee and Kepler was able to yield without spirit, and out of which Darwin, Huxley, and so on have blown the last remnant of Spirit. It wants to enter into that and fill it with Spirit. And spiritual science wishes to make manifest the Spirit which has to be the spirit of the fifth post-Atlantean age.

An institution permeated by a certain spirit as its own soul, if it is to maintain itself as an institution, can only fight for the past. To demand of the Catholic Church that it should fight for the future would be folly, for an institution which carried the spirit of the fourth post-Atlantean epoch cannot possibly carry that of the fifth. What the Catholic Church has become, what has spread over the civilized world as the configuration of the Catholic Church, and has its other aspect in Roman law and the abstractness of the whole Latin culture, all that belongs to the fourth cultural epoch. And the Catholic Church configuration has permeated the entire of civilization far more than men think. The monarchies, even if they were Protestant ones, were in their structure at bottom Latin Catholic institutions. For the fourth epoch it was necessary that men should be organized according to abstract principles, and that certain hierarchical ordinances should form the basis of organization. But what is to come as the spirit of the fifth post-Atlantean age, which we seek to cultivate through spiritual science, does not require such a firm structure, does not need a structure organized according to abstract principles, but requires such a relation of one human being to another as is characterized in my Philosophy of Spiritual Activity as ethical individualism. What that book has to say on the subject of ethics stands in the same contrast to the social structure fostered by the Roman Catholic Church as in the last resort spiritual science stands to Roman Catholic theology.

Spiritual Science was verily never meant to appear in the role of belligerent; spiritual science was only meant to state what it saw to be the truth. Anyone who examines our activities here will have to admit that never, never have I taken an aggressive stance. Of course, one has had constantly to defend oneself against attacks which came from outside, and that is the essential thing. But it is simply a demand of the age that what spiritual science has to give should be stated quite concretely. One has to remember that modern civilization is asleep, and that Rome is awake. That Rome is awake is revealed by the mighty drama unrolled in the definition of the dogma of the Immaculate Conception; in the publication of the Encyclical of 1864, with its Syllabus condemning eighty modern truths; in the declaration of the Infallibility of the Pope; in the naming of Thomas Aquinas as the official philosopher of the Catholic priesthood; and finally in the anti-Modernist Oath for the teaching clergy.

In face of the rising tide of Darwinism, in face of the rising tide of naturalism in the fifties, something was done which, although it can only be understood out of the spiritual demands of the fourth post-Atlantean epoch nevertheless throws down the gauntlet before all this rising materialism. The rest of the world lets it come, or at best counters it with foolish arguments such as those of Eucken. Rome, however, sets up the dogma of the Immaculate Conception, which states clearly: “Naturally, no one can accept the Immaculate Conception and at the same time ascribe to Darwinism; thus we establish the incompatibility of the two things.” Not more than a decade later, the whole structure of the modern world conception, void of spirit, is condemned by the Syllabus. The definition of the dogma of the Immaculate Conception was already a departure from all the earlier traditional development of the Catholic Church. In what then in former times consisted definition by an Ecumenical Council? Within the Catholic Church a fundamental condition for the definition of any dogma—I am simply relating, not criticizing—was that the Fathers gathered together in the Council in which the dogma was to be defined should be illumined by the Holy Spirit; so that in reality the originator of the dogma is the Holy Spirit. It is really a question of recognizing whether the Holy Ghost is really the inspirer of the dogma to be defined. How does one know, how did they know that? Because what was about to be defined as a dogma by an Ecumenical Council was already the opinion of the whole Catholic Church. Now that was not the case with the doctrine of the Immaculate Conception; consequently, one of the fundamental principles of the Catholic Church was broken, the principle which required that a doctrine shall only be made into a dogma if the faithful have previously signified an inclination towards it. Of course, as regards these modern definitions of dogma, one was already living in the events of the fifth post-Atlantean epoch; and it was no longer so easy as in the Middle Ages so to prepare the faithful that a common opinion prevailed among them which could then be defined. But you see, the ground had been well prepared—preparations had really been going on all through the last three or four centuries for these latest revelations; that is to say, these last revelations so far. Even then the Roman Catholic Church was already awake; and if you remember when the Jesuit Order was founded, you will easily draw the inference that the foundation of that Order is essentially connected with the fact that some means had to be found to overcome the difficulties of working on the faithful in modern times and generally to take these difficulties into account. One ought to pay attention to the course things have taken. I am only relating, I am not criticizing. 1574 was the year in which the citizens of Lucerne themselves expressed a desire for Jesuitism. Let me repeat that it was Canisius, the immediate disciple of Ignatius Loyola, who founded the Jesuit College in Freiburg in 1580 which later established its colony in Solothurn. I should like too, to say that after the suppression of the Jesuit Order by Clement XIV, the Jesuits had, of course, to disappear from Switzerland, and they then continued their activities only in the countries of Frederick II of Prussia and of Catherine of Russia, to whom the Jesuit Order really owes its continued existence.

But in this extraordinary interregnum between the suppression of the Jesuit Order in 1773 by Clement XIV and its reinstatement by Pius VII in 1814, strange things nevertheless happened. For you see, during this interval, in Sion, for example, the institution which had been conducted by the Jesuits naturally remained; and as a matter of fact for the most part, too, the same teachers remained in it; only up to 1773 these teachers were Jesuits, and from that date onward they were no longer Jesuits, but one spoke of the Fathers of the Faith as teaching in such institutions. Therefore, it is not surprising that after Pius VII had in 1814 withdrawn the decree of Clement XIV, these Jesuit colonies were again reinstated—in Brigue the same year, in Freiberg in 1818, in Schwiez in 1836.

It is not my task to criticize these things, but I want you to know about them, and I should further like to say this. From my explanations you will have seen that from the 21st of July, 1773, when Clement XIV issued the Bull “Dominus ac Redemptor Noster” until Pius VII caused his Bull “Solicitude omnium Ecclesiarum” to appear, the Jesuit Order was officially suppressed. Now comes something extraordinary. There exist memoirs written by a man who was called Cordara, a Jesuit, one who had gone through all the grades of the Jesuit Order. From his memoirs it is evident that he was not an ignoramus like Count Hoensbruch, whose speeches and writings are unimportant, for, of course, the Jesuits are clever and Hoensbruch is very foolish. It is a question of not being asleep over these things today, but of knowing how to distinguish the important from the unimportant. I should like to mention one point in Cordara’s memoirs, where he remarks that it was strange that the Jesuit Order should have been suppressed by Pope Clement XIV, who had a great liking for the Jesuits and was at the same time an extremely tolerant man and no fool. Thus Cordara gives Pope Clement an excellent character, almost lauds him to the skies, in spite of the fact that he suppressed the Jesuits. Therefore, Cordara naturally asks how it was that they had to be suppressed by this kindly Pope. “One must ask,” says Cordara, “What were the intentions of Divine Wisdom in the suppression of the Jesuits and why it was permitted?” Now, of course, Cordara was a Jesuit, but a man who had even been taught by them to think logically, and therefore, he does not ask abstract questions but very concrete ones. He said, “We have to look for what was blameworthy in the Order,” and he goes on to say, “I find that as regards morality, the Jesuit Order has gone admirably to work; as to unchastity or the like, we are very strict, nobody can deny it. But we are very lenient towards everything of the nature of slander, calumny, and abuse.” Cordara actually says that God probably allowed the suppression of the Jesuit Order by Pope Clement XIV because there had gradually crept into the Order a certain tendency to slander, calumny, and abuse. Now I am not criticizing this, I am only relating facts. I should only like to add that the Jesuit Cordara further says: “One of our chief faults is pride, which causes us to regard all other Orders as of no account and worthless, and all secular clergy as worthless.”

Now, if one puts together everything in these memoirs which is said, not as a reproach to the Jesuit Order but simply as a kind of mea culpa, as an examination of conscience by a Jesuit, one finds in the first place striving for political power; second—pride, arrogance; third—contempt of other Orders and secular priests; fourth—accumulation of wealth. But if one gradually comes to know what it means to maintain dead, withered truths by means of power, one cannot do better than to use such an Order to provide for their maintenance. The Roman Catholic Church in Pius VII well knew what it was doing. It discharged its debt of gratitude to world history, history made by Frederick II, King of Prussia, and by Catherine of Russia, both now dead, when it reinstated the Jesuit Order. And among the first ‘foreign’ Jesuits to teach here in Switzerland again were many of those who had been protected by Catherine, many who came back from Russia. You can read all this in the relevant historical documents.

You can see, therefore, that Rome was wide awake and made in advance her necessary preparations. Wide awake preparation was made. Now comes the next step, the condemnation of all that mounting tide of science—ripe for condemnation since after four centuries of effort to drive out the spirit, it remained void of spirit and mankind remained asleep. The next step was the Encyclical of 1864 with its Syllabus. If the definition of the dogma of the Immaculate Conception had already been a break with all earlier custom of the Roman Catholic Church, undoubtedly what was promulgated in the doctrine of Infallibility constituted a far greater break. For all the acumen of the practiced logic of the Catholic Church was needed to justify the contention that the Pope is infallible after Pope Clement XIV in 1773 had suppressed the Jesuit Order, and his successor Pope Pius VII in 1814 had reinstated it. A goodly number of such things could be adduced. But the logic which had been so well cultivated was not applied to produce sharply defined concepts. What was needed was a well-formed concept which could justify infallibility. Not what the Pope expresses as his private opinion is regarded as infallible, only what he says ‘ex cathedra’. Then it was not necessary to decide whether Clement XIV or Pius VII was infallible, but whether Clement XIV or Pius VII had spoken ‘ex cathedra’ or privately. Clement XIV must have spoken privately when he suppressed the Jesuit Order, and Pius VII ‘ex cathedra’ when he reinstated it! But, you see, the trouble is that the Pope never states whether he is speaking ‘ex cathedra’ or privately. That he has never yet said! One must admit that it is difficult to distinguish in the individual instance whether it is subject to the dogma of infallibility, but the dogma is there, and with it a good blow was struck at what can arise as the elemental culture of the fifth post-Atlantean epoch. It then became necessary to draw the consequences and that was well done by Pope Leo XIII, a man full of insight and of very great intelligence. Pope Leo XIII sought to adopt the philosophy of Thomas Aquinas as it was in the fourth post-Atlantean epoch. The Church needed that philosophy which is so great but great for the last culture epoch, for, of course, objectively everything in the way of philosophy which has subsequently arisen is small compared to what blossomed as Philosophy in Scholasticism. But what is small is still a beginning, whereas what was in Scholasticism was an end, a climax.

Now we must remember that mankind is nevertheless trying to progress and therefore it happened that, both in the sphere of natural-scientific research and in historical research, strange vagaries cropped up among the Catholic clergy. Very well then, it now became necessary to adopt strong measures in support of the Catholic doctrine derived from St. Augustine. Hence the Oath against Modernism.

Now of course, my dear friends, nothing can be said against all that, if it is pursued by any community out of a free impulse, but when in 1867 the Jesuits were again allowed into Munich, a Jesuit priest in his first sermon then said that the Rules of the Order forbade Jesuits to meddle in politics, that a Jesuit never has taken any part in politics; then it appears to me that modern men are not likely to believe that. And it soon becomes otherwise. Up to that time it had not in fact been possible to find a really adequate measure.

My dear friends, what I am really trying to bring home to you is that all those who seriously want knowledge, progress and the good of humanity will have to recognize the threefold nature of the social organism. For how little political measures avail against the Roman Catholic Church has shown itself in the course of the German ‘Kultur’ campaign. But what I am primarily trying to bring home to you is how slow people are to see what, as the necessary consequence of spiritual-scientific endeavor, must come into the world as the impulse for the threefold order of society. That is what we need, a wide awake understanding for the phenomena of the time.

Now, my dear friends, I have plunged into a theme into which I would certainly not have entered had it not been for recent events here, of which we shall see further developments. You know that on Saturday I am to give a public lecture on “The Truth about Anthroposophy and its Defense against Untruth.” But in any case I must contrive next Sunday to continue the comments which I cannot complete today. So next Sunday at half-past seven we will meet here once more, although we have to start on a journey on Monday. In these troubled times one cannot do otherwise, and so on Saturday, despite the burning of our posters, the public lecture also will take place here.

You will have noticed that all my lectures for years past have stressed the importance, both for the spiritual and social evolution of humanity, of the spread of what we spiritual scientists call the results of initiation research. You know also that by the word initiation, to use an ancient term, we understand a seeing into a spiritual world separated from our physical-sensible world by a kind of veil; a veil which may very easily lead to illusions. What is first given to man is the physical-sensible world, and he makes use of this either for the concerns of ordinary life or in pursuit of what today is called science. He combines his perceptions in the physical world with all kinds of concepts, ideas and so on; but all that does not lead him beyond the world of the senses; and we may say that the only means through which in ordinary life the human being can to a certain extent look beyond and above the sensible is in dreaming. The dream, as we experience it today in ordinary life, is only a poor imitation of what may be called experience in the super-sensible world. The super-sensible world has to be perceived not only with the same degree of consciousness that one has in ordinary life, a degree of consciousness which is not there in the dream condition, but with a consciousness of even higher degree. In order to experience the super-sensible world, one must enhance one’s consciousness, to come to a state which bears a similar relation to that of ordinary life, of ordinary consciousness, as that of ordinary consciousness bears to sleep consciousness, or at any rate to dream consciousness. Thus a kind of awakening out of the ordinary consciousness has to take place. Hence the dream is, of course, only a poor imitation of what is experienced in that other condition.

But really the dream differs far less from ordinary thinking than is believed to be the case. When you become aware of the picture world of an ordinary dream, it is actually in its content essentially the same as what underlies one’s thoughts, only that in thinking the human being enters into the outer world through his senses; and therefore what is arranged in the dream by mere analogy, is in thinking ordered in accordance with quite external relationships, is ordered by the perception of the outer sense world, in accordance with what this world says to us. You can have a kind of proof of this if you sit down and shut your eyes, or let us say if you are lazy and just allow your thoughts to wander, and then notice how they have wandered, notice that as you recall them in your mind you can hardly find between them any more connection than one finds in the events of a dream. The ordinary uncontrolled flow of man’s ideas is in a certain sense subject to the same law as that of the dream. It is only through our senses that we are torn out of our dreams. And as soon as we silence our senses, then we really begin to dream. This dream activity has to be intensified. It has to be so organized that it becomes permeated by a higher consciousness than that which our ordinary senses confer. Then imaginative consciousness arises, and then by degrees comes inspired consciousness, of which I told you yesterday in my public lecture, that it is recognized by Thomism as a justified source of cognition.

In our initiation science, then, we have the results of such an intensified condition of consciousness. The difficulty in the present evolution of humanity and in that of the near future is that humanity will most certainly need this science of initiation, and will not be able to get on without it, for if only the materialistic knowledge that has been developed in the last three to four centuries should continue to permeate human evolution, conditions such as we are now experiencing in the present social chaos of the civilized world will repeatedly recur, broken only by short intervals. What science has been able to give to humanity since the middle of the Fifteenth Century has certainly been sufficient for the making of technical discoveries; has been sufficient to spread over the earth a network of commerce and business intercourse, but it does not suffice for the creation of social arrangements really adapted to the consciousness of present-day humanity. That is something which has gradually to be realized. As long as the science of our universities, our recognized public education, rejects the science of initiation, as long as an external, material science is alone recognized, so long will humanity be perpetually in the grip of chaotic social conditions, such as we are now having. The science of initiation will alone be able to save humanity of the future from such chaotic social conditions. Above all, the science of initiation will be able to give those human beings who can approach it a consciousness of the fact that the life here on earth, which we enter through the gate of birth, is the continuation of a spiritual life which we have spent in the super-sensible world between the last death and this present birth. Now you know that this spiritual life which precedes our birth or conception is not spoken of in the churches of our modern civilized world. It is never spoken of, and for a quite definite reason. Because at a certain point of time, which coincides with that of the Greek evolution between Plato and Aristotle, all consciousness of a pre-natal spiritual life was lost. Plato speaks clearly of that life, but Aristotle vehemently defended the theory that every time a human being is born on the earth, a quite new soul unites with his physical body. The Aristotelian doctrine is that for each physically-born human being a new soul is created.

Now if one holds such a view, one cannot say otherwise than that the life which begins with death, which a man begins by throwing off his physical body—and of this Aristotle also speaks—continues to exist and does not again descend to earth. For, of course, unless one can speak of a prenatal existence, one has no justification for believing otherwise than that after his death man remains forever in a spiritual world. That had already led Aristotle to draw some very weighty conclusions. For instance, he argued that if anyone between birth and death here on earth has led a life which burdens his soul with evil, that human being is for all eternity forced to look back on that evil, which can never again be blotted out or overcome. So that according to Aristotle’s view, when the man dies, he has to look back eternally on the one earth life for which he has to pay.

This doctrine of Aristotle was taken over in its entirety by the Catholic Church, and when in the Middle Ages the Church sought for a philosophy which could carry its theology, it took over, as regards the life of the soul, this Aristotelian doctrine, and one can still today recognize its echo in the idea of eternal punishment in hell.

Now, after having for thousands of years had this doctrine of the origin of the soul with the body impressed upon them, how is it conceivable that people can free themselves from it again and arrive at the truth? They can only do so by receiving a new spiritual science. Without this renewal of spiritual science mankind will not be able to accept a life before birth as a justified belief or, rather, before conception. Just think what it signifies for the whole evolution of humanity not to speak of a prenatal life. When in the churches of today we are told only of a life after death, that simply arouses instincts connected with man’s egotistical desire not to be extinguished at death.

My dear friends, an essay, a thorough-going study is needed—“On the Cultivation of Human Egotism by the Churches”—In such a study one would have to explore the real motives which are worked upon in the sermons and doctrines of all the usual religious denominations, and one would everywhere find that appeal is made to the egotistical instincts of man, especially to the instinct for immortality after death. One could extend this study to cover more than a thousand years, and one would see that these religious denominations, by eliminating the life before birth under Aristotelian influence, have fostered in the highest degree the egotism in human nature. Churches, as cultivators of the deepest egotistical instincts, is a subject well worthy of study. By far the largest part of the religious life of the modern civilized world today panders to human egotism. This egotism can be felt in pronouncements which I could quote by the dozen. Again and again it is written, especially in pastoral letters, “that spiritual science busies itself with all kinds of knowledge about super-sensible worlds, but man does not need that. He only needs to have the childlike consciousness of his connection with Christ Jesus.” That is said both by pastors and by the faithful; this childlike connection with Christ Jesus is always emphasized. It is brought forward with immense pride against what is, of course, far less easy to attain—penetration into the concrete details of the spiritual world. It is preached over and over again. Again and again man is led to believe that he can be most Christian when he least exercises his soul forces, when he least strives to think something clear with what he calls his Christ consciousness. This Christ consciousness must be something which man attains by absolute childlikeness—so say these easy-going ones. And best of all they like to be told that Christ has taken all the sins of mankind on Himself, and has redeemed mankind through His sacrificial death, without men having to do anything themselves. All this points to the belief that through the sacrificial death of Christ, immortality is guaranteed after death; but that merely tends to nourish in humanity the most extreme egotism. By this cultivation of egotism on the part of the churches, we have finally brought about what is dawning today over all the civilized world. Because this egotism has been so widely cultivated, mankind has become what it is today. Just think if the human being, not merely theoretically with ideas and concepts, but with the whole inner life of his soul were to grasp the truth that this earthly life as he enters it through birth lays upon him the obligation of fulfilling a mission which he has brought with him from a life before birth! Just think how egotism would vanish if that thought were to fill our whole souls, if this earthly life were regarded as a task which must be fulfilled because it is linked to an over-earthly life through which we have previously passed! Egotism is combated by the feeling that stirs in us when we look upon life on earth as a continuation of an over-earthly life, just as it is fostered by the religious denominations which speak only of life after death. That is what is important for man’s social well being, to restore the fact of his pre-existence to the consciousness of mankind of the present and of the future, and of course the idea of reincarnation is inseparable from that of the pre-existence of the human soul.

Thus we can say that the Catholic Church itself accepted the Aristotelian doctrine and made it into a dogma of her own; but this dogma must now be replaced by the higher knowledge of repeated earth lives, of pre-existence, which Aristotle was clearly the first to leave out of account.

You see, if you can estimate what importance it has for mankind to absorb certain elements into its inmost life of soul, then you will recognize what it means for man’s life of feeling in its widest sense. It means that the human being gets quite another consciousness of himself. Now, my dear friends, let us add to what has just been said, the words of St. Paul, that this ordinary consciousness must become permeated more and more by the consciousness, “Not I, but Christ in me.” When we look upon ourselves as something different, Christ will also become different within us. If we look upon ourselves as something which, even as regards the soul-spiritual, has only originated at birth, then of course the Christ can only be in what has come into existence with this present birth, and will only have the task of carrying our souls through the gate of death and further through all eternity. But if we know that we have had a prenatal life, we can know also that it is the Christ Himself Who has laid on us a mission for this life on earth, that we have to develop our own forces, that we have to find Him in our forces, that we have to seek Him as the best we can have in us, the best in our spirit and soul.

The Catholic Church, by doing away with the spirit in the Eighth Ecumenical Council in Constantinople in the year 869 has always taken care that those belonging to it should never think about the real psycho-spiritual nature of man. The Church laid down in that Council that man consists only of body and soul, though the soul has a few spiritual attributes; but that to regard man as consisting of body, soul and spirit is heretical, and when the Jesuit Zimmerman brought forward certain reproaches against spiritual science, he reckoned as its deepest sin that it seeks to re-establish the validity of trichotomy, by declaring that man consists of body, soul and spirit. For thereby the true nature of man and also his real relationship to the Christ must inevitably come to light. But what the Church worked for more and more was that man should not come to a true understanding of his real relationship to Christ. We may say, my dear friends, that the development of the western churches consists really in drawing an ever denser and denser veil over the real secret of Christ.

You see, fundamentally, all institutions are built on external abstractions. When a state is young it has but few laws and people are relatively unfettered by them. The longer a state exists, and especially the longer the various parties in the state apply their clever arguments, the more laws are made until finally no one knows where he is, for there is no longer only one law, but everything is entangled in the meshes of intertwining laws from which one has the greatest difficulty in freeing oneself.

That is the case also with the churches; when a church begins to make its way through the world, it has relatively few dogmas; but men must have something to do, and just as the statesman is always making laws, so do Churchmen create more and more dogmas, until finally everything becomes dogma, dogma becomes consolidated. It is only since the time when Scholasticism was at its height that this consolidation of dogma has been especially noticeable in modern civilization. Anyone who really studies thoughtfully the Scholasticism of Albertus Magnus and Thomas Aquinas will find that in their time everything to do with dogma was still fluid, still a matter for discussion, that discussion was still taken as a matter of course. True, in the Scholastic period there was already a certain opposition within the western church. There was the opposition between the Dominicans and the Franciscans. The Dominican Order, of which Scholasticism was the flower, developed its knowledge through strictly logical ideas. The Franciscan Order declined to do that; the Franciscans wanted to achieve everything through a childlike feeling. I will not now enter into the relation between Dominican and Franciscan teaching, but I should like you to imagine what it would be like if people fought as vigorously today about the content of Dominican and Franciscan doctrine as they did in the Middle Ages, when they discussed dogma so freely. Of course, the Roman bishop even at that time declared people to be heretics; and he could have gone on doing so for a long while, had not the secular governments come to his assistance and burnt the people whom he merely wanted to condemn. In this matter one has to admit that greater blame falls on the secular rulers. All this did not prevent there being free discussion in the Catholic Church at that time. This free discussion has gradually been completely eliminated. Free discussion was something which the Catholic Church, as time went on, could not stand. And why not? Because a quite new consciousness was arising in humanity. This was the transformation of consciousness in man, which took place, as I have often explained to you, in the middle of the Fifteenth Century. The human being wants ever more and more to form his own judgment from the depths of his own soul. In the Middle Ages that was not so. Man then had a kind of communal consciousness, and only a few learned people, the real scholars, could get beyond that. They were able to evolve out of this common uniform folk consciousness because they had been trained in Scholasticism. This also applies to a certain number who were trained in the Rabbinical teaching. In general, however, man’s consciousness was uniform. It was a community consciousness, a family consciousness. But the individual consciousness was developing more and more.

Now, one thing that the Catholic Church had always had, because it had attracted highly educated people, was historical foresight. The Catholic Church knows quite well what I am now saying, that the principle of modern development is to foster the individual consciousness of man—but the Catholic Church is unwilling to let this individual consciousness arise. She wants to maintain that dull communal consciousness, from which only those will stand out who have received a scholastic education. Now, my dear friends, there is a very good way of maintaining this dull communal consciousness—it is always a dull one. And this is to damp down the ordinary consciousness which a person has whenever he makes use of his sense organs, to subdue it thoroughly. Just as the dream damps down the ordinary consciousness, similarly the consciousness is subdued for the purpose of making of it a dull communal consciousness. Now one of the many characteristics of the dream is that in many respects it is a liar. Or would you deny that the dream is a liar, that it represents things which are not true? It is, however, not due to the dream but to the subdued consciousness that when we dream we cannot test what is true and what is untrue. Hence it is one of the properties of this subdued consciousness that it takes away from human beings the possibility of distinguishing truth from untruth. Now if one is versed in these matters, what does one do? One relates to people under authority things which are not true, and one does this systematically. Thereby one subdues their consciousness to the dim state of the dream consciousness. Thereby one succeeds in undermining what since the middle of the Fifteenth Century has been seeking to emerge as individual consciousness in the souls of men. It is a fine undertaking so to work under authority as to write articles such as are now appearing in the “Katholischen Sonntagsblatt”; for thereby one succeeds in preventing men from developing in the way they should since the middle of the Fifteenth Century! Although the individual may not know it, the whole hierarchy is behind what happens in this respect, and has organized things extremely well. If one believes that these things happen out of mere naivety or purely from rancor, one is making a great mistake. Naturally, we must fight lying and untruth with all the means at our disposal, but we must not believe that these lies proceed out of simplicity or even out of the belief that what is said is the truth; for if these people spoke the truth, they would not attain what is their purpose to attain, which is to subdue consciousness by deliberately telling men lies, and that is a mighty and diabolical undertaking.

Now, my dear friends, this, too, must be said quite frankly. The simplicity is entirely on the other side. Simplicity today is not on the side of the Catholic Church but on the side of their opponents. They do not believe that the Catholic Church is great in the direction I have described; they do not believe that the Catholic Church long ago foresaw that the social condition which has now come over Europe would some day come about, and that the Catholic Church took her own measures to make her influence felt in those social conditions. What the Catholic Church intends is to create a bridge between the most radical socialism, Communism, and its own domination.

You see, this magnificent foresight is something one has to recognize in everything which has a real spiritual basis, a spiritual foundation that is rooted in a real spiritual life, and not in mere abstraction. You see, with all this modern enlightenment one arrives at nothing which can have a far-reaching significance in the course of human evolution. But the ceremonies practiced in the Catholic Mass are of far greater significance than all the sermons from evangelical pulpits, because they are deeds accomplished in the sensible world, and in their form they are at the same time something which enchants the spiritual world into the sensible world. For that reason the Catholic Church has never been willing to deprive herself of magical means of working on human beings. These magical means do exist. And we must not believe that anything other than re-entry into the spiritual world in all true inner sincerity and uprightness can be effective against these things. And as what one might call an external sign that the Catholic Church has always had a connection with the spiritual world, you can take something which I have already told a few of you.

In the first decade of the Twentieth Century a Papal Encyclical was issued which declared various things to be heretical. Papal Encyclicals speak in such a way that they always adduce the doctrine in question and then say: “Whoever believes that is anathema.” Thus it quotes some doctrine taken from one of the books of Haeckel or someone, and then says: “Whoever believes that is anathema.” It does not state what is true, but says: “Whoever believes that is anathema.”

Now, you see, the science of initiation makes it always possible to investigate such things, and I set myself the task of making certain investigations concerning this Encyclical. I am bound to say that here, as in so many other things, what was promulgated by the Pope “ex cathedra” at that time was really drawn from out of the spiritual world. I mean that what has flowed into that Encyclical did come down from the spiritual world. But in an extraordinary way it was completely reversed! Everywhere where there should have been a ‘yes’ there was a ‘no’, and vice-versa. That is something—and I could give other instances—which shows that the Roman Church has today some sort of real connection with the spiritual world but one that is extraordinarily harmful for mankind. Therefore, we need not be surprised that it sees in the rise of modern spiritual science something which it wishes at all costs to get rid of, for, my dear friends, what is the effect of this new spiritual science? It brings about a consciousness of a prenatal life, of pre-existence. That may not be! Under no circumstances shall that happen! So spiritual science must be condemned; for spiritual science calls man’s attention to his own being, makes him aware that he consists of body, soul, and spirit. Under no circumstances may that be; therefore spiritual science must be condemned. People would see, for example, that the dogma of eternal damnation in hell is an Aristotelian consequence of the creation of the soul at physical birth. Suppose a Catholic theologian today studies the connection between Aristotle and Scholasticism, and perceives that the Scholastics derived their proof of the origin of the soul together with the physical body from the philosophy of Aristotle! He would see behind the scenes of the origin of dogma. What is done to prevent this? The theologian is made to take the oath against Modernism. He is made to swear that it is part of his creed that he can never come to a historical conclusion contrary to dogmas which are given out from Rome. The fact that he has taken this oath works so strongly on his feelings that he is confused in his sober research and can never come to see that dogma is bound up with the historical evolution of humanity. Now things cannot remain in this state if the science of initiation arises, and therefore this science of initiation must under all circumstances be condemned.

Why am I telling you these things, my dear friends? So that you may not take the matter too lightly. For in our anthroposophical spiritual science it is verily not a question of the sort of things which go on, for instance in the Theosophical Society. That the Theosophical Society is not to be taken seriously is clearly to be seen from the fact that one day it came to accept by a majority the whole farce of Krishnamurti as the reborn Jesus Christ of Nazareth. Such a comedy is only based on hypocrisy, even though this hypocrisy be taken seriously by many. But what should grow on the soil of Anthroposophy, of spiritual science, should be a search for truth, sincere through and through. It is therefore something which, as the Catholic Church is well aware, penetrates behind the scenes, to what must not be discovered if that church is to maintain the dominion in the world to which she lays claim.

All that I am now saying is simply to show you that these things may not be taken lightly. For it must be recognized that the Catholic Church has shown great foresight. Though the individual sheep follows the lead and merely obeys orders, though he may be ignorant of what this systematic lying means for the whole evolution of mankind—though the individual knows nothing and does as he is told, the whole system is thoroughly well established, for the lying will be believed by large numbers.

On the other side there is the naïve belief that all the external fabrication of natural laws which today forms the subject of our university education can be of significance for the further development of humanity, that all that nonsense about the conservation of matter and energy can be of significance for the further development of mankind! Today people cannot even look with an unprejudiced eye upon the snow which is spread before them every winter (if they are living in the temperate zone), yet through the covering of the forces of growth by the snow crust one part of the earth goes through a complete transformation; and folk consciousness which speaks of the purity of the snow knows far more than our modern science which talks of the conservation of matter and energy. Of course I can only say what I am now saying because I have spent many weeks in showing you how ill-founded are the modern laws of the conservation of matter and energy, how in fact in every human being matter and energy are destroyed, as they work up towards the head, and new matter and new energy arise. All these things are bound to be fiercely contested in some quarters, and the only thing which can help is for as many people as possible to become conscious of the present task of mankind—to be aware that the individual consciousness must lay hold of the world. It will do so, but it can either lay hold of the wisdom of the world or of the blind instincts. If it seizes hold of the blind instincts there will come about a completely antisocial condition, such as is now being prepared in Russia. That, my dear friends, will gradually evoke an antisocial condition against which the English or North American governments, not to speak of the French or any other, will be absolutely defenseless. It would be childish to believe that the English Parliament will be able to deal with what will then lay hold of humanity if the individual consciousness works merely by instinct. But there is one power which will be ready to deal with it, and that is the power of Rome. It is only a question of how it will be done. Rome can establish a dominion; it has the necessary means for this. Thus the only real question is not whether Bolshevism or the Anglo-Saxon bourgeoisie will get the upper hand; the question is whether there will be antisocial chaos, Roman domination, or the resolve on the part of mankind to fill itself with that spirit which in 869 at the Council of Constantinople the western Church declared it heretical to recognize.

There is no other alternative than that mankind determine not to go on living in the way which is natural when there are only materialistic thoughts about the world. How does mankind live in a materialistic world? People earn their living in accordance with the fluctuations of the market; there is no other measurement for the social order. After that they may perhaps have a philosophy of life, as a sort of luxury, but only as a luxury. Those supposed to be still more profound say that one must raise oneself into the spiritual world and leave the evil material world behind; a really profound nature can have nothing to do with the material world; he must understand nothing about the material world, but become a mystic and live in the higher world! But even these profound natures as well as the less profound have children and have the notion that these children must “earn,” that it would be very, very wrong if the children were not sent to schools where they would be trained in present-day methods of earning a living. Thereby they have already come to terms with the existing state of things; thereby they hand on this materialism to the next generation.

Now when someone talks like this he is an inconvenient person, and it is best simply to revile him, for to hear what I have just been telling you is for most people as if they were being irritated by vermin. Now people do not like being irritated in this way by psychic vermin and so they cover themselves with a thick skin which makes them impervious to what spiritual science has to say about our present culture. It is on this side then that the naivety lies; and when the Catholic Church saw that people were becoming so one-sided, they took care to have people specially trained, and in this they really were indirectly guided by spiritual impulses. And the foundation of the Jesuit Order by Ignatius Loyola as a result of fundamental influences from the spiritual world is one of the most significant events of metahistory, and in it one has to do with a strong spiritual efficacy.

Now, my dear friends, we must, of course, among ourselves be able to speak frankly; hence I have been obliged to speak of the grand but questionable training of the Jesuits. I also dealt with this theme in the cycle From Jesus to Christ, which some misguided member has now delivered into the hands of a mudslinger and fabricator of nonsense. You know that in the Karlsruhe cycle I discussed the fundamental basis of Jesuit training. What, may I ask, is the use of stating in each cycle that it is printed as a manuscript for members only, when mudslingers have the cycle at their disposal and can use it for the preparation of all sorts of lies? This incident bears out in a remarkable way what I have already often said, that the time would come when one could no longer count on these cycles being restricted to a small circle, for mankind is not at present fit to be entrusted with anything. Of course, everything written in that quarter is rubbish and untrue, but it is written not on the basis of my public writings, but of private cycles which have been passed on, and I have good reason to believe that one of the first cycles given into the hands of the Catholic clergy was that very Karlsruhe cycle on the Jesuits. For they on their part are not inclined to let the truth about Jesuit training be known. The world must know nothing of how Jesuits are trained; the world must know nothing of their powerful discipline.

Modern mankind in its simplicity is merely retarding its own consciousness. On the subject of the Jesuits there are absolutely no true ideas. There are numerous men within that Order of such spiritual capacity that if they were scattered about the world and did not spend their time in the way they do but were working at external science or painting or poetry, they would be honored as individual geniuses; they would be recognized as the great minds of mankind. Within the Jesuit Order there are countless men who would be great lights if they were to appear as individuals and were busy with something different—with, for instance, materialistic science. But these men suppress their very names; they submerge themselves in their Order, and one of the conditions of their strength is that the world should know nothing of the way in which many a head, clothed in black cassock and Jesuit cap, has been trained.

These things are intended to show you how fundamentally different the whole form of consciousness is in different categories of human beings. But our modern simpletons, who consider themselves enlightened, will not take these things seriously. That must be emphasized again and again, and that, my dear friends, is what I had to speak to you about today.

Now for the next two weeks while I am away we can have no more lectures here. In conclusion to what I have said, partly in public, partly in these private lectures, I had to add all that I have said here today in order that you should not ignore the importance of this misuse of our lecture cycles by our own members. Of course, when the cycles were given, I thought I had to do with people who would respect the undertaking which in a certain sense they had been given. But I was mistaken, and it is quite clear from the rubbish that appears in articles today who has all the cycles at his disposal!

I should like to recall once again those things I mentioned at the end yesterday about the paradox in the character of our present time. It seems to me that no time has had to be characterised in this way, in its outstanding representatives, as just our own present time. Just think for a moment—let us properly state the facts once again—yesterday I have to speak of an outstanding man of the present, a man of whom I could say that he has developed completely out of the so-called spiritual substance of the present—Oswald Spengler. Without a doubt he is immediately one of those who have won the greatest possible influence over the youth in Central Europe, and that one will have to reckon with this influence. But one sees, as I mentioned yesterday, this influence reaching out far beyond Central Europe. The “Times” have published an article about what is in Oswald Spengler's The Decline of the West, and it is indeed an outstanding phenomenon that, with the decisiveness one is accustomed to today among the so-called professionals, a man who is equipped with 12 to 15 sciences which he has completely mastered, strictly proves that at the beginning of the 3rd millennium our western culture must fall into decadence and barbarism. It is a significant phenomenon that by the same means, the same way of thinking and research with which our times thinks itself to have achieved so much, someone proves clearly and distinctly that this civilisation will have to completely disappear in so short a time.

Here we most definitely do not have to do with a view of things that is restricted to belles lettres or the Sunday supplements, as so often in the present; we have to do with something which appears with the heavy equipment of professional expertise and, above all, we have to do with a man of genius. This man of genius applies western science for the purpose of laying the foundation for the view that the culture of the 17est is heading for destruction. And yesterday, so as to comprehensively characterise Oswald Spengler I had to tell you the most extreme paradox. I had to tell you that this Spengler, without a doubt, is a man of genius, but that he says the greatest foolishness. I have cited examples of this for you; so that we stand before the remarkable experience in the spiritual life of the present, that genius and foolishness are linked together. That is, in general something characteristic, that the most remote extremes are linked in the present, and one would most certainly get a feeling for this so disturbing linkage if, on the other hand, one did not live on in such a somnolent manner.

For I just imagine that if such things were spoken of, as I did yesterday about Oswald Spengler, at a gathering 130 years ago, in Central Europe, then such a gathering would have ended in a complete uproar, because at that time people were still awake! This is a general phenomenon, that the paradoxes interweave in our time, and that human beings are extremely dulled in regard to these paradoxes, because, fundamentally, the spiritual element makes absolutely no impression any more upon men of the present.

And I have to say a second thing to you, that this Oswald Spengler is an eminently intelligent man, that one has to be so intelligent as he is, so as to be able to produce such grandiose stupidities such as he has produced. I'll add to this remark, that there are enough dumb clowns around who have reproached me, saying for example, that regarding the one and the same phenomenon I have said now this, now that. I have taken the liberty yesterday to say on one and the same evening two things about one personality: that it is a genius and a fool, intelligent and grandiosely stupid. Today we are experiencing such things. And not until these things are understood earnestly, that we are able to experience such things today; that these things do rise up out of the depths of our present day consciousness—not until one gains such an insight into the necessities of our time—not until then will one really gain an insight into the deep significance of spiritual science as it is here intended.

There is connected with what I have had to characterise in this way, the change in the usages, the whole application, that one makes regarding supersensible knowledge. I have presented to you yesterday how for millennia in the mysteries the supersensible knowledge was protected, how it was taken for granted that one remained silent about them. I have told you that today something completely different has become necessary. In spite of the fact that it has just become clear that remaining silent, even in regard to the outer situation of protection of my lecture cycles could not be achieved, nonetheless we must strictly hold to the line, that certain truths, even those which reach to the highest levels, are to be dealt with quite openly in the public. We can no longer succeed in remaining silent as we have experienced it in the ancient secret societies or even in the mysteries, not in our present time in which there are so many people who have the "proofs" that we have “gloriously brought about so much progress.”

Today it is absolutely necessary that we have a certain democracy. Since more than a century democracy has been a necessary demand of our time. And as little as it can be done away with that always only single spiritual researchers are able to exists so much more will it also be necessary in order that the social life be founded in the proper way, that just the wisdom gained from insights into the spiritual worlds are to be carried into the broadest circles. How necessary that is can become clear to you from the following consideration—a consideration which is again of the sort which many reactionary backwards but otherwise admirable representatives of certain secret societies find highly offensive when one communicates such things today.

You know of course that the traditional religious confessions actually speak only of immortality, that is, they think that in their sermons, in their theology they ought to speak only of the continuing of the soul after death. Indeed, in theology, and in the sermon not only is nothing else spoken of but the continuing existence after death, but also in the traditional European confessions it is even declared to be heathen and heretical if one speaks of pre-existence, of the life of the soul in the spiritual worlds before birth or even before conception. I have also characterised for you why that gradually developed in the course of the European spiritual streams. To what actually does the representative, the advocate of the traditional religious confessions speak? Fundamentally it only speaks to the refined egotism of the soul. They bring forth on behalf of immortality nothing other than what human beings want to hear from out of their egotism, because out of this egotism they long for, they yearn for life after death.

This covetousness is pandered to in thousands and thousands of sermons and theological and religious writings. Because human beings do not want to be obliterated in death, the appeal is made to the instincts of this refined soul egotism, and from this point of view human beings are brought up to believe in immortality. However, for what is the actual eternal element in man, and about which one cannot speak if one does not speak of pre-existence, there is very little feeling for that. In the European languages we do not even have a word corresponding to it. We have the word “immortality,” but we do not have the word “unbornness.” We would just as much have to have the word “unbornness” available, if we really pursue the eternal element in the human soul, as we do also have the word “immortality.” We merely negate the passing away at the end of life, in that we place a negative prefix in front of mortality, and speak of “immortality.” We have no accustomed word such as “unbornness.” Some such word must however find its way into life. For if one speaks to the human being of “unbornness,” then one cannot appeal to their egotistical soul instincts. I should like to say: immortality will become understood as a matter of course, if one grasps unbornness in the right way; but this unbornness makes life more uncomfortable than most human beings want to have it and, above all, as the representatives of the traditional religious confessions would like to have it.

All that does not have a mere theoretical significance, that also has a thoroughly practical and real significance. For such a truth as I have mentioned here several weeks ago we must not take too lightly. I told you: today one actually saw only in the theoretical, academic, doctrinary sense that human beings are materialistic. One actually means: they think materialistically. But what is actually meant when one says: human beings think materialistically? One thinks along these lines: people think wrongly because materialism is not right; human beings do indeed have an immortal soul, the actual being of man is spiritual, therefore materialism is false. Thus one must simply fight materialism and in theory strive for what is right. That, however, is not what really counts, but the matter is to be considered in this way. Certainly, in the first place man's being is soul-spiritual. Let us suppose that this is the soul-spiritual being of man. (sketch outline of head & body). But after conception or birth, this soul-spiritual element builds up a complete imprint of the soul-spiritual element. Everything that is soul-spiritual is imprinted in the bodily physical. Now you can experience two things. You can experience that human beings become acquainted with such thoughts that are fetched out of the spiritual world, such as stand in our Anthroposophical books, thoughts which the materialists take for nonsense, as the materialists hold to be fantasies if one thinks such thoughts, One does not oneself have to be a spiritual researcher but if one thinks with the soul-spiritual element, then the bodily physical element is a faithful imprint of it. However, if one is a mature researcher in the present, and if in ordinary life one thinks in denial of the soul-spiritual element, then one thinks with the ordinary physical brain, and then one becomes only an imprint of the material element. If one denies the soul-spiritual element, then one really becomes a materialist. Thus, the materialism is right, it is not false! That is the essential thing! One can take things so far, that one does not represent a false view if one stands for materialism but, that one has fallen so far into matter that one really thinks materialistically; therefore the material theories are correct. The most essential character of our time therefore is not that people think incorrectly if they are materialistic, but the most essential characteristic is just that the majority of human beings become materialistic in that they deny the soul-spirit element and think merely with the physical body; they bring forth with the physical body an imitation, a bogus image of the life of soul. In that we fight materialism, we do not have to do with a mere reversal of theory, but rather we have to do with a decision of the will to tear oneself loose from the material, so that we not become merely theoretical materialists, but rather so that we do not sink down into the material-element, so that materialism shall become incorrect. It is correct for our time; it must become incorrect! We must apply our power for this, that materialism became incorrect. Thus this is not dealing with mere reversal of theories, rather this is dealing with inner spiritual deeds which humanity in our time must carry through so as to tear itself loose from materialisation.

With this, however, a great and significant truth is connected. The traditional religious confessions speak merely of the post-mortem life, the life after death. We know from our literature and lectures and other presentations that it is completely justified to speak of this post-mortem life, this life after death. We also describe it faithfully in its details. But we do not speak out of the same spirit as do the traditional confessions; we speak out of a different spirit. We speak out of the spirit of knowledge, not merely out of the spirit of a stupid belief. However, the traditional confessions speak just to the egotism, the refined soul egotism, and they refuse with all their strength a pre-birthly life. Just look at how the traditional confessions look at the supposition of a life prior to conception in such an emphatically heretical way. Naturally, along with preexistence there is necessarily connected the insight into repeated earth lives; but along with the fight against pre-existence there is naturally connected at the same time the fight against repeated earth lives. But in that only the post-mortem life, the life after death is reflected upon in the theological and religious presentations, in the sermon, the human soul is worked upon in a certain way; feelings and sensings enter into the human soul.

The human soul is formed in a certain manner. It is not correct to say that a human soul through which thoughts have passed such as those in my Outline of Occult Science looks just the same, as a human soul to whose egotistical instincts one has appealed in the mere traditional religious way in regard to post-mortem life. I have often drawn your attention to the fact that real logic, the life of spiritual impulses is a different one than mere thought logic. I have often mentioned the example of Avenarius who has taught here in Switzerland at the University of Zurich. He was a very sincere solid bourgeois, a good citizen; he lectured in his materialistic philosophy, and no one could say anything other than that he has been a solid person who has fit himself into the ordinary citizen philistine customs At the beginning of the 20th century if you had asked those peoplemr, who were then in Russia because they were Bolsheviksi, what their official philosophy was, then you got the answer: the philosophy of Avenarius; that is the official philosophy of Bolshevism.

Naturally, is someone is a clever philosopher, a good logician, and he studies the philosophy of Avenarius and draws conclusions from it then most certainly Bolshevism is not the outcome—that comes from something completely different. However, life draws a different conclusion, than the conclusions of logical thinking. In life, when the third generation has arrived, then Bolshevism appears as the philosophy of Avenarius. That is the logic of life. One penetrates into that when one takes up spiritual scientific knowledge. With merely abstract intellectual logic one remains static, if one only takes up what results from present day natural scientific or religious world views.

Such a difference, as in the both kinds of logic, also exists for the working of the traditional religious confessions, and for the working of spiritual science, such as is anthroposophically intended here. For people who spice their base attacks on Anthroposophy with a few pithy phrases—that our Anthroposophists then usually fall for—they often say: we theologians fight just as much for the supersensible as the Anthroposophists, and therefore in a certain way we are comrades in arms. Often, after the basest attacks have been made, this phrase is added, by those who in our own circles are taken to be the ones with goodwill. Indeed, one has the striving not to really seriously look at what is really at work here. Nonetheless, the logic of facts is quite a different one. If you draw the conclusion from the logic of facts from what is said about post-mortem life in the pulpits in that one appeals to the refined soul instincts, the refined egotism, then it could look as though a life was striven for beyond that of the senses, a life through which the soul, after it has passed through death, is to enter into the supersensible world. But that is not so. Rather, just through the fact that in a one-sided way, theoretically, the religious confessions have nurtured the idea of the mere post-mortem life through centuries and millennia, just through that the denial of the supersensible world has been gradually generated, in terms of real logic—just through that, in reality, materialism has been brought about. For even though in the head, one lets oneself be instructed by faith regarding life after death, the subconsciousness strives toward concluding this life with earthly mortality. And whereas the churches have decided to merely speak to the convenience of the instincts of human beings regarding immortality, that materialism was applied in European culture and its American offspring, which actually in the inner being strives entirely in the direction of closing life with earthly death. But those materialists who today strive theoretically, and socially, in that they want to make arrangements, social arrangements which are only reckoning with life up until death, these pure materialists draw the faithful logical consequences, right on into Bolshevism, which the religious confessions have furthered in the human beings within occidental culture. For merely to talk about immortality after death, means to generate, in the subconscious, the yearning also to die in the soul along with physical death. That is the truth of which I wanted to speak to you today. This yearning, to want to know nothing of a life in the supersensible realm, has been magnified just through this one-sided speaking about the eternal after death.

If one does not seriously take in this truth, then one does not have an insight into the connections in which the present European and American civilisation stands in regard to the past. Because standing for a mere life after death, is to educate in the direction of the subconscious yearning, to conclude life with physical death. As one has to say: there are already a large number of human beings in the so-called civilised world, who actually in their subconscious bear the very intense yearning to want to have nothing to do with the ideology of a life after death, and want life to conclude with physical death. All those human beings, from whose hearts there issues forth the materialistic world view, have in their subconscious actually the most intense striving to be obliterated in physical death. Even if in their upper consciousness they subscribe to the illusion, because their egotism cannot bear anything else but the desire to life after death, their subconscious strives to be obliterated in physical death.

The reality, in truth, is even more serious. Namely, if the human being with sufficient intensity, for a sufficiently long time develops this subconscious yearning that he will be destroyed by physical death, then he will be destroyed by physical death. Then what is present as the soul-spiritual element and had created its own image will cease to have a significance; then it once again unites itself with the spiritual worlds and loses its egohood. The image of the egohood becomes Ahrimanically transformed, and the Ahrimanic powers get what they want; they take over the earthly life. This means that a large portion of the present civilised world is striving towards not continuing the civilisation of the earth, but towards making people really die and handing over earthly life to very different beings than what human beings are.

It is of no use today not to point out these things. It is of course uncomfortable to have to accept these things, and it is much more comfortable if one only had to say—materialism is false; so one gradually converts oneself to a better view of the world. No, such things are of no use to us. What human thoughts are, become realities, and material thoughts gradually become material realities. However in our spiritual science we are not concerned just with theories, but with things that are realities in the human being, and as long as one does not fully grasp that we are concerned with matters that are realities in human beings—just so long does one not grasp either the depth of Anthroposophically intended spiritual science, nor the great seriousness concerning the cultural necessities that have to be looked at in our time.

Thus you see that our time is in danger of destroying the culture of our earth - not merely nurturing false views, but bringing forth images of these false views in the human beings themselves, and leading humanity away from its eternal existence.

I know how strong the longing of human beings is ever and again not to look at such truths, for when one makes clear some such truths, then people repeatedly come and say: but isn't there also the possibility that also those who do not directly want it may be saved? Certain representatives of religious confessions have an easier time with this. They impart, to those who really only want a kind of “nice old aunt” religion, that indeed, not through their own inner deeds do they become participants in the spiritual world, but that they only have to submit themselves passively to their belief in Christ, then Christ will save them. That is just the great difficulty that one has when one seriously wants to stand for spiritual science, that one may not speak to what is “so comfortable” in human beings.

For many a person would like to be a good Anthroposophist; but then his aunt does not want him to do that, and he does not wish that the aunt should lose her individuality; and then at the very least, the intensity of his Anthroposophical conviction is very strongly curbed. Many of you will know how very much I point to reality in these things, which hinder that earnestness is connected with Anthroposophical spiritual science, that must be connected with it. I have also already said here; materialism is not damaging merely for the reason that it cannot lead people theoretically to spirit knowledge—but also, firstly for the reason that I have mentioned today that the human being in fact becomes increasingly material when he allows the materialistic thoughts to work upon himself, and also, secondly, that in the further course of cultural materialism is condemned to not be able to research the secrets of matter. We have held a course here for doctors and medical students. It consisted in this, that Anthroposophical science was applied in the concrete sense, so as to demonstrate what the knowledge of the healthy human being and of the sick human being is. One showed, at least as a beginning, that out of a spiritual manner of consideration, one can know the being of the brain, the being of the teeth, the being of the bones, the spleen and the liver. Material science cannot do this. Materialistic science cannot come to a knowledge just of matter and of material existence. You can really see this in a single symptom.

Look at present day psychiatry. Psychiatry currently is nothing else than a description of abnormal soul life as it appears in the life of the soul. Now every so-called mental illness has its correlation in a material element. If someone has this or that confused idea, then the spleen or the lung is not in order; but the connection between the soul-spiritual element and the material element (which itself in reality, is also a soul-spiritual element) is only to be recognised through spiritual science, not through materialistic science. This materialistic science is simply condemned to make able to cognise the being of matter itself, therefore also, for instance in medicine many people they cannot help, because then one must help them with an essence of matter. One must even be able to help the mentally ill with a material essence. If one would seriously gain the knowledge that rests in the depths of Anthroposophically oriented spiritual science, then one would even bring about the streaming of spiritual scientific knowledge into the material existence, and therewith also into the social life. Therefore it was something to be taken for granted that the view of the threefold social order would result from this spiritual science, for all other knowledge of the present time is simply too little intensive, is too much mere thought knowledge and does not take hold of the realities—and therefore it can also not work into the social life. Just in connection with the social considerations I have often said: one speaks today of social ideals; one says that whole countries are to be set up socially; one speaks of nothing else today but socialism. Yet at the same time no period were so antisocial, at no time in their instincts were human beings so antisocial as today. Indeed, today people bypass each other without taking notice of anything. In a certain degree no one sees into the other person. Why, then?

One can either recognise, as is the case in our Anthroposophically oriented spiritual science, a supersensible world above our world. You know that we do not speak like the vexatious pantheists of a spirituality “in general.” We talk just the same as here upon earth of an animal, a plant, or a mineral; thus we talk, raising ourselves up from the realm of man to a realm above men, to a realm of angels, a realm of archangels etc. We talk of concrete spiritual beings, that is, we raise ourselves to the knowledge, to the insight into the essence of beings in the spirit. One can either do that—or one cannot do that. But if one does not do that, as we have done in occidental culture for centuries, what then results from this in terms of the logic of reality, not just with thought logic? The consequence is that one has no more sense, no more feeling for the soul-spiritual element; for in its actual configuration the soul-spiritual element can after all only be thought by us in the super-sensible element. One loses the feeling for the soul-spiritual. But if one meets another human being if one wants to know the whole man one should indeed also reach out to the soul-spiritual in man, reach out to a soul-spiritual element! One can, however, not find the soul-spiritual in the physical human being, if he has not first acquired the sense for the soul-spiritual element through thinking in the supersensible element. Whoever shies away from intercourse with the gods also loses intercourse with the supra-physical human being, with the human beings who live here on earth. For whoever has no sense for intercourse with the gods, he will only see the physical body, not the soul-spiritual element—that is, he will come to no unfolding of the soul-spiritual life. We need, simply, the intercourse with the gods so as to be able to fulfil the intercourse with our fellow men in the proper manner, and we need this intercourse with the gods, so that our soul-spiritual component turns to these gods—not just our thoughts, where we become pantheistic or something—but our entire human nature has to turn to them.

This last truth the Catholic Church, in its way, has understood very well, for what does it do? It does not limit itself merely to instruction in the catechism, which one can bring about in man through abstract theological conceptions, but also it serves out the altar sacrament as a sacrament, and it faithfully inculcates in its believers, that Christ is really contained in the sanctissimum, that Christ actually goes the way that otherwise the metabolism goes, when the altar sacrament is consumed. There are among you perhaps all too few who can properly evaluate the whole significance of what I now say, because perhaps only the least of you know in what form the altar sacrament is brought to meet the Catholics. There really lives in the altar sacrament something of the Original Wisdom, of the giving over of the entire human being to the divine. Therefore it can occur that such a letter to the faithful comes about such as that one which was issued not long ago by an archbishop that contains the explanation that the priest is mightier than God, because the priest is in a position to force God to be present in the altar sacrament, the sanctissimum. God has to be in the host, if the priest wills it. This it stands in the letter to the faithful by an archbishop which was issued just a few years ago. That is the Catholic attitude. The Protestant or Evangelical finds this to be completely unmentionable. The Brahmins in India would have taken this for granted from his viewpoint. Here there lives on in Catholicism something which belongs to the most ancient constituent parts of the original world wisdom and only has to be properly understood, and naturally may not be transformed from white magic into black magic, as it has happened in that letter to the faithful. But it lives in everything which I should like to say has developed as the aura of the altar sacrament in Catholicism, there lives the impulse: you should not only in your thinking, in your abstract thinking, turn to the divine: you should also, for example turn yourself with the same longing that lives in hunger. You go toward God not only in that you think; you go towards God in that you eat at the altar, and the God who lives in matter takes the way through your body, that everything in your metabolism takes. You unite yourself, materially, with your God! In the spreading of this attitude there lies the secret of a tremendous power. This secret of a tremendous power must not be overlooked, most certainly not now when the Catholic Church has the intent to direct its victory parade through the entire occident and the American arm,

In one of the first of my writings, The Theory of Knowledge Implicit in Goethe's World you will find knowledge described, and in a particular passage of the next appearing Outline to the Second Volume of Goethe's Natural Scientific Writings, you will find knowledge (thus, for what is a spiritual occurrence) described by the word “communion”, knowledge is the spiritual communion of humanity. I do not know how many people have understood the entire historical and cultural significance of this word, this sentence in one of my very first writings. For in this sentence, this was given the leading over of the materialistic grasp of community with God, to a spiritual grasp of community with God. The transformation from bread into the soul substance of cognition.

If one would recognise the overall connections of what it was attempted to give, since this little book, The Theory of Knowledge, with what then has been given in Anthroposophically oriented spiritual science, then one would have an insight into what has to be held as necessary from the Anthroposophical side, in order to really permeate with understanding what must stream into the present social life for its healing. But this earnestness that recognises such connections is lacking very often in the sleeping souls of the present, thus one takes little account of what paradoxes the life of our time actually brings, and what makes these paradoxes necessary in life.

Yesterday I had to speak to you of the paradoxes in life out of the characteristics of our present age. Now I ask you to become acquainted with speeches that were given by outstanding bishops or archbishops at prominent events of the present in the general sense. Then you find how for instance in the recent speeches of an archbishop in Munich. Friesing, which truly is very interesting to read, it is presented how the workers of the present are again to be won over for Catholicism, the intelligentsia and the workers. There you find a speaking, to be sure, out of the decadence of a spiritual substance in decay, and yet even so out of a spiritual substance, and at first you must connect to something which at first appears to be abstract, if you want to get behind what the reality is here. That archbishop of Munich, Friesing says, for instance: Catholicism must once again win over the workers. And he then mentions the various conditions concerning how Catholicism can win over the workers of the present for the Catholic Church. One must not counter such speeches today with the confrontation. Indeed, you have certainly had time enough to win over the workers since, according to your view, Catholicism through the pontificate of Peter in Rome was founded. If today you find it necessary to speak of again winning the workers and the intelligentsia, then that confirms that with what you have presented for centuries, you have lost them. If you thus still want to present the same things, can you then subscribe to any other view as to say to yourself, that you will again attain the same as you have previously attained—namely that you will lose those whom you wish to attain for yourselves? Does not one implicitly confirm that one did not act correctly, if one finds it necessary to speak in this way today about the winning again of the uneducated as well as of the intelligentsia?

However, present day humanity does not see such contradictions. Just that is what is necessary, that one sees such real contradictions. Therefore it is absolutely necessary that one has a deep insight into such things. It is true, man does have a soul-spiritual element, but we live in an age in which it can be denied. It is not that the materialistic theory that the brain thinks is incorrect. No, but when the human being denies his soul-spiritual element, then the brain begins to think like a robot. But if man does not want that his brain thinks, if he wants the soul-spiritual element to think, then he has to turn to a spirit-soul element that tears this thinking loose from matter. However, the tearing loose from matter, from this true materialism, is not merely the taking on of a different world view, but it is something that has to be taken hold of by the entire human being; it has to be torn loose from mere material existence by the whole human being. For man does not become only materialistic when he denies the spiritual element; he becomes himself more materialized when he denies the spirit. He becomes merely an image of the spiritual, he becomes materialized, which Ahriman can simply dissolve into the Ahrimanic universe, and will merely continue to work on further as a dependent impersonal member of it—whereas if he understands the Mystery of Golgotha in the right way, he is called upon to maintain his ego and to continue the progress of earthly civilisation.

Yesterday I attempted to roll out before you the overall significance of the earnestness of anthroposophically oriented spiritual science through the fact that I made the effort to show you what a difference exists between the overly abstract representations and conceptions, and that which also comes about in the soul in the form of representations and concepts—which also takes on the configuration of representations and concepts—but then is reality, effective working. We are concerned with the fact that man has the strong insight, how the human being, in his increasingly materialistic attitude (through the fact that he completely turns away from spiritual concepts) only concerns himself with concepts of the natural realm etc., makes himself evermore similar to the element of matter, how he in fact climbs down into this matter element, so that in the end it is no longer false when he maintains that the matter of his body thinks, his brain thinks—but that that is even correct that man becomes in fact a robot of the universe—and gradually, bit by bit, through the denial of the soul-spiritual element, the actual losing of this soul-spiritual element occurs. I said that this is naturally an uncomfortable view of the world for many people, and that many take to be something that they do not wish to accept for the reason that they believe that the human being, without his own input, will somehow in the long run be able to have his soul-spiritual element saved. This however, is not the case. The human being can also so strongly immerse himself into the material element that he cuts himself off from the soul-spiritual element, that he sinks himself into the Ahrimanic powers and continues on with these Ahrimanic powers in a world stream alien to our world, but without his ego, which indeed cannot belong to the Ahrimanic world, but which can only find its actually intended development when man follows the normal progressive element, that is, when he joins himself to everything that is connected to the Mystery of Golgotha, when he, above all else, recognises that in our time one has to seek the connection to what can be brought to all mankind in the way of spiritual research. In this evolution of humanity that has taken place for the occident since the middle of the 15th century, the period has begun in which the human being, when he looks out into his environment perceives only the sense world. And when he looks into himself since the middle of the 15th century he has been increasingly misled in the direction of intellectualising, abstracting, making thin his inner soul experiences.

What we experience today as concepts, what we receive for our view of the world out of the customary official professions, that contains, basically, absolutely no relationship to existence. That also cannot be used to penetrate into the true realities. It is only a prejudice when one believes that the human being, in that he makes the usual abstract thoughts, actually has a life of soul. These abstract thoughts are actually an element alien to reality, they are merely a sum of images; so that we can say: outside himself man sees the sense world, and inside man sees that which, fundamentally is only a world of images which basically has no real connection to existence.—That is actually the destiny of mankind since the middle of the 15th century; to perceive the sense world outside—we shall soon see what significance this sense world has in regard to a universal world view—and to experience “inside” a soul element that increasingly becomes a mere image element. One can raise the question: why is it then that mankind of the civilised world since the 15th century, in regard to soul existence, has become increasingly mere images? That is so, so that man, through this, can ascend to a true freedom.

So as to understand that, lets look at our world more closely as it is for us today and as we ourselves stand within it, Let us disregard the human being himself in the whole of the wide world; look upon all that can be found in all the wide world, shall we say as clouds, mountains, rivers, as structures of the mineral, plant, and animal kingdoms, and let us ask ourselves: what is then actually in the whole surrounding, of what one may so describe as I have done it? Let us just schematically sketch what we are concerned about. Shall we say: everything above us, everything spread out around us as the minerals, the plants, and to a certain degree the animals—the human beings we shall disregard, which naturally in reality we cannot do, but which we may do hypothetically - thus we imagine that that is nature without the human being. Here, in this entire nature, without the human being, there are no gods. That is what has to be seen and understood! In this nature devoid of humans the gods do not exist, just as in the shucked oyster shell the oyster does not exist or in a separated snail shell the snail does not exist, This entire world devoid of humans which I have spoken of hypothetically, it is what the divine beings have separated from in the course of development, just as the oyster separates from its shell, The gods, the divine beings are no longer within it, as little as the oyster or the snail are in their separated and shed shells. What we have around us as world as I have described it is in the past. In that we look out upon the nature, we look upon the past of the spiritual element, and upon what has remained as a leftover from the past of the spiritual element, Therefore, there also no longer exists the possibility of truly coming to a religious consciousness merely through looking upon the outer world, for one should by no means believe that in this outer world there is present anything consisting of the actual humanity—creating spiritual divine beings. Elemental beings, certainly: a lower order of spiritual beings, that is another matter; but what the actual creative spiritual beings are that belong to the consciousness of religion as such, that belongs to this world only insofar as it is the shell, the residue, what is left behind.

Such things as we have just touched upon are indeed sometimes felt as earnest truths by single outstanding personalities. Truths that arise in the souls of such personalities. The one who, in the spiritual development of the 19th century, felt most deeply how what surrounds man as nature is the remainder of a divine spiritual development is Phillip Mainlaender, who through the overburdening heaviness of this knowledge arrived at his philosophy of suicide, and then also ended his life in suicide. Sometimes it is the destiny of human beings through their karma, to have to go very deeply into such one-sided truths. Then this destiny itself becomes for one incarnation one-sided and difficult, as it did for Phillip Mainlaender, the unfortunate German philosopher.

After you have taken that up into yourselves which we had to say about this hypothetical outer nature, you can now ask yourself: indeed, where are then the gods, those gods of which we speak as the actual creative ones? Here I would have to make the schematic sketch a little different, here I have to sketch the human being, and within the human being the gods. If I may put it this way: within the human skin, in the human organs are the actual creative gods. The human beings, in their being, are the bearers of the Divine Spiritual Being at present. Thus the divine-spiritual, that is also the actual creative element in the present, is within the human being. And if today you imagine the entire outer nature, and then imagine a future of several thousand years lying before us, nothing will then exist of these clouds, minerals, plants, and even the animals. Nothing of all that will exist, that now lives outside the human skin. But what gives the inner human organisation its permeating spirit and soul, that will find its continuing development, that will be the future.

If I were to sketch this schematically, then I would have to say: if this large outside circle is nature, and the smaller one within it is man, and the smaller kernel within it is the human-divine element, then, in the future nature will be shattered and disbursed (shown by outraying beams). The human being will be expanded into a world, and that which today is his inner core will be his outer surroundings, the nature itself.

The insight into the fact that the divine-spiritual, which we have to address as the really creative element in the present, lies within the human skin, is a uniquely serious bit of knowledge. For that lays a responsibility upon the human being in regard to the whole cosmos. This enables the human being to understand such a thing as the Christ word: “Heaven and earth shall pass away,” that is, the outer world, “but my words will not pass away.” And if the word of Paul is fulfilled in the single human being: “Not I, but the Christ in me,” then again the words of Christ live in the single human being: “Heaven and earth will pass away, but my words” in the single human being, that is, what is within the skin and is taken up by Christ, “will not pass away.”

But what does what I have said indicate? It indicates that man through his abstract concepts, through what he has intellectualised, has so to speak, made himself empty in his inner being ever since the middle of the 15th century. For what purpose then has he made himself empty? He has made himself empty, just so that he can take up the Christ impulse, that is to take up the creative-divine into his own inner being. We look into the outer world, I said: we look only into the sense element. There we see only the divine past. Among those things that have remained out of this divine past are also the elemental spirits etc. which have remained at a lower stage. We look into our inner being, and in this inner being we see at first the mere imaged abstract concepts that are increasingly intellectualised—which only thereby become something concrete and real, in that the human being takes up the spirit-impulse through spiritual science and joins it to his inner life. Man has the choice—and this choice becomes an ever more serious matter since the middle of the 15th century—either to remain static with the intellectualised abstract concepts, or to take up the vitalising content of spiritual science. If he stays with the intellectual abstract concepts, then he will further develop a brilliant natural science—for these concepts are dead, and he will grasp the dead nature with the dead concepts in a remarkable way. But all that makes a mummy out of him, all that similarises him to the element of matter, all that leads to the fact that he succumbs to the Ahrimanic element, For the continuing progress of earthly affairs, for the progressive continuation of the entire earth development he needs the taking up of the spiritual element—which today does not approach the the human being in an atavistic instinctive way, but rather which has to be worked for, worked hard for, by the human being. Thus the taking up of the science of the spirit is not a theory, but rather is the working out, the working for, of something real. It is the filling out, of the otherwise empty inner soul life, with a spiritual and spiritualised content. With an empty inner life, confronting the past in what is outside, thus will humanity in its mass remain today in that it only wants to give real meaning to thought-logic along with experimentation and does not want to take up what is a vitalising spiritual life. The world today stands not only in danger of succumbing to the Ahrimanic element, but it is also in danger of losing the mission of the earth as a whole.

Whoever thinks this through and feels this through will only first properly sense the deep earnestness that is to be connected to the acquisition of spiritual science, And he will then not underestimate this knowledge, which is the knowledge of the human being. The knowledge of the human being does not actually exist within present day natural science or within the old religious traditions. What do the old religious traditions offer? They direct the gaze of the human beings up into abstract, world-estranged heights; they do not speak of how the gods indeed live, organically, in the inner life of man's being, These thoughts they would declare to be heretical to the highest degree. If today one wanted to bring the traditional European and American religious confessions to an understanding that the gods live in human beings, and that this ancient word is a truth: the human body is the temple of the gods - they would rise up in indignation and wrath against such heresy. Thus, this is on the one hand.

On the other hand we have a materialistically oriented natural science which, just because it is materialistic, does not understand matter. What does natural science understand about the function of the human brain? What does natural science understand about the function of the heart, etc.? I have often showed you, and have also expressed it publically that material science holds the view, for instance, that the human heart is a kind of pump that pumps the blood in the body. This general heart science taught as university science is simply nonsense, no more or less than simple nonsense. It is really not the case that the heart is a pump that presses the blood out in all directions and again allows it to return, but the actual vitalising element is the circulating of the blood itself. There is in the blood, in the circulating blood itself, there lives what just in human existence is the actual mover of the circulation in the human organism, and the heart is only the expression of this and nothing else, The circulating movement is evident. Whoever says, in the sense of today's natural science that the heart drives the blood into the body he speaks in approximately the same way, as though one would say: when it was ten minutes to nine the one hand was close to nine, and the other hand was over ten, and these hands along with the whole clock works have driven me up here to the podium. But that is, indeed, not so! the clock is only the expression for that which has happened. Just as little is the heart the pump works that brings it about that the blood is driven through the body; it is only the expression for it; it is a concomitent part of this entire blood system, and is the expression for the blood system.

Natural science as it is generally practised today also leads just as little into the inner life of the human being; at the very most it makes the inner into something external in that it dissects corpses. However, through this one does not come into the inner life, one comes thereby only to making the inner into something external, for at the moment when one anatomises the interior of the human being, one makes what one achieves into something external. Thus we are concerned with the fact that in the entire spiritual life today there is tendency present to really penetrate into the inner life of the human being. This is just what spiritual science has to bring; here spiritual science has to bring the knowledge of the human being. However, most of our contemporaries are frightened away from this knowledge of man. why, then? Because the religious traditions for centuries have expressly surrounded man in a fear regarding all real striving for knowledge. One needs only to consider what nebulosity, what a swimming in words the traditional confessions have presented to man, which they then bring to a climax in the sermon, that the human being ought not to cognise the super-sensible element, but just believe it, merely feel it in a darkling way. All that bears within it the tendency that man, even out of his arrogance, his having too high an opinion of himself, and yet at the same time out of his tendency to inertia, brings to birth the idea: one does not need to think about the divine, that must rise up out of the depths in dim feelings and instincts. Then, however, there rises up nothing other than the dim miasma of the organic element, which is then transposed into illusions, which then again are transformed by the practioners and theologians (who are working toward comfortably convenient practices) into all sorts of nebulous things.

Through many centuries the instinct for knowledge was suppressed which solely and along can bring humanity forwards, on the course of earthly development, and then onwards in the course of spiritual development. Today, human beings downright get gooseflesh when they are to begin to develop real cognition and are to live up into the spiritual world. But to the degree that one gets this gooseflesh, to that same degree one cuts oneself off from the spiritual-soul beings, and similarises oneself to the element of matter.

One can say that when such things are to be undertaken seriously, then human beings immediately withdraw in fright, because today everything is considered only externally. I should like to intersperse something here which I have recently noticed again. We have founded the Waldorf School in Stuttgart. This Waldorf School was founded entirely out of the spirit of anthroposophically oriented spiritual science, that is to say, a pedagogy and didactics was given in lectures to those who were expressly chosen for this school. Here we are concerned with spirit that has permeated into this pedagogy and didactics. Today it is already even happening—for everything that is founded by us becomes a sensation—that people want to visit this Waldorf School and observe it for a couple of hours, in order to see whether in this couple of hours something or other could be observed that is somewhat different than in other schools—thus, again, only a sensation! However, the spirit of the Waldorf School one can become acquainted with only through anthroposophically oriented spiritual science, not in that one sits down so as to audit the lessons, and disturbs the instruction to a lesser or greater degree. To take up anthroposophically oriented spiritual science is just more inconvenient and less sensational, than it is to audit -that is to say, basically to make it more convenient and comfortable for oneself.

The pedagogy and didactics we are dealing with here reckon with spiritual worlds and above all with the pre-existence of the human being. How is it then with the pre-existence of the human being? Well, we think back to the earthly year of our birth. Let us suppose we were descended to earthly life in this period of time (a short red line is drawn). Children who are born quite a bit later, during this same time, have still been above in the spiritual world (a longer red line above). We were already on the earth during the time when those children were still above. They bring something to us that has been experienced in the spiritual world during the time when we were already down in the physical world.

One can see that consciously in the children that are before one, if one instructs with the pedagogy and didactics in such a way as the instruction should be in the Waldorf School. One should vividly place onesself into the spirit of the child, that is, develop the practice in daily life, for the reality of what must be given in representations and ideas from out of anthroposophically oriented spiritual science. But just from such things people were kept away through the traditions of the traditional religious confessions, who above all else, did not want that the inner activity would be more highly developed in human beings, which then also leads to real knowledge of man, and which brings about the deep truth that the location of the gods is itself within the skin of the human being.

Let us look upon our planets from outside. In all of what otherwise is in the planets, there is no divine-spiritual element, From out of the human-like beings that are upon them, there radiates the divine element out from the planet. Are the planets thereby diminished, because this radiates out from the bodies of the human beings? You will also become formally friendly with this thought, if you take it away from earthly life and transpose it onto another planet. In that you stand here upon the earth, you will to be sure, find that this thought has something preserved and oppressive about it, the thought that you and your fellow human beings are the bearers of the divine-spiritual element. But if skilfully you direct your gaze to another planet, then you shall more easily be able to conceive the thought, that among those beings who constitute the highest kingdom of nature there, is the location from which the divine-spiritual element gleams down toward you.

The thought which we have developed today supplements from a particular side the other earnest thoughts which we have yesterday allowed to appear before our souls.

Yesterday we have allowed the thought to appear before our soul, that in the interior of the human being that is developed, which is to bring forth the further reality of the earth development which is to carry the earth development forward, whereas it also lies within the will of the human being to hinder this earth development: to take up the Ahrimanic stream alone. And today we place alongside this the other thought, that actually everything that is around us is transitory outer nature, for it today represents only a leftover of the divine-spiritual creating. Divine-spiritual creating which hold sway in the present and will hold sway in the future: that is what is present within the human skin; so that it appears to be paradoxical, and yet is true, when one says: everything which the eyes see, which the ears hear from out of the human surroundings, that passes away with the earth. That alone which lives in the spaces that are enclosed in the human skin that lives over into Jupiter, that carries earth existence into the future planetary development. One will again receive an urge to really become acquainted with the relationship of the human being to the cosmos, when one places the tremendously serious necessity before one's gaze, to learn the real knowledge about the human being.

The human being indeed actually lives between two extremes. We have called these extremes the luciferic stream and the ahrimanic stream. We can also grasp them, I should like to say, in a more elementary way. The philosophers have always spoken of the fact that man cannot actually grasp his being going out from the thoughts. That is also actually true; for, what it is that man has as the feeling of Being; from whence does that actually come? The human being exists in the spiritual world before he enters, through conception or birth, into the physical existence. He comes down out of supersensible worlds into his earthly, physical, sensory existence, Here he experiences, above all, something new that he has not experienced in the supersensible worlds, which actually encompasses when he has descended. That is what one—but only representatively—can call gravity, the attractive force of the earth, which one can call “having weight.” Now, you know: the expression “having weight” is only actually taken from the most important phenomenon of gravity. For what we have, for example, as “being tired” is also something similar to “having weight” and what we feel in our extremities when we exercise them is also something that is related to “having weight.” But because “having weight” is the most representative of these things, we can say: the human being places himself into gravity. And in a concealed way the human being always perceives something of this gravity when he designates something or other on the earth as real.

In the opposite sense, if the human being is between death and a new birth, there, just as on earth he is joined to gravity, he is then joined to the light. For light also has a sense: “to the light” is again used in a representative way, for we receive through the eyes most of our higher sense perceptions, when we have vision, and then we speak of light. But that which lives in the sense-feeling of the eyes as light, is the same as what lives as sound for the sensing-feeling of the ear and gives evidence of itself in single tones, as the light gives evidence of itself in single colors, And this it is also for the other senses. Fundamentally speaking it is the stimulation by all the senses which one designates representatively as light, just as one designates gravity in a representative way. We are taken up into the extreme of gravity when we descend to the earth. We are taken up into the extreme of light when we transpose ourselves through death into the world between death and a new birth. And we are always, actually fitted into the middle condition between light and gravity, and every sense-feeling, in that we experience here, is fundamentally half light and half gravity. At the moment when we, perhaps through something pathological or through a dream, experience ourselves without our gravity, we experience the mere spiritual element as just in a bout of fever or in a dream. The bout of fever, in regard to the soul, consists in this, that man has experiences, without being aware of his own gravity while experiencing them. This balance between gravity and light, into which we are spanned, that is, for a great deal of what we experience in the world in that we as men are spiritual-physical beings, just that which is intimately with the world riddles. But neither the world stream that lives itself out in the traditional religious confessions, nor that which lives itself out in the fantasies of natural science, arrives at the break-through from the abstract concepts into the light or form the sense-feelings down into gravity. Human beings have indeed become blind, deaf, and stupid regarding these things.

Let us take a crystal; that gives itself its own from. What then is in that as a force? In that is the same force man feels pressing down upon him, the same force that gives form to the entire earth. Just look there where the earth can give form: in the whole surface of the sea, in water; here gravity gives the form. Then the same force gives the crystal the form, only here it works from within. The scientific fantasies move in the direction of saying: what lies behind matter, or in matter, one does not know, that is a world riddle. What lies behind the surface of matter we experience, when we experience our own gravity, for in regard to the whole earth we are placed within the same forces which, for example, work in the small entities and hold the single parts together. One must just be in the position to recognise the great in the small, and the small in the great, and not just speculate what may stand behind matter. What goes beyond matter, the divine-spiritual element that holds sway in the beings, that must be recognised through the fact that one stokes up the fires that can be stoked in the inner element, which brings one to higher inner experiencing, that brings to understanding the concepts and representations that are really related to what dwells in the temple, which is represented by old traditions as being man himself,

There is something within old atavistic widsom, as I have often emphasized, which one can experience with deep devotion, In the present, one is called upon again in full consciousness to fetch it up again out of the depths of being, and also to make this a guideline for the spiritual and social actions, and for life.

I must begin with the gratifying observation that upon my return¹ I encountered a great many friends who are here in Dornach for the first time. They have come to inform themselves about what goes on in Dornach and what is meant to proceed from here into our anthroposophical movement. I cordially welcome all the newly arrived friends and hope that because of their stay with us they can carry back with them many new inspirations. Among the friends we can greet once again are many we have not seen for years. This fact along with much else undoubtedly indicates the difficulties of the age in which we live. I have just returned from a visit in Stuttgart, which was filled with the manifold tasks generated within our anthroposophical sphere of work. Among other matters, it included the ending of the first academic year of the Waldorf School² founded in Stuttgart. This Waldorf School belongs to those establishments which manifest most prominently the ideas of our anthroposophical spiritual movement. Even though one sets high standards for it, the completion of the first school year has demonstrated that there is cause for satisfaction. I can say this because it is possible to remain objective even if one is wholeheartedly involved in the project and even if, in a certain sense, one has been its instigator.

Above all it is gratifying to see how the Waldorf School teaching staff definitely understood how to proceed from a completely anthroposophical basis, as had always been the intention. Present-day conditions necessitated that this basis in anthroposophy should not produce a school that teaches a certain world view, a school in which anthroposophy would be taught. That was never the intention. With this in mind, therefore, we arranged the religious instruction so that children of Protestant parents, who wished them to have Protestant religious instruction, could be taught by a Protestant minister; Catholic children, by a priest. Only those who did not care to be numbered among the existing denominations were separately taught a form of anthroposophical religious instruction. Except for this, we certainly never considered the founding of an institution that teaches a specific world outlook. All efforts were directed toward the creation of a school in which the practical teaching impulses arising from the viewpoint and will of our spiritual science could for once be directly applied in the education and instruction of youth. It was our aim that the anthroposophic impetus should be expressed not in the content of the classes but in the way classes were taught, in the manner in which the whole school system was handled; that this impetus be manifested in the specific kind, and the different methods, of instruction. Once an anthroposophist has stimulated his classes through his anthroposophic will, the fertilization of the teaching process shows precisely what a vitalizing effect anthroposophy has when it is implemented in this way.

Throughout its first year, I always had the opportunity to observe the progress at the Waldorf School. Again and again, I was there for one or two weeks. I could supervise instruction and was able to watch the development of the different classes. I could see, for instance, how our friend, Dr. Stein,³ succeeded in enlivening his history class for older students by bringing anthroposophic impulses into history. Anthropology, as taught by Fräulein Dr. von Heydebrandt in the fifth grade, was lifted from the tedium prevailing ordinarily in our schools by imbuing it truly with anthroposophic will. I could cite many other instances from which you could clearly see that without in any way teaching abstract anthroposophy the subject matter comes alive by the method and the way it is treated and fertilized by anthroposophy. This practical application of anthroposophic strength of purpose shows that anthroposophy need not remain an abstract, remote philosophy, but can definitely influence human activity, even though we unfortunately have little opportunity to penetrate human affairs, except in limited areas like the Waldorf School. Now, when we ended the first year something happened that seemed to be only an exterior matter, but, as I am about to explain, it was an event that had great inner significance. A complete innovation took place. It concerned the report cards.

The report card system is truly one of the most miserable aspects of our schools. In a superficial, groping manner, teachers must grade their students from 1, 2, 3, 4 to 5 and so on,^T1 a procedure that stifles the very nature of schools in a most appalling way. Our report cards are based on actual educational psychology, on an absolutely practical application of human psychology. At the end of the first school year, the teachers were at the point where they were able to write a report card for every child corresponding to its own character and capabilities, individually indicating the possibility for continued growth and progress. No report card was like any other. There were no numbers indicating grades. Instead, through the teacher's individual insight into his pupil, the student received a characterization of his personality. Already in the course of the first school year, the teachers had so intimately sought to deepen their understanding of every child's soul that they were able to write into the report card an accompanying verse suited to each recipient's individual character.

These report cards are an innovation. Do not conclude, however, that it can be imitated or readily introduced somewhere else, because this change has been brought about by the whole spirit of the Waldorf School and is based on the fact that the most intensive educational psychology was practiced during the first school year. We carefully studied what was causing certain intimate manifestations in the faster or slower progress of a class, and already in the course of the first school year, we made a few discoveries that were in some ways surprising. We learned, for example, that the whole configuration of a class takes on a specific form if the number of boys and girls in that class is equal. The configuration is a quite different one if boys are in the majority and girls in the minority, and it changes again when there are more girls than boys in a class We have had all these examples in our classes. These imponderables, which elsewhere are not taken into consideration at all, are in many ways the essential element in a class.

When one attempts to express certain aspects of psychology, trying to define them in so many words, he is then already past the point that really matters. It is just the predominant and nonsensical custom of our time that one attempts to express things too rigidly in words. One cannot study matters thoroughly if one wants to express them in this constrictive word structure. One must be aware that by expressing things in this manner they can only be indicated approximately.

Of course, we always find ourselves in an odd position when we talk about the results of our anthroposophically oriented movement of spiritual science. The Waldorf School, whose teachers have proven themselves eminently suited to their tasks, could only justify itself because a group of human beings was gathered together who were most competent and pedagogically most qualified. It is unfortunate that in any effort to carry something out in a practical sense today, one encounters, much more than is generally realized, the one great obstacle, namely, a lack of qualified people. Today, the world has a paucity of people who are qualified for any real tasks in life. In our case the difficulty would be compounded should a second school be established. To find suitable, really proficient individuals capable of working in the spirit of anthroposophically oriented spiritual science would be much more difficult because the one existing school has, of course, already attracted all those who could seriously be considered. Yet there can be no doubt that, for once, something has been accomplished in a certain area. I must say, however, that this is like an island. There, in the course of the first school year, a spiritual system of education has become manifest which truly evolved from the fundamentals of anthroposophy. It is an island, however, enclosed within its shores. Beyond these shores, the financial and economic connections of the school are affected by the great decline in the economic and political life of the present. This is where the problems lie. We can see that our prospects are not what they should be; they are not as good as they should be considering the nature of our achievement. Yet does anyone have even a slight understanding of what the Waldorf School has created based on the spirit?

The Waldorf School was founded by our friend Molt⁴ so that the children of the Waldorf Astoria Works could receive an education. Already in the first year, many children from the outside, who were unconnected to the factory, became students at the school; there must have been around 280 of them. Now, many new students have been registered, but from the Waldorf Astoria Works we have no more than were previously here, as well as the few who have meanwhile reached school age. If everything goes really well, and if economic and other problems can be solved, we shall, judging from the present applications, have more than four hundred students in our school. This means we shall have to build, hire more teachers, establish parallel classes. All this must happen! In a certain sense it will be a crucial test as to whether the financial understanding of our needs by those involved can keep pace with what induces so many people from the outside to bring us their children. It was somewhat ironical to me when the mother of one of our students was introduced to me in the school corridor as Frau Minister So and So. Even those connected with the present government are bringing their children to the Waldorf School now!

Some of these matters actually should be studied more closely in their social context as well. Then, perhaps, it would be possible to perceive the real needs of our society and how they are met by institutions such as the Waldorf School.

Now and then the Waldorf School was beset by a certain superficiality that is a characteristic of our times, as I have often pointed out. The leadership of the school was naturally confronted with people here and there who wanted to visit for a while, that is to snoop around a bit. Yet there is really not all that much to see. What does matter is the whole spirit at work in the school, and that is simply the anthroposophical spirit. People who can't make the effort to read anthroposophic books and who hope to set something from scouting round in the Waldorf School would be better served by deepening their knowledge of anthroposophy. For what bestows spirit on the Waldorf School and lies at its very foundation can only be seen in the spiritual impulses that are the Basis of anthroposophical spiritual life. I have often pointed out to those who have been attending my lectures for some time that today the anthroposophic spiritual life is not directed only toward the individual who seeks the way out of his soul's distress and life's afflictions in the spiritual forces of the world. Today, spiritual science must address itself to the need and decline of our time. Then, however, the comprehension of what spiritual science has to offer will be met by that special kind of understanding that a person today can generally bring to anything of a spiritual nature. When talking about spiritual science, it is often necessary to speak in an entirely different language than is customary. One could say that in a certain sense words acquire a new meaning through spiritual science. It is absolutely necessary to feel and to sense this.

Today I would like to acquaint you with some things that can illustrate how essential it is not only to be willing to hear a somewhat different world view expressed in customary terminology, but to learn to receive the words differently with one's feelings.

Let us begin with a specific case. When speaking about any ideology today, it is designated by an abstract name: materialism, idealism, spiritualism, and so forth, and people are quite sure that they can say which is correct, and which is incorrect. A materialist comes to a spiritualist, for example, and explains to him his way of thinking, how he sees man's thoughts and feelings as products of the brain. The spiritualist answers, “You think incorrectly. I can refute that logically!” Or, perhaps, “That is contradicted by the facts!” In short, the crux of the matter is that today, when people talk about issues concerning world views, one ideology is said to be right and the other one wrong. The spiritualist presumes that only he has the correct philosophy, and wishes to prove the materialist wrong and convince him that he would be better off if he became a spiritualist.

Spiritual science has nothing to do with such a way of proceeding. It does not wish to lead to a different logical insight from that of other world views. Spiritual science, if it really fulfills its task, must become action based on insight. In spiritual science, knowledge must turn into action, action in the whole cosmic world context. I will explain this by using a few definite examples. Today, when people look at the world naively but with a slight materialist tendency, when they direct their eyes and ears outward, hear sounds, notice colors, experience warmth and similar sensations, they perceive the external material world. Should they become scientists, or merely absorb through popular means what science wishes to represent, they will then form or simply accept certain concepts that have originated through the combination of all the color, sound and warmth elements and others that are to be observed in the external world. Now, there are people who maintain that everything one sees is, in the first place, only an external phenomenon. Yet this idea is generally not gone into thoroughly enough. People see a rainbow, for example. As a result of their education, when they look at the rainbow, they are already convinced that the rainbow is only an apparition, that they cannot go to the place where the rainbow is, neatly put a foot on it and march along the rainbow bridge as if it were a solid object. People are sure that it cannot be done, that the rainbow is merely an apparition, a phenomenon that arises and then disappears again. They are convinced that they deal only with apparitions because they cannot come into contact with this aspect of the external world through their sense of touch and feeling. According to their view, as soon as something can be grasped or touched, it is no longer a phenomenon to the same degree, even though recent philosophy may in some instances claim that it is. In any case, the impressions of the sense of touch, for instance, are intuitively taken as something that guarantees a different external reality than the phenomenal realities of the rainbow.

This notwithstanding, all that our external senses perceive comprises merely a world of phenomena, modified perhaps in respect to the apparition of the rainbow, but a world of phenomena nevertheless. Regardless of how far we direct our gaze, how far we can hear, in whatever is seen, heard or otherwise perceived, we deal only with phenomena. I have attempted to explain this in the introduction to the third volume of Goethe's scientific writings.⁵ We deal with a tapestry of phenomena. Whoever makes an effort through experimentation or any combination of pure reasoning to find matter in the realm of appearances is pursuing a dead end.^T2 There is no matter out there. One deals only with a world of phenomena.

This is precisely what the whole spirit of spiritual science reveals: In the external world, one deals only with a world of appearances. An exponent of a current world outlook will therefore conclude that it is wrong to look for matter at all in the realm of phenomena. Anthroposophy cannot agree with this attitude; it must put it differently by saying: Because of the whole configuration of man's mind, he comes to the point where he wants to seek for matter in the moving tapestry of phenomena, to seek out there for atoms, molecules and so on, which are resting points in the phenomenon. Some picture these as tiny, miniature pellets, others imagine them to be points of energy and are proud of the fact; others, prouder still, think of them as mathematical fiction.

What is important, however, is not whether one thinks of them as small pellets, sources of energy, or mathematical fiction, but whether one thinks of the external world in atomistic terms. This is what is important. For a spiritual scientist, however, it is not merely wrong to think atomistically. The kind of concept determining rightness or wrongness may be sound logic, but it is abstract, and spiritual science has to do with realities. I urge you to take it very seriously when I say that spiritual science has to do with realities!

This is why certain concepts that have become merely logical categories for today's abstract world-view must be replaced by something real. This is why, in spiritual science, we not only say that one who seeks atoms or molecules in the external world thinks in the wrong way; we must consider this manner of thinking an unhealthy, sick thinking. We must replace the merely logical concept of wrongness with the realistic concept of sickness, of unhealthiness. We must point to a definite sickness of soul—regardless of how many people it has seized—which expresses itself in atomistic thinking. This condition is one of feeblemindedness. It is not merely logically wrong for us, it is an expression of feeblemindedness to think atomistically; in other words, it is feebleminded to seek in the external world something other than phenomena which, when it comes right down to it, are an a par with the phenomenon of the rainbow. It is relatively easy for people with other world outlooks to set things straight: they do it by refutation. To have been able to refute something is considered an accomplishment. Yet, in a spiritual-scientific sense, no final conclusion has been reached by refutation; it is important to refer to the healthy or unhealthy soul life, to actual processes expressed in man's whole physical, soul and spiritual being. To think atomistically is to think unhealthily, not merely erroneously. An actual unhealthy process takes place in the human organism when we think atomistically. This is one thing we must become clear about regarding the phenomena of the external world and its character of appearance.

We must also become clear about our inner life. Many people seek the spirit inwardly. To begin with, the spiritual cannot be found in the inner realm of man. Truly objective evaluation of every abstract form of mysticism bears this out. What today is sometimes—nay, often—called mysticism consists of brooding over one's inner self, attempting to seek self-knowledge by introverted brooding. What is discovered by practicing such one-sided mysticism? One certainly finds interesting things. When we look into the human being and find all those inwardly pleasant experiences arising which we call mystical—what are they really? They are just the very things that point us toward material existence. We do not discover matter in the external world where the sense phenomena are found; we come upon matter in our inner being. This brings us to the point where we can characterize these things correctly. Regarded from the most comprehensive point of view, it is the body's metabolism that seethes and boils there within the human interior and which flames up into consciousness as one-sided mysticism, mistaken by many to be the spirit that can be found in the inner self. It is not the spirit, it is the flame of metabolism within man. We find matter not in the external world, we find it in ourselves. We find it precisely through one-sided mysticism. That is why a great many people who do not want to be materialists deceive themselves. They excuse their not wanting to be materialists by saying, “Out there is base matter; I shall rise above it and turn to my inner being, for there I will find the spirit.”

Actually, spirit is neither without nor within. Outside are the interweaving phenomena; within ourselves is matter, constantly seething and boiling substance. This metabolic processing of matter kindles the flames that leap into consciousness and form the mystic impressions. Mysticism is the inwardly perceived corporeal matter of the metabolism. That is something that cannot be logically refuted, but must be traced back to actual processes when man yields in a one-sided way to the metabolism.

Just as the belief that it is possible to find traces of matter in the external world indicates feeblemindedness—that is, a real illness of the spirit, soul and bodily being of man—so does one-sided preoccupation with mysticism indicate a corporeal indisposition. It points toward something that sounds somewhat insulting if put bluntly. Yet we must use an expression that is, as it were, spoken from yonder side of the Guardian of the Threshold and means, “Childishness.” In the same way that one incurs feeblemindedness through atomistic thinking concerning the outer world, one becomes childish when yielding to a mysticism that wants to feel the spirit in the seething of the inner metabolism.

Childishness, of course, has a good side, too. When we observe the child we see a lot of spirit in it, and geniality in many instances consists in man's preserving the childlike spirit all the way into advanced age. When we look at the world from the other side of the threshold we can see that it is the spirit which, for instance, forms the child's brain, that spirit which accompanies us from the spiritual world when we enter the physical world through conception or birth. This spirit is most active in the child. Later, it is lost. Therefore, the word childishness is not meant as an insult in this instance, it merely denotes that spirit which forms the brain out of a more or less chaotic mass. Later on, however, if this spirit, which actually shapes the child's brain, does not pour itself sufficiently into logicality, into experience, into what life presents; if, instead, it acts in a one-sided manner and excludes the individual physical experiences; if it goes on working in the way it did during the first seven years, then instead of becoming intellectually mature one becomes childish. Childishness is frequently found to be a characteristic of a great many mystics, particularly arrogant ones. They wish to weave and live in that spirit which is really what should be active in the child's organism. They have retained this spirit, however, and, greatly impressed by their own accomplishment, they gaze at it in wonder in their consciousness, believing, in their one-sided, abstract mysticism, that they are perceiving a higher spirituality, when it is only the matter of their own metabolism.

Again, we do not need merely to refute the one-sided mystic if we are really well grounded in an anthroposophically oriented spiritual science. We must show that it is the sign of an ailing constitution of the spirit, soul and body when man broods one-sidedly within his inner being, thereby attempting to find the spirit.

I have drawn these two examples, familiar to you from anthroposophical literature, in order to point out to you how serious from a certain viewpoint matters can become when, leaving the ordinary spiritual life of today, one immerses oneself in anthroposphical spiritual life. There, one no longer deals with something as insignificant as “right” or “wrong.” It now becomes a question of “healthy” or “sick” conditions in the organic functions. Thus, on a higher level, something that goes in one direction must be considered healthy, while something going in another direction must be considered sick. I would like you to understand from these implications how spiritual science is an active knowledge; how it cannot stand still on the level of the nature of ordinary knowledge but becomes something real. The process of knowledge, insofar as it expresses itself in spiritual science, is something that actually takes place in the human organism.

In a similar manner we must define the element that lives in the realm of will. When we talk of the realm of will in our age—an age permeated by that grandiose decline we have often discussed—when we speak of what develops into human will impulses and try to define their character, then we say: Man is good or evil. Again, we are dealing with ethical categories—good and evil—which are just as necessary, of course, as logical categories. Yet, from what arises out of the impulses of spiritual science, it is not merely a question of what is meant when one action of man is designated as good and another as evil. When one calls a human action good, even in a karmic connection, it is a question of balancing in some way or other the good with the evil. We refer to something that pertains to an ethical judgment of man.

Whenever we rise into the realm of the spiritual scientific, it is much more a question of recognizing that what is at work there is a certain manner of thinking, feeling and willing for human beings which leads upward to a fruitful development, to progress in evolution. On the one hand, we have abstract goodness. It is of outstanding moral value, but even that is ethically abstract. When it is a matter of spiritual-scientific impulses, however, man must not only do good, or only do the good which lets him appear as an ethically good person. He can do, think or feel only that which advances the world in its development in the external sense world; or he can do something that is not merely evil, leading to an ethical condemnation, but has a destructive effect on the world forces. This was already meant to be indicated in the Portal of Initiation,⁶ where Strader and Capesius are speaking and the following is pointed out: Everything that is done here in the sense world and is subject to ethical judgments of good and evil turns into phenomena behind the curtains of existence, having either a progressive, constructive effect or a destructive one, leading to decline. Just try to experience this entire scene that is permeated with thunder and lightning, where things are happening in a most realistic manner in the soul world while Capesius and Strader are discussing one or the other matter. Try to re-experience this scene and you will see how what we experience as the ethical sphere here on the physical plane is in reality very different there.

All this is to show you how serious world aspects become in that instance when, upon leaving today's customary way of judging by logical or outward human categories only, one ascends to the realities that confront us when we view the world from the spiritual scientific standpoint. Things become serious, yet they must be mentioned today because the world now demands a new kind of spiritual life. Things are happening in the world today that everyone sees but that nobody wishes to comprehend in their actual significance because one cannot take the step from external abstraction to reality. I want to give you a few other examples.

You find today that you live in a world where, among much else, there exist, for example in the social field, a great many party organizations—liberal, conservative and many other parties. Human beings are unaware of the actual nature of these parties. When they have to vote, they decide on one or the other party. They do not give much thought to what it really is that exists as party policy, pulsating through all of public life. They are incapable of taking these things seriously. There are quite a number of people who, in the nicest superficial manner, repeat all sorts of Orientalisms about the external world as Maya, but when it really comes to doing something in this external world they do not stick to what they repeat so abstractly. Otherwise, they would ask, “Maya? Then these parties must be Maya too. Then what is the reality to which this Maya points?”

If this matter is pursued in a spiritual-scientific way in more detail—and tomorrow we shall go deeper into this topic—one finds that these parties exist in the external world by having programs and principles, that is, they pursue abstract ideas. Everything that lives in the external physical world, however, is always the replica, the reflection of what is present as a reality in a much more intense form in the spiritual world. Here is the physical world (see drawing, red), but everything in it points toward the spiritual, and only above, in the spiritual world, can the actual reality of these physical things be found (red). Down here, for instance, you find the parties (orange). On the earth, they oppose each other, seeking to gather a great number of people under the umbrella of an abstract program. Then what are these parties a reflection of? What is up there in the spiritual world if these parties down here are Maya? No abstractions exist in the spiritual world above, only beings. Yet, political parties are rooted in abstraction. Above, one cannot profess adherence to a party program; there one can only be a follower of this or that being or hierarchy. There one cannot just subscribe to a program on the basis of the intellect; that cannot happen there. One must belong with one's whole being to another entity. What is abstract down here is being above that is, the abstract below is only the shadow of beingness above. If you consider the two main categories of parties, the liberal and conservative, you know that each has its own program. When you look above to see what each is a reflection of, then you discover that ahrimanic being is projected here (see drawing, lower part) into the conservative views, luciferic being in the liberal thoughts. Down here, one follows a liberal or conservative program; up there, one is a follower of an ahrimanic or a luciferic being of some hierarchy.

It can happen, however, that the moment you pass across the threshold it becomes necessary really to understand all this clearly, and neither be fooled by words nor succumb to illusions. It is quite easy to assume that one belongs to a certain good being. Just because you call a being good, however, does not make it so. Anyone can say, for instance, “I acknowledge Jesus, the Christ,” but in the spiritual world, one cannot follow a program. The whole manner in which the concepts and images of this Jesus, of Christ, fill such a person's soul indicates that it is merely the name of Jesus, the Christ, that he has in mind. Actually he is a follower of either Lucifer or Ahriman, but calls whichever it is by the name of Jesus or Christ.

I ask you: How many people today know that party opinions are shadows of realities in the spiritual world? Some do know and act according to their knowledge. I can point to some who know. The Jesuits, for instance, they know. Do not think that the Jesuits believe that when they write something⁶ against anthroposophy in their journals, for instance, they have hit upon something special and logically irrefutable. Refutations are not what counts there. The Jesuits know very well how their refutations could be countered. They are not concerned with a rational fighting for or against something, but with being followers of a certain spiritual being which I do not wish to name today, but which they call Jesus, their Leader, to whom they belong. Whoever this being may be, they call it Jesus. I do not wish to go into the facts more closely, but they call themselves soldiers and him their Leader. They do not fight to refute, they fight to recruit adherents for the companies, the army of Jesus—that is, the being they call Jesus. And they know very well that as soon as one Looks across the threshold, abstract categories, logical approval or disapproval no longer matter, only the hosts following one or the other being. Down on earth it is a matter of mere figures of speech. This is what mankind today is hardly willing to understand, namely, that if we wish to escape from the decline of our age it can no longer be a question of abstractions or merely of what one may think, but that we must deal with realities. We shall begin to ascend to realities when we stop talking about right or wrong and begin speaking about healthy or sick. We begin to rise to realities when we cease talking about programs of parties or world views, and instead speak about following real beings whom we encounter as soon as we become aware of what exists an yonder side of the threshold. It must be our concern today actually to take that serious step that leads from abstraction to reality, from merely logical knowledge to knowledge as deed. This alone can lead us out of the chaos now gripping the world.

The world situation, about which we shall speak tomorrow and the day after, can be judged in a sound way only by someone who examines it with the means that spiritual science is prepared to give him. Otherwise one will be unable to see in the right light the significant, existing contrasts between East and West. All that outwardly manifests itself in visible realities—what else is it but the inherently absurd expression of what lives as thoughts in people's heads? How, then, do these thoughts manifest themselves to us?

To answer this question and to conclude today's presentation, I would like again to call our attention to an obvious example. More than once, I have pointed out how Catholic clerical factions, especially here in Switzerland, are now resorting to a web of lies in order to destroy spiritual science. Those of you who have been here have witnessed a number of examples of what the Catholic Jesuits come up with in the attempt to destroy anthroposophy. Consider the attacks made by Jesuit seminarists with weapons that are certainly not nice. I need not characterize this; those who have not informed themselves can easily do so.

For Switzerland and Central Europe, where these things happen, are all part of the world. So, too, is America. I recently received a magazine published in America in which anthroposophically oriented spiritual science is characterized, while, at the same time, the Jesuits in Europe denounced spiritual science as a threat to the Catholic Church and to Christianity. You know by now that Reverend Kully⁷ stated that there are three evils in the world. One is Judaism, the other Freemasonry, but the third—worse than all of them, even worse than Bolshevism—is what is taught here in Dornach. This originates from the Catholic side, and is how anthroposophy is characterized.

What about America? I want to read you a small paragraph from an American publication written at the same time Catholic journals over here printed their view of anthroposophy:

Just as the Catholic hierarchy has always insisted that the Roman church is the only one with any authority,

—Protestant sects do not come into consideration; according to the Roman church, these sects stand outside the gates; they are viewed merely as a great number of heretics?

so it is self-evident that the church which Steiner's glib tongue alludes to can be none other than the Roman Catholic church. This assumption is reinforced and indeed any doubt about the matter ceases, when one reads Steiner's other occult books. They all point to the same thing, namely, his writings are purely misleading; the sheepskin of a superficial occultism covering the wolf of Jesuitism.

So you see that in America anthroposophy is taken for Jesuitism, while in Europe the Jesuits strongly oppose anthroposophy as the biggest enemy of the Catholic church. That is how the world thinks today! That, however, is also how people think in Europe where they are living side by side; they are just not aware of it.

The American article concludes with several more nice sentences:

Steiner claims to be an initiate. That may be; but whether he is of the White Lodge or belongs to the Brothers of Shadow is something one can only decide when it is realized that he stood on the side of men of “blood and iron” ... and that a number of his students here (in America) were interned as German spies.

So you see, sometimes the wind blows from the Roman Catholic corner, sometimes from the American side! It just shows you how things are inside the heads of our contemporaries. Yet, from the thoughts hatched inside human heads, there developed what has led into the decline of the present, and the ascent must truly be sought in a different direction from the one where many seek it today.

Tomorrow, we shall continue with this subject.

• 1 . Reference to Rudolf Steiner's return from Stuttgart where, from July 24 until August 1, 1920, he had been giving lectures for the teachers of the Waldorf School, for the general public and the Anthroposophical Society.
• 2 . The Waldorf School: Founded by Emil Molt (1876–1936) in the year 1919 for the children of the workmen in the “Waldorf-Astoria” cigarette factory and the public as a coeducational elementary and high school under the leadership of Rudolf Steiner, who had also appointed the teachers and had given them preparatory courses.
• 3 . Dr. Walter Johannes Stein: 1891–1957, Dr. Caroline van Heydebrandt: 1866–1938; both teachers in the Waldorf School from 1919.
• T1. In the German educational system, the grade of 1 is equivalent to an A; 4 is a D and 5 would indicate a failing grade.
• 4 . See Preface and Introduction to Goethe's Naturwissenschaftliche Schriften, edited by Rudolf Steiner. Introductions to all the volumes written by Rudolf Steiner under the same title, Dornach, 1926.
• 5 . Rudolf Steiner: “The Portal of Initiation” contained in Four Mystery Play, GA 14 (Toronto, Steiner Book Centre, 1973).
• T2. The “dead end” alluded to here is the translation of the German expression “Holzweg,” literally, “wooden path.” Like all such expressions in a language, it springs from real experience. The “Holzweg” is a rough timber road, or a system of such roads, proceeding into the forest and used by woodcutters. It leads nowhere and may dead-end suddenly. Hence, it would be easy to get lost on it.
• 6 . “Stimmen der Zeit,” Freiburg i. Br., 1918–1920, Otto Zimmermann SJ, Josef Kreitmaier SJ, Konstantin Nopels SJ.
• 6 . “Stimmen der Zeit,” Freiburg i. Br., 1918–1920, Otto Zimmermann SJ, Josef Kreitmaier SJ, Konstantin Nopels SJ.
• 7 . Max Kully: 1878–1936, Catholic minister of Arlesheim near Basle. Reference to a calumnious article against Rudolf Steiner that he wrote in a Catholic Sunday paper, July 6, 1920.

Yesterday, I indicated in a certain context what it is that party opinions here on the physical plane actually represent. Since life today is actually ruled by party programs of all different shadings, it is essential to become more aware of their nature. I also mentioned that in this abstract age certain people are inclined at least to profess the maxim: All the phenomena that can be perceived with the senses or comprehended with ordinary reasoning are Maya. Yet, when it becomes a matter of comprehensively applying to life such a general, abstract truth, which people claim to embrace, the vital link connecting most persons' souls to life's realities today tears apart, as it were. Party opinion, too, must be regarded as a reflection of something that is of supersensory nature, having its reality in the spiritual world. It only has its image here in the physical world, just as natural phenomena, for example, even the most complex ones, must be acknowledged as such in regard to physical man. I already explained yesterday that party opinions are formed because a group of people flock to a more or less clearly defined abstract party program. A number of demands are raised; they are supposed to be fulfilled by one or another means; people do one thing or another—mostly, they talk about this or that—to help such programs, such party views, to become reality. Groups of people gathering under the flag of an abstract idea which they hope can be realized, that is what constitutes a party.

One who examines all this more closely, particularly from the spiritual-scientific standpoint, is not so much concerned with the nature of the programs, because he first has to examine this aspect in its context with the world. His primary concern is with the external phenomenon of people forming into groups.

I said yesterday that when ascending from the physical plane into the higher worlds beyond the threshold, no abstractions exist, no abstract demands exist as posed in party programs. Instead, as soon as one has crossed the threshold, having passed the Guardian of the Threshold without lingering there as so many are inclined to do, one finds that only beings exist beyond the threshold. It is not possible to follow a program; one can only follow one or another being. One cannot group around an abstract idea, only around this or that being. While mankind is in great need of such knowledge, it is precisely this insight that men are vehemently rebelling against. At present, to gather under the umbrella of an abstract idea and to yearn for the realization of abstract programs is dear to people's hearts. To understand that abstract programs can only exist in the physical world and that something that can be grasped in abstract ideas can only be subject to the physical realm is something that people do not wish to comprehend, for it would be troublesome. I draw a line here, denoting the threshold (see drawing). Here are the party groups (blue circles) and here, their programs (X). This illustrates how people gather under party programs. Yet, since these programs correspond to certain beings in the supersensory world (orange), all those adhering to a party view link themselves with certain beings of the higher world. What is merely an image in the physical world corresponds to groupings around a being in the super-sensible world (red circles).

It must be emphasized that this knowledge is an absolute necessity for a prosperous development in the future, because instinct must be replaced increasingly by awareness, if humanity is to progress in its evolution. A remnant of an old instinctive group mentality causes men today to congregate under the umbrella of party programs. They believe that by what they do in such groupings, by massing together and professing to the corresponding program, by actions or mostly words done or spoken for the sake of realizing this, program, all possible avenues have been explored. People claim to belong to a certain party, a socialist, a liberal party, a women's movement, or a party of a spiritualistic nature, and so on. If I were to enumerate just a small segment of all the parties existing today, my lecture this evening would become much too drawn out. Because people nurture the belief that the nature of their activities here on the physical plane is fulfilled by what they do and say within a party, they unconsciously follow a being in the supersensory world whom they do not wish to know. Just because men do not know something does not make it any less real. Even if neither the liberal professing to liberal party views nor the one belonging to a women's rights group knows that he follows certain supersensory beings, this does not mean that he is not actually doing so. In reality, he is part of their entourage. Thereby, he counteracts the whole spirit of progressive evolution in our age, for that spirit demands the transformation of all instinctive, unconscious and subconscious elements into fully conscious intentions, into conscious action, word and thought.

Of course, we are also familiar with older groupings of people, groups with racial connections; and we know, too, of other groups, leading even today an ephemeral, shadowy, but nevertheless noisy and deluded existence—the groupings into nations. We know them well! If you recall the lecture cycle on the nature of folk souls which I gave in Kristiania in 1910,⁸ you will find that one cannot remain on the physical plane if one wishes to examine carefully these relationships of races and nations. It becomes necessary to ascend into the higher worlds. We outlined in those lectures how such groups of people are held together and guided by beings from the hierarchy of archangels. We saw also that in such groupings into nations, super-sensible entities are present among human beings.

If we now picture in our minds the difference between the relationship of racial and national groups of people to their super-sensible beings, and the relationship of parties to their super-sensible beings, we find that the former are able instinctively to manifest and transform into reality the impulses given them by the beings belonging to them in the higher world. In this case, it is fully justified that instinctive observance of the impulses of these super-sensible beings holds sway. Mankind had to struggle to rise above this instinctive obedience to super-sensible beings. It goes without saying that humanity could not consciously follow the folk spirits, the archangels, from the beginning, but instinctive forces instead had to permeate this allegiance. In a sense, human beings could only be educated gradually to a conscious state.

The farther back one traces mankind's evolutionary history, the more one discovers that ancient people had a clearly defined, albeit instinctive, awareness in following such super-sensible beings as a group, a nation or a race. Certainly, during the middle epoch preceding our present age, Such awareness was partially lost. More and more, men had to forgo their knowledge of the super-sensible worlds, but the farther we go into ancient history, the more we find that men instinctively interpreted their sense of belonging together as a race by the fact that they recognized a spiritual, super-sensible entity as their leader. In former times, even if a human leader was recognized by groups of men, the greatest part of his followers clearly sensed that the folk spirit was embodied in him. They felt that what they beheld as the external human form was in a sense possessed by their super-sensible leader. One may view this any way one likes, one may even consider it an old superstition. Those, however, who think differently about so-called superstitions need only wait and see whether, by the year 3000, our zoology, chemistry and botany may not also be viewed as a nineteenth- and twentieth-century superstition by those whose mentality is on par with those who speak of these other matters today as old superstitions.

Now, what is the difference between the way these groups stand in regard to their spiritual guidance, and the Position party opinions find themselves in with respect to their spiritual counterpart? The ancients did not have party programs that were derived by outlining abstract ideas. It would have ill behooved a Ghengis Khan or a Timur Khan, and others like them, to present their people with something like an abstract party program such as the present Ghengis Khan, who is called Lenin today, interposes between himself and his cohorts. There is a significant contrast. The great khans of the former Mongols were without programs, but those possessing insight perceived in them the living incarnations of super-sensible beings. The great khans of the present, Lenin and Trotsky,⁹ carry within their souls an abstract party program, not an awareness of being heralds of a higher being. This makes a considerable difference because it indicates that the yes-men below the leaders in the party affairs have only abstract ideas in their minds and consciously deny to themselves that they are part of the fellowship of a higher spiritual being.

Only a few groups of men do not function on that level. I introduced one of them, the Jesuits, to you yesterday. The Jesuits do not get involved in childish nonsense such as party programs. Read the series of lectures I delivered in Karlsruhe, From Jesus to Christ,¹⁰ a series that has somehow come into the hands of the local clergy. There, you can read about the exercises a Jesuit must subject himself to before he can properly assume his post. The Jesuit is not charged with any party program, no demands are dressed up for him in abstract formulations. He is shown through exercises how to follow his spiritual leader; he is trained to know himself to be in the entourage of a super-sensible being. This is also the case in a few other more or less secret modern groups. It also holds true for those involved in the major political activities of the West, political activities which are literally, step by step, turning out just as these exponents of certain Western occult politics have envisioned them for a long time. What really matters, however, is that we pay heed to the spirit of progress in our age, that an awareness is regained of the link between man and the spiritual world and of the relationship between all that man does here on earth and events and living beings of that realm. We should seek out those beings in the spiritual world who participate in the constitution and guidance of our world so that we can know into whose following we enter through our various actions. Today one cannot do anything that benefits the actual progress of mankind if, apart from becoming aware of the connection to the spiritual world regarding egotistic inner soul needs, one does not become fully aware that through one's outward actions, expressed for example in party opinions and the like, a connection with the higher worlds is created as well. Spiritual science should not merely reassure our souls, so to speak, concerning the narrowly confined affairs of our individual personality; it is supposed to produce impulses for shaping all of life. This was the recurrent theme of my recent lectures. Humanity has arrived at abstraction and must find its way out of it. We are deeply enmeshed in abstraction, particularly in regard to the so-called practical sides of life, especially in party functions. We must shed this abstract nature if the recent European debacle is not to become a total catastrophe. In all areas, it is a matter of looking in the right direction.

We must above all consider something I mentioned before my trip to Stuttgart to a number of you sitting here. It is something that I would like to repeat today for the sake of the numerous foreign guests who are present, and also because every opportunity must be seized to lend a voice to those ideas that have to pervade human souls in our age. Yesterday I said that what is practiced as spiritual science must be a completely different form of knowledge from the one customarily called knowledge. It must be knowledge that is action. One must be conscious of the fact that in that one strives after spiritual knowledge, one has to do with realities, not mere logical schemes. I also said that people today are used to saying: This person is an advocate of materialism; materialism is wrong; hence, he must be refuted. One believes that something has been proven by refutation. I cited examples of how such concepts of right and wrong must yield to the much more real concepts of healthy and sick in the realm of anthroposophically oriented spiritual science. “Healthy” and “sick” indicate actual conditions in human life. We do not merely recognize right or wrong knowledge, we recognize healthy and sick knowledge. By shedding the proclivity for abstraction we enter deeply into the sphere of concrete reality.

We must consider all this from a still higher perspective. We know from the many books on anthroposophy that man is composed of a soul-spiritual part (blue) and a physical part (red), as illustrated in my sketch. We know that certain theoretical materialists of the nineteenth century felt that it was entirely unnecessary to speak of soul and spirit elements because they had nothing to do with human knowledge. They held that what dwells as thinking, feeling, and willing in the so-called human soul is merely the result of the physical nervous system and the brain. You know that we must differentiate between this theoretical materialism and the practical materialism which, to this day, still holds sway in a particularly crass form. It differs entirely from theoretical materialism which reached its peak in the nineteenth century. A person who is only used to the ideas prevalent today will disagree with the sort of materialism which maintains that human thoughts, feelings and impulses of will are merely the product of the nervous system and the brain. He feels that this opinion must be refuted. Once he has done so he believes that he has proven that man does not merely consist of a physical body with a nervous system and brain, but that he also has a soul and spirit. Spiritual science, however, cannot be content merely with this refutation, for it is not only a science bent on a logical course, but one dealing with realities. All that lives in the physical world is a replica of the world of soul and spirit, but not only in the sense of a picture one paints upon a wall. The physical world in all its activities and expressions of life is also a reflection of the higher world.

In the case of the human being, we observe that man descends from the soul-spiritual world through conception and birth into the physical realm. The configuration of forces that he brings along from the world of soul and spirit goes to work on the physical body which is taken over from the hereditary stream. This body with its entire configuration is developed by the descending soul and spirit forces. Not only is it developed in regard to its outer form but also in that of its inner functions. Consequently, everything surrounding you in the external sense world can be thought about very well simply with the brain. For, in regard to its faculties, this brain is also an image of soul and spirit. One who only confines himself to the absorption of what the outer sense world or modern science offers thinks only with the brain; he is merely matter that thinks. No objection can be made about this; he is just thinking-matter. Today, the time has come to transcend the state of being merely thinking-matter. One can accomplish this by thinking thoughts that have not been acquired from the sense world, such as anthroposophically oriented thoughts. Those who wish to adhere exclusively to the sense world consider these anthroposophical thoughts to be crazy, unreal and fantastic. This is because the moment they are called upon to think these thoughts they have to make a strenuous effort. They have to break free in their thinking, but they wish to think these thoughts with their brain. Yet, with the brain, one can only think the external physical thoughts, thoughts about the physical realm. One can think about atoms and molecules quite well with this brain in the feebleminded manner I outlined yesterday. By means of this brain, however, it is not possible to think the thoughts presented in such a book as Occult Science, an Outline.¹¹ Thus, anthroposophy is regarded as sheer fantasy. A considerable effort of will must be made to free the soul-spiritual. Then, one can think those thoughts and no longer finds them absurd or fantastic, but in full harmony with life.

In the course of the last centuries, however, since the middle of the fifteenth century, mankind reached a point where, in a sense, it increasingly sank down into itself. It permitted the soul-spiritual aspects to fall asleep and allowed itself to become immersed in the substantiality of the corporeal element. People were content to think merely with the physical brain, to set the brain on an automatic course, just as the brain of the professor, sitting at his lectern, functions automatically. The brain automaton above is followed below by the brain automata of the students. Whole groupings of human beings switched over to this merely automatic materialistic functioning of the brain, namely, physical thinking. They sank deeper and deeper into the corporeality, and did not activate themselves from within to quicken the comprehension for what is derived from the super-sensible world. This has been the growing trend among the people of the so-called civilized world since the middle of the fifteenth century. And by the middle of the nineteenth century, just that particular segment of humanity which is called intellectual in the civilized parts of Europe and America had turned into physical thinkers.

Now, when Buechner, Moleschott or the weighty Vogt¹² appeared on the scene and began to think a little, unaware of the fact that behind their own thinking was something that should have given them a jolt, they observed their contemporaries and, interpreting them quite correctly, concluded: Individualism, spiritualism—wrong; it is the brain that thinks! Indeed, it was only brains that were thinking; materialism was quite correct. This is just the secret; the theoretical materialists of the nineteenth century stated nothing wrong; on the contrary, they were right. It would even have been an insult for colleague X to have claimed that colleague Y was endowed with soul and spirit, because in all truth X could only say concerning Y that a brain was thinking automatically. Nineteenth century materialism was therefore basically correct, for it referred to a certain stage of human evolution characterized by the fact that human beings have become body-bound and that their thinking, along with feeling and willing, arises out of materiality. Then even mystics came along who had steeped themselves in their inner being, but these mystics actually only observed the inner seething of substance within the skin until it became flames and flared up into consciousness.

Spiritual science would be in the wrong if it were now to take a merely logical standpoint. It may not say that materialism is incorrect and needs to be refuted. Such refutation is the favorite pastime of our age of abstraction. Spiritual science must do things by its knowledge. Hence, first of all, the mere refutation of materialism does not hold true for people who have become body-bound. Secondly, nothing is accomplished by merely disproving materialism. Instead, it is a matter of motivating people to shake themselves free of the Bonds of materiality and to nurture and cultivate thoughts that follow the course of super-sensible results of research. Materialism is not to be disproved, it is to be overcome! Human beings must once again become soul-spiritual by awakening their own soul-spiritual being. It must be through action that real materialism is overcome; not through some sort of erroneous refutation. The sad fact is not that materialism is a mistaken world-view, but that it has become right for the recent cultural development. It therefore cannot be a matter of contradicting a false world-view. Rather, it is a matter of giving human beings the means whereby they may perform soul deeds that overcome the body-bound condition of humanity so that they Break free of materiality. The knowledge referred to here must be action, not mere logic. This is the issue.

However, people have a hard time comprehending the difference between mere bantering in negations or affirmations while remaining in the sphere of abstract concepts, and the element of action that flows directly from the well-spring of the spirit. Just try to clarify to yourselves that it is one thing merely to refute materialism logically because you are of the opinion that it is wrong, and quite another to facilitate the healing process through spirituality by overcoming the quite real materialism which has gripped mankind as a disease. This difference must be recognized, for what matters today is that spiritual deeds are accomplished and carried into social life as well. There is a fundamental difference between self-satisfaction in a theoretical worldview and the active involvement in knowledge that turns into action.

Attention must be focused on this matter so that we become aware of the difference between anthroposophically oriented spiritual science and other similar endeavors; for this spiritual science must be comprehended as something that actually relates to the tangible forces of ascent and decline in social life.

If we turn our attention to Eastern Europe we can see how the Russian character, concerning which Western and Central Europeans hardly form any proper concepts, is being infiltrated by something that Europeans can very well understand even though they abhor the Leninism and Trotskyism that are spreading out over Russia. There are many people who believe that this Leninism and Trotskyism have something in common with what is to arise eventually in the East. Far from it! These movements only have something in common with the decline of the East and its further ruin. They are purely destructive forces and what is to arise in the East must develop in opposition to these forces of annihilation. Let me illustrate this. Here, in the East, we have something fundamental (see sketch, green) which is given little attention today. During the past few years, Bolshevism, Leninism and Trotskyism have spread over the East as destructive forces (white). What I have indicated here in green is trying to surface. Leninism and Trotskyism are merely the continuation of the old czarism and, as I have mentioned before, Lenin is the new czar, only in different attire, but basically the same thing. Czarism becomes Leninism, although as czarism it dies in Leninism. In the East, elements opposing czarism have for centuries tried to work their way to the surface. These elements only misunderstand their own existence if they make concessions, in any form, to Leninism and Trotskyism. This is happening all the way into Asia. People have yet to realize the magnitude of the coming upheavals; this is only a lull between the last catastrophe and the next one. The souls sleeping during this respite will have a rude awakening one day; they will rub their eyes and pull off their sleeping caps when the catastrophe continues on its course. Yet, what will work its way to the surface despite all this is the village community. Only a person who understands the nature of the individual village communities comprehends what is trying to emerge in the East as a social constitution. The village community is the only reality in the East. All the rest is but an institution that is perishing.

It will be the task of people in the West to understand the means by which this aggregate of the village community can be organized. Indeed, it is only by the threefold social organism that the crumbling web of Western opinions in single human individualities can also be organized.¹³ On the one hand, the threefold social organism must incorporate the individual members of the Eastern village communities. On the other hand, it must save from ruin the crumbling Western organisms that are becoming individualized and which, as aggregates, are Splitting up into their separate components.

In regard to the immediate future, the so-called civilized world faces only two options: Bolshevism on one side, and the threefold social order on the other. He who does not recognize that only these two alternatives exist in the near future understands nothing of the course of events on a grand scale. Yet a real comprehension of these matters can only be attained by trying to apply the inner training, acquired by man through spiritual science, to the observation and the management of public social conditions.

Nowadays, one is always truly sorry when one sees people squander their spiritual potential in antiquated party programs. It is sad to see that people are so unwilling to understand that something truly new is needed in order to overcome the last remnant of the old, the ultrareactionism and conservatism, namely, Bolshevism. It will certainly not be overcome through the programs devised by today's statesmen from Middle and Western Europe. For these programs contain nothing of the element that must indwell any impulse of the future; nothing of the new spirit lives in them. Yet, this new spirit is needed. And if this new spirit is not present in the great political and cultural endeavors, then these efforts only serve to let mankind slide into further catastrophes. Likewise, if this new spirit is not contained in the party views, humanity will slip down into more calamities.

It is this that must now be considered and thought over in all sorts of forms. One is asked the following question again and again, “Well, the threefold social order is fine, but how will this or that turn out when this order has actually been introduced into the social organism?” The grocer, for instance, wonders how he will sell his wares when the threefold order comes into being, and so on. Only a while back, here in this auditorium, the question was raised how ownership of a sewing machine would be affected by the threefold social organism. If one is incapable of tackling the questions on the grand scale and is unable to realize that if they enter generally into the social life, the details will arrange themselves accordingly and assume their proper shape; if one is not in a Position to handle the major questions on a grand scale, one will never reach the summit of this age, which is a time of hard trials for mankind. For this reason, it is necessary today to be able to envisage a spiritual metamorphosis of the old cherished notions. In this connection, it is probably still so that if one were to examine the essay books of Middle European students at the end of a school term to see what sort of essays they had written, one would find among a large number of them the following essay title: “Each one must choose his hero in whose footsteps he works his way up to Olympus.”¹⁴ Young ladies of private schools, middle and high school students write beautiful essays on this theme. In real life, however, people run after abstract party programs. But even something poetic like the above, which certainly has its justification in the context of the poetic work from which it was taken, must also be read here in a spiritual metamorphosis. We must discover the way of looking into the spiritual world that leads to the spiritual beings under whom we gather together.

What was introduced as a conservative or a liberal program in earlier years and is seen today as a social-democratic or an agrarian program is all so much chitchat. It is all abstract formulation, as are the programs of all women's clubs and vegetarian organizations, etc. The really important thing is that one knows how the world process pulsates through the world's course and that one has an answer for what holds sway in the super-sensible sphere above when, for example, a certain group of people gathers together under some program for women's rights and so forth. Today, everything must be raised with the necessary earnestness to the vantage point of the spiritual, super-sensible world, for only by viewing the higher world together with the sense world is it possible to find what it is that can truly bring about progress for us in our age of great affliction and bitter trials.

• 8 . Rudolf Steiner: The Mission of the Folk-Souls, GA 121 (London, Rudolf Steiner Press, 1970).
• 9 . Lenin: 1870–1924, founder and leader of Bolshevism; Trotski: 1879–1940, Lenin's closest associate.
• 10. Rudolf Steiner: From Jesus to Christ, GA 131 (London, Rudolf Steiner Press, 1973).
• 11. Rudolf Steiner, Occult Science, an Outline, GA 13 (Spring Valley, Anthroposophic Press, 1972).
• 12. Ludwig Buechner: 1824–1899, doctor of medicine; Jacob Moleschott: 1822–1893, physiologist; Carl Vogt: 1817–1895, zoologist.
• 13. Rudolf Steiner: Towards Social Renewal, GA 23 (London, Rudolf Steiner Press, 1977).
• 14. Words by Pylades in Goethe's play, “Iphigenie auf Taurus.”

Today, I should like to add depth to what has recently been discussed by linking it to an old theme already familiar to many of you. Years ago, I once characterized the totality of the human senses.¹⁵ You know that in speaking of the senses one usually lists sight, hearing, smell, taste and touch. In more recent times, even some scientists have been driven to refer to other senses that are located, as it were, further within man, a sense of balance, and so on. This whole concept of the human senses lacks coherence, however, and, above all, inner integration. When we focus on the conventionally enumerated senses, we actually are always dealing only with one part of the human sense organization. It is not until twelve senses are taken into consideration that we have completely explored the sensory organization of man. First of all, we wish today to enumerate and to describe briefly these twelve senses.

Since one can begin anywhere with the enumeration and characterization of the senses, let us start, for instance, by considering the sense of sight. First, we will consider its nature in an external way that everyone can substantiate for himself. The sense of sight transmits to us the surface of external corporeality which confronts us in color, brightness or darkness. We might describe these surfaces in a great variety of ways to arrive at what the sense of sight mediates. If we now penetrate through sense perception into the inner being of external corporeality, if, through our sense organization, we convey to ourselves what does not lie on the surface but continues more into the interior of the body, then this must take place through the sense of warmth. Again, drawn more closely to us, linked to us, inclined towards us from the surface of the corporeality, we perceive certain qualities through the sense of taste. It is located, as it were, on the other side of the sense of sight. When you consider colors, brightness and darkness, and when you consider taste, you will realize that what confronts you on the surface of corporeality is something mediated by the sense of sight. What meets you in the interplay with your own organism, what frees itself in a way through sensation from the surface and moves towards you, is mediated by the sense of taste.

Now let us imagine that you go still further into the inner corporeality than is possible through the sense of warmth and that you focus not only on what permeates a body from outside, but on what inwardly pervades it like warmth, that by its very nature is an inner quality of bodies. You strike a metal plate, for example, and hear its sound. You then perceive something of the substantiality of this metal plate, that is, of the inner metallic essence. When you perceive warmth the sense of warmth conveys to you what permeates the bodies as general warmth but certainly is within them; you perceive through the sense of hearing what is already bound up with the inner nature of things. If you go to the other side, you arrive at something that the body in question exercises upon you as an effect, but which is a much more inward quality than what is perceived through the sense of taste. Smelling is, materially speaking, much more inward than tasting. Tasting comes about by bodies just stimulating, as it were, our secretions which then unite themselves superficially with our inner being. Smelling signifies quite an important change in our inner being, and the mucous membrane of the nose is organized in a much more inward way, materially speaking of course, than the organs of taste.

If you penetrate still further into the interior of the outer bodily nature to where the external corporeality becomes more soul-like, you enter then through the sense of hearing into the nature of the metallic element; you arrive at what is, in a way, the soul of the latter, but you penetrate still further, particularly into the external, when you perceive not only with the sense of hearing but with the word sense, the speech sense. It is a total misconception to believe that with the sense of hearing we exhaust the contents of the word sense. One may well hear something but need not grasp the content of the words to the point where they are understood. Even in regard to the organic organization, a difference exists between the mere hearing of sounds and the perception of a word. The hearing of sound is transmitted through the ear; the perception of a word is mediated through other organs that are as much of a physical nature as are those transmitting the sense of hearing. We also penetrate deeper into the essence of something external when we understand it through the word sense than when we merely hear its inner nature through sound.

Mediation through the sense of touch is still more inward, already quite separate from the objects, much more so than is the case with the sense of smell. When you touch objects, you actually perceive only yourself. You touch an object and if it is hard it presses forcibly on you; if it is soft its pressure is only slight. You perceive nothing of the object, however; you sense only the effect upon yourself, the change in yourself. A hard object pushes your organs far back into you. You perceive this resistance as a change in your own organism when you perceive by means of the sense of touch. You see, do you not, that as we move in there with our inner sensing, we are going out of ourselves. With the sense of taste, we are only outside ourselves to a slight degree; with the sense of sight, we are further outside and on the surface of objects. Through the sense of warmth, we already penetrate into the body. We enter into its being even more so with the sense of hearing, and we are poured into its essence through the word sense. By contrast, we penetrate our own interior already somewhat with the sense of taste; this is more the case with the sense of smell and still more with that of touch. Then, if we press still further into our interior, we come upon a sense which is usually no longer mentioned, at least not often. It is a sense by which we differentiate between our standing up or lying down, and through which we perceive when we are standing on our two feet, that we are in a state of balance. This experience of equilibrium is transmitted by the sense of balance. There, we penetrate completely into our interior; we perceive the relationship of our own inner being to the world outside, within which we experience ourselves in a state of equilibrium. We perceive this, however, entirely within our inner being.

When we penetrate further into the external world than we can by means of the word sense, this occurs through the sense of thought. To perceive the thoughts of another being actually requires another sense organ differing from the mere word sense. On the other hand, if we penetrate still further into ourselves we find a sense that inwardly reveals to us whether we are at rest or in movement. We don't only observe whether we are remaining still or moving simply by virtue of the external objects moving past us; through the extension or retraction of our muscles and through the configuration of our body insofar as the latter changes when we move about, we can inwardly perceive to what extent we are in motion, and so forth. This happens through the sense of movement.

When we confront human beings, we not only perceive their thoughts but the ego itself. The ego, too, is not yet perceived when one merely perceives the thoughts. For the same reason that we separate the sense of hearing from that of sight, we must recognize a special ego sense upon entering into the more subtle configuration of the human organization—a sense with which to perceive an “I” or ego. When we penetrate the ego of another person with our perception, we go out of ourselves the most.

When do we enter the most into ourselves? When, within the general feeling of life, we perceive what we always have as our consciousness in the waking condition; when we perceive that we are; when we experience ourselves inwardly; when we sense that we are we. All this is mediated by the life sense.

Here I have written down for you the twelve senses that constitute the complete sensory system. You can readily see from this that a certain number of our senses are directed more toward the outside, adapted more for penetrating the outer world. When we consider this circle (see drawing) the extent of our sense world, we can say: Ego sense, sense of thinking, word sense, sense of hearing, sense of warmth, sense of sight and sense of taste are the outwardly directed senses. On the other hand, where we predominantly perceive ourselves through the things and where we perceive more the effects of things in us, we have the remaining senses: Life sense, sense of movement, sense of balance, and the senses of touch and smell. They form more the sphere of man's inner being. They are senses that open themselves in an inward direction and, through perception of what is within, transmit to us our relationship to the cosmos (see dark blue area in drawing). Thus, when we have the complete system of the senses we can say: We have seven senses that are directed more toward the outside. The seventh sense is already doubtful—the sense of taste that stands right on the boundary between what refers to the external bodies and what they exercise upon us as an effect. The other five senses are senses that show us completely inward processes taking place within us, which are, however, effects of the external world upon us. Today, I should like to add the following to this systematic arrangement of the senses which is familiar to most of you.

You know that when man rises from the ordinary knowledge of the senses to higher knowledge he is able to do that by emerging out of his physical body with his soul-spiritual part. Then the higher forms of cognition appear, namely, Imagination, Inspiration and Intuition. They have already been described in my Occult Science, an Outline and in my book Knowledge of the Higher Worlds and Its Attainment.¹⁶ You will easily be able to represent to yourselves, however, that since we have this membering of the senses before us, we are able to arrive at a special characterization of what perception of the higher worlds is. We emerge out of ourselves. But what boundary do we cross over then? If we remain within ourselves, our senses form our boundary. When we emerge out of ourselves, we penetrate outward through the senses. It is, of course, a matter of fact that when our soul-spiritual part leaves the corporeal sheath, it penetrates outward through the senses. We therefore pass through the external senses in an outward direction, through the senses of taste, sight, warmth, hearing, the word sense, the thought and ego senses. We shall see later what we reach when we penetrate inward through the other boundary where the senses open in the inward direction. So we penetrate through the senses to the outside when we leave our bodily boundary, as it were, with our soul-spiritual entity. Here, for example (indicating the drawing), we pass outward by the sense of sight. It signifies that we penetrate outward with our soul-spiritual being by leaving behind our organs of sight. Particularly, when we leave our corporeality through the eyes and move about the world, seeing with our soul eyes, yet leaving the physical eyes behind, we arrive in that region where Imagination holds sway (see drawing).

And when, through initiation, we are actually capable of penetrating through the eye in particular out into the spiritual world, then we attain to pure Imaginations, imaginations that are pictures, so to speak, just as the rainbow is a picture—pure pictorial imaginations weaving and living in the soul-spiritual realm.

When we pass out through the organ of taste, the pictures appear tinged with the last remnants of material existence. We can say that the imaginations are then colored, literally touched here and there with materiality. We do not have pure images as in the rainbow; we get something that is tinged, containing in a kind of image something like a last residue of material substance. We come to ghosts, real specters, when we depart the physical body through the organ of taste.

When one leaves the physical body through the sense of warmth, one also receives pictures that are tinged. The images that are otherwise as pure as the rainbow, for instance, appear so that they affect our soul in a certain way. This is what their tinge now consists of. In case of the organ of taste, the image becomes condensed, so to speak, into something spectral. On the other hand, when we emerge through the sense of warmth, we also attain to imaginations but to a kind that have sympathetic and antipathetic soul effects, affecting us with warmth or coldness of soul. These images, therefore, do not appear passively, as did the others; they appear warm or cold in terms of the soul.

Now when we leave our body through the ear, through the sense of hearing, we come out into the soul-spiritual world and experience Inspiration. Previously, here (indicating the drawing) we experienced imaginations tinged by what affects our soul. When we leave our body through the sense of hearing, we penetrate into the sphere of Inspiration. Although these senses are directed more to the outside, now, when we leave the body, what passes over from the sense of warmth to the sense of hearing penetrates more into our soul-spiritual inner being, for inspirations belong more to the inner nature of soul and spirit than do imaginations. We are closely touched, not only emotionally, but we feel ourselves permeated by inspirations. Just as we feel ourselves permeated corporeally by the air we inhale, so we feel our soul permeated by inspirations when we enter those regions where they are to be found upon leaving the body through the sense of hearing.

The inspirations are once again tinged when we leave the body through the word sense, the sense of speech. It is of particular importance for anyone who acquires a feeling for the sense of speech to become familiar with this organ, which is just as real in the physical organization as is the sense of hearing. When the soul and spirit leave the physical body through this organ, Inspiration is tinged with inner experience, with a feeling of oneness with the foreign being.

When we leave the body through the sense of thinking, we penetrate into the sphere of Intuition. And when we leave the body through the ego sense, the intuitions are tinged by the beingness of the spiritual outer world.

Thus, we penetrate more and more into the essence of the spiritual outer world as soon as we leave the body with our soul and spirit. More and more, we become aware that everything surrounding us is in fact the spiritual world. Man, however, is in a sense forced out of the spiritual world. What is behind the senses he only perceives when he leaves the body with his soul-spiritual being. What is perceived, however, is molded by the senses. Intuitions appear through the ego sense and the sense of thinking but only as impressions of intuitions; inspirations appear as impressions through the word sense and sense of hearing; imaginations appear through the sense of warmth and sight and, to a lesser degree, through the sense of taste, but toned down, taken and transformed into the sensory element. Schematically, one could sketch it like this. On the boundary is the perception of the sense world (red). If one emerges with one's soul and spirit, one penetrates into the spiritual world (yellow) through Imagination, Inspiration and Intuition. And what is to be perceived in imaginations, inspirations and intuitions is out there. Yet, as it penetrates us, it turns into our sense world.

You see, there are no atoms out there as materialists imagine. Out there is the world of imaginative, inspired and intuitive elements, and as this world affects us, the impressions of it arise in the outward sense perceptions. From this you realize that when we penetrate through our skin which encloses the sense organs to the outside, as it were, but in the various directions in which the senses are effective, we arrive in the objective soul-spiritual world. Through the senses, which we have recognized as the ones opening to the outside, we penetrate into the external world.

Thus you see that when the human being enters into the outer world through his senses, when he crosses over the threshold—which, as you can see from all this, is quite near—in the direction of the external world, he penetrates into the objective world of soul and spirit. This is what we try to attain through spiritual science, namely to enter into this objective soul-spiritual world. We come into a higher sphere by penetrating through our outer senses into that which is covered for us by a veil within the sense world.

Just as we penetrate outward through the outer senses, what happens when we now penetrate into our inner nature through the inner senses, the life sense, the sense of movement, of balance, of touch and smell? Here, the matter is very different. Let us write down these inner senses once again: Sense of smell, touch, balance, movement and life. In everyday life, we do not actually perceive what occurs in the realm of these senses; it remains subconscious. What we do perceive with these senses is already radiated upward into the soul.

If this is the external spiritual world of Imagination, Inspiration and Intuition (see drawing below, red), it shines its rays, in a manner of speaking, upon our senses. Through these senses, the sensory world is produced and placed before us. The external world of spirit is thus moved inward by one degree. What surrounds these senses, however, what stirs below in the corporeality (orange), is not directly perceived. Just as the objective outer world of spirit is not directly perceived but is perceived only in its condition of being pushed into our senses, so we do not directly perceive all that stirs in our body, but only what is pushed up into the soul region. One perceives the soul effects of these inner senses to a certain extent. You do not perceive the life processes themselves. What you do perceive of the life sense is what of it is expressed in a feeling of inner well-being pervading us in waking consciousness, which is something you are not aware of in sleep, and which is only disturbed when something within hurts us. It is the life sense normally radiating upward as a feeling of comfort that is disturbed through pain in the same way as an external sense is disturbed when a person has a hearing loss. Generally, however, the life sense is experienced in a healthy person as a feeling of being comfortable. This feeling of overall well-being, which is heightened after a good meal, and somewhat lowered by hunger, this undefined inner sense of self is the effect of the life sense that has rayed into the soul.

The sense of movement is expressed in what takes place in us when, through contraction and elongation of our muscles, we perceive whether we are walking or standing still, jumping or dancing. We perceive whether or how we are in motion through this sense of movement. When it is radiated into the soul, this sense results in that feeling of freedom which allows man to sense himself as soul, namely, the experience of one's own free soul element. The fact that you experience yourself as a free soul is due to the effects of the sense of movement. It is due to what streams into your soul from the muscular contractions and elongations, just as inner comfort or discomfort is brought about by the results, the experiences of the life sense flowing into your soul realm.

When the sense of balance streams into the soul, the soul element is already considerably detached. Unless we have just fainted and are completely unconscious, just think how little we actually become aware of how we are placed into the world in a condition of equilibrium. How then do we sense the experiences of the sense of balance which radiate into the soul? That is entirely a soul experience. We feel it as inner tranquility, that inner tranquility which brings it about that when I go from one place to another I do not leave behind the being contained within my body but take it along; it remains, quietly, the same. Thus, I could fly through the air and yet quietly remain the same person. This is what makes us appear to be independent of time. I do not leave myself behind today, I am the same tomorrow. This sense of being independent of the corporeality is the inpouring of the sense of balance into the soul. It is the sensation of experiencing oneself as spirit.

Still less do we perceive the inner processes of the sense of touch which, in fact, we project entirely to the outside. We can sense whether bodies are hard or soft, rough or smooth, made of silk or wool. We project the experiences of touch entirely into external space. What we have in the sense of touch is actually an inner experience, but what takes place within remains completely in the subconscious. Only a shadow of it is present in the properties of the sense of touch ascribed to the objects. The organ of the sense of touch, however, causes us to feel whether the things are silken or woolen, hard or soft, rough or smooth. This, too, sends it effects within. It radiates into the soul, but the human being is not aware of the connection of his soul experiences with what the sense of touch attains in touching, because the two aspects are greatly differentiated—namely, what streams to the soul within and what is experienced on the surface outside. What does, however, stream into the soul is nothing else but being permeated with the feeling of God. Without the sense of touch, man would have no feeling for God. What is felt by the sense of touch as roughness and smoothness, hardness and softness, is the element streaming outward. What is turned back as a soul phenomenon is the condition of permeation with universal cosmic substance, with being as such. It is precisely through the sense of touch that we ascertain the existence of the outer world. When we see something, we do not immediately believe that it is indeed present in space; we are convinced of its spatial existence when the sense of touch can grasp it. What permeates all things and penetrates into us also, what holds and bears all of you—this all-pervading substance of God—enters consciousness and is the inwardly reflected experience of the sense of touch.

You are familiar with the outward radiation of the sense of smell. When the sense of smell radiates its experiences towards man's inner being, however, he no longer takes note of how these inner experiences coincide with the external ones. When a person smells something, it is the extension of his sense of smell to the outside; he projects the images to the external realm. This effect is also projected within; man, however, is aware of it less frequently than of the outward effect. Many people like to smell fragrant things and experience the outward emanation of the sense of smell. There are also people who surrender themselves to what grips the inner being as the effect of the sense of smell so intensely that it not only pervades the human being like the feeling of God, but places itself in him in such a manner that he experiences it as the mystic oneness with God.

5. sense of smell = mystical union with God
4. sense of touch = permeation by the feeling of God
3. sense of balance = inner rest, feeling oneself as spirit
2. sense of movement = experience of one's own free soul nature
1. sense of life = feeling of well-being

Thus you see that if we penetrate to the heart of things as they really are in the world, we must free ourselves from a great deal of sentimental prejudice. Some aspiring mystics will certainly have a funny feeling when they hear what this mystical experience actually represents in relation to the sense world, for it is the experience of the sense of smell sending its effects into the soul's inner being.

There is no need to be alarmed by these things, for we shape all our sensations according to the external, conventional world of semblance, of Maya. And why should one cling to this Maya-conception of the sense of smell, even though the sense of smell is not, to begin with, considered to be a part of the most sublime aspects? Why shouldn't we be able to consider the loftiest aspect of this sense of smell where it becomes the creator of man's inner experiences? Mystics in fact are often inveterate materialists. They condemn matter and wish to ascend above it because it is so lowly. So they raise themselves above it by pleasurably surrendering to the effects of the sense of smell within.

When confirmed mystics of the sensitive kind, such as Mechthild von Magdeburg, Saint Theresa or Saint John of the Cross, describe their inner experiences—and such individuals give quite vivid descriptions—one who possesses a great sensitivity and susceptibility for such matters will “smell” or sense what is going on because of the particular nature of these experiences. The mysticism, even of Meister Eckhart or Johannes Tauler,¹⁷ can be “smelled”—indeed, more adequately—as it can be absorbed sensually through the soul's experience. A person who perceives matters in an occult sense will sense a sweetish aroma within when he considers the descriptions of the mystic experiences, for instance, of Saint Theresa or Mechthild of Magdeburg. When he considers the mysticism of Tauler or Meister Eckhart, he experiences a scent reminiscent of rue, a herb with a tart, but not unpleasant, odor.

In short, the particular and striking thing we discover is that when we move outward through our senses we come into a higher world, an objective spiritual world. When we descend through mysticism, through permeation by the feeling of God, through the inner tranquility of experiencing oneself as spirit, through feeling oneself free in soul, and through inner comfort, then we come to corporeality, to material substance. I have already indicated this to you in these considerations. In terms of Maya, we attain to ever more lowly regions in our inner experience than those we already have in ordinary life. In lifting ourselves outward beyond the senses, we enter into higher regions. This can indeed show you how important it is not to harbor illusions concerning these matters. Above all, we should not delude ourselves into believing that we penetrate into a special kind of spirituality when we descend into our inner being through the mystical sense of union with the divine. No, there we merely descend into what our nose gives us within; and the most beloved mystics offer us something in their descriptions of what they felt within themselves through the sense of smell continuing its effects inwardly.

You can see that when one speaks from beyond the threshold, speaking out of the spiritual world about the affairs of this world, one must speak in words that differ completely from the conceptions about the physical world formed by people from this side. This really should not surprise you, for you ought not to expect the spiritual world beyond the threshold to be a mere duplication of the physical world. Such duplications are experienced in only one instance, namely, when you read the descriptions of the higher worlds given in Islamic esotericism, or those of the Devachan by Mr. Leadbeater,¹⁸ There, with very few changes, you basically come across duplications of this world. People find this very comforting, especially among those who enjoy a certain elegant life style with fine clothes and sufficient satisfaction of their appetites here an the physical plane. One frequently notes that they expect to enter after death into a life style in Devachan that is not unlike the one here, as Mr. Leadbeater does indeed describe it to them. One who has to outline the truths concerning the spiritual worlds is not in this comfortable position. He has to tell you that permeation with the feeling of God leads to the inward projection of smell, and that the mystic actually reveals nothing more to the genuine occultist than the manner in which he smells within. There is no room for sentimentality in an actual observation of the world from the spiritual standpoint. I have mentioned it many times. If one really penetrates into the spiritual world, matters become serious to such a degree that even small things must be given different words from those applied to them here, and that words themselves acquire a completely opposite meaning. To penetrate into the spiritual world does not merely mean describing specters of this physical world. Instead, we have to brace ourselves, for much of what is experienced there is the opposite of the physical world here; above all, it is the reverse of what is pleasant.

I wished to place this viewpoint before you today in order to convey to you a more general feeling for what is really required for our age. When one listens to what is being said today in the West (it is somewhat different the farther east one goes), when a thought is interpreted in a Western manner, one frequently hears the following: One cannot express oneself this way in French; one cannot say that in English. The farther West one goes, the more prevalent is this opinion. But what does this opinion imply other than an attachment to the physical, the condition of having already become rigid in the physical as opposed to the real world? Of what consequence are words? What matters is that people go beyond words and arrive at a mutual understanding. Then, however, one must be capable of freeing the words from objects, but not only this, one must even be able to free the subjective feelings acquired in the sense world. If the sense of smell is looked upon as a lowly sense, this is a value judgment arrived at in the sensory world. Likewise, if the inner correlate of it, namely mysticism, is regarded as something nobler, this is also an opinion gained in the sense world. Considered from yonder side of the threshold, the organization of the sense of smell is of extraordinary significance, whereas mysticism, beheld from beyond the threshold, is nothing so sublime. This is because mysticism is in fact a product of the material, physical world, for it represents the manner in which human beings who actually remain materialistic try to penetrate into the spiritual world. They regard everything existing here on the physical plane as nothing but matter. It is all too lowly, too materialistic for them. If they were to penetrate into what does in fact exist outside, they would come directly into the spiritual world, into the realm of the hierarchies. Instead, they sink into their inner being, fumbling about in the pure matter within their own skin. It is true that this appears to them as the higher spirit. But it is not a question of our penetrating mystically into our Body through our soul-spiritual phenomena; rather, it is a matter of penetrating through our material phenomena, the phenomena of the sense world, to the spiritual world, entering the world of the hierarchies, the world of spiritual entities. We shall never arrive at impulses that lead again to an ascent until humanity will accept opinions such as these and permit one to speak in different terms about the world than those of the last four hundred years. Nothing will be gained until our social views are also formulated out of such completely transformed concepts. If we wish to remain in what we have acquired so far, basing our social activity only on that, we shall slide deeper and deeper into decline, into the decline of the Western world.

On what is something like Oswald Spengler's¹⁹ judgment based? It rests on the fact that although he has a brilliant mind, he can think only in terms of the ordinary concepts of the Western world prevalent today. These he analyses and thus figures out—and quite correctly in terms of these concepts—that by the beginning of the third millennium barbarism will have taken the place of our civilization. If one speaks to him of anthroposophy, he turns red in the face, for he cannot stand it. Were he to comprehend what can enter into men through anthroposophy and how it can invigorate them, then he would see that the decline can be prevented only through anthroposophy, that it is the one and only way to come to an ascent again.

• 15. Rudolf Steiner: Wisdom of Man, of the Soul, and of the Spirit, GA 115 (New York, Anthroposophic Press, 1971); Human and Cosmic Thought, Human and Cosmic Thought, GA 151 (London, Rudolf Steiner Press, 1967); Kosmische und menschliche Geschichte, Vol. I and II, GA 170/171 (Dornach, Rudolf Steiner Verlag, 1964). Not translated.
• 16. Rudolf Steiner: Knowledge of the Higher Worlds and Its Attainment, GA 10 (Spring Valley, Anthroposophic Press, 1983).
• 17. Mechthild von Magdeburg: 1207–1290, mystic; St. Theresa, 1515–1582, Spanish saint; Johannes vom Kreuz (Juan de la Cruz): 1542–1591, mystic and theologian, reformer of the Carmelite Order; Meister Eckhart: 1260–1327, Dominican mystic; Johannes Tauler: 1300–1361, student of Meister Eckhart, mystic, Dominican preacher.
• 18. Charles Webster Leadbeater: 1847–1934, prominent personality of the Theosophical Society.
• 19. Oswald Spengler: 1880–1936, The Decline of the West, Munich, 1922.

By linking much of what has been said lately with various outside information, you will have gathered one thing, namely, that our anthroposophical movement has entered a state that expects of each individual seeking to participate in it that he associate this participation with a profound sense of responsibility. I have repeatedly alluded to this but it is not always envisaged thoroughly enough. Just because we are placed within our movement, we must not lose sight of the terribly grave time presently faced by European civilization and its American cousins. Even if we ourselves would say nothing about the connection between the impulses generated by anthroposophically oriented spiritual science and contemporary historical events—although it is certainly necessary to speak up—such events would make an impact on our activities and inevitably would play a part in them without our having a hand in the matter. Therefore, the point is not to shut our eyes to the importance of what is indicated by such words.

From the interpretations put forward by Dr. Boos²⁰ yesterday, a number of friends who had not realized it before may have understood the necessary and practical connection existing between the idea of the threefold social order and the aims of anthroposophy.

The course of world events presently resembles that of an unusually complicated organism, and from all the various phenomena that must be carefully observed, the direction being taken by this organism becomes obvious. Much is happening today that initially makes an insignificant appearance. These seemingly unimportant events, however, frequently point to something immensely incisive and drastic. Again, things go on that clearly show the extraordinary difficulty we have in freeing ourselves from old familiar ideas in order to rise to a perception of what is in keeping with the times.

You can see from a number of newspaper reports of the last few days²¹ the effect made on the world by what issues forth from Dornach, how certain aspects of it are received by a number of persons. We should give these matters serious consideration, recognizing that every word we utter today must be well thought out. We should not say important things without assuming the obligation to inform ourselves about the course of world affairs in what is currently a most complicated organism. At the earliest opportunity I shall have to go into additional matters that have a bearing here; today I only wish to introduce the subject by saying that because of the connections of our movement with general world affairs it is above all else our duty to acquire a full understanding of the fact that we can no longer indulge in any sectarianism whatever in our movement. I have often mentioned this. The present time makes it necessary for us to rely on each individual co-worker, but each one bearing the full responsibility for what he represents in reference to our movement. This responsibility should take the form of an obligation never to say anything that does not appear through inner reasons to have the right relationship to the general course of contemporary world events. Sectarian activities are least of all in harmony with present-day world events. What is to be advocated today must be of a nature that can be represented before the whole world. It must be free in word and deed of any sectarian or dilettante character. We should never allow fear to deter us from sailing between Scylla and Charybdis.

Indicating a certain Scylla, many people may certainly say: How am I supposed to inform myself about what happens today when the course of events has become so complex, when it is so difficult to deduce the inner trends of facts from the symptoms? However, this should not lead to the Charybdis of doing nothing; it should induce us to steer the correct course, namely, to make us aware of our obligation to be in harmony with world events as far as possible, using all available means. It is certainly easier to say: This is anthroposophy and I am studying it; based on it, I engage in a little thinking, researching one or the other subject which I then represent before the world. If we wish to be active in the way indicated above without looking left or right, wearing blinkers in a sense in face of the great, important events of the present, we head straight for sectarianism. We are duty bound to study the contemporary course of events and, above all, to base our observations on the judgment we can acquire through the facts engendered by spiritual science itself.

Throughout the years, facts have been gathered together here for the purpose of enabling each individual person to form a judgment on the basis of these facts. They must not be left out of consideration when, based on our observations, a person wishes to give an opinion about something that is happening today. I mean to refer to this only in general terms, but plan to discuss it in greater detail at the first opportunity.

Today I should like to present something that will supplement what I said last Sunday about the nature of the human sense organism.²² I shall begin by pointing out a certain contradiction that I have often dwelt on before. On the one hand, without the general public knowing much about it, but nevertheless thinking along these lines, there exists the condition today of being infected in a sense with the natural scientific mode of thinking. On the other hand, we have one type of person still holding to the old traditional belief regarding moral or religious ideals; another has only skepticism and doubt, while for a third it is a matter of indifference. This great contradiction basically stirs and vibrates through all humanity today: How is the inevitable course of natural events related to the validity of ethical, moral and religious ideals?

I now wish to repeat what many of you may have already heard me say.²³ On the one side, we have the natural scientific world concept. It supposes that by means of its facts it can determine something about the course of the universe, in particular, that of the earth. And although it may consider its assertions to be hypothetical, they are imprinted into humanity's whole thinking, attitude and feeling. Our earthly existence is traced back to a kind of nebular condition. It is thought that everything arising out of this nebula is brought about entirely through the compulsion of natural laws. Again, the final condition of our earth's existence is also viewed as being based upon inflexible imperative laws, and concepts are formed about how the earth will meet destruction. Scientists base this kind of view on a widely accepted fundamental concept—even taught to school children—that the substance of the entire universe is indestructible, regardless of whether it is pictured as consisting of atoms, ions or the like. It is thought that at the beginning of earth's formation this substance was in some way compressed, then changed and metamorphosed, but that fundamentally the same substance is present today that existed at the beginning of earth evolution and that it will be present at the end, although compressed in a different form. It is supposed that this substance is indestructible, that everything consists only of transformations of this substance. The concept of the so called conservation of energy was added to this by assuming that in the beginning there were a number of forces which are then pictured as undergoing changes. Basically, the same sum of forces is again imagined to exist in the final condition of earth.

There have been only a few brave spirits who have rebelled against ideas of this kind. One of these I have often mentioned as a typical example, namely, Herman Grimm,²⁴ who has said: People talk of a nebulous state, of the nebulous essence of Kant-Laplace, at the beginning of the earth's or the world's existence. From it, it is supposed that everything on the earth, including the human being, has been compressed through purely natural processes. Furthermore, it is assumed that this undergoes changes until it finally falls back into the sun as a cinder. Now, Herman Grimm is of the opinion that a hungry dog nosing around the bone of a carcass presents a more attractive picture than this theory of Kant-Laplace concerning world existence, and that from a cultural and historical point of view people of the future will find it difficult to grasp how it had been possible for the nineteenth and twentieth century to have fallen victim to such pathological thinking. As I said, a few courageous individuals have opposed these ideas. The latter are so widespread today, however, that when somebody like Herman Grimm rejects them, it is said of him: Well, an art historian need not understand anything about natural science. When someone who claims that he is knowledgeable about natural science raises objections, he is regarded as a fool. These ideas are taken today as self-evident and the significance of this attitude is sensed by very few people. For, if this conception has even the slightest justification, all talk of moral and religious ideals is meaningless, for according to this conception these ideals are simply the product of human brains and rise up like bubbles. The social-democratic theorists label these ideals an ideology which has arisen through the transformations of substance, and which will vanish when our earth comes to an end. All our moral and religious concepts are then simply delusions. For the reality postulated by the natural scientific world-view is of a kind that leaves no room for a moral or religious outlook, if this scientific view of life is accepted in the way it is interpreted by the majority of people today. The point is, therefore, that, on the one hand, the time is ripe and, on the other, urgently requires that a world conception be drawn from quite different sources than those of today's education.

The only sources that make it possible for a moral and religious world concept to exist side by side with the natural scientific one are those of spiritual science. But they must be sought where they find expression in full earnestness. It is difficult for many people nowadays to seek out these sources. They prefer to ignore the glaring contradiction that I have once again brought to your notice, for they do not have the courage to assail the natural scientific world-view itself. They hear from those they look upon as authorities that the law of the conservation of matter and of energy²⁵ is irrefutable, and that anyone who questions it is a mere dilettante. Oppressed by the tremendous weight of this false authority, mankind lacks the courage to turn from it to the sources of spiritual science.

External facts also demonstrate that the well-being of Christianity, a true understanding of the Mystery of Golgotha, depends upon our turning to the sources of spiritual science. The external course of events does indeed show this. Look at the so-called progressive theologians and what is expounded by the more advanced representatives of Christianity. Materialism has, after all, fastened its hold even upon religion. One can no longer understand how the spiritual, divine principle that is indicated by the name, Christ, is united with the human personality of Jesus of Nazareth. For, today, it is only through the sources of spiritual science that insight concerning this union can be acquired.

Thus, matters have reached the point where even theology has grown materialistic and speaks only of “the humble man from Nazareth,” of a man who is reputed to have taught something more sublime than others, but in the end is only to be considered as a great teacher. One of the most eminent among present-day theologians, Adolf Harnack,²⁶ actually coined the words: “It is the Father, not the Christ, Who belongs in the Gospel.” In other words, the Gospel is not supposed to speak of Christ, because theologians such as Harnack are no longer familiar with the Christ; they know only the teacher from Nazareth. They are still willing to accept his teaching. The teachings concerning the Father, the Creator of the world, belong in the Gospel, but not a teaching about Christ Jesus himself!

Without doubt, Christianity would continue on this path of naturalization, of materialization, if a spiritual-scientific impulse were not forthcoming for it. In all honesty, no conception concerning the union of the divine and the human natures in Christ Jesus can be derived by humanity from what has been handed down to it by tradition. For that we require the uncovering of new sources of spiritual science. We need this for the religious life and also for giving the social conditions of our civilization the new structure demanded by current events. Above all, we need a complete reconstruction of science, a permeation of all scientific fields with what flows from the spiritual-scientific sources. Without this, we cannot progress. Those who think that it is unnecessary to be concerned with the course of the religious or the social life, the course of public events throughout the civilized world or the accomplishments of science; those who believe they can present anthroposophy in sectarian seclusion to a haphazardly thrown together group that is looked upon as a circle of strangers by the rest of the world, are definitely victims of a grievous delusion.

The sense of responsibility in face of the whole trend of present events underlies everything that I say here. It is the basis of every sentence, of every word. I have to mention this because it is not always understood with all seriousness. If people today continue referring to mysticism in the same manner as was done by many during the course of the nineteenth century, it is no longer in harmony with what the world currently demands. If the content of anthroposophical teaching is merely added to what otherwise takes place in the course of world events, this is also not in harmony with present-day requirements. Remember how the problem, the riddle of human freedom has been the central theme of the studies I have conducted for decades. This enigma of human freedom must be placed by us today in the center of each and every true spiritual-scientific consideration.

This must be done for two reasons. First, because all that has come down to us from the old Mysteries, all that has been presented to the world by the initiation knowledge of old is lacking in any real comprehension of the riddle of human freedom. Sublime and mighty were the traditions those mystery teachers could pass on to posterity. There is greatness and power in the mythological traditions of the various peoples that can indeed be interpreted esoterically, although not in the way it is usually done. Something grand is contained in the other traditions that have as their source the initiation science of ancient times, if only the latter is correctly understood. One aspect is lacking, however; there is no reference at all to the riddle of human freedom in the initiation science of the ancient Mysteries, in the myths of the various peoples—even when they are comprehended esoterically—or in the traditions deriving from this initiation science. For, whoever proceeds from a present-day initiation knowledge, from an initiation of today, knows how present initiation compares to that of the past. He knows that in the course of its worldwide evolution mankind is only now entering the stage of real freedom, and that formerly it was simply not necessary to give to human beings an initiation science impregnated completely with the riddle of freedom. Today, hardly anybody has an inkling of what this riddle of freedom includes, what condition the human soul finds itself in when it becomes clearly aware of the burden it shoulders due to this enigma. New light must be shed, after all, on all initiation knowledge due to this riddle of human freedom. We observe how certain secret societies carry on in direct continuation from former times, some of them being quite strongly involved in present-day life. They only preserve the traditions of the past, however, only imitating and continuing on in the sense of the old practices. These societies are nothing more than mere shadows of the past; indeed, they represent something that can only do harm to mankind if it is active nowadays.

We have to realize that if anyone today were to teach even the loftiest former mysteries, they would be detrimental to humanity. No one who understands the nature of present initiation can possibly teach in a timely sense applicable to our age what was once taught in the Egyptian, Chaldean, the Indian or even those still so near our time, the Greek mysteries. After all, what has been propagated up to now as doctrine concerning Christianity has all been produced by these traditional teachings. What is needed is that we comprehend the Mystery of Golgotha anew based on a new teaching. This is what must be considered on the one side.

On the other side, we see the course of world events. We see how the striving for the impulse of freedom rises up from subconscious depths of the human soul; how, at the present time, this call for freedom resounds through all human efforts. It does indeed pervade them, but there is so much that resounds in human striving that is not clearly understood, that only echoes up from subconscious levels yet to be permeated by clear comprehension. One might say that mankind thirsts for freedom! Initiation science realizes that it must produce an initiation knowledge that is illuminated by the light of freedom.

And these two, this striving of humanity and the creation of a new initiation wisdom, illuminated by the light of freedom, must come together. They must meet in all areas. Therefore, a discussion of the social question must not be based on all sorts of old premises. We can only speak of it when we view it in the light of spiritual science, and that is what people find so difficult. Why is that?

Mankind is indeed striving for freedom, freedom for the individual, and rightfully so. I emphasize: rightfully so. It is no longer possible for human beings to cooperate with group souls in the sense of the ancient group system. They have to develop into individualities. This striving, however, seems to be at variance with what is acquired by listening to initiation science, something that must obviously originate from individual persons in the first place. The ancient initiate had his own ways and means of seeking out his pupils and passing on to them the initiation wisdom, even of gaining recognition for them, himself and his Mystery center. The modern initiate cannot allow that, for it would necessitate working with certain forces and impulses of the group soul nature, something that is not permissible today. Thus, humanity's condition today is one where everyone, proceeding from whatever his standpoint happens to be, wishes to become an individuality. For that reason, he naturally does not care to listen to what comes from a human being as initiation science. Yet, no progress can be made until it is understood that men can become individualities only when, in turn, they accept the content of initiation science from other individualities. This is not only related to isolated ideological questions. It is connected with the basic nature of our whole age and its effects on the cultural, political and economic spheres. Humanity is yearning for freedom, and initiation science would like to speak of this freedom. We have, however, only just reached the point in the stage of mankind's evolution where sound human reasoning can grasp the idea of freedom. Today, we must gain insight into much that can be gathered from anthroposophical literature, and that I should like to summarize in turn from a number of viewpoints. It must be understood today what sort of being man is. All the abstract chatter concerning monism misses the point of true monism which can only be attained after one has gone through much else, but it cannot be proclaimed from the first as a world conception.

Man is a twofold being. On the one side, we have what may be called man's lower nature—the word leads to misunderstandings, but there are few words in our language that adequately express what one would like to convey from the spiritual-scientific standpoint—namely, the physical, corporeal organization of which he consists in the first place. I have described the latter to you in my last lecture in connection with the sense organization. Today, we shall not go into that but refer to it again tomorrow. Those of you, however, who have studied anthroposophical literature to any extent at all, have some idea of man's physical, bodily organization and know that it is connected to the surrounding environment. What constitutes the outside world and dwells out there in the mineral, plant and animal kingdoms, also constitutes us human beings in the physical, corporeal sense. In a way we are its concentration, elevated to a higher level, and figuratively one could say that we are the crown of creation. In the physical, bodily sense we are a confluence of the effects of forces and substances occurring outside and appearing before us through our sense perceptions.

On the other side, we have our inner life. We have our will, our feeling, our thinking and our conceptual capability. When we reflect upon ourselves, we can observe our own will, feeling and thinking, and permeate these with what we call our religious, moral and other ideals. Here, we arrive at what may be termed the man of soul and spirit. Again, this term may easily lead to misunderstandings, but it must be used. We cannot manage if we do not turn the gaze of our soul on one hand to this soul-spiritual human being, and on the other to the physical, corporeal man. But whether we study the facts of nature impartially or contemplate spiritual science, it is necessary to come to the realization: This physical, bodily organization is not really available to what human science, currently existing in the exoteric world, is able to grasp in any sense. If I am to clarify this schematically by means of a sketch, I should like to say: When I condense all that constitutes the human physical organization and its connection with the whole surrounding world (red in sketch), this continues to a certain point. I shall indicate that here by a line. Despite all modern amateurish objections of psychology, beyond this point and polarically differing from it, we have what may be called the soul-spiritual nature of man (yellow), that, in turn, is linked with a world of soul and spirit. That world appears most abstract to present-day human beings, because they grasp it only in the sense of abstract moral or religious ideals that have also become increasingly abstract conceptions. Yet, in regard to both sides of human nature, we are obliged to say: What is looked upon today as science encompasses neither man's physical body nor his soul-spiritual nature. We cannot recognize the physical corporeal nature of man. You can discover the reasons for this in my little book, Philosophy and Anthroposophy.²⁷ For, if man would penetrate into himself with inner vision, that is, if he were to look into the very depths of his being and perceive what is going on there, he would be able to do so exactly in the sense of what modern science deems "exact." Then, however, man could not be the being he is today, for he would have no memory, no facility of recollection. When we look at the world, we retain its pictures in our memory. This means that impressions of the world reach only as far as this barrier (see arrow in sketch). From there, they strike back into the soul and we remember them. What thus strikes back out of our own selves into memory conceals from us our physical bodily nature. We cannot look into it, for if we were able to do so all the impressions would merely be momentary, nothing would be thrown back to form recollections. It is only because this barrier acts as a reflector—after all, we cannot look behind a mirror either, its impressions are reflected back to us—that we cannot see inside ourselves. The impressions are reflected back to us unless we rise to spiritual science. If they were not thrown back, we would not have the reflected impressions of memory in ordinary life. We must be so organized as human beings in life that we have memories. Due to this, however, our physical bodily organization is concealed from us. Just as we cannot see through a mirror to what lies behind it, we cannot look behind or under the mirror of memory and behold the way the physical body of the human being is organized.

This is true psychology; this is the true nature of memory. Only when spiritual-scientific methods penetrate through this reflector in such a way that no use is made of the faculty of memory—as I have already mentioned in public lectures—and, instead, without recollection, one works each time with new impressions, only then are the true forms of body and soul discovered.

It is the same in the other direction. If, with our ordinary powers of cognition, we could penetrate the soul-spiritual concerning which I told you last Sunday that this is what is in truth located behind the world of the senses rather than atoms and molecules—and if we were not prevented, so to speak, by the boundaries and barriers of natural science, there would not be present in us something that is, in turn, needed in human life and must be developed by us between birth and death, namely, the capacity for love. The human capacity for love is created in us by the fact that, in this life between birth and death, if we do not advance to spiritual science, we have to forego penetrating the veil of the senses and seeing into the spiritual world. We retain the capacity of memory only by renouncing all ability to see into our own physical body. Thereby, however, we are exposed to two great illusions. The dogmatic adherents of the natural scientific world conception are at the mercy of one of these illusions. They pay no attention to initiation knowledge and do not come to the realization—in the way I described it to you last Sunday²⁸—that behind the veil of the senses there is no matter, no substance, no energy, of which natural science speaks, but soul-spiritual being through and through. Today, I must still reiterate with the same emphasis what I stressed in my commentary on the third volume of Goethe's scientific writings, namely, Goethe's Theory of Color.²⁹ Out there is the world's carpet of colors, the red, blue and green; out there are the other perceptions. No atoms and molecules are concealed behind it all, but spiritual beings. What is driven to the surface from these spiritual beings lives and expresses itself in the world's carpet of colors, in its relationships of sound and warmth and all the other sensations the world transmits to us.

Those, however, who are dogmatic followers of the natural scientific world view today do not realize this. They have no desire to listen to initiation science. In consequence, they begin to speculate about what is hidden behind color, warmth, and so forth, and arrive at a material construction of the world. However well founded this construction may seem for example, the modern theory of ions—it is always the result of speculation. We must not speculate about what is behind the world of the senses; we may only gain experiences there by means of a higher spiritual world. Otherwise, we must content ourselves to remain within the phenomena. The sense world is a sum of phenomena and must be comprehended as such.

Thus, we are given a picture of nature today which is then extended to include the state of the earth at its beginning and at its end—a picture that excludes an ethical and religious world view for the honest thinker.

The victims of the second illusion are those who Look within. For the most part, they do not go beyond what is reflected. Ordinary man in everyday life perceives the effects of memory—he recalls what he experienced yesterday and the day before, indeed, years ago. Someone who becomes a mystic today brings any number of things to the surface from within which he then clothes in beautiful mystical words and theories. But as I have recently pointed out,³⁰ these things are but the bubbling and seething of his inner organic life. For, if we penetrate this mirror, we do not come to what a Master Eckhart or Johannes Tauler have in their mysticism. We arrive at organic processes of which, it is true, the world today has scarcely any idea. What is clothed in such beautiful words is related to these organic processes as the flame of a candle is related to the flammable material—it is the product of these organic processes. The mysticism of a John of the Cross, of a Mechthild of Magdeburg, or of Johannes Tauler and Master Eckhart³¹ is beautiful, but nevertheless, it is only what boils up out of the organic life and is described in abstract forms merely because one lacks the insight into how this organic life is active. He can be no true spiritual scientist who interprets as mysticism the inwardly surging organic life. Certainly, beautiful words are used to describe it, but we must be capable of taking a completely different viewpoint from that of the ordinary world when referring to these matters. We ought not to adopt the humanly arrogant standpoint and say: The inner organic life is the lower form of life. It is not elevated if its effects are designated as mysticism. On the contrary, we are impelled into the life of the spirit when we discern this organic life and its effects and realize that the more we descend into man's individual nature, the more we distance ourselves from the spiritual. We do not approach it more closely. We draw near the spirit only by way of spiritual science, not by descending into ourselves. When we do the latter, it is our task to discover how the collaboration of heart, liver and kidneys produces mysticism; for that is what it does.

I have often pointed out that the tragedy of modern materialism is that it actually cannot perceive the material effects, indeed, that it cannot even reach as far as the material effects. Today we have neither a true natural science nor a genuine psychology. True natural science leads to the spirit, and the kind of psychology progressing in the direction that we have in mind today leads to insight into heart, liver and kidneys, not the abstractions our modern, amateurish psychology speaks of. For what is frequently called thinking, feeling and willing today is an abstract set of words. People lack insight into the concrete aspects, and it is easy to accuse even sincere spiritual science of materialism just because it leads into the nature of material elements in order to guide us in this way to the spirit.

It will be the specific task of true spiritualism to unveil the nature of all matter. Then it will be able to show how spirit is effective in matter. It must be taken quite seriously that spiritual science ought not to be concerned with the mere logicality of knowledge, but has to aim for a knowledge that is action. Something must be done—with regard to knowing. What is taking place in the process of cognizing must become involved in the course of world events. It must be something factual. It was just this that I was trying to indicate last Sunday and the days before. It is a matter of arriving at the realization that spirit as such must be comprehended as a fact; no theory concerning the spirit may be developed. Theories should only serve to lead to living experience of the spirit. This is the reason why it is so often necessary for the true spiritual scientist to speak paradoxically. We cannot persist today in talking in the customary formulations when we speak about spiritual science; otherwise, we come to what an erroneous theosophy has led to. It mentions any number of the members of man's being—the physical man, the etheric and astral being—each one more tenuous than the last. Physical man is dense, the etheric is less so, the astral being is still more rarefied. There are utterly tenuous mental and other states that are increasingly delicate, a perceptible mist, but all remain a mist, they all remain matter! That, however, is not the point. What does matter is that one learns in substance itself to overcome material. This is why one must frequently employ words that have a different connotation from the one customary in everyday life.

Therefore, we must say—and that matter will become clearer to us tomorrow: Take, on the one side, a person who is of a thoroughly materialistic mind and has been led astray, shall we say, by present-day materialism, one who cannot raise himself to a view of anything spiritual and, according to theory, is a complete materialist, considering any mention of the spirit pure nonsense. Suppose, however, that what he says concerning matter is intelligent and really to the point. This man, then, would have spirit. Although, by means of his spirit, he might uphold materialism, he would have spirit.

Then, let us look at another person who is a member of a theosophical society and adheres to the viewpoint: This is the physical body, then comes the more rarefied etheric body, followed by a more tenuous astral body, mental body, and so on. It does not take much spirit to make these assertions. Indeed, such a theory can be represented with very little spirit. The expounding of such a spiritual world is then, strictly speaking, a falsehood, because in reality one only pictures a material world phrased in spiritual terms.

Where would a person look who is genuinely seeking for the spirit? Will he seek it by turning to the materialistic theorist who has spirit, albeit in a logical manner, or will he turn to the one who makes plausible statements, so to say, but whose words refer only to matter? The true spiritualist will speak of the spirit in connection with the former, the one who represents a materialistic world conception, for there spirit can be present, whereas no spirit need be present in expounding a spiritual view. What is important is that spirit is at work, not that one speaks of spirit.

I wished to say this today merely to clear up certain matters that seem paradoxical. The spirited materialist may be more filled with spirit than the exponent of a spiritual theory who presents it spiritlessly. In the case of true spiritual science, the possibility no longer exists merely to dispute logically about ideological standpoints. It becomes imperative to grasp the spirit in its actuality. That is impossible unless one first comprehends some preliminary concepts such as those of which we have spoken today and shall be considering further tomorrow.

• 20. Dr. Roman Boos's descriptions, given on August 13, 1920, were not recorded. He reported orally on them to Dr. Steiner.
• 21. Refers to a news report carried by the French, German and Swiss press, according to which the German Foreign Minister, Simons, had supposedly told a reporter of the “Impartial” that he was a follower of the reforms suggested by Rudolf Steiner (the threefold social organism). See, among others, “Basler Nachrichte,” 1920, #345, August 14, in which an article is quoted from the “Vossische Zeitung” of August 6. In the lecture of April 22, 1921, in answer to a particularly crude article in which Simons was described as “the favorite disciple of the Theosophist, Steiner,” Rudolf Steiner made the following comment: “In the weekly magazine which is primarily the mouthpiece of widespread public opinion, we note in the last issue that public sentiment was being worked up against Simons' policies. It goes without saying that neither anthroposophical spiritual science nor the threefold movement have anything to do with Simons' politics. It is out of a spirit of deep untruthfulness that anthroposphical spiritual science is lumped together with Simons' policies.”
• 22. See Lecture III of this volume.
• 23. See the lecture of March 18, 1920; printed in “Menschenschule,” Pamphlet 6, 1958.
• 24. Hermann Grimm: 1828–1901, Goethe-Vorlesungen, Vol. 2, Berlin, 1877.
• 25. This law was first proclaimed by Julius Robert Mayer (1814–1878), doctor and scientist. See Rudolf Steiner: Erdensterben und Weltenleben, GA 181, Lecture XII (not included in English translation of this cycle). Dornach, 1967.
• 26. Adolf von Harnack: 1851–1930. The quotation literally says: “Not the Son, but only the Father belongs in the Gospel, as Jesus proclaimed it.” In Das Wesen des Christentums, Leipzig, 1900.
• 27. Rudolf Steiner: “Durch den Geist zur Wirklichkeits-Erkenntnis der Menschenraetsel: Philosophie und Anthroposophie. Vier Maerchen (aus den Mysteriendramen). Anthroposophischer Seelenkalender. Der Seelen Erwachen, 7.u. 8. Bild,” Berlin, 1918. Compiled upon requests by friends and published in book-form for the German soldiers on the front.
• 28. See Lecture III of this volume.
• 29. See Note #4
• 30. See Lecture II of this volume.
• 31. See Note #17