The Rudolf Steiner Archive

If we pause in our anthroposophical considerations and raise the question of what attracts us to such a spiritual movement as our own, then naturally we can provide an answer from a variety of aspects. One of the most important aspects that engages our feelings most deeply, though not the only one, is the consideration of the life of the human soul between death and a new birth. In fact, the happenings that occur during the long period between death and rebirth are truly not less significant than the events between birth and death. We can consider now only a few of the most important events that we experience. But one may add that in such considerations one has the profound conviction that humanity is approaching a period when it must know and experience something of super-sensible worlds.

Let us broach the matter concretely. When the seer who is able to perceive life between death and rebirth meets the following event, this in itself is sufficient for him to feel it a duty to work towards a cognition of the spiritual world. A person has died. The seer seeks to find him some time after he has passed through the gate of death. In the manner that one can communicate with the dead one may gather the following from him. I am quoting an actual instance, “I have left my wife behind on the earth; I know that she is still there.” Obviously this is not conveyed by means of earthly words. “When I was living with her in the physical world she was always like sunshine to me as I came home from work. I experienced her words like a blessing and I could not have conceived of life without the light-filled presence of my beloved companions. Then I went through the gate of death and left her behind, and now I long to go back. I feel the lack of all I had. Longingly in my soul I seek a path to my life-long companion but I cannot find her. I cannot penetrate into her presence. It is as if she were not there. When from time to time I feel as if she were there, as if I were with her, then she appears unable to speak. It can be compared to two people, one of whom would like the other to say a few words, but the other is dumb and unable to say anything. And so the soul who was a blessing to me during the long span of physical existence has become dumb.”

Now if one investigates the basis of such facts one finds the following answer. In this case there is simply no common language between the one who has died and the one who remains on earth. There is nothing that could permeate the soul with that substance by means of which it would remain perceptible. Because there is no common language, these two souls feel severed from one another. This was not always so.

If we go back in the evolution of mankind, we find that souls possessed a spiritual inheritance that enabled them to remain perceptible, irrespective of whether they were both on the physical plane or one in the physical and the other in the spiritual world. That spiritual inheritance is exhausted today. It is no longer present, and the painful cases just described occurs where the soul of a loved one cannot be found after death because in the soul of the one who has remained on earth there is nothing that can render it perceptible to the one who has died. What can in fact be seen by the dead is spiritual knowledge, feeling and experience. That is the connection of souls here on earth with the spiritual world. If a soul who has been left behind on earth occupies himself with knowledge of the spiritual worlds, allows such thoughts to cross his mind, then these thoughts can be perceived by the one who has died. The religious feelings of the past are no longer sufficient to give the soul what it needs in order to be perceived by the dead.

If he pursues the matter further, the seer discovers that even when these souls have gone through the gate of death, they have but a dim perception of one another. They will only be able to achieve a mutual understanding under considerable difficulty, or not at all, because a common language is lacking.

The seer realizes what anthroposophy is in a deeper sense. It is the language that will be spoken by the living and the dead, by those who live in the physical world and those who dwell between death and rebirth.

Souls who remain behind and have acquired thoughts about the super-sensible worlds can be seen by the dead. If they have radiated love before death, they can also do so after death. This carries the conviction that anthroposophy is a language that renders it possible for those in super-sensible realms to perceive the events of the physical world.

The prospect that stands before humanity is that souls will become even more lonely, will be unable to find a bridge to one another, unless a link is forged from soul to soul by means of spiritual concepts. That is the reality of anthroposophy, for it is not a theory.

Theoretical knowledge is of the least importance. What we take into ourselves is a genuine soul elixir, a real substance. This substance enables the soul who has gone through the gate of death to perceive the soul who has remained behind. In fact, the seer who has gained insight into such a situation, where the one who has died cannot find those he has left behind because that family has not connected itself with spiritual science, knows that he can follow no other course than to speak to his fellow men about spiritual wisdom. He sees the sorrow with which the soul is burdened by such a lack of communication. He knows that the time has come when spiritual wisdom must take hold of human hearts.

Those whose mission to speak about the super-sensible stems from the knowledge of the spiritual worlds, experience it as an urgent necessity that they cannot counter in any way. It would be the greatest sin if they did so. They feel it a necessity to proclaim revelations about the super-sensible worlds.

From what has just been said you can gather the immense seriousness connected with the proclamation of spiritual revelation. There is, however, yet another aspect to the understanding between the living and the dead. In this connection we have not progressed very far as yet but it will come about. In order to grasp how the living will gradually develop an understanding for the dead, let us consider the following.

Man knows little about the physical world. How does he gain knowledge of this world? He makes use of his senses, brings his imagination to bear, has certain sensations conveyed to him by the external world. But that is only the minutest portion of the content of the world. There is something quite other contained in it.

I would like you to realize that there is something of far greater importance than sense reality. I do not mean the super-sensible world, but something other than that.

Imagine for a moment that you are in the habit of leaving home every morning at eight in order to go to work. One day you suddenly notice you are leaving three minutes later. You go through a particular place where there is kind of overhand, the roof of which is supported by pillars. When you arrive there three minutes later than usual you realize that if you have arrived on time, you would have been crushed by the falling roof. Imagine this quite vividly! It does happen that a person misses a train that is later involved in an accident. Had he caught the train he would have been killed. When such things do not occur we pay no attention to them. If you become dramatically aware of such an occurrence, it makes a certain impression on you. Similar things, which fail to strike you in the course of the day, can happen from morning till night. They cannot be surveyed. Such occurrences may appear as “clever conjecture,” and yet they belong to the most important aspects of life.

To take another example, you gain a particular feeling when you consider that a man in Berlin had already got his ticked for the Titanic. He meets a friend who urges him not to sail on the Titanic. The friend succeeds in persuading him not to sail on this ship. The Titanic sinks, and he escapes from death. This makes a lasting impression on the person concerned!

That is a special case, and yet such things are happening all the time without being noticed. When one does become aware of them they make an impression on the heart and mind.

Let us consider this matter from another aspect. How many impressions of heart and mind escape us because we have been protected unawares from danger! If we were aware of the many things from which we are constantly preserved, we would go about the world in a totally different frame of mind. Furthermore, the seer discovers the following possibility. Let us assume that things actually happened in the way described. You arrived three minutes later than usual at that spot. This is the most opportune moment for a person who has died to make himself perceptible to your soul. You may have the feeling, “Where does that come from that arises in my soul?” It need not occur only in such a special case as quoted. It may take manifold forms. A beginning will be made when people become attentive not only to the world of outer reality but also to the sphere of probabilities. The considerable number of herring in the ocean is a reality. They become possible only because a vast quantity of eggs was released. In this way an infinite number of possibilities forms the basis of life.

This makes a profound impression on the seer also when he reaches the boundary of two worlds. He feels, “How infinitely rich in possibilities is the spiritual world. Only a minute part of it becomes a reality in our sense world!” This is accompanied by the feeling, “An enormous amount lies hidden in the very ground of being.” This feeling grows as one occupies oneself with anthroposophy. One develops the feeling that at every point where something happens externally a hidden something lies behind it. Each flower, each breath of air, each stone and crystal hides an endless number of possibilities. Ultimately this feeling will bring about a growing sense of devotion towards what is hidden. As this feeling develops, one will quite naturally become aware that at such moments they can communicate with one who for earthly life is dead. In the future it will occur quite normally that a person will feel that the dead has spoken to his soul. Gradually he will realize from whom the communication comes, that is, who has spoken into him. It is only because people are so little aware of the endless, fathomless realm of possibilities that they cannot hear what the dead would speak to the hearts of the living.

This twofold consideration will indicate the radical change that will be brought about for the whole of humanity by the spreading of anthroposophy. On the one hand, the thoughts of anthroposophists will become perceptible for the dead. On the other, the dead will be able to speak to the hearts of those who have developed a spiritual sensitivity. A bridge will be built between this world and the world beyond. In fact, life between death and rebirth will also be different. This will not be mere theory, but reality. An understanding will be achieved between the so-called living and the dead, who are in fact far more alive. Souls on earth will also feel what is fruitful for the dead. One cannot really make life fruitful for them unless one feels what an immense service one bestows on the dead by reading to them.

Let us consider an extreme case. One will no doubt have come across it in relation to other people. One lives with a sister, parent, a husband or a wife. The more the one feels the urge to connect himself closely to anthroposophy, the more the other develops a strong animosity towards it. How often can one experience this! It may take this form in consciousness, but it need not be so in the soul itself. There something different may take place.

The unconscious works in the astral body. It may be that the more a person slanders and rages against spiritual science, the more deeply in his unconscious he harbors an urge, a longing, to hear about spiritual science.

When we go through the gate of death we encounter truth. There nothing can be concealed. Here on earth one can lie and pretend but after death things take on their true coloring. Things reveal themselves as they really are.

However much one has stupefied oneself and slandered spiritual science during one's lifetime, after death an urge towards it is noticeable. One suffers because this urge cannot be satisfied. But now the living can imagine himself in the presence of the dead, and he can think spiritual thoughts and the dead will understand. Even if the one who died was not an anthroposophist, the dead will nevertheless be able to perceive the living one who occupies himself with spiritual thoughts.

There is a certain inclination on the part of the dead towards the language he used to speak during his lifetime, because during the early phases after death he is still connected with his particular language. It is therefore advisable to clothe one's thoughts in language the dead used to speak. But after five, six, eight years, and on occasion earlier, we find that the language of the spirit is such that the external language presents no obstacle whatever. The one who died can also understand spiritual thoughts in a language that he did not know during his lifetime.

At any rate, the outcome of reading to the dead, even if they were not anthroposophists, has proved itself to be particularly beautiful. It has shown itself to be a special service and one of the greatest deeds of love that can be performed.

In order to reach our aims it is not only a question of spreading anthroposophy externally—this must be done and it is important—but anthroposophy must also be cultivated more quietly within the recesses of the soul. Spiritual positions of responsibility may be created by means of which much can be achieved for the development of the soul after death. Some find it almost impossible to do so.

The seer also sees souls between death and rebirth who are compelled to carry out tasks that they themselves do not understand. For example, the seer may discover souls in that realm who are the servants of the powers of death and disease for a period of time. This does not refer to the regular occurrence of death but to events relating to people being taken away in the flower of youth. Illnesses are of a physical nature. They are caused, however, by powers that play in from super-sensible realms. Epidemic illnesses can be traced back to the deeds of super-sensible beings and certain spirits have the task of bringing about untimely death. We cannot discuss now how this can be substantiated as part of a wise guidance, but it is important to note that certain souls are yoked to such beings. Although the seer must have accustomed himself to a certain equanimity, such situations are painful and shattering to behold. Such souls are compelled to serve and bring death and disease to mankind.

If the seer looks back into the lives of such souls before death, he discovers why they are condemned to serve as servants to the spirits of death and disease. The cause lies in a lack of conscience in such souls during their earthly life. In accordance with the extent of their lack of conscience they condemn themselves to become servants of those evil beings. As truly as cause and effect obtain in the case of impinging billiard balls, so, too, must people who have no conscience become servants of these evil beings. That is indeed shattering!

The seer beholds yet another fact. Souls who are under the yoke of ahrimanic beings have to prepare the spiritual origin of all that occurs on earth as obstacles, as impediments to our deeds. Ahriman also has this task. All obstacles that arise here on earth are directed from the spiritual world. They are servants of Ahriman. Why have such souls condemned themselves to such service? Because during their lives on earth they indulged in love of ease and comfort. If you but consider how widespread love of ease has become, you will find that Ahriman has a considerable number of recruits. Love of ease is uppermost in life today. Modern economists do not only reckon with egoism and competition, but also with the comfort of the human being. Love of ease and comfort are important factors.

Now there is a difference in whether one has such experiences and is able to understand why one has them or whether one experiences them quite unconsciously without realizing why one has to serve such spirits. If one knows why one is yoked to the spirits that bring epidemics about, one also realizes the virtues that have to be developed in the next life in order to work towards a cosmic compensation. If one remains ignorant of the reason, one does in fact create the same karma, but the compensation can only occur in a second incarnation. Actual progress is thereby postponed.

It is important, therefore, that man should learn about such things on earth. One will experience them after death but one learns to orient oneself down here. Here we have yet another fact that makes it essential to bring about a new sense or orientation by spreading spiritual truths. The old means of orientation are no longer available.

We can ask, “Why are we anthroposophists?” We can give an answer out of the spiritual facts themselves that speaks directly to our feelings rather than to our intellect. So anthroposophy becomes increasingly a universal language. It becomes a language that will render it possible to tear down the partition that stands between the different worlds in which we live, one time in a physical body, another without a physical body. Thus the wall between the physical and the spiritual world will crumble when spiritual science really takes hold of the souls of men. We should feel this. It can give us the right inner enthusiasm for spiritual science.

Let me bring another matter to your attention. For the seer there is during the lives of souls between death and rebirth a moment that reveals itself of special importance. It is also of importance for others after death. For some this point lies earlier, for others, later. If one beholds the life of sleep with super-sensible cognition, one sees the human being with his astral body and ego outside the physical body. Looking back, one gains the impression that the physical body is slowly dying.

It is only from the first years of infancy until the child develops an understanding, until the moment that memory begins, that the body during sleep has a blooming, flourishing appearance. A slow withering process in the physical body sets in shortly after life begins. Death is but the final occurrence in this dying process. Sleep is there in order to compensate for the forces that have been exhausted but the compensation is incomplete. Each time there remains a small residue of death forces. When so much residue has been accumulated that the upbuilding forces are unequal to the task, physical death ensues. Therefore, as one considers the human physical body one sees how death gradually fulfills itself. In reality we slowly die from birth onwards. This makes a solemn impression as one becomes aware of the facts.

Between death and rebirth the moment occurs when forces begin to develop in the soul that lead to a next incarnation. Let me attempt to explain what I mean by way of an example. There are a number of books that deal with Goethe's predisposition. One examines Goethe's ancestors in order to ascertain the hereditary origin of this or that quality. The sources are sought within the physical hereditary line of descent. I have no quarrel with the fact that they can be found there, but he who can trace the life of soul between death and rebirth discovers the following.

Let us take the soul of Goethe. For a long time before birth the soul worked on its ancestors out of the super-sensible worlds, and because of its own forces, developed a relationship with its forefathers. The soul even worked to the extent of bringing together those men and women who could provide over a long period of time the appropriate predispositions needed by that individuality. This is not an easy task because many souls are involved in this process. Picture to yourselves that from souls of the sixteenth through the eighteenth centuries human beings descend. All these souls must already have collaborated, and you will gather from this that such a working together is a matter of great importance. Souls born in the eighteenth and nineteenth centuries must already have reached a reciprocal understanding in the sixteenth century in order that the complete network of relationships may come about.

There is much to do between death and rebirth. Not only the objective tasks have to be performed such as the temporary service that has to be given to the spirits of opposition, but we must labor at the forces that in fact enable us to reincarnate. That means that we have to shape the general form archetypally. This makes the opposite impression from what the seer beholds when he observes the sleeping physical and etheric bodies. The physical and etheric bodies in sleep have a withering appearance, but the upbuilding of the archetype and its descent into the physical realm makes a blossoming, flourishing impression.

The important moment between death and rebirth lies at the point between the recollection of the earlier existence and the transition period where man begins to prepare so that his physical organism may come into being. If you now picture to yourselves physical death and compare it with this moment, then you have the opposite pole of physical death. Physical death marks a transition from being into non-being. The moment described above is the transition from non-being into a state of becoming. This moment is experienced quite differently if one understands it than if one does not.

The concept of the polar opposite of death, the moment that arises between death and a new birth, should become feeling within the soul of an anthroposophist. It should not merely be understood intellectually, but should become inner experience. Then we shall be able to sense how much our life is enriched when such thoughts are received by the soul.

There is yet another aspect, namely, that gradually the soul develops a feeling for all that is in the world. If, after having meditated upon the concepts I have just mentioned, one goes for a walk through a forest in the spring, one will find that one is not far removed, providing one is attentive, from experiencing the spiritual beings that weave among the physical phenomena. To experience the spiritual world in reality would not be at all difficult if human beings were not to create their own obstacles. One should attempt to translate what has been received in the form of concepts into a feeling experience, to awaken it vividly within oneself. Such a striving can lead to a beholding of the spirit. The questions I have broached today are intended as a contribution to enliven the impulse toward spiritual science. Whenever one speaks about matters such as these, one feels that it is a mere stammering because our language belongs to the physical world. One has to make a considerable effort, by way of special descriptive means, to evoke at least a limited concept of these matters. But to speak precisely about these matters in this way can release from our hearts what may be termed anthroposophically as potency of feeling.

Spiritual science should become for us that which quickens feeling and life. The acquisition of spiritual concepts should not become a matter of lesser concern. We should gladly pursue it. Yet we should also refrain from considering the concepts as of chief importance, but rather what anthroposophy can make of us as human beings.

If we pause at times in the midst of our anthroposophical considerations and then ask ourselves: What leads us into a spiritual movement such as our anthroposophical movement? ... we may of course answer a similar question from many different stand-points. One of the standpoints (although it is not the only one, it is nevertheless the most important one) which is able more than any other to supply a satisfactory answer is the contemplation of the course of life which the human soul experiences in feelings between death and a new birth. Indeed, the events which take place during the long span of life between death and a new birth are not less important or detailed than the events which take place between birth and death; yet we are only able to single out a few of the important things which we must experience. We may say, however, that whenever and at whatever point we observe the life between death and a new birth it always convinces us that humanity must prepare itself for a time when it will know and feel something concerning the super-sensible worlds.

Let us now penetrate at once into definite and concrete facts. If a clairvoyant who is able to contemplate life between death and a new birth perceives what will be described below, this sight may indeed induce him to consider it as an urgent task to spread the knowledge of the spiritual world! Let us take the case of a man who has died. The clairvoyant seeks him, he tries to see him some time after the person in question has passed through the portal of death. In the manner in which it is possible to communicate with the dead, he may hear the following words spoken by the departed one. (This is a concrete case.) The departed one will speak to him as follows: “I have left my wife behind; I know that she is still dwelling in the physical world.” (Of course, the dead man does not express himself with physical words.) “While I was living with her in the physical world, and while I attended to my work at the office from morning to night, she has always been the sunshine of my life. Every one of her words filled me with happiness; indeed, my life was so that I could not imagine it without the sunshine shed over it by the partner of my life. I then passed through the portal of death and left her behind. Now I am longing to be back again, I feel how I miss everything and my longing soul seeks to find a path leading to the companion of my life. But I cannot find this soul, I cannot penetrate to where she is dwelling, it is just as if she were no longer there. And if at times I have an inkling of her presence and feel as if she were there, as if I were in her neighbourhood, she is dumb, so that I only compare this with the case of two people, one of whom is filled with the desire that the other one speak a few words to him, while the other silent and cannot speak. Thus the soul that has filled me with bliss for such a long time during my physical life has now grown silent”.

You see, if we investigate what may be the cause of all this we obtain the answer: there is no language in common between the departed and the living who have remained behind. Nothing fills the soul with a substance which would continue to render it perceptible. Because a language in common is lacking, two souls feel separated.

This was not always the case. If we go back further into human evolution we find that the souls possessed a certain spiritual inheritance, a spirituality rendered them perceptible to one another not only upon the physical plane, but also when one of them dwelt in the physical and the other in the spiritual world. But the old heirloom of spiritual inwardness has been used up and to-day it exists no longer, so that the distressing case may really arise that one soul who has been loved by the other as dearly as I have just described, cannot be found beyond death by the soul, because nothing of what can be perceived by the departed soul lives within the soul who has remained upon the earth. What can be perceived by the departed soul is spiritual knowledge and spiritual feelings: this is the link which connects the soul upon the earth with the spiritual world. If here upon the earth a soul who has remained behind has fostered the knowledge of spiritual world, and if thoughts connected with the spiritual world have passed through this soul, these thoughts may be perceived by the departed soul, even the old religious feelings suffice to give soul something which may be perceived by the other soul. If it were possible to trace this case still further, the seer would discover that even when both souls have passed through death the departed souls are only able to perceive one another dimly; they are quite unable to establish a reciprocal connection, or they have the greatest difficulty in doing this, because they have no language in common. Clairvoyance reveals the deeper meaning of Anthroposophy: it is the language which will gradually be spoken both by the living and by the dead, by those who dwell in the physical world and by those who live between death and a new birth. The souls who have remained behind and who have taken up within them thoughts concerning the super-sensible worlds become visible to the souls of the departed. If they have strewn out love before death, they will do this also after death. This may convince us that Anthroposophy is a language which renders perceptible to the super-sensible world what takes place in the world of physical events. Indeed, the danger threatening humanity upon the earth is that the souls will become more and more estranged from one another and will be unable to build a connecting bridge, if spiritual ideas do not enable them to find the thread which links up souls. This is the reality of Anthroposophy, for it is not a mere theory. Theoretical knowledge is the very least; what we take up within us is a real soul-elixir, real substance. This substance enables the soul who has passed through death to see the soul who has remained behind. We may say that the seer who has an insight into these things, who has once perceived a soul filled with longing to see what it has left behind upon the earth, but unable to see it because its family has not yet found Anthroposophy—the seer who has perceived how the souls suffer under similar privations, knows that he cannot do otherwise than to speak to his fellow-beings about spiritual wisdom, and to consider that the time has come when spiritual wisdom must enter the hearts of men. We may say that those whose mission is based upon the knowledge of the super-sensible worlds feel that it is an urgent necessity to speak about the super-sensible worlds, a necessity which cannot be overlooked, for this would be the greatest sin of all. Thus they feel the necessity of proclaiming anthroposophical truths, of making revelations concerning the super-sensible worlds.

What has just been said may show you the tremendous earnestness connected with the necessity of revealing spiritual truths. But there is still another aspect of the communication between the living and the dead. We have not advanced very far in this direction, but we shall gradually progress. In order to understand how the living will gradually be able to establish a kind of communication with those who have departed, we must bear in mind the following things. Very little indeed is known concerning the physical world. For how is this knowledge of the physical world acquired? By using the senses and applying thought, by feeling what comes toward us from the world outside. But this is only the very least part of what is contained in the world outside. It contains still other things. I would like you to have some idea of the fact that there are still other things in the world which are far more important than what is real in a physical sense. I do not mean the super-sensible world, but something else. Imagine, for instance, that you are accustomed to go to your office every day at 8 a.m. One day you discover that on that particular morning you are three minutes late, and you happen to cross a certain square where you would have been obliged to pass through a kind of garage with a roof supported by columns. On that particular day on which you cross the square three minutes later than usual you realise that had you been punctual—that is to say, had you not been three minutes late—you would have been killed by the collapsing roof. Try to imagine this quite vividly You may also take the case of a man who misses a train which is afterwards wrecked in a collision; he would have been killed had he left by that train! All these are things which have not taken place, and this is why people do not notice them. But if something similar faces you, so that you must hit upon it, it will undoubtedly make an impression upon you. The day's course from morning to night always contains things which have not occurred to you. These are beyond your range of sight, things which may perhaps seem “invented”, yet they belong to the most important ingredients of life. You will have an inkling of these facts if you consider, for instance, the case of certain man in Berlin who had booked a berth on the Titanic. He met an acquaintance who told him: “I wish you would not leave on the Titanic!” He actually succeeded in persuading him to postpone his departure. The Titanic was sunk, and so this man escaped death. This undoubtedly made an indelible impression upon him. This is a special case, yet similar cases continually occur unnoticed: if they are noticed, they make a deep impression upon the human soul.

Let us now observe things from another aspect: How many impressions and feelings escape our attention because we are unable to perceive the dangers from which we have been preserved!

If we could observe everything that is so closely connected with these things and that escapes notice, we would pass through the world with entirely different feelings. The seer discovers the following possibility: Let us suppose, that the above-mentioned example is true. You actually cross that square three minutes later than usual. The moment in which you cross the square is the most appropriate one in which to hear a dead person who wishes to be perceived by you, who wishes to speak within you. You may then think or feel: Whence do the feelings come which now arise within my soul? This is not necessarily restricted to these particular cases, it may occur in many ways. Men will begin to feel these things if they observe also the world of possible events, not only the world of physical happenings. Real are, for instance, a great number of herrings in the sea; but they are possible only because an infinite quantity of eggs has been laid. Thus an infinite wealth of possibilities lies concealed within the depths of life. What is real, is related to the example of the herrings in the same way as the life destroyed within the eggs. This is what makes such an infinitely significant impression upon the seer who reaches the boundary line separating the two worlds. The seer may there obtain the following impression: “How infinitely great and full of contents are, events which take place in the super-sensible world, yet only a small part of all this becomes real in our world of the senses!” If this has been experienced, also the following may be felt: “Infinite things lie concealed within the depths of life.“ This feeling will develop with the aid of anthroposophical thoughts. We shall be able to feel that every point containing something which is real in the physical meaning, conceals something within it. Behind every flower, every breath of air, little stone and crystal lie infinite possibilities. Anthroposophists will gradually develop this feeling, so that reverence and devotion for what lies concealed within things will gradually unfold. If human beings gradually develop this feeling they will discover quite independently that during moments such as those which have just been described they will enter into a relationship with those who are dead as far as earthly life is concerned. The dead will begin to speak. In the future, men will experience as something quite normal that a dead person is speaking within their soul. They will gradually learn to know the source of these communications; that is to say, they will recognise who is speaking to them. Only because to-day men pass by so carelessly before the infinite world of the dead and the infinite depth of what is possible, only because of this they do not hear what the dead wish to speak within the hearts of the living.

The twofold aspect of the things which I have just explained to you, namely, that through the living souls, through the thoughts of anthroposophists, something is formed here which can be perceived by the dead—and that the dead will be able to speak to the hearts that have found their way into anthroposophical feelings—may show you the transformation which can take place for the whole of humanity through the spreading of Anthroposophy. A bridge will be built uniting these worlds with the worlds beyond. And it is a fact that the life between death and a new birth will change. It will not merely be a theory, it will become a reality, so that communication will be established between the so-called living and the dead, who are, however, more alive than we. The souls upon the earth will then also be able to feel what can be so fruitful for the dead. For if we do not feel how beneficial it is for the dead, if we reach out to them, we cannot do this in the right way.

Let us now take an extreme case. You may experience it if you are an anthroposophist and live with someone else as brother or sister, father or mother, husband or wife. Whereas one of the two feels attracted by Anthroposophy, the other one may be filled with hatred while the former is approaching Anthroposophy! How often we come across this! It may indeed take on this form in the sphere of consciousness, but not within the soul. Something else may take place there. In the astral body there is the sub-consciousness. Whereas someone may be raging violently against Anthroposophy, his sub-consciousness may be filled with an intense desire to know something about Anthroposophy. The more someone inveighs against Anthroposophy, the more he will have in his sub-consciousness the longing and the impulse to know something about Anthroposophy. When we cross the threshold of death, things take on their true aspect and nothing can be masked. Here upon the earth we may tell lies and pretend to be different from what we really are; but after death everything becomes true and shows its real countenance. If during our life on earth we have inveighed strongly against Anthroposophy, a longing for Anthroposophy will arise after death, and we shall suffer torments because this longing cannot be satisfied. A person who is still alive could, for instance, imagine that he is sitting in front of a departed one; he should then harbour anthroposophical thoughts, for the departed soul will understand these thoughts, even if he has not been an anthroposophist during his lifetime. If the living person is an anthroposophist, the departed one will in that case be able to perceive him.

What we may call, a certain inclination toward the language spoken during life, this is a fact which should be borne in mind, because soon after death the dead person still has a certain connection with the language which he has spoken during his life. For this reason, we should clothe our thoughts in the language which the dead person was accustomed to speak; after five, six, eight years, however—in some cases even sooner—it is evident that the language of the Spirit is able to overcome the obstacles arising out of the external form of speech, and the deceased can understand anthroposophical thoughts even if he has spoken another language during his lifetime. In any case, it has proved to be something very beautiful if an anthroposophist has read to a departed friend, particularly to one who has not been an anthroposophist during his lifetime. This has proved to be an enormous benefit to the dead, one of the greatest services of love. We do not merely wish to spread Anthroposophy as a teaching—this should be done, of course, for it is necessary—but Anthroposophy should also be active within the soul in a far more unobtrusive way. Spiritual tasks, even spiritual offices, may, as it were, develop and be of great help to the souls in their development after death. And this is what we should strive after more and more: to help the souls who live between death and a new birth to overcome a great difficulty, consisting therein that the old spiritual inheritance does not exist any longer, for a time has come in which it is very difficult for the souls to find the right direction after death, in which it is almost impossible for the souls who dwell between death and a new birth to find their way about.

The seer may then discover that, between death and a new birth, there are souls who are forced to undertake certain tasks, which they do not, however, understand. This, for instance, is a fact: The seer who directs his clairvoyant gaze toward the life between death and a new birth may discern souls who are obliged to fulfil definite tasks. For a certain length of time they must be the servants of powers who are known to us as the spirits of death and illness. We must here speak of a death which does not occur as a regular phenomenon, but takes hold of men before their time, so that they die in the flower of their life. When illnesses arise, these are physical events, but they are caused by forces coming from the super-sensible worlds. The deeds of super-sensible beings lie at the foundation of illnesses which spread rapidly. It is the task of certain spirits to bring premature death. That this is nevertheless rooted in wisdom, is a fact which we cannot consider just now; but it is essential to observe that we come across souls who are under the yoke of these beings. And although the seer must have grown accustomed to a certain composure and calmness, it is nevertheless painful and distressing to watch these souls labouring under a yoke, who are obliged to bring illness and death to the human beings upon the earth. And if the seer tries to retrace the path of these souls until he comes to their preceding life upon the earth, he will discover why these souls are now condemned to be the servants of the spirits of illness and death. The cause lies in the unscrupulousness which these souls have unfolded during their physical life. To the extent in which they have been unscrupulous during their life upon the earth, they now condemn themselves to be the servants of these evil beings. Just as cause and effect are connected when two balls collide, so must unscrupulous people become the servants of these evil powers. This is a deeply moving fact! There is still another thing which the seer perceives: there are souls who are under the yoke of ahrimanic spirits; they must prepare the spiritual causes of everything which occurs here in the form of obstacles and hindrances to our actions. Ahriman also has this task. All the obstacles which arise here, are the result of influences emanating from the spiritual world. Servants of Ahriman do this. Why are these souls compelled to perform these services? Because they were addicted to a comfortable, indolent way of living during their existence between birth and death. And if you consider how many people are indolent and lazy, you will find that Ahriman may expect a very great number of recruits! It is this lazy indolence which influences human life to a great extent. Even modern political economists now take into account not only human egoism and competition, but also this inclination toward a comfortable life. Comfort has become a life-factor.

It is another matter, however, if we have these experiences so that we are able to find our way about and know why we must experience them, or whether we experience them unconsciously, without knowing why we must serve these spirits. If we know why we are under the yoke of the evil spirits who bring epidemic diseases, we also know what good qualities will be required in our next life in order to bring about a cosmic adjustment annulling the evil influences. If we cannot understand these experiences, we do indeed form the same karma, but we create something which will be adjusted only in the second incarnation, so that we retard our real progress. For this reason, it is important to learn to know these things here upon the earth, for after death we shall experience them. We must learn something about them here upon the earth. Also this shows us how urgently necessary it is to render this new knowledge accessible to men by spreading spiritual truths, because the old form of knowledge no longer exists. The question, “Why are we anthroposophists?” should be answered by the spiritual facts themselves, which appeal profoundly not only to our understanding, but also to our feelings. Thus we gradually learn to consider Anthroposophy as a universal language enabling us to break down the barrier between the worlds in which our soul alternately dwells within a physical body and outside a physical body. The dividing wall hiding the super-sensible world from our sight will fall if spiritual science really penetrates into the souls of men. We must feel this, and then we shall have a true, inward enthusiasm for Anthroposophy.

Let me speak of still another phenomenon. The seer will experience that a special moment enters the life of the souls between death and a new birth, a moment which has an enormous influence upon the seer, and also upon those who are passing through it. This moment will lie further back in the case of some souls, and in the case of others it will appear sooner. If we observe sleep with a clairvoyant eye, when the human being is outside his physical body with his astral body and his Ego and looks back upon the physical and etheric bodies, we shall generally gain the impression that the physical body appears to be slowly dying. Only during earliest childhood, until the child acquires an understanding and his memory begins, the sleep in the child's body appears as something which blossoms and flourishes; but very soon, and in a way which is clearly evident to the seer, the body begins to wither away soon after it has entered physical life; death is merely the last stage of this process of decadence. Sleep exists in order that the used-up forces may become regenerated. But this regeneration is incomplete. The unregenerated part which remains behind is always, to a small extent, a cause of death. If these unregenerated parts accumulate, so that the forces of regeneration can no longer assert themselves, the human being falls a prey to physical death. Thus, if we observe the human body, we see that death is a gradual process. We really die slowly and gradually from the moment of birth onward. This makes a very profound impression upon us when we first become aware of it.

Between death and a new birth the soul is faced by a moment in which it begins to develop forces enabling it to enter the next existence. Let me indicate an example showing you what I really mean: To-day there are already quite a number of books dealing with Goethe's character and natural dispositions. Scientists endeavour to discover the ancestors from whom Goethe may have inherited this or that capacity. The source and cause of spiritual capacities are therefore sought in the physical line of heredity. I do not wish to contest this, but if one follows the path of the soul between death and a new birth, the following fact may be discovered: Let us take Goethe's soul. Long, long before it is born, it already exercises an influence upon its' ancestors from the super-sensible worlds, and it is already connected with the ancestors through forces living within it. Its influence is even of such a kind that it brings together in an appropriate way the men and women who are able to supply, after a long time, the qualities required by the soul. This is not an easy task, for many souls are involved in it. If you bear in mind the fact that men of the 18th century descend from souls of the 16th century, and that all these souls have been working together, you will realise that such an understanding is most important. Souls who are born in the 18th or 19th century must come to an understanding with other souls already during the 16th century in order to arrange the whole net of relationships. A great deal of work must be done between death and a new birth. We do not only work in an objective way by filling up one part of our time with services rendered to the spirits of hindrance, and so forth, as explained above—but we must also develop forces which render it possible for us to reincarnate. It then appears that we must prepare our form in a primal image. This makes the very opposite impression of what the seer perceives when he looks clairvoyantly upon the sleeping physical body and the etheric body. During sleep, the physical and etheric body appear to be withering away; but what is formed there as a primal image which gradually penetrates into physical Nature gives us the impression of something which blossoms and flourishes.

An important moment, therefore, appears between death and a new birth: it lies between the recollection of the preceding life and the transition to the next existence, when the human being begins to build up his physical organism. If you imagine physical death and compare it with this moment, you will find that it is the exact opposite of physical death. Physical death is the transition from physical existence to a non-existence; the moment described above is the transition from non-existence to a growing existence. If we are able to understand this moment, we experience it in an entirely different way than if we do not understand it.

A thought such as this one, dealing with the opposite aspect of death and with what occurs between death and a new birth, should really become a feeling within the soul of an anthroposophist. It should not merely be grasped with the intellect, but should be felt and permeated with feeling. Then we shall be able to experience how much richer our life becomes if the soul takes up similar ideas. Something else will then arise: namely, that, generally speaking, the soul will gradually acquire a feeling for the many things which exist in the world. If we walk through a wood in the spring and have first meditated upon the idea which I have described above, we shall not be far—if we really notice these things—from perceiving the spirits that weave and work in between the physical things. The perception of the spiritual world would really not be so difficult if the human beings themselves would not render it so difficult. If we try to permeate our feelings with what we have taken up in our thoughts, if we try to awaken them inwardly to life, this striving will open our spiritual eyes. Things such as those which have been explained to-day are intended as a help, so that anthroposophical striving may acquire life. The description of similar things always makes us feel that it is like a stammering, because our language is adapted only for the physical world, and it requires a great effort in order to produce at least a faint idea of the reality of these things; in fact, special means of description must come to our aid. But just this way of speaking about these things may awaken within our hearts what we may designate anthroposophically as a substance of feeling.

Anthroposophy should become for us a substance of feeling and a life-substance, so that we may not look upon the acquisition of anthroposophical ideas as something insignificant, but gladly take hold of them, and attribute the chief importance not to the thoughts themselves, but to what Anthroposophy makes of us.

Excerpt from the lecture, published in: Schriften des Bundes für Dreigliederung des sozialen Organismus, Mitteilungsblatt Nr. 7, n.d. [1919/20]

In economic life, the fact that modern capitalism, with its longing for rent, the competition of capital, throwing things onto the market and rules based on supply and demand, has crept in – it has crept into this economic life, first of all, through capitalism, a way of administration that, due to the nature of economic life, does not necessarily have to be in this economic life. For what is needed in this economic life? You need the soil with its ability to produce products for people; in the industrial economy, you need the means of production: you need the worker at the means of production, the manual laborer on the one hand, and the intellectual laborer on the other. Individuals have always realized that an economic life is complete in itself, which has the means of production, which has the soil, which has the physical and the intellectual laborer. That is why stronger thinkers of economic life, one of whom was even able to become a Prussian minister, spoke out: “Capital is the fifth wheel in the cart of economic life.” We cannot imagine economic life without the intellectual administrator of the means of production and the land; we cannot imagine it without the physical laborer; we can imagine it without the capital being disturbed, the work of capital.

That this is an economic truth is felt by today's proletarian; he feels it through what economic life brings him in body and soul. What is involved in an economic life in which only the factors I have just mentioned really prevail? Intellectual and physical labor, and the products of the means of production and the soil. Performance arises, which necessitates reciprocation in human life, and the archetype of economic life arises. Today, it is necessary to clearly define this primal structure of economic life in order to make social understanding possible. When a person enters into economic life – he must produce for himself and for other people. That is the yardstick by which he can keep himself and others economically in his achievements. That is the big question, as simple as it sounds, for all economic life. The big question for all economic life is this: I must be able, within the economic life, whatever kind of production I devote myself to, to exchange so much from the rest of the economy for what I produce that I can satisfy my needs of life from what I have exchanged until I am able to produce an equivalent production with what I have produced. Included in what comes into consideration here, I would say, as the atom of economic life, as the primary element of economic life, must be included, all that I have to give for those who cannot be directly productive labor in the present; included must be everything that is necessary for the children, for their education and so on; included must be the quota that I have to give for the poor, the sick, and the widows as old-age support. All this must be included in this original cell of economic life, which is expressed precisely by the fact that every person in economic life must be able to exchange for what he produces so much that he can satisfy his needs from what he has produced until he produces a product the same as what he has produced. But it is clear from this primal cell of economic life that it can only be regulated if it has nothing else in the cycle of economic life than the services themselves; if one has nothing else in the cycle of economic life than what the individual works for as his service and what the others can exchange with him as their services. Within this economic cycle, there is no place for what can be called 'capital'; it only enters in to disturb this economic life and contaminate this economic process. The economic process can only become pure if the equalization of value of goods, which is called for by life from its original cell of economic life, can take place in it.

Dr. Steiner's lecture on the threefold social order
Newspaper report by Hermann Heisler, published in: Tübinger Chronik, June 7, 1919, No. 130

Dr. Steiner's first impression on June 2 seemed to be a certain disappointment for some of the numerous listeners. For Steiner undoubtedly makes extraordinary demands on his listeners. He does not speak in the language of fixed scientific terms and avoids all the partisan slogans of professional politicians, the use of which is very convenient for the listener but which contribute nothing to the clarification of our situation. The strongly Austrian-sounding tone of the speech also seemed strange to some listeners. But such superficialities were soon outweighed by the impression that Dr. Steiner is a thoroughly independent and powerful personality who has thoroughly grasped the driving forces of our decisive time and who is motivated by the burning desire to save our people from the horrors of a second impending revolution and the resulting conditions of Russian Bolshevism. Steiner sees the means of salvation in the threefold social order.

In order to lead his audience to a proper understanding of our present circumstances, Steiner first revealed the roots of proletarian sentiment, which he knows not only as a sensitive observer of the people's soul, but also from his own experience. The domination of the machine and capital had inexorably harnessed the proletarian, as a person without freedom, into the economic cycle. The longer this state of affairs lasted, the more he came to see it as degrading. Nor did he find any compensation in the materialistic intellectual life offered him by bourgeois society for what the soulless machine robbed him of in the way of human dignity and inner satisfaction. Thus the conviction took root in the soul of the proletarian, which arose from bourgeois materialistic thinking, that the whole of intellectual life is only an ideology, a reflection of economic life; and therefore one need only change the economic life, then one will automatically arrive at a different intellectual life. Therefore, the proletarian threw himself with all his might into economic life and sought to transform it. He became a practical materialist in order to arrive at a more dignified spiritual life. Despite appearances to the contrary, the social question is thus fundamentally a spiritual question. The proletarian wants to escape from the soul-destroying existence into which modern capitalism and scientific materialism have pushed him.

Help should have come from the intellectual life. But this could not provide the help because it was itself dependent and completely in the thrall of the capitalist state and consequently became more and more alienated from the people and their lives. Our leaders know nothing about what moves the soul of the proletarian and how the monotonous work at the machine affects his soul. The government councilor Kolb experienced this when he gave up his office and worked in America first in a brewery and then in a bicycle factory as a simple laborer. There he confessed that he now understands why the workers have no joy in their work and often no longer want to work at all. Steiner is convinced that spiritual life would be less divorced from life and therefore more fruitful if it were removed from all state influence and paternalism, and left to its own devices. The state is only concerned with legal life, i.e. with everything that relates to the relationship between people. The legal is that which is the same for all people. Spiritual life, on the other hand, deals with what is individual, what the individual human being produces on the basis of his or her talent. This cannot be administered from the legal state, but the spiritual must create its own organs on the basis of complete freedom. Only then can it make the contribution to the advancement of state and economic life that it is called to make.

The political link of the social organism, the legal link, only has to do with the relationship between people, that is, with what makes all people equal. Therefore, economic life cannot be merged with state life. Otherwise, economic life cannot flourish. Every person is part of economic life through their occupation and consumption. To be active in economic life, it is not enough to be human; economic associations are also needed. This economic life can and must have nothing to do with anything other than the production, circulation and consumption of goods.

But now human labor, land and the means of production have crept into economic life, and with them capital. Capital is the “fifth wheel on the wagon” of economic life. It can be completely eliminated from the economic process. The big question of the economic process is only how am I able to exchange what I produce for something else that satisfies my needs? Therefore, in the cycle of economic life, there must be nothing other than goods or services, which in this context are also goods. When capital enters into the economic process, it contaminates the value balance of goods. The wage relationship is connected with capital, i.e. the consideration of human labor power as a commodity. And that is precisely what the proletarian finds unworthy. Because he cannot separate himself from his labor power as from a coat that one takes off, so he has to sell himself with his labor power and thus ends up in a real wage slavery. Therefore, labor power must be redeemed from [the character of a commodity]. This is one of the key issues of the social question. But this is only possible by removing labor from the economic process, in which it does not belong by nature, and bringing it onto the legal ground of the state. The constitutional state, which regulates the relationship between people, decides in principle on the type, extent and time of work. These questions must be decided before the person approaches a job. Then the “employee” does not conclude an employment contract with the “employer” as is the case today, but - these terms are no longer used - the worker and the manager are partners and jointly manage the land and the means of production, and reap the rewards of their individual performance at the means of production in an appropriate manner. In this way, the worker becomes truly free and is no longer a wage slave. His rights and his human dignity are secured by the constitutional state, because his labor power can no longer be drawn into the economic process like a commodity.

The same applies to land and the finished means of production. These cannot be included in the economic process, which is only concerned with the production, turnover and consumption of goods, because they are not for sale at all; but at most one can acquire the right to the sole use of the land or a means of production. Here, therefore, it is not an economic matter, but a legal one. And rights are decided on the basis of the state. Land and finished means of production therefore belong to the people as a whole, as an economic community, and are entrusted by the economic councils to the management of the spiritual leader who has the confidence of his colleagues and who promises to make the best use of the means of production. Capital no longer has a share in land and means of production. The extent and nature of production is based on existing needs. It must no longer be produced pointlessly in the private capitalist interest.

Steiner's vision of dismantling capitalism and transferring ownership of land and the means of production to the community has already been implemented to a certain extent in the field of intellectual production, in that intellectual property becomes the property of the general public 30 years after the death of its creator. Similarly, all property, including material property, must be put into flux. Just as the body falls ill when blood stagnates in any of its organs, so the social organism falls ill when, due to private capitalist economy, there is a stagnation in the circulation of economic goods. Money must be nothing more than an order to receive goods without any intrinsic value. Then its accumulation, that is, capitalization, will automatically become obsolete.

Thus we arrive at a solution to the social question without violent upheaval, by way of a proper structuring of the social organism, as required by circumstances themselves. There is no other way. Dr. Steiner emphasized in conclusion that such a threefold social order does not mean that the state will be cut into three parts. It is only to ensure that, for example, religious and ecclesiastical interests do not have a harmful influence on political life and vice versa, and that economic issues do not confusingly spread to the political sphere. This is how those tangles and ulcers develop in the social body, which must lead to crises and wars. Threefolding, on the other hand, leads to the recovery of the social organism. It does not artificially tear it apart, but simply puts it on its three healthy legs. Thus the three watchwords of the French Revolution, liberty, equality and fraternity, also cease to exclude each other, but find their fulfillment in our being able to say: liberty in the spiritual sphere, equality in the political and legal sphere, and fraternity in the economic sphere.

With an urgent appeal to those present to consider the seriousness of the hour and to follow the path to recovery of the social conditions offered by the threefold social organism, the speaker concluded his more than an hour and a half long remarks. The increasing attention of the audience and their generous applause showed that his words had not gone unheeded. Of course, given the scope and difficulty of the subject matter and the novelty of his ideas, Dr. Steiner's remarks left a lot of questions unanswered; and so there could be no lack of concerns and misunderstandings. These were expressed in the debate, which lasted until after 12 noon and in which 16 speakers took part, along with plenty of approval. We must refrain here from going into all the details of the debate. It was noteworthy, however, that despite various factual concerns, all speakers except for a few, whose speech was cut short by the assembly itself due to continuous unobjective personal attacks against Dr. Steiner, had received a deep impression of the seriousness and power of Steiner's ideas. It was particularly impressive that two representatives of proletarian parties spoke warmly and gratefully in favor of Dr. Steiner, while Mr. Kommerzienrat Molt from Stuttgart pointed out that he had already implemented Steiner's idea in his company by appointing a workers' council freely elected by the workers, as far as possible under the current circumstances, and that in his opinion nothing stood in the way of the general practical implementation of Steiner's ideas. Dr. Unger announced that a cultural council had just been established in Stuttgart with the aim of establishing a free, independent cultural life. Prof. Wilbrand, as a scientific expert, advocated the feasibility of Steiner's ideas and thus refuted a number of concerns that had been expressed from other quarters. Dr. Steiner attempted to do the same in a longer closing speech, in which he reminded the audience that one should not weigh the new against the old, but that one must first of all adjust oneself completely in order to be able to understand the proposed new order. In particular, Steiner reminded the audience once again that the three limbs of the social organism are not in hostile opposition to each other, as is apparently often assumed, but that they mutually enrich each other in a peaceful division of labor. The idea of threefolding does not serve any party or template, but the inner recovery of our ailing social organism. - Strong applause from the participants, who stayed until after 12 noon, thanked the speaker for his powerful remarks.

Some may ask what we can do to help implement Steiner's ideas. The answer is to join the “Bund zur Dreigliederung des sozialen Organismus” (Stuttgart office, Champignystraße 17) and thus strengthen the effectiveness of its efforts, so that they can prove themselves in the difficult times that will undoubtedly come as a remedy against the danger of Russian-style conditions. The Federation is non-partisan and calls on members of all parties to join in a common rescue mission. Steiner's idea has already been understood and taken up by many thousands from all parties. This proves that the idea of threefold social order is capable of inspiring the broadest circles with hope for an inner recovery of our social organism and of building a bridge between parties that are still hostile to each other today.

In view of this momentous fact, small concerns and anxieties about practical feasibility should recede, especially since Dr. Steiner allows the greatest freedom of movement here and in no way prejudges one's own judgment and the coming development. He says about this in his book 'The Core Points of the Social Question': 'A way of thinking that, like the one presented here, wants to be true to reality will never want to do more than point to the direction in which the regulation can move. If one enters sympathetically into this direction, then one will always find something appropriate in the concrete individual case. But the right thing will have to be found for life practice out of the spirit of the matter, out of the particular circumstances. The more realistic a way of thinking is, the less it will want to establish laws and rules for particular cases out of preconceived demands.

The first practical step that Steiner's ideas should take into consideration for workers is that they should immediately join together in the sense of the call of the working committee of the Federation for the Threefold Social Organism to form proper, free works councils, which should form the core for the future free organization of the cooperative economy. For intellectual workers in particular, but also for everyone else, it will be a matter of joining the newly founded Cultural Council, whose call is loud:

To all people! For centuries, our cultural life (school, science, art and religion) served the state and the economy. Legal paragraphs and regulations turned us into uninspired, dependent beings. Tightly bound into the one-sided economic life, there was no escape from the social hierarchy. A people completely untrained in politics – that is how the world war catastrophe found us. The collapse was the result. The lack of social insight on the part of the ruling class overlooked the needs of the proletariat, which had no property of its own and only received the crumbs of cultural achievements, while otherwise wasting itself in the struggle for its existence. The proletariat hoped that the revolution would liberate it from soul-destroying capitalism. Within economic life, it sought its salvation only in economic betterment. In truth, however, the urge for human dignity is striving to break through. Only in the cultural sphere, through schooling and education of the mind, can the great goal be achieved. There is a threatening danger that cultural life will be enslaved once more, with intellectual products being stamped as commodities. This must not be allowed to happen if human culture is not to perish. The whole of intellectual life must be placed on a free and independent footing. Only then can it fruitfully fertilize economic and political life. Only in this way will it be possible to truly educate the truly capable. Just as economic life is administered by the works council, so must intellectual life be administered by a cultural council. In it, all those must come together who are seriously willing, each in his or her own position, to renew intellectual life and to work towards it, free from the influences of the state and the interests of the economy, so that it can follow its own laws. A spiritual worker is anyone who strives for true humanity. His place of work is in the cultural council. Whether he is active in the old order in the political, economic or cultural field, whether he is a proletarian or non-proletarian, everyone should join immediately before it is too late! The time is serious!

In this foundation, we have the germ for building a free intellectual life. For all these organizations, the undersigned is willing to accept correspondence and forward it to Stuttgart.

Hermann Heisler