The Rudolf Steiner Archive

Recorded by Unknown (Or could possibly be Christmas 1911, Record C)

Some of us who are constantly absorbing spiritual truths without being able to pass them on may have wondered whether this is not a form of spiritual enjoyment whereby they withdraw their strength from other things instead of making it useful for their fellow human beings. This is not the case. Those who absorb spiritual truths as much as they can do a great deal for all of humanity when they let these spiritual truths take effect on them with true devotion. There is an occult law here. All material things are destroyed by enjoyment, all spiritual things are only born through enjoyment.

Just as the plant, when it has reached the fruit, must entrust its seed to the earth again in order to continue to live, so must people be there to receive the spiritual truths. And those who receive revelations from the higher worlds should examine themselves very carefully to see if they are allowed to pass on the wisdom they have received, and always regard it as karma and pay attention to whether karma is calling them to do so.

If you still enjoy sharing spiritual truths, then it is better to refrain from doing so. But if it is associated with pain, if your heart's blood is in it, then you may confidently do so, it will bring blessings. Even the books of external science are only of value if they are born out of suffering and pain. Those who have not gone through misery and suffering should not write books. They would do better to read a good book in the quiet of their room than to write a bad one. The spiritual truths gained are of more use than all the materialistic books of our time put together. Raphael's Madonna would have no lasting value if there were no people to admire it. It is only through being looked at by others that a work of art acquires eternal value. It is not the work of art itself that is immortal, but the lasting feelings and sensations of those who enjoy it. The artist has fulfilled his main task and exhausted his enjoyment before he begins to create, that is, to depict externally. Then he was in connection with the spiritual world, and for the true artist it is a sacrifice to shape his ideas into solid forms - it is imbued with heart's blood. 1911

Therefore, if you want to learn about Raphael or Michelangelo in the Akasha Chronicle, it is wrong to go to them yourself. You have to observe the people who lived in his time, who were influenced by him.

It is much more necessary for humanity if we absorb spiritual truths with true devotion than if, for example, we make a donation that often only brings about an apparent happiness. Because if you look into it, you can see how often unhappiness arises from it in the next generation. These materialistic things pass away, while spiritual truths remain permanently. There is a hundred times more to be enjoyed now that we live in such a materialized atmosphere, that this is far from being balanced.

All occult associations recognize that all progress is based on [wisdom, beauty, strength].

I. When man on the physical plane strives to penetrate to the truth of thought, he will notice that it flows to him as wisdom from the astral plane. The wisdom that is at home in the astral plane casts its shadow into the physical world as the truth of thought. Therefore, we should be careful not to speak of wisdom in any other sense than this highest sense, not to apply it, for example, to material knowledge. On the other hand, a naive person can be wise who sees the beneficent work of the deity in a green flower petal.

II. Beauty, as it is at home on the lower Devachan plan, finds its shadow image on the physical plane in true piety. But this is something different from what is called beauty on earth. Those who want to see this beauty must be pure and true. Those who lie will not be admitted here, because lying would appear as ugliness here. Now it is possible that a person who, for example, was developed in a previous incarnation, might now, due to certain circumstances, have come to practise black magic. Such a person is now very much exposed to error; he may believe that he sees wonderful angelic figures, weaving a magnificent garment of beauty out of his memories; but in reality they are hideous devilish entities.

III. Strength has its earthly reflection in active virtue. It is at home in the higher devachan plan. There is no vice there, simply because there is no evil there; that is not allowed there.

That is why a person must first go through Kamaloka after his death, must purify himself of his desires and passions before he can enter Devachan; because only the good that he has worked for in life is accepted here. When he then proceeds to a new incarnation, his desires will reunite with him so that he can work them off as karma in a new life. Now there is the possibility that someone who is very bad will bring nothing good from his incarnation. Such a person does not enter Devachan at all, but proceeds from the astral plane to a new incarnation.

How does a person attain active virtue? Above all, he must conquer his egoism, that is, his ambition, vanity, timidity, fearfulness. A truly pious person always feels surrounded by the World Spirit and cannot be timid. He will also soon realize that vanity and ambition are foolish on the higher planes. Nevertheless, there is a certain difficulty for those who have already progressed, receive certain occult truths and are allowed to pass them on to their fellow human beings. It is very easy for the feeling of personal veneration, even worship, to arise among his listeners. He must completely free himself from this, always lock away in his innermost being as the deepest secret what flows to him from higher worlds. Then the recognition from the spiritual worlds will not fail to materialize, but will trickle down to him in the form of strength.

The six lectures collected in this volume were given by Rudolf Steiner to members of the Anthroposophical Society during his visits to England in the year 1922. He came three times, giving altogether about thirty lectures on educational, social and general anthroposophical subjects. Nine years had elapsed since his preceding visit in May 1913 when he had spoken so significantly of the new Michael Age and of Christ-event of the 20th Century. The intervening time was marked by the catastrophes of war and social revolution. Meanwhile the first Goetheanum had been built at Dornach, Switzerland, as a centre for the world-wide movement.

During the years of war, Rudolf Steiner had put forward his epoch-making conception of Threefold Man and of the Threefold Social Order, on which was based the attempt, in the years 1913–21, to give shape to the social events of the time out of a deeper spiritual understanding. It was in the midst of this attempt that many practical activities, notably educational and medical, evolved under Dr. Steiner’s guidance, bringing the truths of Initiation Science to bear on the concrete tasks of daily life. Thus in the year 1913 the Waldorf School had been founded at Stuttgart by Emil Molt, with Rudolf Steiner as its educational director. The quick development of the school attracted the attention of thoughtful men and women in England, many of whom had been impressed by Dr. Steiner's book on the social and international problems of the time, the first English edition of which. The Threefold State, had been published by Messrs. Allen and Unwin in 1920.

he sculptress Edith Maryon, one of Dr. Steiner’s closest and most trusted fellow-workers at the Goetheanum, had in the past been linked by ties of friendship and common spiritual endeavour with the distinguished educationist Professor Millicent Mackenzie. Arising out of their correspondence. Professor Mackenzie arranged for a party of English teachers and educationists to visit Dornach at Christmas and New Year, 1921–22. Here, in the famous Weisse Saal of the Goetheanum, where the fatal outbreak of fire was discovered a year later. Rudolf Steiner gave a course of sixteen lectures for the special benefit of the visitors from England. Among those present were Miss Margaret Cross of The Priory School, King's Langley, and also some of those who were to form, three years later, the College of Teachers of the newly founded school, now known as Michael Hall.

Miss Cross was a member of the ‘New Ideals in Education’ Committee, whose annual conference for 1922 was to be devoted to the subject of Drama and Education, in connection with the Shakespeare Festival. At her suggestion it was decided to invite Dr. Steiner, both as educationist and as a distinguished Goethe scholar, to take an active part. So then in April 1922 he spoke at Stratford-on-Avon, side by side with eminent representatives of English life and letters—John Masefield and John Drinkwater among others, also Professor Cornford and Sir Henry Newbolt. The interest aroused is shewn by the fact that Dr. Steiner was invited to give a third lecture in addition to the two original planned.

It was decided to arrange a more extensive conference at Oxford during the long vacation, where Rudolf Steiner would have the opportunity to speak at greater length, both on the theory and method of the Waldorf School and on the Threefold Order. Through the kind hospitality of Principal L. P. Jacks, who found in The Threefold State ideas akin to his own, the Conference on ‘Spiritual Values in Education and Social Life’ was held at Manchester College during the second half of August. The joint organizers were Professor Millicent Mackenzie and Mr. Arnold Freeman of the Sheffield Educational Settlement. Principal Jacks was present at the beginning and gave the address of welcome. Among other well-known speakers who took part were Mr. A. Clutton Brock, Mr. C. Delisle Burns, Professor J. S. Mackenzie and Dr. Maxwell Garnett. During the morning sessions Dr. Steiner gave the course of nine lectures since published under the title The Spiritual Ground of Education and three further lectures on the social question. A group of Dornach artists gave Eurhythmy performances at Keble and there was also a small demonstration by children, to illustrate the part of Eurhythmy in education.

During his three visits to England in the year 1922 Dr. Steiner gave a number of other public and semi-public lectures—on the anthroposophical path of knowledge, on the knowledge of the Christ-Impulse, and on education. Some of these have since been printed. They include for example the memorable address on The Mystery of Golgotha given in Manchester College Chapel, Oxford, on Sunday evening, 27th August.

In the midst of these many activities, opportunities were also found for the members' lectures here reproduced. The different local groups which had been working side by side throughout the war were joining forces to create what afterwards became the ‘Anthroposophical Society in Great Britain.’ In the autumn of 1921 a small library-office and the use of a lecture-hall had been rented at Grosvenor Street from the Royal Asiatic Society, and it was here then that Dr. Steiner gave the first of these members' lectures. Meanwhile a more permanent headquarters was acquired at 46 (now 116) Gloucester Place. Save for the one at Oxford, the remaining lectures were given here. Dr. Steiner gave every encouragement to the efforts which were being made to enlarge the scope of the spiritual movement in this country, and to the practical activities arising from it.

We have translated freely, believing that a free translation will be most able to call forth an immediate impression of the words as Rudolf Steiner spoke them. It should be remembered that all the lectures to English audiences had to be interpreted as they were given; Dr. Steiner generally divided them into three sections, each of which was followed immediately by the interpretation. The resulting breaks are in most instances apparent. The present written translation is based on the full shorthand reports of the original. Though of outstanding excellence, these reports themselves are not free from occasional uncertainties.

he titles here chosen, for the series as a whole and for the single lectures, are not due to Dr. Steiner himself. All through the later years of his life he was lecturing frequently to the members of the Anthroposophical Society, at Dornach and wherever else he traveled, no special subject being indicated, as a rule, beforehand, except for conferences and other such occasions. We came to the lectures with unbounded expectation, knowing always that some fresh illumination would be given, some further insight awakened, concerning the spiritual world and its relation to human life.

Dr. Steiner: I have called you together to discuss the recent situation that occupies you so much. Otherwise we could have waited a few days. It seems important to me that we do not discuss such things as a specific case. We cannot do that, but instead we need to treat all of these things in this difficult time for us in connection with the anthroposophical movement. We should be careful that it is not used against the anthroposophical movement. We are actually sitting in a glass house and should avoid all such things that can lead to all kinds of opposition to the anthroposophical movement. What is now important is that we gain some clarity about what occurred and how we should judge it.

A group of students from the 9th, 10th, and 11th grades had been involved in some lying, thefts, and drunkenness. One of the students had given another student some injections and attempted to hypnotize her. Upon discovery of what had been occurring, the faculty had discussed the situation with Dr. Steiner in Dornach by telephone. The faculty then questioned the students in detail and sent Dr. Steiner a detailed report. The students involved were temporarily suspended from school.

Dr. Steiner asks about the age of each of the students involved, about which class they were in and about how long they had been in the school. He also asks about the parents and the home environment.

Dr. Steiner: When was the first time that something was said against these children? How did you discover what had been happening?

A teacher: Through the business with the hypnotizing by G.S. One student wanted to speak with me alone and told me that there were things that occurred in S.’s house that we should know about.

Dr. Steiner: In your opinion, had G.S. ever hypnotized anyone?

A teacher: No, at least not completely, although he has often attempted it with various students.

Dr. Steiner: We can hardly assume that if he did not exercise some unfavorable influence, that he could have caused any real harm with those he attempted to hypnotize. There was certainly moral damage, but he did not do things that would cause real damage. In any event, there is not much to be done with this whole hypnotizing business. I had the impression from the report that this whole thing was simply a bunch of dumb tricks that got out of hand due to G.S.’s craziness. Does anybody know anything about this hypnotizing that is more serious?

A detailed report is given about G.S. and his home situation. Among other things, one teacher reports that the boy has been interested in such things since he was ten years old and that his father has some books about such matters. The boy likes to experiment and has made a small laboratory.

Dr. Steiner: Other than the fact that he was very diligent, is there nothing more to say about how G.S. is at school?

A teacher: I used to be quite satisfied with him, but he has slacked off in the last three or four months.

Dr. Steiner: To the extent that G.S. is concerned, the business with the injections seems to be like that of the hypnotizing. We should now take a look at how things are with H.B. From all that I have read, he seems to be a real gang leader and is behind a number of things. It also appears that he was the main motivator in this socalled club. Were you satisfied with him here at school?

A teacher: He did not participate with much interest. He avoided conflicts, but was not really with things.

There is then a detailed discussion about the student.

Dr. Steiner: What does N.G. say to all this? Why was he readmitted to school after he had already left?

A number of teachers report.

Dr. Steiner: Now there is one other thing I would like to know. I had asked Mr. J. about some report or another and he told me about an evening where there was a discussion between the students and teachers. How is it that a student association has a chairman and the teachers met with them and asked the student president to speak? I nearly fell off my chair.

There is a discussion about this.

Dr. Steiner: Now N.G., O.R., U.A., and F.S. have been suspended because they are cutting school. H.B. and S.K. were suspended because of their black-market activities, and G.S. has been expelled. How is it possible that there has been so little contact with the students in these upper grades recently? The lack of contact was what caused these classes to come to me in May. What is happening here?

The discussion I had with them showed me that the teachers no longer had any contact, particularly with the 10th grade. Why is that? Undoubtedly, there is a considerable difference between these classes and the lower grades where there has always been a strong contact between the class teacher and the children. There is a significant difference in the way that the relationship developed toward these 9th- and 10th-grade classes. There is no doubt that these classes have gotten out of the control of the faculty. That evening discussion did not lead to the faculty gaining control over the children. Instead, it is quite clear that the students have taken the helm. To have such discussions!

A number of teachers report about the discussions between the students and faculty.

Dr. Steiner: It must have begun somewhere. Mr. S. has left. Somewhere, there must be a beginning.

The difficulty is that there is a whole group of students that we do not need here at school, but if we throw them out, then the same sort of thing will happen as did earlier. The whole situation will result in a new affair connected with the anthroposophical movement. Of course, the thing with N.G. is not so easy. He must have known that old G. was planning some activities against the anthroposophical movement. He is not really so bright, but he is planning something nevertheless, and that should have been a warning for us to be cautious with regard to N.G. It is certainly a difficult thing for the other students to reject the student association.

N.G. is a rascal, the result of an unbelievable family life. There are a number of cases where the home situation is not good, but this particular situation is one of the worse excesses to be seen in modern social life. He grew up in that and is now psychopathic, totally sick. It is really difficult to decide which one is worse, F.S. or N.G.

I have to admit that it is really a problem that these children did not find it possible to gain a natural connection to the faculty. They had no trust in the faculty. I certainly need to say that in fact these children were not filled with any trust in the faculty.

You will seldom find a boy who is inwardly so torn apart as N.G. is, in spite of the fact that there are today so many children who are torn apart. What you have told me about are simply stupid, boyish tricks, and you certainly know that there are such boys in every school. However, there are certain inner or soul things here but what you have told me about today belongs in the category of things that occur in every school.

There appears to be a misunderstanding of the situation here. You have told me that N.G. and G.S., and perhaps some of the others, have been impertinent and that they asked how it is that people say that there is no anthroposophy in the instruction. How did you understand that? What did you think about all those questions?

A teacher: When N.G. asked about those things, I had the feeling that he wanted to know the truth, but that he also wanted to trip us up.

Dr. Steiner: The situation with N.G. is such that he is now grown up. At the time when he was a small child and learning to speak, he did not hear one true word in his family. His mother is a complete lie, just as his father is. They were totally contradictory, so that N.G. one day when he was quite young, perhaps only seven or eight years old, asked himself, “What is the world, then? My father, who is such a terrible boor, still made it through graduate school. How is that possible?” Now, N.G. is in the school where he also found that all the teachers are boors. He came here and said to himself that it is said that the teachers here at the Waldorf School are not boors, but I want to see for myself if they are boors or not. Everybody told him time and again that there is no Anthroposophy in the instruction. But Anthroposophy is just what he wanted. It would have been just the thing for him as he sought the opportunity to learn about Anthroposophy. He wanted to know why everyone withheld that and he perceived it as an untruth. He then soon left and worked to earn money.

After a long time, N.G. came to me and said, “I don’t know what I should do. I had a great hope that I would become a better human being when I went to the Waldorf School. I rode my bicycle over to Dornach and had a look at the building there. That building made me into a better human being, but I am not getting anywhere. I do not see any difference between good and evil and I see no reason why I should be good now. Why should I not be a person who is intent upon destroying everything?” Now recently since he returned again, something has happened to the boy. Either we should not have accepted him again, or he should have been able to gain some trust in the faculty. He is in a terrible position. Think about what kind of trophy that is for people who gather data against the anthroposophical movement.

I have to admit that as I learned of the situation I thought of it as being one situation at school like many others. You would have to really look for schools where such things do not come up. It is also easy for other schools to cope with such things. For us it is not so easy because we have to really be aware of how the anthroposophical movement is affected by such things. We thus have the choice between removing the student from the school with all justification and publicly, or of coping with such cases. The opinion that the world has about us in such cases needs to come from us.

We need to stop turning people away because of the difficulties they bring, since they become our enemies. A reason for expelling a student is really something quite different from what we now have before us. There is not much that we can do with the information we now have. The things that G.S. has done were really just stupid, boyish pranks and lead to the situation where people could ask what kind of a school this is that would allow the children so much time that they could get drunk.

A teacher: The children have forty-four hours of school per week.

Dr. Steiner: If you look at what you have presented, it would appear as though the children had no time at all to come to school. It is not only the fact that the children do not have any feeling that they are at school, it is also the fact that they do not feel that they are at a school where they cannot do such things.

I think that this is something you should have noticed. Here in the report, you state how G.S. formed a detective club over Christmas. This all occurred outside the school, but was there no effect upon the school? You should certainly be able to notice when there is a student of the sort who would form a detective club.

Now people can say that the children have been thrown out. I was in the 10th and 11th grade classes today, and I think they are quite well-behaved. You should be able to do anything with them.

A teacher: It is now really enjoyable to work with the class.

Dr. Steiner: The 11th-grade class is very upright and you should be able to do anything with them. To what extent has the situation with these children who have left affected the remainder of the class?

A teacher: They are all terribly happy about it.

Dr. Steiner: If you were to ask them, what would they say?

A teacher: They would say that they are happy the others are gone.

Dr. Steiner: The impression I have from all the questioning is that these delinquents did nothing more during the questioning than to lie out of both sides of their mouths, and certainly not much can result from that. It was rather unpleasant for me today to hear the discussion that someone had with one N.G.’s school comrades. What was said points to things that occurred last Christmas. I need to ask if you noticed nothing about all the things that this schoolgirl said.

It is really difficult to find a way to rectify things in this case. What would you do if in six months time one of those members of that clique of clerics were to handle H.B.’s case in the following way? H.B. is an upright student until he went to the Waldorf School. Afterward, he was also quite honorable. It took three years until he began his black-market activities. It is quite clear in this instance that it was not immediately possible to make such an honorable student into something so bad. It took three years of Waldorf School indoctrination—what would you say if that were to be said?

A teacher: I would see no possibility of working with such people in the school.

Dr. Steiner: What was actually the cause of all this? The reason is that contact was lost with the boys and girls. I had thought that after I spoke so seriously and that in some way we should again try to accept N.G. into the school, that a connection would then form with him. There must be some reason that we lost the boy. N.G. has been at school for two years.

A teacher: We could never find the proper relationship to him. I have often had the impression that we place ourselves above the children and not alongside of them.

Dr. Steiner: Why do you say that you have placed yourself above the children? What should have happened is that the children placed you above themselves. That is how things should be. The children should place you above them as a matter of course. That is the only possible proper relationship as then there will no longer be any discussions in which the children tell you that they reject the whole school.

We cannot glue things together again. We must nevertheless remove eight of the children. We cannot mend things in any other way. Nothing else can be done. We need to be able to justify the situation and represent it in such a way that it cannot be used against us. We must have the possibility of treating the situation in such a way that we can justify that we have expelled these eight children. It is really very difficult to cope with this situation. We need some firm ground under our feet, but what is important is that people hear how the situation is with the remainder of the class.

A teacher: The experience has been a relief and a freeing for the children in the 11th grade.

Dr. Steiner: Then we can handle it in the following way. We must come to a decision in the next few days. Tomorrow morning I will have a look at the 11th-grade class and then the tenth. The whole thing is so frustrating. It’s a dead end. It was a major mistake that the situation was handled by individuals. It should have been done with groups. I told that to Mr. R. and in spite of it I received this interrogation report. Just look at this report about S.H. Four-and-a-half pages long. Look at the report and you will see that it was just a joke for her. She said things and then laughed behind her hand. I do not think that she thought for one moment that the teachers stand above her. I need to look at the 10th- and 11th-grade classes.

A teacher: Did I understand you properly that it would be less of a blemish were we to keep the children?

Dr. Steiner: You cannot keep the children, but how can we get out of this? We cannot simply decide to expel them if we have no reasons for doing so. We need to find a reason. There must be some way of stopping a repetition of this. There must be some way of not allowing the children in the upper grades to get out of the faculty’s control, but that has now happened. If there is no will to keep the children under control, then they will get out of our control, especially due to the advantages of our methods. The disadvantage of those methods is that the children become too clever. Laziness occurs in other schools also, but with the understanding common among the students and teachers in those schools, this loss of control does not occur there. The real error lies in the way you have held discussions.

We need to protect ourselves from those people who seek every opportunity—and you cannot imagine how much attention is paid by them—to rid the world of the anthroposophical movement. We need to be able to counter that by avoiding such things in the future. I am not totally convinced that they will not recur. I can only believe that the boys and girls by the time they reach the age of fifteen or sixteen will time and again slip out of the teachers’ hands. We need to undertake something that will give a breath of life throughout the instruction. I don’t want to be preaching, but a breath of life must go through the teaching and into the classes. There is still some breath of life in the lower grades and it could also be in the upper grades. Basically, we have really quite good students here. These two classes made a quite good impression upon me. It is very frustrating when no one understands that the whole thing should be coming from another impulse. It should be impossible that students come to you and say that they reject the whole school. There needs to be some will to change such things.

A teacher: Couldn’t you say some more about that? We are confronted here with our own lack of ability.

Dr. Steiner: There is no will. If you were to concentrate your entire will upon this matter, then things would go differently. From an external perspective, there is a noticeable difference between the lower and upper grade classes. In the lower classes, what occurred with Miss U. occurs often and the children make quite a spectacle so you do not have the feeling that they are asleep. That was really a quite noteworthy example in your class. In the upper grades, the class is asleep. They don’t know anything, not even the simplest things. There was not one person there who knew that there had been the crusades. I understand something different with the idea of being awake. They had no idea at all about how the Crusades began.

We need to have a different kind of will. At a certain point in time, we come out of the proper understanding of the class and fall into simply lecturing. We leave the living connections behind.

Things would have been more understandable had you brought up Jakob Böhme today. You should not bring up so many details that one covers up the other. At 10:00 o’clock there was a whole lot of dictation and questioning. You need to round it out to form a picture and it is the picture that should remain. Had you added Jakob Böhme to everything else today, then they would certainly have been confused. Why is it that when we have three hours one after the other, what is done in the second hour wipes out what was done in the first? In history, you could do an hour and a half of something new and then illuminate it through other things the children have already learned. We need to develop the will to keep the children lively, so that they will have something from all these things when they learn them. That is something that we need to achieve, since otherwise we cannot dare to keep these higher grades. I am not saying all of this simply to complain. The fact is that the class is asleep.

My dear friends! ¹ If it is necessary to discuss certain questions of the Society's constitution in the individual countries, this is due in particular to the fact that the anthroposophical movement has undergone a certain development in recent years. The Anthroposophical Movement began more or less with the spiritual life that it seeks to convey, and for a long time it worked together with the Theosophical Movement. And in recent years it has become the case that the anthroposophical movement as such is standing before the whole world with a certain necessity and is being judged a lot - and therefore also, which must be a self-evident side effect, is being met with a lot of hostility. The whole form of the anthroposophical movement, not inwardly but outwardly, is different.

Now, in a spiritual movement such as anthroposophy, everything is connected with inner laws, so that one does nothing other than what arises out of the necessity of spiritual life itself, as one recognizes it. So of course in this movement itself no consideration can be given to what comes from outside, whether it be opposition and hostility or recognition. The meaning of the anthroposophical movement must flow purely from the subject itself. One must do nothing but what one recognizes as necessary for a particular age, based on the spiritual life. Any consideration of external factors, be it recognition, be it success, be it contradiction and hostility, leads to a weakening of the spiritual life that should be fostered in such a movement. And that necessarily always gives rise to a kind of conflict: one must follow one's inner forces and, of course, in order for the movement not to perish, one must do what can advance the movement in the world. This always results in a conflict that requires constant vigilance on the part of the members. And so the constitution of the Society must be such that this vigilance is possible, that, as it were, a kind of vacuum is created for such a spiritual movement, an empty free space in which it can truly unfold. This is only possible if the individual groups and the connections between the groups are organized and administered in the right way.

Now, no spiritual movement can flourish in our time that is some kind of special movement of humanity. There is simply an occult, let us say, law that every truly viable and fruitful spiritual movement is universally human, that is, in trivial terms, what is called international in everyday life, is universally human. In the present day and age, if a group of people, rather than the general public, becomes in some form or other the, in a sense, group-centered, egoistic bearer of a spiritual movement, then in that moment universal human progress is harmed, not helped, and not truly furthered.

This matter is not really open to discussion, any more than a law of nature is open to discussion. It is a spiritual law that every spiritual movement that really furthers humanity must be generally human.

Of course, this does not prevent it from being fair to all human groupings. One can be just as fair to one's own nation as to the others. Every nation naturally has more or less of its great impulses to bring to the whole of humanity. And to believe that the international is linked to a disregard for one's own nation, that is not at all justified. It is precisely within the international that the points of view are given to assess one's own nation in the right way and to put it in the right light.

If, therefore, what Mr. Collison has said corresponds to a real, non-illusory judgment, then it is, of course, a deviation, should two groups form as a result, in that one group cannot abandon itself to its national feelings, would like to see a kind of selflessness in it, even to the point of opposing the valuable aspects of its own nation. If you are truly grounded in anthroposophy, if you truly understand the essence of anthroposophy, then it cannot be a matter of even entertaining a different opinion about these things.

Just as there can be no conflict in the world – forgive me for saying this triviality – about the fact that mountain air is good and sea air is good; if people have different constitutions, then one needs mountain air, it is perhaps good for a certain type of disposition to fall ill, the other needs sea air, it is good for him. Just as one cannot understand why someone sent to live in the mountain air rants terribly about the sea air, so one cannot expect that enthusiasm for one's own nation should in any way affect one's international, that is, unbiased judgment of everything in the world that has to do with the cooperation, not the antagonism, of nationalities. So in the real understanding of what the deepest anthroposophical impulse must be, such a dichotomy cannot arise. And of course it must be said: the most essential task of anthroposophical branches is precisely to avoid such dichotomies, to come to an understanding about these things. If things always go so that one group turns against the other and always says, if they do this or that, it is against what Dr. Steiner says, they are not real anthroposophists — if these things then go on in the underground and only ever talk about the fact that there are not homogeneous groups and no general groups, then nothing particularly fruitful can arise. But why should it not be possible for such things to be sorted out through the openness of the discussions in the anthroposophical branches? You see, that is what I would call — in addition to observing the way the outside world relates to anthroposophy, whether in a hostile or friendly way: vigilance within an anthroposophical branch.

One can be awake in life, or one can be asleep. I do not mean the usual states here – we will talk about that in the lecture [in GA 228] – but rather the states in relation to what is happening in the world. One can be asleep even though one appears to be awake on the outside. But to be asleep really means nothing more than to divert one's attention from something. When we really sleep at night, it also means nothing more than diverting our attention from everything that can occupy us in the earthly world. We then turn our attention to things for which we do not yet have the perceptive faculty in the present human evolution. That is why sleeping [to what is happening in the world] means nothing more than diverting our attention from something. But as anthroposophists we must take a keen interest in what is going on in the world. The world is interested in anthroposophy; if we are not interested in it, the world will become antagonistic. This requires vigilance. And it is in the spirit of this vigilance that the Anthroposophical Society as a whole must now be constituted. That is why I have been emphasizing for some time the need to organize the individual national societies into national associations. Such national associations have been formed in Switzerland, Germany, Czechoslovakia and Norway, and this year they will be established in Austria and the Netherlands, and so on. And it is of the utmost importance that such a national society also be formed here and that these individual national societies in turn join together to form the International Anthroposophical Society, which in the future can have its center in Dornach. As was planned at the delegates' meeting in July 1923 in Dornach, the merger to form the international society is to take place at Christmas in Dornach.

But this can only happen if the national societies have organized themselves in advance, because only something that has already been formed can join together. And so it would be good if the constitution of the English Anthroposophical Society emerged from the negotiations of this meeting as a national body, with the tendency to then merge with the international society at Christmas and then have the national center in London and the international center in Dornach, Switzerland. That would be good.

That is basically all I can recommend myself. Of course, everything that is to be done in detail and in particular must depend on what the friends here consider to be best.

If I may point out anything, it is that in the future there must be a much stronger connection, a much stronger collaboration, between anthroposophists in all countries. Again and again, wherever I go, I am made aware that there is a real longing to hear about what is happening here or there. Today, anthroposophists live, one can truly say, almost in the whole civilized world, but they know very little about each other. Sometimes it is so strong that someone living on one street does not even know that someone else lives around the corner. They know nothing about each other. And one longs for an international organ of communication. But this cannot be created out of the idea, but only when the national groups are really there and have come together as an international group. Then we in Dornach will also really find the possibilities for creating such an understanding across the whole world. Until now, it has always been aimed at in the abstract. When the journal Das Goetheanum was founded in Dornach, the idea was of course that it should convey messages everywhere. Yes, but first it has to be received! First everything has to be reported to Dornach, and then it can be passed on from there. Then we also get international perceptions and international opinions. That would be the way to go. But it cannot be done from here; it can only be achieved through genuine international cooperation.

A national group like this has also been set up in France under the General Secretariat of Mlle. Sauerwein.

As for the other issues discussed here, it seems to me that not a single obstacle emerges from all the individual statements made, that Mr. Collison has the very best prerequisites for his General Secretariat. I cannot see that anything speaks against it. The things that he himself has expressed here, namely about Freemasonry, do not seem to me to be at all decisive. Because – please forgive me for having to be trivial about such things, but they are things of everyday life, and in everyday life some everyday things happen. Please forgive me for having to be trivial about this – I have always said, when it was a matter of whether someone should come into the anthroposophical movement from some other movement – in this case, freemasonry was meant – what matters is not what someone is in some other movement, but that when he enters this anthroposophical movement, he is a good anthroposophist. So it is really not a matter of whether someone also belongs, let us say, to a shoemakers' guild or a locksmiths' guild – I am not making any comparisons, I am just stating the principle. It does not need to be the case that, just because he belongs to a shoemakers' or locksmiths' guild and so on, it in any way detracts from what is anthroposophical in him. If he is a good anthroposophist, that is what matters for the anthroposophical movement. Whether he is a good, bad or mediocre freemason is of no concern to the Anthroposophical Society. And I actually find it somewhat strange that people pay attention to the judgments that one or the other has, if Mr. Collison's suspicions should be correct – otherwise it would be modified –; I always say: among anthroposophists this does not happen, but in general life it does happen that one or the other makes an unwise judgment. And it would be an unwise judgment to make the value of a member as an anthroposophist dependent on whether he is a Freemason or not.

I answered Mr. Collison's question in the Netherlands from this point of view. I said that a number of the oldest and most valuable members are Freemasons. I cannot imagine how an obstacle could arise from some form of Freemasonry for belonging to the Anthroposophical Society. I cannot imagine it at all. I think the Anthroposophical movement wants to be something in itself. It would not be able to bear fruit in the world if it did not work positively out of itself, let me use the expression, out of its own seed. That is what matters: what it works positively. How it appears when compared with one thing or another is not important. When I buy a suit, it is important that it suits my taste and arises out of my intentions. What does it matter if someone comes and says: “That suit doesn't look like the one the other person is wearing.” The point is really not to wear the other person's suit, but one's own. You don't put on freemasonry when you become an anthroposophist. So it is actually quite impossible to make this judgment.

But of course there is something else behind such a thing. It becomes - forgive me for saying so - in my opinion anthroposophy is not always valued highly enough by the members. There is a tendency in present-day humanity to always value more highly that which is older, which has more fuss about it, which acts more mysteriously, and so on, and to disparage that which appears openly and honestly simple, judging it by the standard of the fuss and the like, which presents itself in an indeterminate way. It is a kind of disparagement of the anthroposophical movement when it is judged in such a way that one says: it can be harmed by the fact that this or that member comes from this or that other movement. — It would have to be terribly weak if it could be harmed by such things!

So I think what is really behind it is that somewhere or other there is always a secret longing to say: this person or that person is not a good anthroposophist. —Then you look for reasons. We are always looking for reasons for what we like or dislike. We do not base our liking on the reasons, but we look for reasons for what we like or dislike. We look for reasons and then find, for example, that the other person is a Freemason and therefore cannot be a proper Anthroposophist, and so on. — One should see whether he is an Anthroposophist, a genuine one, and only then come to the judgment that he belongs or does not belong; one should not look at whether he is a Freemason or something like that.

This always reminds me of a judgment I heard in enlightened Weimar – but I don't mean that ironically, it's something I really heard once in the market square: Two women were talking, and one said of someone that he was a liberal. The other said, “What, a liberal is he? I've known him for years, he's a shoemaker!”

The thing is, though, that you would be judged in much the same way if you said: Freemasons can't be part of the anthroposophical movement!

It's not that I, myself, if it weren't for the opposition or hostility, would refrain from judging other contemporary movements. Of course, the moment hostility, open or secret, comes from some movement, then it is a matter of taking a stand. But as long as that is not the case, it is not possible to take any stand on other movements, officially or unofficially. And that is even one of the inner laws of development of such a movement as anthroposophy. If you are constantly pushing to one side and looking to the other, you do not have the freedom to proceed positively from your own inner seed of the matter. You have to try to surrender completely to your inner impulses, not to go outwards. And I think that should be the basis of the negotiations. And if this is the actual basis of the negotiations, then I think everything will go quite well.

I believe that Mr. Collison will accept the General Secretariat from this point of view, which will undoubtedly be his. He is the man who has done the most for the translation and distribution of anthroposophical literature here in England and in the colonies; he will also be able to represent and best serve the impulsive power of the Society here in the future. It is obvious that a man like Mr. Collison cannot write every letter himself, nor be present at every meeting or council. He must therefore have a truly capable secretary. The way in which the board is composed here is something that the hearts of the members, who take the position just described and forget for a while what other difficulties there are here, will best find out for themselves from their community. I believe that this is the best way to address the question at hand.

Dr. Steiner on the proposal to add his name to the Anthroposophical Society:

Just a few words on this: because of the form that the anthroposophical movement has taken over the years, as I mentioned earlier, it is always a difficult question for me to relate to something that is named externally. I have already pointed out that the anthroposophical movement has certain laws of its own for a spiritual movement of this kind, and that is what naturally makes me think again and again when I am dealing with a question like the one that Mr. Dunlop put to me a few days ago, or actually months ago, at last year's meeting, and so it is necessary for me to say a few words about the matter here.

Externally, the anthroposophical movement must be vigilantly represented. Internally, as I have already said today, it must work purely from its own germ and do nothing but that which is in accordance with real occult laws. This is why, for a long time now, in relation to everything that is really going on between me and the anthroposophical movement, I have wanted to be nothing in relation to society other than what arises from what I am absolutely necessary for within society.

So, within society itself, so to speak, I want to be nothing other than what comes about by doing certain things that have to be done by me.

In a certain respect, this will also apply to Dr. Steiner, with whom this has been discussed again and again for years, that she too should be considered, should be named, if one may say so, as that which must be done by her.

From this the position arises by itself. And this position should be improved neither by choice nor by anything else – or mostly it is only worsened – but it should be so that everything that exists in the relationship arises directly from the way in which the personalities are needed.

Now, of course, it is important that this be understood as the basis entirely within society, then, with regard to what one considers necessary, one can fully appreciate such reasons as those put forward by Mr. Dunlop. And insofar as it is understood in society that they are only the reasons that Mr. Dunlop has presented, in the representation, also the ideal representation of the company to the outside world - the identification of the company with me in a certain respect - insofar as these are the only reasons that perhaps make it desirable today that I do not resist accepting what is offered here for this area, I want to do it. But that is just one thing: accepting, taking on this name. The other thing, however, is that society really understands that I draw no other conclusion from such an official designation than the one I have drawn from the obviousness of the facts so far: I do not want to gain any other power, any other prestige, any other authority that may be reminiscent of a right by such a naming, but only want to work in society as it arises from the matter itself. I only want to be in society what I must be one day because the things that come into consideration want to be made by me. And that is what makes the matter a duality. Both sides must be given sufficient consideration.

If that is the case – and that is indeed the intention of Mr. Dunlop, the reasons have emerged from it – then there is nothing to prevent Mr. Dunlop's proposal from being accepted. I do not believe that it will lead to anything other than what I cannot deviate from, not even a single step. The anthroposophical movement must remain an inner one, must in certain respects bear the esoteric character, so that nothing else is done by myself than what directly arises from the matter. So the matter must be viewed only really thoroughly in this way: I do not strive for any other power than that which arises from the matter itself. I must do this because of the laws of spiritual movement. And precisely in view of the way in which the Anthroposophical Society and movement are situated in the world today, it must be most strictly observed that we do not deviate from what is prescribed by the inner laws of the movement itself.

• 1. No minutes of the proceedings exist, except for Rudolf Steiner's address, which was taken down in shorthand by Helene Finckh.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In the lecture yesterday I spoke of certain aspects of karma operating through the earthly lives of men, and of the forming of destiny, and I shall try to-day to give you an idea of how destiny actually takes shape.

When a man passes through the gate of death he comes into a spiritual world that is not, so to speak, more devoid of happenings and beings than our physical world, but infinitely richer. Understandable as it may be that it is never possible to do more than describe one phenomenon or another from the wide orbit of this spiritual world, the different descriptions given will have conveyed some idea of the infinite richness and manifoldness of man's life between death and a new birth. Here on the Earth, where our life between birth and death runs its course, we are surrounded by the several kingdoms of nature: by minerals, plants and animals, and by the physical human kingdom. Apart from the human kingdom, we rightly consider that the beings comprised in these other kingdoms belong to a rank below that of man. During his earthly existence, therefore, man feels himself—and rightly so—as the highest being within these kingdoms of nature. In the realm into which he enters after death, exactly the opposite is the case: man feels himself there to be the lowest among orders of Beings ranking above him. In Anthroposophical literature I have, as you know, adopted for these Beings the names used in olden times to designate the higher Hierarchies. The first is the Hierarchy immediately above man, linked with him from above as the animal kingdom on Earth is linked with him from below. This is the Hierarchy of the Angeloi, Archangeloi and Archai. Then, above this Hierarchy, comes that of the Exusiai, Dynamis, Kyriotetes, and then the highest Hierarchy of all—the Thrones, Cherubim and Seraphim. There are nine ranks, three times three ranks of Beings higher than man. Between each group of three higher ranks (ranging from below upwards) there is a parallelism with the three lower stages (ranking from above downwards) of animal, plant, mineral.—Only by including all these ranks have we a complete picture of the world to which man belongs.

Human existence may also be characterised by saying that at physical birth or conception man passes from a purely spiritual existence into the realm of the natural orders of animal, plant, mineral; when he passes through the gate of death he enters the realm of Beings ranking above him. Between birth and death he lives in a physical body which connects him with the kingdoms of nature; between death and a new birth he lives in a ‘spirit body' which connects him with the Beings of the higher Hierarchies. Here on Earth our attention is directed, first and foremost, to our environment; we feel on a level with this world and from the Earth we look upwards to the Heavens, to the realm of spirit—whatever may be the designation used in the different religions. From the Earth man looks upwards with his longings, with his piety, with his highest aspirations in earthly existence. And in trying to envisage the spiritual realm above him, he uses imagery borrowed from the earthly world, he pictures what is above him in forms derived from earthly existence. In the life between death and a new birth it is the opposite: his gaze then is directed downwards from above. You may say, “But this means that his gaze is directed to an inferior world.” That is not the case, for the earthly world presents a quite different aspect when seen from above. And precisely in the study of karma it will become clear to us how different happenings on the Earth appear when seen from above.

Having entered the spiritual world through the gate of death, we come, first of all, into the realm of the lowest Hierarchy: Angeloi, Archangeloi, Archai. We feel linked with this next higher Hierarchy and we are aware that just as in the earthly realm everything around us means something to our senses, what the spiritual realm contains means something to the innermost core of our soul. We speak of minerals, of plants, of animals, inasmuch as we see them with our eyes and touch them with our hands, inasmuch as they are perceptible in a material sense. Between death and a new birth we speak of Angeloi, Archangeloi, Archai, inasmuch as these Beings have a connection with the innermost core of the soul. And passing on through the long existence spent between death and a new birth, we learn gradually to become part of the life of the Beings of the next higher Hierarchy who are concerned with us and with one another. These Beings are as it were the link connecting us with the spiritual outer world. During the first period of life between death and a new birth we are also very deeply occupied with ourselves, for the Third Hierarchy has to do with our own inner life and being. But then, after a certain time, our gaze widens: we come to know the spiritual world outside us, the objective spiritual world. Our leaders here are the Exusiai, the Dynamis, the Kyriotetes. They bring us into connection with the spiritual outer world. Just as here on Earth we speak of what is around us—mountains, rivers, forests, fields, whatever it may be—so do we speak in yonder world of that to which the Beings of the Second Hierarchy lead us. That is now our environment. But this environment is not a world of objects like the Earth; everything lives and has being, lives as spiritual reality. Nor in this life between death and a new birth do we come to know Beings only; we come to know their deeds as well, we feel that we ourselves are participating in these deeds.

But then a time comes when we feel how the Beings of the Third Hierarchy—Angeloi, Archangeloi, Archai—and the Beings of the Second Hierarchy—Exusiai, Dynamis, Kyriotetes—are working together with us at what we ourselves are to become in the next earthly life. A mighty, awe inspiring vista opens before us. We behold the activities of the Angeloi, Archangeloi and Archai and we perceive how these Beings act in relation to one another. Pictures come to us of what is proceeding among these Beings of the Third Hierarchy; but all these pictures are related to ourselves. And gazing at these pictures of the deeds of the Third Hierarchy, it dawns upon us that they represent the counterpart, the counter image of the attitude of soul, of the inner quality of mind and heart that characterised us in the last earthly life. We now no longer say in terms of an abstract idea of conscience, “You were a man who acted unjustly to this person or that, whose thoughts were unjust.” No, in the majestic pictures of the deeds of the Angeloi, Archangeloi and Archai, we behold the fruits of our attitude of mind and heart, of our life of soul, of our mode of thinking, in the last earthly life; we perceive images of this in what the Beings of the Third Hierarchy are doing. Our attitude, our feelings towards other individuals, towards other earthly things, are now outspread in the spiritual sphere of the Universe. And we become aware of what our thinking and our feeling signify. Here on the Earth this inner activity manifests in Maya, as if it were enclosed within our skin. Not so in the life between death and a new birth. The manner of its appearance then is such that we know that whatever thoughts, feelings or sentiments we unfold are part of the whole world, work into and affect the whole world.

Echoing the East, many people speak of Maya, of the illusion of the external world; but it remains an abstract thought. Studies like those we have been pursuing make us aware of the deep import of the words: “The world surrounding us is Maya, the great illusion.” We realise, too, what an illusory view prevails of the life of soul. We think that this is our affair and ours alone, for the truth is revealed only during our existence between death and a new birth. We perceive then that what seemed to be enclosed within us forms the content of a vast and majestic spiritual world. As our life after death continues, we observe how the Beings of the Second Hierarchy, the Exusiai, Dynamis and Kyriotetes, are connected with the faculties we have acquired in earthly life as the fruits of diligence, activity, interest in the things and happenings of the Earth. For having cast into mighty pictures our interest and diligence during the last earthly life, the Exusiai, Dynamis and Kyriotetes then proceed to shape images of the talents and faculties we shall possess in our next earthly life. In the images and pictures fashioned by the Beings of the Second Hierarchy we behold what talents and faculties will be ours in the next incarnation.

The course of this life continues and when the middle point of time between death and a new birth is about to be reached, something of particular importance takes place. From our habitations here on Earth—especially in those moments when as we look upwards to the firmament of heaven the stars send down their shimmering radiance—we feel the sublimity of the heavens above us. But something of far greater splendour is experienced as we gaze downwards now—from the realms of spirit. For then we behold the deeds of the Beings of the First Hierarchy, of the Seraphim, Cherubim and Thrones working in mutual interrelationship. Mighty pictures of spiritual happenings are revealed to us as we gaze downwards—for our heaven now lies below. Just as in physical existence on Earth we gaze at the starry script above us, so when we look downwards from the realm of spirit we behold the deeds of the Seraphim, Cherubim and Thrones. And in this spiritual existence we are aware that what is proceeding among these Beings, revealed in sublime, majestic pictures, has something to do with what we ourselves are and shall become. For now we feel that what is taking place there among the Seraphim, Cherubim and Thrones reveals the consequences which our deeds of the previous earthly life will have in the earthly life to come. We perceive how in earthly life we behaved in this way to one individual, in that way to another individual, how we were compassionate or pitiless, whether our deeds were good or evil. Our attitude and disposition are the concern of the Third Hierarchy, our deeds of the First Hierarchy, the Seraphim, Cherubim and Thrones. Then, in the cosmic memory now alive in us, there arises a shattering, awe inspiring realisation of our deeds and actions between birth and death in the last earthly life. Down below we behold the deeds of spiritual Beings, of Seraphim, Cherubim, Thrones. What are they doing? They show us, in pictures, what our experiences with individuals with whom we had some relationship in the previous incarnation will have to become in the new relationship that will be established in order that mutual compensation may be made for what happened between us in the previous life. And from the way in which the Seraphim, Cherubim and Thrones work in cooperation, we realise that the great problem is there being solved. When I have dealings with an individual in some earthly life, I myself prepare the compensatory adjustment; the work performed by the Seraphim, Cherubim and Thrones merely ensures that the compensation will be made, that it will become reality. And it is these Beings who also ensure that the other individual with whom I shall again make contact is led to me in the same way as I am led to him. It is the majestic experiences arising from the pictures of the deeds of the higher Hierarchies which are recorded by the Moon Beings and subsequently inscribed by them in our astral body when the time comes for the descent to another earthly existence. Together with us in the life between death and a new birth, these Moon Beings witness what is happening in order that the adjustment of the previous earthly life may take place in a subsequent life.

This, my dear friends, will give you an inkling of the majesty and grandeur of what is here revealed, as compared with the sense world. But you will realise, too, that the things of the sense world conceal far, far more than they actually make manifest.

Having lived through the region of the Seraphim, Cherubim and Thrones, man passes to still other realms of existence. More and more the longing arises in him for a new incarnation in which compensation can be made for what he did and experienced in his previous earthly life.

Anthroposophy has failed in its purpose when it remains a mere collection of ideas and conceptions, when people speak abstractly of the existence of karma, of the way in which one incarnation works over into another. Anthroposophy is only fulfilling its real purpose when it speaks not only to the head but awakens in the heart a feeling, a discernment, of the impressions that can be received in the super-sensible world through the Beings of that world. It seems to me that nobody with an unprejudiced, receptive mind can listen to such communications about the super-sensible world as I am now giving, without being inwardly stirred. We ought to be able to realise that although here on Earth we live through the whole gamut of human experiences, from deepest suffering to supreme happiness, what we are able to experience of the spiritual world should affect us far more potently than the most intense suffering or the highest happiness. We can only have the right relationship to the spiritual world when we admit, “In comparison with earthly sufferings or earthly happiness, what we are able to experience of the truths and beings of the spiritual world remains shadowy”—as indeed it does to those who merely listen to information about Initiation science. But to Initiates themselves it is far from shadowy. We should also be able to say, “I can feel how deeply what is here imparted about the spiritual world would affect the soul, if the soul had only sufficient strength and energy.” A man should ascribe it to earthly weakness if he is incapable of experiencing every degree of feeling, from fiery enthusiasm to deepest suffering, when he hears about the spiritual world and the Beings of that world. If he ascribes to his own weakness the fact that he is unable to feel these things with due intensity, then the soul has gone some way towards establishing the true and right relationship to the spiritual world.

When all is said and done, what value is there in spiritual knowledge if it cannot penetrate to the concrete facts or indicate what is really taking place in the spiritual world! We do not expect our fellow men on Earth to talk about a meadow in the way that pantheists or monists or would-be philosophers talk about the Godhead; we expect a detailed description of the meadow. And the same applies to the spiritual world. It must be possible to describe the concrete details. People to-day are still unaccustomed to this. Many who are not out and out materialists will accept generalities about the existence of a spiritual world and so forth. But when this spiritual world is described in detail they often become indignant because they will not admit that it is possible to speak in this way of the Beings and happenings of the spiritual world. If human civilisation is not to fall into chaos, more and more will have to be said about the realities of the spiritual world. For earthly happenings too remain obscure when people have no understanding of what lies behind them.

In this connection, my dear friends, there is something in the destiny of the Anthroposophical Society that strikes a note of tragedy. But if the necessary understanding for these things becomes more widespread, at any rate among Anthroposophists themselves, there is justification for hoping that good may develop out of the tragedy, that from the Anthroposophical Society there may go forth a quickening of the civilisation that is so obviously heading for the chaos of materialism. But if that quickening is to be a reality, something must be understood which at the beginning was not understood—which can more easily be understood to-day because more than two decades of effort have passed since the founding of Anthroposophical work.

At the beginning, as you know, the Anthroposophical Movement was within the Theosophical Movement. When we founded in Berlin the Section from which the Anthroposophical Society eventually developed, I wanted at our first gathering to strike a kind of keynote for what ought really to have followed. And now that we have tried through the Christmas Meeting at the Goetheanum to reorganise the Anthroposophical Society, I am able to speak about a certain fact to which probably very little attention has been paid hitherto. Nor could it have been otherwise here, because as far as is known to me none of our friends from Bohemia was present at the time. I gave a first lecture which was similar in character to the lectures given later on to the Groups. This first lecture had an unusual title, one which might at the time have been considered rather daring. The title was: “Studies of the practical working of karma.” (Praktische Karmaübungen.) My intention was to speak quite openly about the way in which karma works.

Now the leading lights of the Theosophical Movement who at that time regarded me as something of an intruder, were present at the meeting and they were convinced at the outset that I was not qualified to speak of inner, spiritual matters. At that period the leading lights of the old Theosophical Movement were always reiterating: “Science must be upheld, account must be taken of modern science. ...” Well and good—but nothing much came of it. Things have now been set on the right path but only the very first steps have been taken; nor will anything essential have been achieved until we have advanced beyond these first steps. And so what was intended in those early days all became rather theoretical. “Studies of the practical working of karma” were announced but nobody at that time would have understood their import, least of all the leading lights of the Theosophical Society. It therefore remained a task which had to be pursued under the surface as it were of the Anthroposophical stream, performed as an obligation to the spiritual world. But to-day—and how often it has been so during the development of the Anthroposophical Movement—I am reminded of the title of what was to have been the first Anthroposophical Group lecture: “Studies of the practical working of karma.” I can also remember how shocked the leading lights of the Theosophical Society were by such a presumptuous title.

But time marches on and more than two decades have elapsed since then—much has been prepared, but this preparatory work must also have its results. And so to-day these results must become reality. “Studies of the practical working of karma” which one desired—rather boldly—to begin at that time, must be actually undertaken. Such indeed was the aim of our Christmas Meeting: to bring real and living esotericism into the Anthroposophical Movement. This must be taken in all earnestness. By formalism alone the Anthroposophical Movement will have no regenerating effect upon our civilisation. In the future we must not shrink from speaking quite openly about the things of the spiritual world.

I want to begin to-day to speak of spiritual realities underlying earthly happenings and the life of humanity on Earth. Within the whole process of earthly evolution stands the Mystery of Golgotha—the Event which imbued this evolution with meaning. To deeper observation, everything that preceded this Event was in the nature of preparation. And although on account of the shortcomings of men and the influence of the Luciferic and Ahrimanic Powers from the spiritual side, the impediments to progress are more in evidence than the progress itself, it is nevertheless true that since the Mystery of Golgotha everything proceeding from the physical and spiritual worlds alike has come to pass for the sake of bringing man further along the path of world evolution as a whole. The gifts of Christianity to humanity will—if men prove worthy to receive them in their deeper, spiritual significance—be revealed only in times to come. But the essential impulse—and this applies, as well, to everything that Anthroposophy can achieve—lies in the Mystery of Golgotha.

We know that the influence of the Mystery of Golgotha made its way, to begin with, across the South of Europe and on into Middle Europe. But I do not want to speak of that to-day. I want you to think of how Christianity spread across the North of Africa into European civilisation. You know that some six hundred years after the founding of Christianity through the Mystery of Golgotha, a different religious stream—the stream of Mohammedanism—spread across from Asia. In contrast to Christianity, the spiritual life that is connected with the name of Mohammed expresses itself more in abstractions. In Christianity there are many more direct descriptions of the spiritual world than there are in Mohammedanism. But it has been the destiny of Mohammedanism to absorb much ancient science, much ancient culture. We see how Mohammedanism comes over from Asia and spreads in the wake of Christianity. It is an interesting spectacle. We see the stream of Christianity flowing towards the North, reaching Middle Europe; we see, too, how Mohammedanism twines as it were around this Christian stream—across North Africa, Spain and on into France.

Now it is quite easy to realise that had Christianity alone been at work, European culture would have taken a quite different form. In an outer, political sense it is of course true that Europe repulsed the waves of Mohammedanism—or better said, of Arabism. But anyone who observes the spiritual life of Europe will realise, for example, that our modern way of thinking—the materialistic spirit on the one side and science with its clear cut, arabesque like logic on the other—would not have developed had Arabism not worked on, despite its setbacks. From Spain, from France, from Sicily, from North Africa, mighty and potent influences have had their effect upon European thinking, have moulded it into forms it would not have assumed had Christianity alone been at work. In our modern science there is verily more Arabism than Christianity!

Later on, as a result of the Crusades, much Eastern culture—by then, of course, in the throes of decadence—came directly to the ken of the European peoples. Many of the secrets of Eastern culture found their way to Europe through this channel. In Western civilisation, above the stratum of Christianity, lie those elements of oriental spiritual life which were absorbed into Arabism. But you see, none of this is really understandable when perceived only from the outside; it must all be perceived from within. And from within, the spectacle presented to us is that although wars and victories brought about the suppression of Arabism and the bearers of Mohammedanism, the Moors and so forth, nevertheless the souls of these people were born again and continued to work. Nothing whatever can be gained from abstract accounts of how Arabism made its way to Europe from Spain; insight can only arise from a knowledge of the inner, concrete facts.

We will consider one such fact. At the time of Charles the Great in European history—it was at the end of the 8th and beginning of the 9th centuries—Haroun al Raschid¹ was living over in Asia, in Baghdad, in an entourage of brilliant oriental scholarship. Everything then existing in the way of Western Asiatic learning, indeed of Asiatic learning in general, had been brought together at the Court of Haroun al Raschid. True, it was all steeped in Mohammedanism, but everything in the way of culture—mathematics, philosophy, architecture, commerce, industry, geography, medicine, astronomy—was fostered at this Court by the most enlightened men in Asia. People to-day have little conception of the grandeur and magnificence of what was achieved at the Court of Haroun al Raschid. First and foremost there was Haroun al Raschid himself—not by any means a ruler of mediocre intelligence or one who merely for the sake of self glorification called to his Court the greatest sages of Western Asia, but a personality who in spite of unwavering adherence to Mohammedanism was open and receptive to everything that oriental civilisation had to offer. At the time when Charles the Great was struggling with difficulty to master the rudiments of reading and writing, much brilliant learning flourished at the Court of Baghdad. The conditions in which Charles the Great lived are not comparable in any way with those brought into being by Haroun al Raschid.

This was at a time when many regions of Western Asia and wide territories in Africa had already adopted Mohammedanism, and the brilliant learning cultivated at the Court of Haroun al Raschid had spread far and wide. But among the wise men at that Court—men deeply versed in geography, in nature lore, in medicine and so forth—was many a one who in still earlier incarnations had belonged to ancient Mystery Schools. For men who were Initiates in an earlier life do not always give direct evidence of this in another incarnation. In spite of having been an Initiate in earlier Mysteries, it is only possible for a man in any given epoch to absorb the spirituality and develop the constitution of soul which the body of that particular epoch allows. Seen in its essential nature, the life of the soul does not tally with the intellectual ideas of the psyche in man prevailing at the present time. The soul lies at a far deeper level than is usually imagined.

Let me give you an example. Think of a personality like Ernst Haeckel.² The first impression one gets of him is that his view of the world is coloured by materialism, that he expounds a kind of mechanism by which the life of nature and also the life of soul is determined, that in his invectives against Catholicism he is sometimes fascinating, sometimes fanatic, and sometimes, too, lacking in taste. One who is cognisant of the threads connecting the different earthly lives of a human being will pay little attention to these traits; he will look at the deeper qualities of soul. Nobody who in trying to observe the actual manifestations of karma allows himself to be blinded by Haeckel's most striking external characteristics will be able to discover his previous incarnation. In order to find Haeckel's previous incarnation attention must be paid to the way and manner in which he expounded his views. The fact that Haeckel's erudition bore the stamp of materialism is due to the age in which he lived; that, however, is unimportant; what is important is the inner constitution and attitude of soul. If this is perceived by occult sight, then in the case of Haeckel the gaze is led back to Pope Gregory VII,³ the former Abbot Hildebrand—actually one of the most impassioned advocates of Catholicism. If one compares the two personages, knowing that both come into the picture here, one will perceive that they are the same and also learn to recognise the unessentials and the essentials in respect of the great affairs of humanity as a whole. The theoretical ideas themselves are by no means the prime essential; they are only essential in this abstract, materialistic age of ours. Behind the scenes of world history it is the quality, the modus operandi, of the soul that is all important. And when this is grasped it will certainly be possible to perceive the similarity between Gregory VII and his reincarnation as Haeckel.

Insight of this kind has to be acquired in studying the concrete realities of karma, and if it is to mean anything to us to be told that at the Court of Haroun al Raschid, for example, there were men who, although their physical bodies and education make them appear outwardly to be typical products of the 8th and 9th centuries, were nevertheless the reincarnations of Initiates in ancient Mysteries. When the eye of spirit is directed to this Court, a certain personality stands out in bold relief—one who was a deeply discerning, influential counsellor of Haroun al Raschid, and for that epoch a man of great universality. A remarkable destiny lay behind him. In a much earlier incarnation, and in the same region afterwards ruled over by Haroun al Raschid, but inhabited, then, by quite different peoples, he had participated in all the Initiations which had there taken place, and in a later incarnation, as a different personality, he had striven for Initiation with deep and intense longing, but was unable to achieve it because at that time destiny prevented it. Such a personality lived at the Court of Haroun al Raschid but was for this reason obliged to conceal deep down in his inner life what lay within him as the fruits of the earlier incarnation as an Initiate. The inability to achieve Initiation occurred in a later incarnation and after that came the incarnation at the Court of Haroun al Raschid. And at this Court, for the reason that in those times Initiations in the old sense were no longer possible—this personality was one who out of a strong inner impulse and with powerful and sound imagination, organised and vitalised everything that was cultivated at this Court. Scholars, artists, a whole host of poets, representatives of all the sciences, were to be found there; moreover Baghdad itself at that time was the centre of the very widespread scientific and artistic activity prevailing in the empire of the Caliphs. The organisation of it all was the work of this personality—a personality endowed with great powers of initiative. Such individuals invariably play a significant role in the onward march of civilisation.

Let us think of Haroun al Raschid himself. If with occult sight one discerns the qualities of soul he possessed and then tries to discover whether he has since reincarnated, one finds that Haroun al Raschid continued to be associated with and to carry further what he had instituted on Earth; having passed through the gate of death he participated, spiritually, in the earthly evolution of mankind; from the spiritual world his influence was considerable but he himself assimilated a great deal. And then, in the form appropriate to the epoch, this personality came again as Lord Bacon of Verulam,⁴ the founder of modern science. From England, Bacon of Verulam. gave a strong impetus to European thinking. You may say: but what a different personality from Haroun al Raschid! ... Nevertheless it is the same individuality. The outward differences are a matter of the external world only. We see the soul of Haroun al Raschid after death moving across from Asia and then, from the West, influencing the later civilisation of Europe, doing much to lay the foundations of modern materialism.

The other personality—he who had been not only the right hand but the very soul of Haroun al Raschid's Court and had had that strange spiritual destiny—this personality took a different path. Far from seeking a life of outward brilliance, the urge in this soul after death was to unfold a rich inner life, a life of deep inwardness. Because this was so, there could be no question of taking a path leading to the West. Think again of Haroun al Raschid and his Court—outward brilliance and magnificence, inner consolidation of the fruits of civilisation, but at the same time the impulse to externalise everything contained in Mohammedanism. This was bound to come to expression in a subsequent incarnation. The wide and all embracing application of scientific method had to come to the fore—and so indeed it did. The outward brilliance that had characterised the Court of Haroun al Raschid came to clear expression in Bacon himself.

The other personality who had been the very soul of the Court in Baghdad was of a deeply inward nature, closely related to what had been cultivated in the ancient Mysteries. This could not come to expression—not at any rate until our own time when, since Kali Yuga is over and the Michael Age has begun, it is possible once again to speak openly of the spiritual. Nevertheless it was found possible to pour what had been received from the Mysteries in such volume and with such vital power into civilisation that its influence was profound. Something of the kind may be said in connection with the other personality whose development in the spiritual world after death was such that finally, when the time arrived for a new incarnation, he could not land, so to speak, in the Western world where materialism had its rise; he was led, inevitably, to Middle Europe and was able there to give expression to the impulse deriving from the ancient Mysteries but conforming with the altered conditions of the times. This personality lived as Amos Comenius.⁵ And so in the later course of world history these two souls who had lived together at the Court of Baghdad took different paths: the one as it were circling the South of Europe in order, from the West, as Bacon of Verulam, to become the organising genius in modern literature, philosophy and the sciences; the other taking the overland path—as did the Crusades—towards Middle Europe. He too was a great and gifted organiser but the effects of what he achieved were of an entirely different character. It is a wonderful and deeply impressive spectacle—there they were, Amos Comenius and Bacon of Verulam, having taken different paths. The fact that the period of their lives did not exactly coincide is connected with world karma, but ultimately—if I may express it in a trivial way—they met in Middle Europe. And a great deal that is needed in civilisation would become reality if the esoteric influences contained in the work of Amos Comenius were to unite with the power achieved by the technical sciences founded through Bacon of Verulam. This outcome of the paths taken by two souls who in the 8th and 9th centuries worked at the Court of Haroun al Raschid is one of the most wonderful illustrations of how world history runs its course. Haroun al Raschid makes his way across Africa and Southern Europe to England, whence his influence works over into Middle Europe; Amos Comenius takes the path which brings him to Middle Europe, and in what develops from his achievements there he meets the other soul.

Only when history is studied in this way does it become reality. What passes over from one epoch of world history so into another does not consist of abstract concepts; it is human souls themselves who carry onward the fruits of each epoch. We can only understand how what makes its appearance in a later epoch has come over from an earlier one, when we perceive how the souls themselves develop onwards from one epoch to the next. The distinction between what is called ‘Maya' and inner reality must everywhere be taken earnestly. Perceived in its outward aspect only, history is itself Maya; it can only be rightly understood by getting away from the Maya and penetrating to the truth.

We will continue these studies in the next lecture to Members. May the right kind of understanding be forthcoming as we now pursue the task inaugurated by the Christmas Foundation Meeting: to make into a reality what was announced at the very beginning, perhaps rather naively, as ‘Studies of the practical working of karma.' After preparation that has been going on for decades now, a genuine study of karma and of its manifestations will certainly be possible in the Anthroposophical Society without causing misunderstanding and apprehension.

• 1. Haroun al Raschid, 764–809.
• 2. Ernst Haeckel, 1834-1919.
• 3. Gregory VII, Pope from 1053 to 1085.
• 4. Bacon of Verulam, 1561–1626.
• 5. Amos Comenius, 1592–1671.

This week something will be given in the communications addressed to members in these columns, which may serve to bring us to a further understanding of the weekly ‘Leading Thoughts’.

The understanding of anthroposophical truth can be furthered if the relation which exists between man and the world is constantly brought before the human soul.

When man turns his attention to the world into which he is born and out of which he dies, he is surrounded in the first place by the fullness of his sense-impressions. He forms thoughts about these sense-impressions.

In bringing the following to his consciousness: ‘I am forming thoughts about what my senses reveal to me as the world’, he has already come to the point where he can contemplate himself. He can say to himself: In my thoughts ‘I’ live. The world gives me the opportunity of experiencing myself in thought. I find myself in the thoughts in which I contemplate the world.

And continuing to reflect in this way, he ceases to be conscious of the world; he becomes conscious of the ‘I’. He ceases to have the world before him; he begins to experience the self.

If the experience be reversed, and the attention directed to the inner life in which the world is mirrored, then those events emerge into consciousness which belong to our life's destiny, and in which our human self has flowed along from the point of time to which our memory goes back. In following up the events of his destiny, a man experiences his own existence.

In bringing this to his consciousness: ‘I with my own self have experienced something that destiny brought to me’, a man has already come to the point where he will contemplate the world. He can say to himself: I was not alone in my fate; the world played a part in my experience. I willed this or that; the world streamed into my will. I find the world in my will when I experience this will in self-contemplation.

Continuing thus to enter into his own being, man ceases to be conscious of the self, he becomes conscious of the world; he ceases to experience himself, he becomes feelingly aware of the world.

I send my thoughts out into the world, there I find myself; I sink into myself, there I find the world. If a man experiences this strongly enough, he is confronted with the great riddles of the World and Man.

For to have the feeling: I have taken endless pains to understand the world through thinking, and after all there is but myself in this thinking—this gives rise to the first great riddle. And to feel that one's own self is formed through destiny, yet to perceive in this process the onward flow of world-happenings—this presents the second riddle.

In the experience of this problem of Man and the World germinates the frame of mind in which man can so confront Anthroposophy that he receives from it in his inner being an impression which rouses his attention.

For Anthroposophy asserts that there is a spiritual experience which does not lose the world when thinking. One can also live in thought. Anthroposophy tells of an inward experience in which one does not lose the sense-world when thinking, but gains the Spirit-world. Instead of penetrating into the ego in which the sense-world is felt to disappear, one penetrates into the Spirit-world in which the ego feels established.

Anthroposophy shows, further, that there is an experience of destiny in which one does not lose the self. In fate, too, one can still feel oneself to be active. Anthroposophy points out, in the impartial, unegoistic observation of human destiny, an experience in which one learns to love the world and not only one's own existence. Instead of staring into the world which carries the ego on the waves of fortune and misfortune, one finds the ego which shapes its own fate voluntarily. Instead of striking against the world, on which the ego is dashed to pieces, one penetrates into the self, which feels itself united with the course of events in the world.

Man's destiny comes to him from the world that is revealed to him by his senses. If then he finds his own activity in the working of his destiny, his real self rises up before him not only out of his inner being but out of the sense-world too.

If a person is able to feel, however faintly, how the spiritual part of the world appears in the self, and how the self proves to be working in the outer world of sense, he has already learned to understand Anthroposophy correctly. For he will then realise that in Anthroposophy it is possible to describe the Spirit-world which the self can comprehend. And this will enable him to understand that in the sense-world the self can also be found—in a different way than by diving within. Anthroposophy finds the self by showing how the sense-world reveals to man not only sense-perceptions but also the after-effects of his life before birth and his former earthly lives.

Man can now gaze on the world perceptible to his senses and say: It contains not only colour, sound, warmth; in it are active the experiences passed through by souls before their present earthly life. And he can look into himself and say: I find there not only my ego but, in addition, a spiritual world is revealed.

In an understanding of this kind, a person who really feels—who is not unmoved by—the great riddles of Man and the World, can meet on a common ground with the Initiate who in accordance with his insight is obliged to speak of the outer world of the senses as manifesting not only sensible perceptions but also the impressions of what human souls have done in their life before birth and in past earthly lives, and who has to say of the world of the inner self that it reveals spiritual events which produce impressions and are as effective as the perceptions of the sense-world.

The would-be active members should consciously make themselves mediators between what the questioning human soul feels as the problems of Man and the Universe, and what the knowledge of the Initiates has to recount, when it draws forth a past world out of the destiny of human beings, and when by strengthening the soul it opens up the perception of a spiritual world.

In this way, through the work of the would-be active members, the Anthroposophical Society may become a true preparatory school for the school of Initiates. It was the intention of the Christmas Assembly to indicate this very forcibly; and one who truly understands what that Assembly meant will continue to point this out until the sufficient understanding of it can bring the Society fresh tasks and possibilities again.

Presentation by Markus Uppling

After pointing out that man is by no means the simple being that the external, sensual eyes can see, the hand can grasp and the mind can comprehend, the speaker emphasized that the human ego is clothed not only in its physical body but also in an astral and an etheric body, and thus belongs not only to the physical world but also to the astral and etheric worlds.

Now he wonders: can a person know anything specific about these spiritual worlds, and are there really methods for research in these worlds? The speaker answered these questions with an unconditional 'Yes'. What then are these methods? The same ones that our ancestors used for this purpose, and which have always been referred to by the name of “initiation,” although with today's higher development of the human being, the attainment of the various degrees of initiation can only proceed entirely within the human being, without the use of all the external aids that were necessary in the past.

The part of the human being that needs to be strengthened and developed here is the astral body. We know, the speaker said, that during sleep the astral body, together with the ego, leaves the physical body and the etheric body and goes into the astral world to get the forces from which our life is to be built the following day. But for most people, the astral body is still a chaos, without structure and without organs of perception. It is therefore important to develop spiritual eyes and ears in it, so that it is able to store the impressions of the spiritual world, just as the physical body stores the impressions of the sensory world. The means for this are meditation and concentration of the life of feeling, imagination and will.

The first step on the path to initiation is imagination. As an example of the exercises required here, the speaker mentioned the exercise with the image of the black cross wreathed with red roses. The disciple is told to absorb this image within himself and to pay attention to the feelings it awakens in him. He is then told to banish from his consciousness the images of the roses themselves and of the cross itself, and to retain only the memory of how his soul was active in creating these images. Hundreds of other images the disciple must work on in his soul in the same way.

But in this way he gradually acquires new inner sense organs and can, for example, feel the “harmony of the spheres” of which the Pythagoreans spoke; and this sounding is not a fantasy, but a real reality. In this way, the human being has risen to the second degree of initiation, to the stage of inspiration.

To reach the third and final degree of initiation, the degree of intuition, the person must practice forgetting even the aforementioned inner soul work. After that, he must wait. If images now arise within him, these are impressions from the spiritual world, and the person has gained the gift of intuition. If such images do not arise, the student must continue his exercises. Through intuition, the human being will be able to grasp his own eternal soul. He can see his own incarnations and can prophetically say what influence what is happening today will have on future incarnations.

Initiation did not always happen in this way, however. In earlier times, an external apparatus was needed to make the impressions on the soul strong enough to develop the person to the point of inspiration and intuition.

The Greeks thus had two types of mysteries: the Dionysian and the Apollonian. The Dionysian mysteries originated in Egypt and aimed to have the student, blind and deaf to everything outside, delve into his own inner self and experience as powerfully as possible all the affects of the astral life, such as lust and fear, terror, anxiety and superhuman joy. In this way, strong spiritual powers were to be developed in him. The external apparatus used for this purpose consisted of underground passages and the like in the initiation temples. And even today, the plan of these arrangements can be found in the Egyptian pyramids.

The other kind of Greek mystery was the so-called Apollonian mystery. Here, too, external devices were used; but here the goal was to lead man to the spiritual not by feeling and thinking within himself, but by empathizing and thinking with the great nature. The radiance of the sun, the melancholy of autumn, the mysticism of the winter solstice and many other natural phenomena were the means used for this purpose. The everyday was lost for man, and behind the veil of the sensory world he began to recognize the spiritual world as a reality.

It is interesting to study the mysteries that existed in Northern and Central Europe in pre-Christian times and at the same time as the Palestine event. In Central Europe we had the Druid mysteries. These took place in the sacred forests at midnight on Christmas Eve, for example. And by letting his senses merge with the great nature, the Druid could gain a real insight into what man is and can become. And as the content of the world stood alive before his soul, the great “All-Father” and, opposite him, the “All-Mother, the soul, and this not as an abstraction, but as realities.

In Northern Europe, we have the Drotten Mysteries, which are a preparation for receiving the Christian Mysteries. The Drotten Mysteries prepared directly for initiation through intimate soul methods. Their practitioners believed that man had not yet come so far that he could ascend into the spiritual world; therefore, his soul must first be born. For this purpose, thirteen men participated in the mysteries at once, with one acting as a guide and the remaining twelve as helpers. Each of these twelve helpers sought to bring a single soul power to a very special height in order to allow all these powers to unite in the mystery like rays into the soul of the thirteenth. Under the influence of this, he was inspired and was able to reveal his perceptions from the spiritual world in words. There he saw the perfect human being as an image of the divinity itself. But then he saw the archetype of this human being, and as the last thing he saw what unites the image and the archetype - the holy trinity, of which our thinking, feeling and willing are only a weak image. In powerful images, he saw the stars as spiritual beings and saw himself living in this being. Through the Drotten Mysteries, man became a wanderer in the spiritual world.

Today's man can, if he wills, rise up into the spiritual world. Because of the fact that these initiates have lived, we now have bodies that are capable of becoming an instrument for the spiritual.