# The History of the Anthroposophical Society 1913–1922

## GA 251 — 10 June 1917, Leipzig

### 25. Disciplining Humanity as it Becomes Younger

My dear friends! We turn first again to the protecting spirits of those who are standing outside as a result of current events:

> Spirits of your souls, watchers in action,
> may your wings bring
> the love of our souls
> to the earthly people who trust in your protection;
> so that, united with your power,
> our request may shine helpfully
> on the souls that it seeks with love.

And turning to the protecting spirits of those who have already passed through the portals of death:

> Spirits of their souls, watchers ever-active,
> Your wings may bear
> Our souls' imploring love
> To the Sphere-men you guard.
> That, united with your power,
> our request may shine forth helpingly
> to the souls it seeks in love.

And the Spirit whom we seek to approach through our spiritual science, the Spirit who has gone to earth's salvation and to human freedom and progress through the Mystery of Golgotha, be with you and your difficult duties.

My dear friends, it would not be in the spirit of the spiritual science movement if the thoughts of the spiritual scientist in our difficult times did not turn again and again to that which goes through the world in our time as a test for humanity, as a difficult fate for humanity. And in the sense of our spiritual science, it must be so, above all, to turn our thoughts inquiringly to many a riddle that already exists in the broader context of what we call the present. For as soon as we ask about the causes that could bring such a difficult fate upon humanity, we are confronted, so to speak, with one mystery after another. And we may now try, from our point of view and with our impulses, to penetrate a little deeper into that which is at work in the present in the wider world. Since I am here so rarely, my task today may be not to speak in the external sense of current events. But it can certainly be my task to point out some things that, deepened by your own reflection, by your own recurring reflection, can solve many a question that today every feeling human heart, every feeling human soul, will want to solve. Things are indeed deeper than those who are unable to sharpen their vision through spiritual-scientific contemplation are often able to recognize. One can see, as one might say, in the most individual events what is actually happening in our time, something that is deeply, deeply incisive. It is just that this deeply incisive is not always seen, not always felt in the appropriate way. One would be a poor spiritual scientist if one believed that one could deepen one's own thinking and feeling and knowing by turning one's gaze away from that which so deeply affects people today and preferring to focus on all manner of more remote matters, at least in thought. As for the most isolated events, I said, today one can feel at every turn what time we actually live in within our immediate present.

Many of you will remember that I have often mentioned the name Herman Grimm among other contemporary figures in the broader sense in the course of the lectures, which have been given for over fifteen years now. Herman Grimm certainly did not stand on the standpoint of spiritual science; but he stood within a world-conception that he had won for himself and that was truly from the source of the spiritual development of the nineteenth century. And it was always interesting to hear, in particular, but also to read when Herman Grimm expressed himself on this or that question, which he then always considered in the sense of a person from the end of the nineteenth century.

I must say that when I mentioned the name Herman Grimm in this or that context within our spiritual-scientific considerations during the course of the twentieth century up to 1914, it was as if he were standing beside me. One always had the need, when considering such personalities who seemed particularly valuable for the development of the spiritual life of the present, to quietly ask oneself the question: How would such a personality have reacted to this or that event that has occurred since his death? Herman Grimm died at the beginning of the twentieth century. Of course, such a question is hypothetical. If we turn our gaze up to the souls of such people who have passed through the portal of death, something different comes out than if we ask ourselves the hypothetical question: How would a person, if still embodied in the body, express themselves about this or that that is going on in the world? Anyone who is interested in world events will, I believe, naturally want to feel the same way about their contemporaries; and if they have been personally close to these contemporaries, they will try to feel with them even beyond death. I said: It seemed to me as if Herman Grimm were standing beside me when I spoke of him up until 1914. That has changed since the difficult events befell us. Since then, it has seemed almost absurd to me to ask the question the way I used to. One would be tempted to say that such a personality, with whom one has still lived and who basically lived with one, even after he had departed from the physical plane, such a personality seems to one today, despite the fact that only three years have passed since 1914, like a mythical personality; like a personality who belongs to a distant history. Almost as if one were studying a personality from the Middle Ages, whom one could not ask, in the sense that I just indicated, how he would speak about the events of the present if he were still embodied in the body. It is really as if we had experienced a relatively short period of time being stretched out long.

It is almost as if one can hardly grasp it when one says: In this short time, we have lived through something like centuries, really like centuries. And what came before that has stormily entered the realm of history, even if we have also experienced it. And we can talk about the end of the nineteenth century and the beginning of the twentieth century as if we were talking about events from centuries ago. Much of what we have lived with has become mythical, so deeply incisive were the events of the last three years. And now, however, we find that in many respects what I have said is true, that we can fully accept the complete truth of what has just been said; but on the other hand, we find that not many people, really not many people today, have fully realized what has certainly taken place in their subconscious, what they have experienced in their subconscious. And there is hardly anything better suited than our immediate present to make clear – excuse the harsh expression, but it has to be used – to make clear how much people actually oversleep, really oversleep, what is going on around them, happening. Just as we, when we sleep in some room, have no capacity to absorb what is otherwise going on in the room while we sleep, so many people show a certain drowsiness towards what is going on around them. And this is particularly evident when something so powerful, so great, so incisive is taking place.

The words have been spoken: there has never been such an event in the course of human development. But there is another thing, to feel this in all its depth and strength, not to oversleep it. On such an occasion, we must feel, my dear friends, what I have often said before you and what I would always like to emphasize again: the living nature of spiritual science. This spiritual science would be worth nothing if it were limited to making it quite clear to us, let us say, that the human being consists of four limbs, that there is karma, that there are incarnations, and so on, and we were to absorb these things into our minds as we absorb other things into our minds. Of course we need these things, they are fundamentals. But anyone who grasps them in the same way as other insights into the external world has not grasped the living source of spiritual science, which wants to become a living source of direct life at the same time; which should give us the opportunity to understand and grasp life around us in a fully alert state, to snatch us from sleepiness.

If you want to grasp spiritual science in a way that is full of life, my dear friends, the first thing you need to do is to realize the problematic, the doubtful nature of what is often called self-knowledge. For many people, self-knowledge is often nothing more than a kind of self-incubation, a kind of looking into their inner selves, through which they feel a certain mental voluptuousness, and also serve a certain mental voluptuousness when, in this so-called self-knowledge, they reproach themselves for this or that.

Self-knowledge in the sense in which spiritual science imparts it and in which it is already necessary today and will become ever more necessary in a rapidly maturing future: above all, self-knowledge must be clear to itself that the human being is organized in such a way that, precisely when it comes to recognizing himself, he is almost always inclined to confuse cause and effect. However simple it may appear, what I am about to say is something of immense importance and of far-reaching significance for life.

Let us take a simple case. We begin to treat a person whom we have perhaps been indifferent to, or who may even have been a friend, in a hostile and unfriendly manner, and do all kinds of things against him. What do we usually do when we are dealing with something that involves us to some extent? Well, what we usually do – just ask yourself – is say: Yes, I have to do this or that against this person because he is like this or that. He has done this or that, and it is simply the right thing to do this or that. Of course, such talk may be right in many cases, but in most cases it is not right at all for someone who knows life in its roots. Rather, in most cases it is the case that the person who begins to hate another has has gone through a certain development; not an esoteric development, but he has lived, has lived something out; and what he has lived through has brought it to the point that at a certain moment he felt an inner, subconscious necessity that discharges itself into an impulse of hatred. He must hate, it is as necessary for him as it is to eat when he is hungry. In the course of the development of the soul, it comes about that this soul only feels well when it hates; that it would become ill if it did not hate, and so on. This hatred is the real reason why we are hostile towards others. Of course it is not always so, but in a great many cases it is so; and one does not know life if one does not consider such cases. One wants to be self-sufficient when acting out this hatred, and one seeks out the object of hatred. The object will be found, because after all, something can be found in every person that makes it possible to hate them, to be hostile towards them.

But then we mask this hatred by surrounding it with the veil of justification. We deceive ourselves because we cannot admit to ourselves: You are lying now, you just have to hate. Isn't it, it's not easy to admit that. Because brooding over everything does not want to go so far as to say to oneself: I now have to hate for a while to not burst; so I live out this hatred.

Of course, it can be the same with love. Because love can also occur at a certain moment in life, and then, of course, one finds a lovable object to which one attributes all good qualities – perhaps it also has these qualities. But one must realize that especially in these matters, cause and effect are often confused in an outstanding way, and that what a person consciously says to himself actually consists only of him taking a kind of emotional opiate to numb himself to what actually lives in his soul.

It is remarkable what people can achieve in this area. I met a gentleman who wanted to do a certain job, but always explained that he did not want to do the job at all, that he only felt it was his mission to do the job. He would much rather do the opposite job. That is what he talked himself into believing. In reality, it was quite different. He felt totally incapable of doing the opposite work. He only believed that he could achieve something in this field. But, no, that was not a noble motivation. Especially when you want to talk to people about a mission, you will find them much more willing to make sacrifices if you say: I hate the work, but I feel that it is my mission. These are all soul opiates to disguise the impulses present in the soul – not only from others, but also from oneself.

Yes, the human soul is complicated, and above all, deep. And you can descend into deep, deep shafts, and you will still only partially understand it. From this you will understand, my dear friends, that so-called self-poreering can only be a very one-sided path to what can be called self-knowledge. In reality, self-knowledge can only be gained if one is able to measure one's own self against the great development of humanity, to enter into a relationship with the great development of humanity.

Now let us take such a building block for self-knowledge for a person of the present day, taken from a somewhat larger context. We have often spoken from the most diverse points of view about the post-Atlantic period, in the fifth epoch of which we are placed. Today we want to supplement what has been discussed from a different point of view, because it is precisely through such an addition, through such a consideration, that some foundations can be provided on which to build those thoughts that at least to some extent convey an understanding of the present, the present that is immediately around us. However, when one looks at the development of humanity, one makes a serious mistake almost without exception today. Today, people have certain ideas about what goes on in the human soul when the human soul thinks, feels and wills and so on. Man has the tacit assumption that what takes place in this human soul in thinking, feeling and willing has always taken place in the times that can be remembered and established through spiritual science, beyond the historical. But it is not so. Even in the soul of the Middle Ages, it looks quite different than in the soul of the Greek age. Our time is particularly suited to pointing out such things, because a waking soul today looks quite different than it did in 1913. But a soul of the Middle Ages was not created like a present-day soul, or even a Roman or Greek soul, or going back even further. Well, today we go no further back than the time of the first period after the Atlantic catastrophe.

You know, the first period, which begins after the catastrophe is over, is the time of the primeval Indian period; that time, of which no historical documents report. Everything that is reported belongs to a much later time. But we have often characterized this primeval Indian time. If we direct our research-oriented, spiritual scientific gaze to this time, we find that the whole of life, and in particular the life in which the human being lives with his soul in the social environment, was quite different during this primeval Indian time than what we can actually imagine today. Today, when we think about human development, we think the way we have to think when we look at a person around us. We see that a person develops in a particular way during childhood, that development stops at a certain age, and then a certain stationary state occurs. We all know that in childhood, the human being is very dependent on the physical in terms of soul and spirit. The various stages of physical development are also expressed in the soul and spirit. And vice versa: the soul and spirit are connected to the physical, to structural changes in the nervous system, to changes in the muscular system, in the metabolic system, and so on. But then there comes a certain age when we say to ourselves, in today's world: now we are adult human beings; so adult human beings, in fact, that no one can dispute our right to have a say in parliaments, to have as much say as the elderly. This is also evident in other areas, that in our time people have truly come to realize: they have become adults. It is not the case for everyone, the present are always excluded; but for many people today, if you expect them to read this or that at a certain age, they say: Oh, that belongs to school age; you read that at school; you have it inside you now.

All this is based on the fact that from a certain point in time, the spiritual-soul becomes independent of the physical-bodily. At this point, the physical-bodily comes to a certain conclusion. The soul-spiritual continues, and for most people it continues in such a way that they remain stationary, that they most decidedly reject further development.

This was different in the period we have to call the primeval Indian. In terms of their soul and spiritual life, people remained dependent on the physical and bodily well into their fifties. Just think what such a person went through. He went through the whole ascending life of childhood and youth, where one grows, thrives and blossoms and experiences the spiritual and soul life in this sense. Then he went through the middle of life in his thirties until the age of 35. Then one begins to develop in reverse. One begins to mineralize, to sclerotize. But today we no longer go along with this in our soul and spirit. Everything that today the child only feels as instinctive dependence of the soul-spiritual on the physical-bodily, thus only feels as a human being in the ascending, blossoming, thriving, growing , but also at the point of culmination; and then he felt again how the body sinks into itself, how the physical body recedes. He felt that the physical body recedes, something we do not sense today: the physical body no longer provides the foundation for the soul and spirit, it collapses into itself. But as the physical body declined, he perceived the spiritual life, especially in a dreamy or sleeping state. Just as the ascending and flourishing life connects one to matter, so the declining life frees one from matter. The soul feels more and more akin to the spiritual life. And that reached its peak between the ages of 48 and 56. In the first period after the Atlantic catastrophe, human beings were thus capable of development up to the age of 56. Then up to the ages of 55, 54, 53, and so on. And when the first cultural epoch, the primeval Indian one, had passed, human beings were still capable of development up to the age of 48. Therefore, the whole social life was different. It was the case that people in those days looked up to those who had reached their fifties; they knew that they had a special connection with the spiritual world.

The fact that the elderly were in contact with the spiritual world was simply a result of evolution. And the whole of social feeling, the whole of social life, was influenced by this. However, this was also connected with the fact that, in those days, the environment of the human being, the earthly environment of the human being, was different, so to speak. This earthly environment of man was such in those days that the spirits of the three nearest hierarchies - the Angeloi, Archangeloi, Archai - worked through the immediate elements. And the best, the noblest spirits of these three higher hierarchies worked through the elements, water, air, warmth, which man absorbed. It is particularly important to note that what we call the spirit of the age, that is, the essence of the hierarchy of the archai, worked directly through the elements in those days. One can say: in air and warmth, with the climate, man inhaled spirituality. And he inhaled this spirituality purely as spirituality in the most perfect way between the 48th and 56th year of life in the epoch referred to.

And then came the time that we call the proto-Persian period. During this time, people only remained capable of development in the manner indicated initially until the 48th year, then until the 47th, until the 46th and so on until the 42nd year, when the proto-Persian period had expired. So by that time, people had already come so far in their development that by the 48th year they no longer got anything for their development from the 48th year. If someone wanted to remain capable of development, he had to shape the soul in a way that was capable of development, independently of what the environment had to offer. But at least during this original Persian period, one remained capable of development until the 42nd year. And this was connected with the fact that although the archai, the spirits of time, had withdrawn more from the immediate elemental forces of the earth, the spirits of the people, the archangeloi, as they are called, still worked strongly through the elements, and these were the best spiritual beings of the spiritual hierarchies. Therefore, in a certain sense, what was the national context over the earth in the ancient Persian period was regulated according to spiritual laws. For that which regulated the relationships between the individual nations depended on spiritual laws. It may be more or less comprehensible to us, but that is not the point; in a certain sense, they were divine spiritual laws.

The spirits of the higher hierarchies withdrew even further during the third post-Atlantic period. And we find in this time that actually the human being, who at the beginning remained capable of development until the age of 42, now at the end of the third post-Atlantic period remains capable of development only until the age of 35. We find that during this time people still had a living relationship with the being from the hierarchy of the Angeloi that belonged to them. The individual people still knew very well: they have a spirit being with them, they are in contact with the spirit being. To speak of the fact that there is no spiritual world would have been nonsense for the time, because every single person knew that he was related to a being from the hierarchy of the angeloi. This is therefore the epoch in which people are capable of development until the end of the thirties.

Now the fourth post-Atlantean period began. During this time, the general age of humanity declined again. We know that the third period begins with the year 747 BC, before the Mystery of Golgotha, and ends with the year 1413 AD, after the Mystery of Golgotha. It was the time when the spirits of the higher hierarchies, who had worked directly through the elements and their forces in the earth, had withdrawn from direct human observation and human experience. The Greeks and Romans remained capable of development only into their thirties, into the middle of life. This is certainly connected with the whole view of life of the Greeks and Romans, which I have already touched on. On the one hand, we are entering an age in which every human being is still so close to those ancient times when people had a connection to the spiritual world because they were able to develop into old age. This is why the Greeks — and this must be know today if you want to judge the Greeks - the Greeks felt that when they moved their hands, when they grew, when they thought, when they ate and drank, they were glowing with a soul; that there is soul in everything that is in them. To doubt that there is something spiritual in everything that is physically lived out would have been inconceivable to the Greeks. But if a Greek or a Roman wanted to know more about the spiritual world, they had to seek this knowledge through the mysteries. There, indeed, one could still acquire the ability to see into the spiritual world, but it is quite interesting to consider those Greeks who rose to the heights of spiritual development but were not initiated into the mysteries, such as Aristotle. He was one of the greatest thinkers of all time. He was a thinker of this Greek period. He was able to think what only a Greek could think, but he did so in the sharpest way. That is to say, it was clear to him that the human being as a physical being had to be connected to a soul and spirit. But now Aristotle said to himself: If I take away one arm of a human being, he is no longer a whole human being. If I take away two arms, even less. But if I take away the whole body, as happens at death, then he is certainly no longer a whole human being. Therefore, for Aristotle, the human soul, when it has passed through the gate of death, is no longer “a whole human being”. For Aristotle, a whole human being is, of course, made up of body and soul. In a sense, the soul is only an incomplete human being when it has passed through the gate of death. Aristotle defended the immortality of the soul philosophically, but for him it is only what it was for Homer, who said: “Better a beggar in the underworld than a king in the realm of shadows.” A king in the realm of shadows is a soul among incomplete human souls.

So it had come about, on the one hand, that human ideas, powers of perception, unfertilized powers of perception, as a result of humanity having regressed in its age to the 28th year, could no longer comprehend or could only comprehend that everything physical is filled with soul, but that the soul is not complete when it is separated from the body. But anyone who makes an effort to understand Aristotle will find that this is the correct interpretation, which could easily be proved philosophically. On the other hand, however, we see that in those days, real full humanity, what man actually is in his deepest being, can only be known through initiation into the mysteries.

While the Greeks underwent a development – which is very interesting, as Aristotle showed up to the Stoics – in which they sought to know what human knowledge can know, Roman development went other ways. With the establishment of the Imperium Romanum, after the Roman Republic, the Roman emperors wanted to be full human beings. Through the power of the physical plan, they were able to force themselves to undergo initiation. And so we have the peculiar phenomenon that on the one hand we have Aristotle, who only made it to such a concept of immortality as I have described, and on the other hand we have the peculiar phenomenon that, without sufficient preparation, purely because they had the power, the Roman emperors were able to force the initiation upon themselves. Thus not only was Augustus an initiate who knew from the mysteries what a secret there is about man; but we also have to count Caligula among the initiates. For it is a truth and not a fairy tale that Caligula, through his initiation into the mysteries, was able to realize that which is expressed figuratively, but is correctly and truly expressed by what history relates – that he was able to commune with the spirits of the moon at night and from there draw inspiration. It is true that Caligula did not merely engage in dramatic posturing, but because he knew the significance of things, he sometimes had himself worshiped as Jupiter, as Bacchus, as Apollo, or as some other god, because he believed in the identity of man with the god.

Commodus, who was not only an initiate, but also an initiator, killed [gap in the transcript]

We finally have the initiate Nero. And, as incredible as it may sound, it must be said today what actually prevailed in the Imperium romanum – in this Imperium romanum, which has transmitted its developmental impulses through a thousand and one channels through the Middle Ages and into our time. Even today, when we think legally, we are still thinking in the sense of this Imperium Romanum, and we think in many other areas in the sense of this Imperium Romanum. On the one hand, these Caesars had certainly come to a view from which they could say how man is connected to the spiritual world. On the other hand, however, they had come to despise what was the world of the physical plane. What Nero did was largely based on misanthropy. Caligula already had this misanthropy. When, for example, an innocent man had been condemned at a court hearing, he said: What does it matter; he will be as guilty as the guilty man; and the judge will be no less guilty than the condemned man. And Nero was convinced – and this is important to know – that there can be nothing good about man, about the physical man here on earth; that everything that lives in the physical man is unchaste; that everything is permeated by physical drives.

If you want to fully understand the soul configuration of Nero, then you have to say: Nero is actually the first psychoanalyst, but - a psychoanalyst of greatness; compared to him, the “Freuderl” is actually just a - well, a “Neroerl”. But there is a relationship. Such relationships run through history without people seeing them, they are very much asleep. And this relationship can have an effect.

Now, 747 BC marks the beginning of the fourth post-Atlantic age. At that time, humanity lived to be 35 years old. A little later, it only lived to be 34 years old, and even later, 33 years old. This means that humanity reached this level of development at the moment when our era begins.

We can therefore say that in the post-Atlantean period, people began with an age of 56 years; up to the 56th year, the human being remained capable of development. Then, in the course of the second, third and fourth periods, the age of human development went down to 33 years. And what happened when the age of human development had gone down to 33 years? What happened? In the body of Jesus of Nazareth, the Christ developed up to the age of 33. That is to say, He grew contrary to the age of humanity.

Consider, my dear friends, what this means! We can follow how people in ancient times had their development up to old age. And when the decline had occurred by the age of 33, the Christ Jesus being developed among them, so to speak, ran counter to the development of humanity, up to the age of 33. When one comes to this matter in a spiritually scientific way, something happens to the human soul. Then the moment arrives when one is confronted with the miracle, the mystery of humanity, in the greatest emotion: the sacrifice of Christ Jesus in the Mystery of Golgotha coincides with the descent of the age of humanity. This is as powerful as anything that can confront you today among the mysteries of humanity. It is something great and powerful that is revealed here from the history of humanity. And truly, spiritual science is, as you can see from this, not intended to somehow suppress those feelings and perceptions that a person can have in the face of the greatness and violence and miraculous effectiveness of the world. Because the further we progress in spiritual science, the better we understand the divine-spiritual forces that prevail in human development. We feel that we are only at the beginning of our understanding of Christ; that times will come when this understanding of Christ will reveal itself quite differently than it can be the case today. But it must develop quite differently. After all, we now live in the fifth post-Atlantic period, and the human being remains capable of development only up to the age of 27. After 1413, when the fifth post-Atlantic period began, people were capable of development until the 28th year. Today, until the 27th year. This means that, through what nature itself provides, we no longer remain capable of development even into the middle of our lives.

From this, however, you can see, my dear friends, how spiritual science truly does not arise from an arbitrary idea, from an arbitrary impulse for agitation. If natural science does not provide what makes human beings capable of development, then human beings must seek in their souls the development that is no longer given to them by nature. He must seek ways into the spiritual world by the soul turning to itself. And however strange and grotesque it may sound, it is true: if you do not seek to stimulate the innermost soul impulse that nature no longer gives us, then you will not live longer than 27 years, even if you live to be a hundred. We are now at that stage in human development where we cannot grow older than 27 years. This winter, in which I have come to a preliminary conclusion on many of the research questions that have occupied me for more than thirty years, has really kept me very much alive to what is actually connected with this realization, which comes from a completely different angle. Many phenomena of the present have made me wonder: yes, where does it all come from? Why is it that in our time we are experiencing precisely what could be called such a terrible unreality of thought and ideals?

This is what should be particularly noticeable to those people who are not asleep, that people are unable to immerse themselves in reality with their ideas and ideals. Of course, they have beautiful ideas, have beautiful ideals, but these ideas and ideals cannot be immersed in reality. They are not strong enough to grasp reality. Therefore they remain beautiful ideas and ideals, which people lick their lips over when they express them, but which have no driving force because they do not submerge into reality. We can see this most in everyday life. What is it when it is said today: “The most capable man must stand in the right place in the future.” We hear that today from all rooftops. It is a beautiful idea; certainly. But what is this beautiful idea worth when it is precisely the “nephew” who is the “most capable.” It is truly not a matter of having beautiful ideas, but of applying these beautiful ideas in reality; of developing a state of mind that is capable of immersing itself in life.

However, if everything that is unable to be realized in life were to be eliminated, then the whole science of states and nations could be eliminated. For all these things are abstract ideas, are unreal ideas. That is why some personalities are so enigmatic.

My dear friends, I am not saying what I am about to say out of chauvinistic sentiment. It has been hard enough for me to arrive at such realizations. I say it because I believe I possess the knowledge. If I look for a typical person – in order to avoid being offended by close personalities, let us take a somewhat more distant one – there is a personality in whom one can clearly see from everything it says world, that, however old he is, he is in reality no older than 27 years, and therefore expresses ideas that go beyond the whole earth today, but which are unrealistic. And this personality, who is so truly a type of our time that she cannot get older than 27 years because she rejects the idea of developing forces from within that nature itself provides, is the President of the United States of North America, Woodrow Wilson. I need only point out that I characterized Woodrow Wilson in the Helsingfors cycle before the war, so that one need not have the impression that I am doing so now under the impression of the present circumstances. But only because of this do the outbursts of Woodrow Wilson's ideas appear so unreal, so mere words, to those who know reality, because it is as I have discussed it. That is why it could happen that this man, who holds one of the most powerful positions of the present day, could publish a peace manifesto and thereby not achieve peace, but only war in his own country; because his ideas are not only unrealistic, but in many respects even opposed to reality.

But he is the representative of our time. That is what our time is like. And our time is fundamentally incapable of understanding reality. Anyone who expresses realistic ideas is understood in the same way as those who express abstract, unrealistic ideas. A spiritual-scientific education must first be created to create an understanding of reality.

As you can see, there is a way to get to know our time. But you have to start from a broad point of view. For someone who has a sense of reality, it is the most incredible thing that people today achieve in terms of ideas and ideals. These ideas are beautiful, wonderful, and Eucken's ideas are even more beautiful. They satisfy people very much. But Eucken is a philosopher who, although he is an old man, is no older than 27 years old, hence this peculiar jumble of beautiful ideas that seem beautiful to people. You see, you have to see through the periods that follow one another in history, in their true form, in their immediate reality. The Greeks still knew: the soul pervades the body. In the fifth epoch, this is known less and less, unless it is acquired through the soul, through a spiritual impulse that one seeks within oneself from within, because the body no longer gives this impulse to the soul by itself.

Now there is a beautiful search, my dear friends, a beautiful search for the human being who has become, as it were, dispirited, but now consciously, not unconsciously, as it was with the Persian, with the Egyptian - there was beautiful endeavor to lead the dead man in his soul back up into the spiritual world; now consciously, because the body no longer connects to the spiritual, now to connect with the soul to the spiritual. The path has been started and it leads directly into spiritual science. But it must be walked. This path is still little understood today. It is a sign, a deeply significant sign, how it was begun through Lessing, Herder, through Schiller and Goethe and those who were with them, to reconnect the dispirited human being to the spiritual world. And Schiller is greater as the writer of the Aesthetic Letters than as a poet. For in these Aesthetic Letters, Schiller seeks the way back for the human soul to the spiritual. He seeks it in a modern way, as modern man must seek it. Thus, through his “Letters on Aesthetic Education,” Schiller is one of the greatest educators of modern times, but he is also the least appreciated in this field of all – and so is Herder; [and also] Lessing, who is the first to point out the “education of the human race” in broad lines. Then Goethe, in his Imaginationen, linking all this in his “Fairytale” of the green snake and the beautiful lily. It is therefore not a coincidence but an inner necessity that our Mystery Plays should take up the first Mystery Drama from this fairy tale of the green snake and the beautiful lily. This is where what is in store for humanity in the near future begins: that it will have to seek to re-establish contact with the spiritual world through inner impulses, but now consciously through the free, independent soul. But these things are difficult to understand today. It is difficult to create an understanding for them.

Oh, if you could go back to how our Anthroposophical Society and the Anthroposophical movement developed, you would see in several places: it should be pointed out. You will find a small booklet that contains lectures of mine from that time about Schiller's philosophical significance. And, as I said, you will find the link to Goethe's fairy tales in the Mystery Dramas. These things are more in touch with the times in which we live than the rehashing of intellectual achievements of earlier times that are no longer suitable for our time. And it was not a process of progress but of degeneration when, at the end of the nineteenth century, the Theosophical Society emerged and wanted to transplant oriental-Indian essence into Europe without realizing that with what arose in Lessing, Herder, Schiller, Goethe, and what must develop on their soil, something much more significant and greater has been created for modern humanity than can ever come from any earlier source.

I myself have to think back to some personally strange things. When the president of the Theosophical Society in Germany, about whom she now writes so “kindly”, made her first appearance in Hamburg, I asked her whether it was not actually the task of the newer times to tie in with the spiritual life that had been achieved by Goethe, Schiller, Fichte, Herder and so on. At the time, she replied, based on the process of degeneration of the Theosophical Society: “These are all people whose ideas were more distant from actual spiritual life. You have to penetrate much more deeply.” And so, through that reality, that materialistic construct, which the Theosophical Society as a theosophical doctrine contains, was placed in the place of the truly spiritual, which, basically, as from the very beginning, we wanted and needed. Because, whether you imagine the etheric body as a more or less dense or thin haze, you imagine it as a certain haze and so on. And even with the astral body, and with everything else, one still speaks of atoms and the like.

So the first steps, but only the first steps, had to be linked to the world view that finds expression in the “Letters on Aesthetic Education” and in the “Fairytale”. Just feel the necessities of a spiritual movement.

We will come to the sixth cultural period. We can then expect that humanity will remain capable of development into the 21st, 20th, 19th, and so on down to the 14th year. So humanity will remain infantile if it does not undergo an inner development, which can only come through spiritual knowledge.

But there are still quite different phenomena connected with what has been said. The estrangement from reality to which I have drawn attention is connected with this twenty-seven year-old age. Men must consciously find their way back into reality, for full reality also contains spiritual reality. He who does not recognize the spiritual world thereby becomes a man hostile to reality. That is why our political economy, our political science, is an insubstantial abstraction that can never create anything, because it treats reality like someone who sees nothing in a horseshoe magnet except a thing with which to shoe a horse's hoof. He does not know that the iron contains magnetic forces. Today, humanity must consciously regain what it once had instinctively, what has been lost to it. And here we are at a very important point. Much that people once had instinctively must now be consciously acquired, and this includes a sense of truth.

The world is taking giant strides towards people losing their instinctive sense of truth and having to acquire a new, conscious sense of truth. Therefore, we encounter things at every turn that we can only understand if we are able to see the world through the prism of the preconditions we have described today. Sometimes people are well-meaning, not ill-intentioned. But then they cannot help but harbor unrealistic ideas; they are incapable of responding to ideas that are rooted in reality. I can give you a good example of this that appeared recently in an article in the magazine 'Die Furche'. There you can read a relatively benevolent article about the relationship between spiritual science and religion. All sorts of strange things are said. And at the end, something is said about which one would have to scratch one's head to find any way of justifying that such a thing could be said about a person who is not malevolent:

> [Rudolf Steiner has deeply recognized the power of self-love, with which one also loves what one should feel as ugly; but he says nothing against the most anti-divine power of this self-love, with which it only wants to ascribe the redemption of its own self to itself again and again, instead of only out of Christ Jesus, who wants to bring about his redemption in us.

So think about that. Think about this sentence in the light of what I have been saying for years about the Christ impulse in relation to human development. It is possible for something like this to be put forward by a source that is not malevolent.

> [Rudolf Steiner deeply understood the power of self-love, with which one also loves what one should perceive as ugly; but he says nothing against the most anti-divine force of this self-love, with which it only wants to ascribe the redemption of one's own self to itself again and again, instead of solely from Christ Jesus, who wants to bring about his redemption in us.

While [but precisely] spiritual science is the only thing today that, in the face of the materialistic world view and also in the face of Christianity, which has become anti-Christian, restores the Mystery of Golgotha in its full depth. But people today do not read such things, and they do not think to test these things for their truth content. Today, people do not have enthusiasm for the truth. Therefore, they do not admit that such things are completely equivalent to lies, because it is a lie. People do not want to call things by their right name. There is an estrangement from reality. And it is necessary, because it is a very widespread evil, that someone who does not want to face the world while asleep but rather wide-awake should confront such a phenomenon with the impulses of spiritual science and in full consciousness.

A magazine called “The Invisible Temple” appears. In it, under the direction of a certain Horneffer, it is preached that a higher moralization of humanity should take place. Now, I am convinced that many people turn to such things with emotion - but emotion is rarely true today - in good faith. Now, there is a sentence in the magazine that

> [However different the monists and the theosophists are, and however eagerly they fight and despise each other, they are strangely similar in one respect: they monopolize the word “science” for themselves. What they themselves do is true, pure science; what other people do is sham and pseudo-science. This can be read in Haeckel and Rudolf Steiner.

Now I ask you if I have ever written anything like this: what I write and say is science; what others write is pseudo-science.

What is this if not a lie! The people who put something like this together, even those who know that it is a lie, do not approach things with the feeling that they are dealing with dishonesty.

But today we need a new sense of truth. We must call a spade a spade. Such a magazine lies, and it is not ashamed to lie. And it writes about human ennoblement and human moralization by people who can be shown to be lying.

Keen observation, a real attention to the actual truth, that is what belongs above all to the duties of those who want to understand the anthroposophical world view, as a world view, as a view of life; not an easy acceptance of the facts of the world, whether on the spiritual or physical plane. Today, a tremendous magnitude and strength of earnest must permeate the world where a true world view is concerned; an earnestness that cannot be compared to any earnestness of earlier times. But for this to happen, people must become aware of how lightly humanity treats the truth today.

I will give you only a few examples that may be close to us. Under such circumstances, it is truly no wonder that this spiritual science, just at the time when it seems to be opening up from one side, is having some impressions and influences on the currents of our time – that this spiritual science, on the other hand, is experiencing attack after attack, and indeed such attacks that really arise from the nature of our time.

I truly did not consider it worthwhile to go into the matter for as long as the Freimarke and others were scolding the things. But the time has come when opponents are being recruited from within the Anthroposophical Society itself, and not opponents who fight honestly, but opponents who spread untruth after untruth in order to drive spiritual science into a scandal. The slander and vilification that have come our way during this time cannot be described. Allow me, however, to draw attention to some of them here as well.

I know that there are members among us, members of the Anthroposophical Society, who say with a haughty air: one does not get involved in these things, one only gets into personal squabbling. But one should turn to those who are the cause of this personal squabbling, not to those who have to defend themselves. We have gone through bitter enough times in which we had to defend ourselves.

I do not want to be misunderstood, my dear friends. Opposition to spiritual science may occur as much in the world as is always possible. It only depends on how this opposition occurs. I still count some of the opposition as justified, even if this opposition is often strange in expression. I would just like to remind you that a man who has done an enormous amount for our cause in recent years, Ludwig Deinhard, only slowly came around and became a sincere friend, and that at the beginning, when I had to appear in Germany, he could not approve of it and was quite in agreement with those who publicly attacked me at the time. I did not respond to such attacks, although at the time, when I gave a lecture in Munich, the sentence was said: “The Berlin traveler for Theosophy has appeared again.” I still consider such things to be justified. One can have opinions, no matter how trivially they are expressed. Therefore, I do not want to be misunderstood. If an opponent appears honestly, or even dishonestly, but in a literary form, that is not what I mean today. What I want to talk about today is opposition, not out of the matter itself, but out of objective untruth. And in this respect, there have been some terrible developments in recent times. It must be said that it has never happened before that such things have been thrown at a matter as the one I have to represent.

Anyone who speaks to esoteric impulses knows that he must naturally create opponents for himself. Because that which must be spoken by the real spiritual science, that just causes opposition. And it is perhaps not too much to say that if you speak to 120 people, in all seriousness about the deepest things, among these 120 there are probably 70 possible opponents; 70 possible enemies. That is the case. You must not be under any illusions about that.

And it is not a question of whether such opponents arise or not, but of whether they are decent or not. And certainly much in this area emerges from what I have characterized today. But we are experiencing the strangest things. And so please allow me to make a few brief remarks about this, because I simply have to take action against these attacks that are coming from within society, from members of society – who have now left, admittedly. I have to say a few words to you about this.

All in all, it has to be said: today is the time to raise the question: Can the Anthroposophical Society continue in this way if I am to give lectures in it – or not? The Anthroposophical Society is truly something other than anthroposophy or spiritual science. Spiritual science would not have the opposition that it currently has, which is currently coming from the fact that, firstly, people are relying on dishonesty and because other people, who are outside, are using this dishonesty. It is too inconvenient for these latter people to study spiritual science in order to attack it. It is much easier to drive spiritual science into a scandal. To attack it, one would first have to study it. It is easier this way, but what do we experience?

Above all, a positive, active judgment must develop in the Anthroposophical Society if it is to continue to exist as such. After all, spiritual science could very well continue without the Society. You could have three or four friends in every city who could arrange everything needed for lectures; you don't need an Anthroposophical Society for that. So we must not confuse anthroposophy with the Anthroposophical Society. I said that a more active judgment is needed. We have to recognize that things are possible in our Society that are actually only possible within it. We first had to found the Society for these things to become possible. I want to recall an older matter. But a new one is not out of place in telling this story.

A certain Mr. Grasshoff joined our society. He attended lectures in all cities for a while, was present everywhere. You may, of course, ask why the man was accepted. Yes, you see, there is no way to reject people under certain conditions when they are brought in; you would have to anticipate the future. Do you think that a Grasshoff would come in and I would say: We cannot accept you. – Yes, why not? – Well, because in the future you will be a swine against society!

You can't say that if something is only going to happen in the future but has not yet happened. So you have to let such people into society, that goes without saying.

This Mr. Grasshoff listened to all the lectures he could possibly hear; he borrowed all the notes taken by the members. He copied everything down. After a while he went back to America, where he had come from, and wrote a nice book. In this book, he put together everything he had heard in the various lectures, what he had found in the books, and what he had written from the unpublished lectures. But he did not say that. He wrote a preface to the book. There he says: I heard this and that from Dr. Steiner, but then I was not finished. But I was then given the task of going to a master, of course a master in the Transylvanian Alps, and there this master told me the deeper things that I still lacked. So this “deeper” and this “higher” all comes from this “master”. As I said, everything in this book is copied from my lectures and from books and notes of other members.

Now, the book was published in America. But what happened? The book, titled “Rosicrucian World Conception,” was published in America.

One could still say: Well, that's American, you couldn't expect much different over there. But then a book publisher was found here in Germany, run by a certain Dr. Hugo Vollrath. He was inclined to translate this book into German and to publish it in individual lesson letters. And a preface was written to the effect that some of the content had already come to light in Germany, but that it first had to be cleansed in the pure air of California, in America. Such a disgraceful piece is actually not possible in literary life outside. I even told this story in public lectures. It is a disgrace that should have become known everywhere if it had been understood with the necessary power of judgment. I would like to go and collect how many people know about it. But that is why things can always repeat themselves.

That is why it could happen that a member, a long-standing member, who of course could not be expelled for the same reason that Mr. Grasshoff - who appeared under the name A. M. Heindel - could not be expelled, could write a book called “Who Was Christ?” In this book, he did not go to the same lengths as Mr. Grasshoff, but he did compile all kinds of cycles under the motto that knowledge should not be kept secret but belongs to the times. The person from whom he copied this motto took it very badly because the person who wrote it meant it quite differently. But then he hinted: Dr. Steiner did indeed point out some of these things, but it is necessary to elaborate on all of them. — You can imagine, my dear friends, that this book had to be rejected by the Anthroposophical-Philosophical Publishing House in Berlin. Thereupon the man became an opponent.

So, a long-standing member, a member who has even done a lot for the Anthroposophical Society, a member who for a long time has appeared to be a quiet member, becomes an opponent because a brochure is rejected by the publisher. That is the real reason for the antagonism. That is the reason. Of course, one sometimes says, it is not quite true, post hoc, but one does not go far wrong with such things if one uses the expression. In any case, Seiling has not only become an opponent, but an enemy, after his brochure had to be rejected by the publisher. He did, however, admit to someone that he had suffered a great deal from me in recent years and therefore had to write some things from his soul. Yes, but I also had some strange experiences with this gentleman. You know that the gentleman speaks a very Berlin dialect and had no idea about recitation. He took a few lessons and was also very useful because he could use the dialect as a Berliner. But then the story got into his head. Then he appeared in Dornach: Now I, an old fellow, want to show you what reciting is. I even showed my nephew, I want to show you what I achieve before the world as a reciter. It is understandable that someone like this, who has a great deal of vanity, suffers when one cannot say 'yes' to such things as a matter of course. But with all the ridiculous contradictions that he has put together, this man could not have lured a dog out of the oven, because anyone can check them. That is not the point, but the point is that these contradictions had to be covered up with a lot of untrue stuff. And this untrue stuff, he concocts it out of “conversations”. He is one of those people who have been coming for years with requests for private conversations, for interviews. He now distorts what happened in these conversations, and what he cites is all objectively untrue. Objectively untrue! For example, that I had told someone – which he cites – that I had not agreed to the publishing house accepting another brochure that had appeared before. But Dr. Steiner had wanted this brochure from him in her publishing house, so I had given in. Now he talks about private conversations like that. If these private conversations can be misused like that, then it is a fatal thing.

The gentleman presents himself in a very strange light. He knows very well how things are in Dornach. He knows that the others caused a scandal there, but now he writes in the “Psychical Studies” that our marriage has led to scandals. — [But:] We were quite innocent of the scandal, the others caused it. This is a clever way of deliberately dragging things into scandal if that is what you want. You just have to look at things in the right way. And what do we experience next?

A man in a city in central Germany wrote to the present Dr. Steiner years ago, saying that he had reached a turning point in his soul and did not know what to do. Should he get involved in a business or should he help his soul in some other way? Dr. Steiner wrote to him that we could not deal with such things. Then he reappeared as a member of the Theosophical Society in Berlin. There he had initially surprised the members, despite having no idea of recitation, by pouring out Schiller's “Kassandra” over the eardrums [of those present] in a – well, let's say in a “surprising” way. The man did not aspire to become an artist, as he claimed, but: to be an artist. I was later told by a reliable source that he was now pursuing the strategy of marrying his way into our society, but he did not succeed. Then he turned to Munich. There, everything that could be done for him was done. He imagined that he had to paint. He couldn't paint, nor did he have any talent for it. But, you know, some talent, at least the small talents, only show up after some time. They got him a teacher, but you can't turn him into a genius in the blink of an eye. If he had wanted to become something, they would have accommodated that. But he wanted to be a painter, to be a genius, not just become one. That's a terrible crime, isn't it? In short, the man also became an enemy one day, and for some time now he has been engaged in some strange writing. His name is Erich Bamler.

Yes, it is extremely difficult to take this writing seriously. For example, one of the points mentioned is that I advised the man to do a deep occult exercise. The exercise: He should see everything in his environment as good and necessary. You only have to look it up in Schopenhauer's works to find this sentence. There you will find that Schopenhauer considers this behavior to be very beneficial for mental and spiritual health. Yes, as a result of this sentence, the man now claims to have developed blue bumps on his legs and other things that have given him a bad occult development. Things are so stupid, so terribly stupid, that you can only make something of them if you use defamatory things to smear the other person and use them as clothing. And today, of course, there are enough people who do this. It is even possible that university professors do not content themselves with a factual reply, but also dress it up in real madness. But today there are editors who do not go into spiritual science. They have no idea about it. But they do go into the things that are reported to them. And what is reported?

A few days ago I received a letter. A gentleman wrote to me saying that he had been to one of my lectures in a town in North Germany and that at this lecture he had, as he assured me, heard with his own ears that I had pointed out that the Christ would repeatedly appear on Earth and that I had made it clear that I myself was laying claim to this incarnation. Imagine that, my dear friends! And the man not only says that he himself has heard this, but he can also produce witnesses who have also heard it. Such things are happening today. Can it be incomprehensible that there are editors like those who come into question here in this case, who let themselves be told these things, especially when they are brought by members who have surrendered to the cultivated lack of judgment in society. But this is only the beginning, it will continue. Spiritual science truly has no fear of refutations, so I never think that there should be no opposition.

It has been said that a commission should be set up to examine the matter and put it right. I see this as foolishness. Hundreds and thousands of opposing writings may appear; there can be no opposition, if it is honest, that spiritual science has to fear. Spiritual science can stand up to scientific scrutiny. But that is not what this is about. Instead, it is about driving people into meanness, about defamation, about throwing dirt at them, as has never been seen before. It could reach such heights that a long-standing member writes fabricated things, fabricated follies from beginning to end, things that are completely untrue. These are accepted by the editorial team. This can happen today.

So a member writes to the editorial team: I have had to deal with anthroposophical matters, and I have come to the view that something similar should happen to me as the Lazarus miracle that Christ performed and that Dr. Steiner described. Dr. Steiner sent me chocolate, and I have to assume that this chocolate was sent to me to perform the Lazarus miracle on me.

Now, this madness can be said and also printed today, and the editor writes as a note under these follies: “Where such occult exercises are done, even healthy people can go insane.” Yes, such things happen. I do not care about the real side issues. Whether such people are to be regarded as mentally ill is not an issue here. That is important, of course, but here it is a matter of dealing with pure inventions, with inventions of the most disgraceful kind. These are the things with which one is supposed to present spiritual science today. And do not think that it is based on a superficial judgment when I say: It is necessary that the judgment in the Anthroposophical Society be strengthened. The silliness that is now appearing again, with this article about chocolate and the miracle of Lazarus, that the reincarnation of Christ has been spoken of and that I myself am being pointed to – do not believe that it is without connection to these follies, that I actually had to emphasize very early on, again and again: There is only one incarnation of Christ. Such things have already been done in abundance in society.

So it has become necessary, my dear friends, for me to take two measures. They certainly hurt me as much as they may hurt some of you. But they are absolutely necessary. As things stand now, there is no other way.

From now on, all private conversations that have been held so far must stop, because the worst objective distortions arise from a number of these private conversations. I have indeed been quietly pointing this out for years. So perhaps a fact will come to light. It is not so much about this measure itself, but rather that by taking this measure, our members are being made aware that it is necessary to take these things seriously. You see, these things are all carried out. What members carry out of the Society is the most outrageous. And outside, everyone tells you: Yes, this is a society in which everything is based on authority. In blind faith, everyone follows this Dr. Steiner! And in reality it is like this: there is perhaps no other society in which a person like me, who is active in it, finds that everything happens differently than they think it should. Because in this society, in reality, everything that happens is always against my will; in the details, and also in some big questions. How countless things develop under the type: someone wants to go to a lecture cycle; it is necessary to excuse it to someone; what does he say? Dr. Steiner sent me. - What is the point of all this sending? Well, the person in question comes and says: Should I travel to the cycle? - That is of course none of my business, because it can only be voluntary. So I say: That's none of my business, it's up to you. - Then the person asks: Do you have any objections? — Of course I have no objections, because such things are done of one's own free will. - But if my answer is passed on to a second or third person, then it is: I should travel, Dr. Steiner said so.

I am far from any kind of mischief of sectarianism. But there is a lot of sectarianism in the Anthroposophical Society. Of course, this is less prominent here, but the Society must be treated as a unit. Therefore, these things must also be said here.

I made a trip to [Stettin]. As I arrived, a strange group marched in through one of the station doors. They were all ladies, but they looked like cardinals. Of course, they were all wearing stoles, as we call them. Then they had these strange caps on. Well, in Munich something like that might be acceptable; there you just say: they are crazy; you are used to it there. In Berlin it is less so. But when the ladies arrived in [Helsingfors], all hell broke loose. The [Helsingfors] ladies had to sit separately so that it would not be noticed that they belonged together. You see, such outward appearances are only a symbol of inward sectarianism.

In short, it is therefore necessary that the first measure to be taken is to stop all private conversations from now on. Those who have an esoteric matter to bring forward must pass on a little time; I will try to create a substitute for these conversations. Everyone will find satisfaction in what they can receive esoterically, but the private conversations will have to be stopped. For it is precisely from these discussions that most of what is now coming to the world in such an enormous way originates. Therefore, the innocent must now suffer with the guilty. For this reason, let us turn to those who are to blame. For years I have been pointing out that this will come.

But one will not say the complete thing if one does not say a second measure. That is that I give everyone, as far as I am concerned, an absolute permission to tell the truth about everything that has ever been said or done in a private conversation, insofar as he himself wants it. Only in this way will it be possible to silence the incredible distortions and untruths, denigrations, and slanders that have now been spread throughout the world, if this second measure is taken. The one who will tell the one measure without the other will tell an untruth. The two belong together. They must be thought together and said together.

Therefore, firstly: All private conversations must be recorded. Secondly: I authorize everyone to pass on everything that has ever been said or done in private conversations, provided that they themselves want it.

My dear friends, spiritual science will simply have to be brought into the full light of the public, because our time cannot tolerate what is very often confused with esotericism, but which does not need to be confused at all. Esotericism can also be practiced when anthroposophically oriented spiritual science is brought into the full light of the public. It can do so because this spiritual science has nothing to fear. But it is not always to everyone's taste to be besmirched and to have to take a public stand against it, especially when the mud is being slung from places and by personalities one would prefer not to take a stand.

Please forgive me, my dear friends, for having to attach these remarks to our deliberations; I had to attach them to what I wanted to give you today as a striking characteristic of our time, which I believe will be of use to you if you want to observe with an alert eye of the soul what is going on around us and has been going on around us in the last three years.

What has happened in the last three years is truly so that what happened before seems to us to lie in a mythical past. But it is precisely when one observes the times and takes spiritual science in the fullest sense seriously that one does not consider 'personal bickering' and 'personal matters' to be what I have been forced to link to these arguments before.