# The History of the Anthroposophical Society 1913–1922

## GA 251 — 12 May 1918, Leipzig

### 28. On the Meaning of Life

When you undergo a spiritual development, you get to know the spiritual life. But there it is always, this spiritual life. For the ordinary human mind, it is much too fine and unfamiliar compared to the external world, and man cannot go beyond the familiar.

This spiritual world is the area where man lives between death and the new birth. With those souls with whom one had no connection at all here in life, no relationships can be established from here after death. The moral and intellectual life continues over there. In ordinary life, one cannot achieve such a strong ability to get in touch with that area.

Here, in the physical world, we hear what someone else says. If the disembodied soul wants to connect with another person here, it is the other way around. The disembodied soul tells us what we ask it. What comes from us, the dead person tells us, what comes from the “dead resounds in us. It is very easy to say this, but it is so difficult to fulfill, because it is usually overlooked that the messages come from us, which we think we are receiving from there. The moments of falling asleep and waking up are the most favorable for the usual communication between this world and the spiritual one. The spiritually developed person can, of course, also use other [moments].

If you want to come together with a [deceased] soul at the moment of falling asleep, then it is good to summarize what you feel for the dead person in a question to the dead person, just as you would have done when he was still alive, as far as possible in the same way as you were accustomed to during his lifetime. This can have an effect in dreams. It can lead to illusions; it is not the dead person who speaks, but what we have thought, felt and wished during the day in relation to the dead person. This comes back to us from the dead person in a dream. It is right at the moment of waking up, when something comes from the dead person into one's own soul and this comes up again during the day. During sleep, what we have thought of the dead during the day comes up; during the waking hours, what has come to us from the dead during falling asleep and waking up.

Spiritual science does nothing other than grasp with the mind's eye what is in the spiritual world. Much more plays out of the spiritual world – including the one in which the dead are – into our world than we know.

For a long time, not enough attention has been paid to what changes in the different periods. What we have experienced during life between death and a new birth lives in us. What we bring with us from the spiritual world is woven into the inherited physical body - into the blood, the nervous system, the muscles and so on. The soul that moves in with the birth is wise. We are actually tremendously wise; enchanted, we carry this wisdom within us. And we have to release what pulses as a wise being in our blood, nerve, muscle and respiratory systems. What soul mood is most suitable for this? The one that has been lost to people in recent centuries: faith in life. This is connected to a casualness in relation to religious life.

We now only really believe in our youth and young adulthood into our twenties; only up to that point can we get something out of the development of the body – up to around the age of twenty-seven. In ancient Greece, it was still possible up to the age of thirty, and so on.

But we have to replace the physical and bodily, which no longer has anything to offer, with the spiritual and soul. We must learn to believe in the whole of life. Even if I want to be able to experience something different at forty than at thirty, I have to imbue myself with the spirit that makes us capable of always experiencing something new. Not like today, of course, when twenty-year-olds are already saying, “From my point of view.” How can you have a point of view at twenty? A person must give himself impulses. Today it is the case that a person stops at the age of 27; he does not live further. That would be a person who, in terms of character, is rooted in our time, a self-made man, not a grammar school student, who already takes up traditions, not only

not only what comes from the time. Coming from a poor background, gifted with an active intellect, elected to parliament at the age of twenty-seven, and thus committed for life: that is Lloyd George, a true representative of our time.

We must rediscover our faith in the meaning of life. The different parts of the human body have different speeds, so to speak. What is in the head and what is in the trunk has different rates of development. The main organization develops relatively quickly and is completed by the twenties. The heart organism – let us call it that – develops throughout life. Our educational and social lives actually only serve the development of our minds. Our head would be ready to die at the age of 27. But there is also a spiritual side to this. If people only cared about developing their minds, humanity would soon become decrepit, physically too. It must become a principle of education that memories of youth appear like a paradise. The head that is ready to die at the age of 27 must always be able to draw new strength from what radiates from youth. Those who study spiritual science know that there are things they cannot know in their 30s or 40s, because only in their 50s can this or that enter into them. If we acquire a sense of the whole of life, then we will not be thrown back by the leap from the physical to the spiritual life, but will develop more quickly.

The leap from the physical to the spiritual life does not bring us back, but develops us faster. People today can demystify much more of the “wise” than was possible in an earlier time.

Only by starting from the point of view that Goethe can now tell us something completely different than in 1832, only by finding the strength to live with the Goethe of 1882, have I been able to achieve what is called Goethe research, which I have done.

One must set age higher, in the social higher than twenty-seven, where people are elected to parliament.

The dead should be allowed to speak. For example, Goethe's “Wilhelm Meister's Journeyman Years”, what is said there about social issues, should be allowed to affect the soul of people who are socially active. We can always give something to the world after we die – let the dead be fruitful for the living. This is to be taken together with what was said at the beginning about the relationship to the dead.

“You shall not take the name of your God in vain.” In the same way, you should not take the name ‘love’ in vain. Then morality, God, will truly enter our soul. You don't just talk about it, you have to give the soul fuel. It's no use preaching to the stove: ‘Dear stove, warm yourself.’ Only fuel provides warmth. Knowledge of the spirit is fuel for this soul: information, getting to know, real faith in the meaning of all of life. Try to believe that every new year can give new life secrets to the soul, then you will test in life what spiritual science says.

Dessoir: “Philosophy of Freedom”, one of Dr. Steiner's “first works”; [in the second edition] a first work in the theosophical field - all the more wrong.

It is necessary to develop a sense for the concrete, a sense of truth; to feel pain at what is not true. Full participation, pictorial participation, has declined sharply today; that wants to get into the souls later than in the 28th year.

A speaker once said, after raising many questions: “Now I have presented you with a forest of question marks.” You just have to imagine that. You have to be careful not to slip up in your speech.

How a person expresses himself in his thoughts - the “how” of thoughts - from the way a person thinks, you can see how he stands in life. A Herman Grimm has won and fought for what he says. A Woodrow Wilson seems to be possessed by his point of view, by demons. Today it is not so much the content of what one says that matters, but the “how”, whether it is identical with the personality or whether the personality is possessed. Today it will matter less and less what the content of theories is, but rather how they are presented.

We must gain a sense of the whole of life and make it fruitful for the whole of life, including life after death, and how the hereafter is referred to here. Today, despite the catastrophic events taking place outside, life is being overslept a great deal. Many people today have not yet realized that since August 1914 we have had to think differently.

In the spring of 1914, Dr. Steiner said that there was a cancer in social life and so on. This cancer soon broke out. You have to rethink and learn to feel.

When physics and so forth speak of negative and positive and so forth today, that is quite correct, but what we say about Lucifer and Ahriman is just as correct. But there must be balance between the two poles. The Luciferic lives in the spiritual world as well as here, it lives in the selfish drives. This has long been taken into account in the social structure: medals, titles and so on. In our social structure, far too much has been attributed to the one-sided Luciferic. Now the Ahrimanic is rising. The public is at the mercy of what is printed. Now it is the case that people want to take the social structure into their own hands, so to speak, in an Ahrimanic way. Through aptitude tests, they want to find out whether a child has intellectual potential. Nothing but Ahrimanic forces are revealed by these tests, nothing of the soul itself. It would be terrible from a social point of view if the aptitude tests were to continue. The child is a mystery. Belief in the meaning of life could also have a positive effect on pedagogy, not what is achieved through aptitude tests and so on.

I wanted to make sure that what has happened in these four years would not be forgotten.