# The History of the Anthroposophical Society 1913–1922

## GA 251 — 21 May 1922, Berlin

### 39. On the Character of the Present Day

My dear friends!

Before I begin my lecture, I have to report that our dear friend Nelly Lichtenberg has left the physical plane. The younger friends may know her from her participation in our events, but the older participants know her very well and have certainly taken her deep into their hearts – as has her mother, who is left in mourning.

Nelly Lichtenberg, who had recently sought recovery in Stuttgart, left the physical plane there a few days ago. She and her mother, who was there for her care, have been part of our anthroposophical movement since its inception. And if I want to express in a few words what, in my opinion, best characterizes the deceased, who has left the physical plane, and her mother, I would say: their souls were made of pure loyalty and pure, deep devotion to the cause of anthroposophy. We all appreciated, when our movement here in Berlin was still extremely small, the heartfelt loyalty and deep understanding with which they both clung to the movement and participated in its development. Baroness Nelly Lichtenberg carried this loyal soul in a body that caused extraordinary difficulties for her outer life. But this soul actually came to terms with everything in a wonderful spirit of endurance, a spirit of endurance that combined with a certain inner, inspired joy in absorbing the spiritual. And this spirit of endurance, combined with this inner joyfulness, warmed by a confidence in the life of the soul, on whatever plane in the future this soul life may unfold, all this was also found in the now deceased at her last sickbed in Stuttgart, where I found her in this state of mind and soul during my last visits. It is clear to you all that anyone who can in any way contribute to a person's recovery must do everything in their power to bring about that recovery; but you also all know how karma works and how it is sometimes simply impossible to achieve such a recovery. It was indeed painful to see only the future when one had the suffering woman before one in the last weeks. But her soul, which was also extraordinarily hopeful for the spiritual world, led her and those who had to do with her even in the last days beyond all that. And so we may say that in this soul, which left the physical plane with her, there lived here on earth one who had taken up anthroposophy in the true sense of the word – had taken it up in such a way that this anthroposophy was not just a theoretical world view, a satisfaction of the intellect or even a light satisfaction of the feelings, but was the whole content of her life, the certainty of her existence. And it was with this content of her life and with this certainty of her soul's existence that she left this physical plane. It is for us, especially for those of us who have gone through so many of the hours here in physical existence with her in the same spiritual striving, to turn our thoughts to her soul's existence. And that is what we want to do faithfully! She shall often find our thoughts united with her thoughts in the continuation of her existence in another realm, and she will always be a faithful companion of our spiritual striving, even in her further soul existence. We can be certain of that. And that we promise her this, that we want to powerfully direct our thoughts to her, as a sign of honor, we want to rise from our seats.

My dear friends!

In the first part of my lecture today, which I am very pleased to be able to give to you again during my journey, I would like to raise some points that may perhaps need to be discussed at some point. These points concern the change within our anthroposophical movement that is felt by many of you – and indeed more or less approvingly, but also negatively by some.

I am talking about such a change and I think that most of us feel this change. I will only briefly characterize some of this change, because I do not want to talk about it at length.

The older of our dear members look back to the times when Anthroposophy was cultivated in small groups — at least in smaller groups than it is now — merely, I would like to say, in the way that is appropriate for small groups that combine a certain need for knowledge with a religious need to strive for certain views about the spiritual world today. We have, and it is now a good two decades since in Berlin, repeatedly and repeatedly tried to esoterically deepen that which can be gained from today's conditions of the higher worlds of knowledge of spiritual life, based on the initial foundations that could be given years ago. And it is in the direction of this esoteric deepening that very many of our dear older members have found their deep satisfaction. It is fair to say that a kind of esotericism has gradually come to permeate everything, even the more public lectures. Regarding this esotericism that we have brought about, we can say, when we look at our branch life, that it has not been lost on us. This esotericism forms the basis of all branch life and has been cultivated in the branches as best as possible.

It seems to me that it would be unjustified for older members to feel dissatisfied with the progress and transformation of the anthroposophical movement because something else has been added to the original esoteric movement of the past – to what was distinctly esoteric in character. It has only been added, it has not been replaced. We may say that esotericism has not died out, but a further, different element has naturally entered into anthroposophical life. In order to gain a correct attitude towards this further, different element - regardless of whether we see in it something that we more or less accept or reject - we must say: we did not seek it, it more or less sought us. We must be clear about that. And just as we look with heartfelt, self-evident love at our esoteric element in the anthroposophical movement, so when it comes to relating this other element to our esotericism, we must not close our minds to the clear insight into what has very much entered the anthroposophical movement in recent times and taken its place alongside the esoteric. Do you not remember, I am addressing the older members among us, the small circles from which we started everywhere. At the beginning, the spread of our anthroposophical movement was also characterized by an esoteric element. It can be said that when anthroposophy was spread through the paths that were initially there for the wider public through the magazine “Lucifer - Gnosis”, this spread was also tainted with an esoteric character. Esoteric truths reached those who wanted to take note of them. Of course, one has to feel what was in the esoteric will of the time. But something gradually broke away from esotericism, which at first was basically not within our own control. At first, one might say, the matter went its own way, and within our ranks esotericism was further developed, which then took shape in the public lectures that were given. What was then there in a more or less - we may say - “finished state” developed and wanted something from us. It was not yet there in the time that preceded the war catastrophe; at that time it was only present in the very first traces in the very first beginnings. But it was already very strongly present when the catastrophe of the war entered into that stage which was present in about 1918. There was, so to speak, something present that had arisen without our direct participation, and it confronted us as something finished. And even if I can only characterize it with the degree of precision that is appropriate for a brief, sketchy description, I have to say that anthroposophy had penetrated into the most diverse circles of the world, especially into scientific circles. It had become known and had been judged, and people demanded “scientific justification” from anthroposophy. With this phenomenon, that something was simply there through the anthroposophical literature, which made demands that had to be met, something else was there at the same time: there were a number of younger scientists, and some older ones, who seriously examined anthroposophy from their scientific point of view and, from a wide variety of angles, gave certain parts of their world knowledge an anthroposophical character. Therefore, one can say: One is not at all in a position to answer the question: Is it now sympathetic or unsympathetic that the older, esoteric kind was joined by the newer one, which some perceive as perhaps “too” scientific, and that precisely this current, especially through the challenge of its opponents, has assumed an ever broader, public character. We cannot look at what has really come to us from outside with sympathies and antipathies, because it did not depend on us at all that it once stood there more or less ready. We can only say: the necessity arose to simply place anthroposophy in the scientific life of the present, which can be placed there without reservation, and which can fertilize and lead forward the highest scientific life of the present everywhere – leading it forward to those goals to which it must be led further.

It is from such a background that some older members, who were accustomed to attending the branch every week, may have heard something more or less esoteric there, as it then passed into our cycles, and they heard it in a language that is not yet permeated by science everywhere – even though it is a more durable language than the scientific language, I want to add this here in parenthesis -, some of the older members, who were accustomed to hearing in public lectures something different from what they heard in the branches, but still in a language that was extraordinarily familiar to their hearts and souls, because what was given there was only was only a kind of more exoteric continuation of what was done in the branches, it seemed to some of these older members when they came here or there, even if lectures on anthroposophy and perhaps even congresses or courses were held there, that anthroposophy no longer sounded the way it did years ago. For whereas in the past the spiritual substance lived more in what was expressed through the word, that spiritual substance that sinks directly into the soul through its spiritual power, something has now emerged that seeks to scientifically 'prove' and , which at every step maintains the thread of a strictly organized logic, which at every step also presents what the scientific achievements of the present give us as indications of what is sought through anthroposophy in the scientific sense. But all this was of no interest to those who in earlier years had expressed their longing for words shaped more substantially in a spiritual sense. So it came about that some of the older members had the feeling: Yes, what we are hearing now is not really what we are looking for. What we heard often in the past went straight to our souls. Now everything is being given a thousand different reasons, now everything is being presented in a way that suits the learned, the academic people – and not us!

In a sense, this is unjustified, because the branch life continued, and the esoteric lived alongside what appeared in such scientific aprons. And not everyone saw that it is simply a matter of time, that we simply cannot do otherwise than to anchor anthroposophy scientifically, that it has now been taken up by scientists and is also demanded by scientists. This is how the situation we are in today arose, which is actually more in the soul feelings of our dear membership than in the fact that it is always clearly presented to the soul from the outside. But anyone who takes a good look at the anthroposophical movement, which has grown considerably in recent times, will find that what I have just said is expressed everywhere in the moods, feelings and perceptions: many people think that we do not need all this evidence at all.

I do not want to talk today about the rather unpleasant character that the opposition has taken on in the present, but I do want to say that we are obliged to place anthroposophy on a firm basis in relation to those opponents who at least mean it to some extent honestly. This is also far too little considered within the anthroposophical movement. But let us take a somewhat objective view of the situation. Then, however, we are confronted with something today that we must be mindful of, and that can already be taken up as an impulse in our work. And that is actually why I am having this whole discussion today.

On the one hand, we have today what is available as our anthroposophical esoteric stream, as it is laid down in the cycles, as most of you carry it in your hearts, having absorbed it over the years. We have this anthroposophical spiritual movement with its inner life, with its inner strength, with its inner warmth – with everything that makes it a source of soul and life. And on the other hand, when we step out of the narrower circle of our branch of life, we have the representation of our anthroposophical movement, which, as I said, gives anthroposophy a scientific character everywhere, which does present anthroposophy to the world, but uses the thought forms and thought connections that are common in scientific life today. Thought forms and thought connections that are not right for a large number of our members because these members are of the opinion that they do not need all of this. I am not talking about the practical forms of anthroposophy, such as the medical-therapeutic efforts, but rather about what appears more or less as a teaching within the anthroposophical movement.

If we look at the matter objectively, on the one hand we have today everything that is more or less permeated by esotericism, and we find this expressed in the cycles; but it can also be found if those lectures that I am still allowed to give within smaller circles – since I also have to devote myself to the external life of the anthroposophical movement, as is my duty – are examined in this regard. We find it, for example, in the discussions of the Swiss assemblies, and those of our dear friends who have been to Dornach on one occasion or another will find that, in terms of inner esoteric development, what is usually presented there is not something that would not be the right continuation of the old branch and cycle life. This on the one hand.

On the other hand, something quite different, and it must be admitted that it is something quite different: you see how anthroposophy is formed from the concepts of modern physics, mathematics, chemistry, biology, psychology, as they are science, or as they have emerged from history, pedagogy and so on, anthroposophy is formed in such a way that it can, as it were, present itself as a science alongside the other sciences that are taught at universities. In terms of the nature of the investiture, however, these two currents are very different from one another. Of course, what is spoken out of the spirit, which has been the sole ruling spirit until the last four to five years, is very different from what has now been placed alongside it, not instead of it. And only because — one would like to say, thank God! — our dear members also feel the duty to take part in everything anthroposophical — while, on the other hand, many are quite indifferent to chemistry and physics and all the other beautiful things that present-day science has — only because these other friends also go to these achievements, which are based on this ground, do those members then find that a character is emerging in the anthroposophical movement of which they believe they have no need, and which they believe is something that scholars can work out among themselves, but which does not belong in the whole breadth of the anthroposophical movement.

One could say that it might have been better – but this is not said in a conclusive sense – if one could have found a way out of the old esotericism into a wider dissemination in the same kind of language; for it is simply the case that anthroposophy must be accepted by today's world, by today's people, if the world is not to descend into decline. And so one could say: Oh, if only Anthroposophy had spread in a straight line from its esoteric beginnings!

Well, it was not like that. It was the case that in the course of this spread, one came up against what was brought to it scientifically and what was formed “underhand”, so to speak. So today we have these two currents side by side, they have them so side by side that one could say - even if this is a little radically expressed -: If someone who simply wanted to find out about anthroposophy was present at the [last] course here in Berlin, informed themselves there and perhaps observed some of what was presented quite critically within themselves, they might have the objection: What is being said may not be correct in their view, but it is said 'scientifically'. But if someone who was just listening from the outside to what was being said in the scientific sense could somehow come to a branch meeting where what is said in the cycles is presented, they would find a different world, a world that is quite different from what is found in the courses and congresses designed for the public. He could say: Out there, it seemed to me as if people might be going astray, but in there they have already gone completely mad!

If we want to look at the matter seriously, we must realize that there is still a deep gulf between what our esoteric work is in the branches and what we have to present to the world externally in many respects. It is the same inwardly, but there is a gulf between the two; and the fact that this gulf is really gaping is due to the fact that the matter was as I have described it: We initiated the spiritual anthroposophical movement out of the most heartfelt and sincere needs, and developed it in this way, but then something came from outside that now stands as a second current and has a scientific character.

The latter is not a direct continuation of the former, not even in the case of those who have come from their scientific studies to work on anthroposophy scientifically. For many of them, it has been the case that they have simply undergone scientific studies and, out of certain needs of the heart, have felt towards their other studies: There is something wrong in science. Then they came to anthroposophy and through it they changed their science. These are completely different paths from those that originally formed the anthroposophical branch. But these things are developing today in such a way that, when they go side by side and there are only a few really active co-workers, it is very easy for such a gulf to form. We simply have not yet had the opportunity to bridge this gulf.

My dear friends, there is a direct path from what is presented externally in a scientific form to the deepest esoteric! And if time and opportunity were given, it could, so to speak, begin with the external, even more scientific character of the one movement, and it could be continued down to the deepest depths of the esoteric life. But so far we have not been offered the time or opportunity to do so. Therefore, those who often approach our movement with the utmost seriousness find this inconsistent character: on the one hand, what is more set down in public literature; then they desire the cycles – and find something quite different. And as much as this bridge exists between the two in essence, it has not yet been created in fact today. Our active co-workers have simply had an enormous amount to do and work on in one movement or another, and so what should have been in between could not be put in the necessary way. This will have to be something that our work will have to take up again one day: This link between what no longer sounds like anthroposophy to many older members and what is outwardly alive in the congresses and courses today, and between what was there in the old branch work and the cycles.

And then there is this, which, in line with a pressing demand of the present, must be brought into the public sphere with the cycle work, so that – I would say – the two things can be placed directly next to each other. You have them standing side by side in the journal 'Die Drei', with which you are familiar, where one of my esoteric cycles has been printed over the course of many issues, sometimes alongside very scientifically written treatises; so that, for those who looked more deeply, the connection was there everywhere, but for those who looked at the different ways of speaking, things were juxtaposed that were fundamentally and deeply different from each other. To some extent, this does appear as something disharmonious in our anthroposophical movement today. We have no reason to relate to this disharmony other than to simply present it clearly to our souls — as clarity in all areas must be what is specifically intended for anthroposophical life. But one of the difficulties we face when we want to present anthroposophy to the world today — and it must be presented to the world because the world demands it — is that we have to present a kind of Janus face, so to speak. We encounter these difficulties everywhere. On the one hand, people read our philosophical and scientific treatises, on the other hand they read the more esoteric works, and thirdly they often read a more or less good combination of the two, and we simply have to be clear about the fact that much of what makes the work in the anthroposophical movement difficult comes from this. And it must also be part of our work to provide those with information when we believe that such information is appropriate: that it is connected with the historical development, that it is as I have characterized it. And in this regard, I would also appeal to the older members not to make things too difficult by acting in opposition to what they may not care about but which cannot be dispensed with in view of the demands that are being made on the anthroposophical movement today. One could even say: if one has gained an inner vision from the laws of the soul's development, which are quite justified and present, for example, from some historical phenomenon, and if one then hears how today our dear younger members – not on the paths by which some older members have gained an inner vision, I might say, as if 'flying' to the point of convincing power, but start with things that are of little interest to many older members: with the elements of physics or even with the elements of mathematics, and then move from these elements through strictly drawn logical conclusions to things that are again of little interest to those who already have the matter, and then do it again and again - and in this way, to a more or less expressed form of what the other person already knows through his quick intuitive way, then many feel as if they are where the deepest secrets of existence have been grasped at a certain level, and now someone comes along, climbs a ladder, then past the things and then back down. Many older members certainly feel these logical climbing skills. But the fact is that these older members should show understanding for the demands of the times and know that this cannot be otherwise, and that we are simply faced with an ironclad necessity.

That, my dear friends, is what I wanted to put before you today, to express to you that there is no will — not in the slightest — to leave the old esoteric paths in the old anthroposophical movement. There is no question of that. The only thing that can be said is that we have been confronted with demands of our time, and so, as much as possible, the esoteric foundations of our anthroposophical movement must of course continue to be cultivated, for there must be a number of personalities today who are so strongly connected with spiritual life that they can achieve what otherwise could only be achieved by mental crocheting — not Haeckel, the naturalist, is meant by this — with a simple beating of the thread. Of course, it can be quite uncomfortable to do this mental crocheting, but it has to be done because, according to their general view, our time has arrived at this mental crocheting. But some people, who have been directly involved in weaving threads from their hearts and their innermost spiritual understanding, must know that the time has come when a wave of spiritual life is breaking into this earthly life from the spiritual world and must be grasped by people as a wave of spiritual life.

I have mentioned before that the period up to the last third of the nineteenth century was actually the time when the intellect of civilized humanity grew stronger. Great intellectual achievements based on the results of natural science were built up in the last few centuries. But with the twentieth century, only the legacy of this intellectual civilization remains, and there is no prospect at all that humanity will progress from the twentieth century into the following centuries by intellectual means, just as it progressed from the preceding centuries into the twentieth century. The intellect continues as it was, but it can no longer be the continuing force in the overall development of human thought. The continuing force is the spiritual life, which has broken into our earthly life as if through special gates.

Now perhaps some will say: Yes, you are talking about the intellect only continuing to live at the level at which it was already, and that the spiritual has broken into earthly existence; but we do not see this spiritual life, the intellect is certainly cultivated, but one sees nothing of the spiritual. I would like to say: So much the worse!

The spiritual is there nevertheless, although people do not see it; it can be found everywhere if one wants to find it. And that is the bad thing: that people do not want to find it, that they close their eyes to it, that they do not open their hearts to it! That is the terrible thing, that must be overcome: that today is already the time when the spiritual life can be grasped just as the intellectual was grasped from the Copernican-Galilean time on, but that people turn away from this spiritual life! But anyone who can turn their spiritual gaze to the spiritual life will see it flowing into our human life everywhere. However, this spiritual life is not yet being taken up, and so we have a desolate, merely inherited intellect. For in reality, the intellect has not advanced further; it is only being carried on in its old form.

While this is the outward appearance of the case, an event of the greatest importance is actually taking place within. I have described some aspects of this event again and again in our branch lectures. Today, I would like to summarize and present some additional information.

If we now consider ourselves as physical human beings, we live here on earth within the forms of existence that older people called “elements”: earth, water, air, fire. Today we speak of the solid material, the liquid material, the gaseous material and the warm etheric. Our organism is woven from this fourfold materiality, as is everything that our organism moves towards between birth and death. Today's man looks at this materiality, forms his world view through his lawful perception of this materiality, which is essentially an external scientific one, even if ancient religious traditions play into today's concepts. But this materiality is based on spiritual beings. The earthly solid is based on spiritual entities from the sphere of the elementary spirits, older intuitive clairvoyance called them “gnomes” and the like. Today's intellectualism regards this as fantasy. What we call them is unimportant, but underlying all that is solid on earth lies a world of spiritual elemental beings who, I might say, in their physicality, invisible to human senses, have a greater degree of intellect, of pure rationality, than we humans have ourselves and who are extremely clever compared to us humans, clever to the point of cunning, clever to the point of speculation, clever to the point of the shrewd foreknowledge of that which always gets in the way of man in the work he does based on his lesser intellectuality. Underlying all earthly solid matter is a world of elemental beings that are truly extraordinarily clever, and whose cleverness is the fundamental character of their being.

And underlying everything that is liquid, watery, is a world of elemental beings that have developed to a particularly strong degree what we humans – on the one hand somewhat more robustly, on the other hand somewhat more neutrally – spiritual elementary beings, which have a sensitive feeling, a feeling that lives into the finest nuances of sensation, that everywhere relives that which people only feel externally. For example, we look at the trees in the forest with our eyes; at most, we feel when we approach the forest or are inside it, how the wind, shaking something, rushes through us, but otherwise we only see the trees moved by the wind; on the other hand, we see, for example, the sun's rays shining. Our perception is relatively coarse compared to that of all beings that belong to the watery liquid element and permeate and flow through it, that go along with all the movements that the tree branches perform in the wind, that move with the clouds, that experience the condensation of water droplets in the clouds, experience the dissolution of water droplets as they evaporate, solidify in the solidifying ice, lose themselves in the vastness as the evaporating water does – and emotionally participate in all of this. This is a second kind of elemental being that populates our earth just as we ourselves and plants and animals populate the earth.

We then have a third kind of elemental being in the airy element, these are the beings that have developed to an intense degree that which lives in our will, which have developed this will to such a strength that this will lives in them as 'will', then becomes outwardly visible as a natural force. We finally have a fourth kind of elemental being, the warmth or fire beings, which have developed that which we carry within us as the power of our self-awareness, as the power of our ego; at the same time, they are the beings that live in all that has a destructive effect within nature. And when we see, for example, how in spring the elemental beings mentioned first look out of the natural phenomena everywhere, with a real clairvoyance based on exact foundations, we see how the fire beings are active in all the destruction of autumn, yes, are most active when what they accomplish is expressed outwardly in cold snow and ice, as in its opposite.

The elemental spirits live in the elements, we are surrounded by them, they are just as present in earthly existence as we ourselves are. These elemental spirits want something. These elemental spirits are not as unfeeling, as stubborn, as closed to the incoming spiritual wave in our age as people often are. People only want to persist in observing the sensual and in thinking about the intellectual aspects of this spiritual world, which underlies the natural elements. These elemental spirits do not close their eyes to the spiritual waves breaking into the earthly, which are everywhere today, to the spirituality that wants to come in. And when I said, for example, that the elemental spirits of the earthly firmament are preferably shrewd and even intellectual, it is only natural that they have no sympathy for a spiritual wave entering the present day. But even if they have no particular sympathy, they do pay attention! They notice that this spirituality is breaking in today and that it carries on its waves a truly deepened knowledge of Christ, a truly deepened knowledge of the mystery of Golgotha. Even the clever beings of the earthly kingdom can see that. But they decide: if people remain stubborn towards the incoming spiritual world, then we will do our part, which would have been futile so far. For in the period from the fifteenth to the end of the nineteenth century, when people mainly developed their intellect, the gnome-like intellectual spirits of the solid, earthly realm could not do anything special, so to speak! They could use their cunning to peek into the earthly world here and there; and those who have perceptions of this peeking know this. But now that humanity is to meet the spirituality that wants to enter, the time has come when the intellect, having fallen into corruption, is only passed down as an inheritance and no longer has any fruitful suggestions - for the intellect decays over time, and if you look at it impartially, you can see it everywhere; if you compare today's scientific work with that of forty years ago in terms of the intellect that prevails in science, one can already speak of the decline of the intellect. Now the time has come when the other beings, who are there just as we humans are, by becoming aware of the incoming spiritual wave, say to themselves:

Now is our time, now we will do something! And they will decide, if people do not do their part, to put all their cleverness and intellectuality at the disposal of the Ahrimanic powers, so that Ahriman will become powerful over an enormous host of elemental beings that inhabit the earth. And these beings, who thus have intellect at their disposal, will be joined by other elemental beings, because man, in turn, will be influenced by the elemental beings, so that the danger of humanity becoming ahrimanized is present. This is a somewhat radical statement, but it is nevertheless a truth.

Forty years ago, if you looked at a person in terms of how they used their intellect intellectually, the person who made the training of the intellect his profession was active in his intellectual training. The human being was there. There were really great minds there, minds that were active; in the schools, minds were there that one could rejoice at the activity of the intellect. Today it is not so, and people seem as if the mind had moved a little deeper, and as if they were producing the mind as a mechanism. One feels how people speak in intellectual terms, but as if the mind were not even involved. There are some very simple phrases that you come across. The further west you go, the worse it is, but it is already taking hold in Germany. If someone writes a sentence and doesn't put the predicate where it is supposed to be for whatever reason, it is stylistically incorrect; and if you go to France, everything is already stylistically incorrect because the language has already become stereotyped. In Germany, you can still turn your sentences around to get different possibilities of expression, but in France people are gradually getting out of the habit of doing that. In the East – Bolshevism wanted to get rid of it, but it will make itself felt again – there is still a certain flexibility in the language. But in general, this flexibility decreases with civilization. It is especially the case with younger people that they talk like mechanisms. They start – forty years ago it would have been interesting to pay attention to how they would continue to talk – but today we already know it, we are no longer interested; they talk like clockwork. There has been – we can see it today, but we want to close our eyes to it – a certain calcification of people, even literally, so that the intellect has indeed slipped down. But Ahriman takes him in. He cannot work through the nervous-sensory system as humans do, but he works through the elemental spirits. What the brains and etheric bodies are for us, the elemental spirits are for Ahriman; he waits until they place themselves at his disposal. But he has them as his brain and as his heart, which has become a leather bag. It is the case that the elemental spirits place themselves at the disposal of the Ahrimanic powers. That is one side of it.

But if we look at the world externally, spatially and temporally, then we have, in addition to these elemental spirits, another world: the etheric world. We must preferably look down at the solid earth, at what surrounds and storms around this solid earth, flows around and flows around it as the water sphere, as the air sphere, which permeates and permeates it as warmth. We must preferably look down and straight ahead if we want to look at these kinds of elemental beings. But we must preferably look into the distance, that is, upwards. After all, warmth still belongs to the earthly, but above the warmth ether lie the light ether and the chemical ether. We must look into the distance if we want to look at the etheric. And when we look at the liquid and the elemental spirits on which it is based, we find a teeming population of individuals that clearly appear to us as single beings; there the number dominates. It is, so to speak, the world of the elemental realms populated by immeasurable elemental beings. But when we look at the ethereal world, there is more than one unit of spirituality living there. In the light ether, we can no longer distinguish the individual elemental spirits from one another, as we can in the air or water element or even in the earthly element. In the earthly element, it is the case that you go out into certain forests, track down some gnome's nest, and - you might say - thousands and thousands of elemental beings can be enclosed in a small globe, and then you are standing in front of a multitude. You have only a small ball in your hand and it is teeming with what it counts. There is the number, there is the teeming, that which forces us to count and which makes us admit that we cannot count at all because it is immeasurable and because every number is immediately exceeded. And of the one who has a spiritual vision, you can not say that he “miscalculates”. You can not distinguish what is there sooner or later; You think you have counted five, and see that you actually had to count eleven. But the six were not added, they were already there. The teeming of the number prevails. But in the etheric everything converges to a unity. Even in the light ether, the elementary beings form a unity. This is even more the case in the chemical ether, and it is completely the case in the life ether. And it was from this feeling that the idea contained in the idea of Yahweh was once formed, the idea of the one God Jehovah. This is the being that is unspokenly connected and composed of the many individual beings and that animates the ether, just as the many elementary beings animate the ether.

But just as when man disregards the irruption of spirituality into our time, then the world of the lower elementary beings connects with the Ahrimanic beings that are hostile to human development, so the luciferic If the forces of Lucifer, which can take hold of everything that is human will and feeling, combine with the ahrimanic beings that are hostile to human development, then these forces of Lucifer will snatch this element from the air and water beings and, as beings of Lucifer, will carry it into the ether.

Only with the help of human beings can the power of the unified God-being, which once designated a past time with the name Jehovah, be preserved in the ether. If people do not pick up the spiritual wave, then the being that appeared as Jehovah as the cohesive spiritual being will have to retreat from the onslaught of Lucifer, who rips the light beings, the chemical beings and the life beings out of the power of Jehovah. And from what I have described, a combined rule over the earthly of Ahriman and Lucifer would arise.

The only way to escape this is for people to gain a new understanding of Christ, a new understanding of the mystery of Golgotha, through the incoming spiritual wave. For the intellect would not die as a result; it would not develop further as intellect, but it would be enlivened by spirituality. It would come out of dead abstraction to a certain inner life. On the other hand, that which lives in human emotions and human instincts would not be taken up by an abstract unity in the etheric realm; it could not become Luciferic. We need a new understanding of Christ, a new understanding of the Mystery of Golgotha. And we will also come to the right realization of how we need this if we properly consider what is threatening to occur as another grouping in the universe, as another grouping of elemental and etheric beings. Yes, one can really already perceive how, on the one hand, the intellect wants to descend to the Ahrimanic, to the lower elemental beings. On the other hand, it is clearly perceptible how today there is a certain tendency to move away from the actual Christ-being and to immerse oneself in that etheric unity, so that through this immersion, precisely through the denial of the Christ principle, something Luciferic is absorbed.

This, my dear friends, can be clearly seen, and I have actually spoken of this perception here several times. We see how an actual conception of Christ is fading, especially in newer theology. We see how, according to the view of the modern theologian - one need only recall Harnack's 'Essence of Christianity', for example - for many modern theologians Christ is actually denied. “The Son does not belong in the Gospel,” says Harnack, ‘only the Father.’ It could therefore be said that there is no longer any real concept of Christ, only of the one God. There is no longer any awareness of how the Son differs from the Father. It is like a return to the Old Testament and an obliteration of the New Testament. But this is the way to penetrate to the ethereal unity without warming it with the Christ impulse. In short, one sees everywhere how people often unsuspectingly expose themselves to the forces that draw their powers from the ethereal spirits on the one hand and from the elemental spirits on the other.

If, however, people not only find the same ego, the same self-awareness that they have carried up into the spiritual world through the centuries and millennia, but if they are able to gain a stronger hold within themselves through which they can absorb the Christ impulse, and if this stronger self were to develop only as such, it would degenerate into boundless egoism. It is precisely this self, as it grows stronger, that must develop the sense of what Paul meant by the words, “Not I, but the Christ in me!” When the Christ is in this self that has become strong, then humanity will find ways to prevent this regrouping and allow the earth to develop in the right way. Today, if I may express myself so, one must look behind the scenes of existence, where that takes place that remains unconscious to man, if one wants to see how man depends on holding on to the spiritual wave that brings him what he needs to can continue the God- and Christ-intended earthly nature; while if he does not accept this spiritual wave, something else would be formed out of the earth through the intervention of the ahrimanic and elemental beings together with the etheric beings, other than what should come of it. And man would be diverted from his path, for his cosmic destiny and the cosmic destiny of the earth are necessarily connected with each other.

Today, outer scientific life, outer science, is not enough. It can certainly be translated into the anthroposophical, indeed, it will only attain its true thoughts by being translated into the anthroposophical. And much can be achieved by speaking anthroposophically, and not in the external, hypothetical, materializing sense, for example, of the composition of hydrogen and oxygen to form water and of the other physical and other phenomena. But however necessary this may be to correct our increasingly false and erroneous views of the external world, it is all the more necessary, on the other hand, not only to talk about “solid quartz” on earth , of the “solid calcite” and other solids or of various watery substances and of the airy substances, but that we talk about the spiritual beings that we have with the substances and in the substances everywhere. We need not only a physics or a chemistry, but we need a doctrine of the social life of the elemental spirits, of the social life of the ethereal spirits; we need a view of the spiritual life of the world, which is indeed concrete.

But as long as there is a doctrine that only wants to prove that there is no spiritual world at all, an insurmountable barrier has been erected between the world where man is on one side and the Luciferic and Ahrimanic on the other, and that world where man can only form the real tasks of humanity today out of knowledge, including elementary and etheric beings. We must look beyond the exoteric for esoteric wisdom. We must not only ask ourselves about the attractions and repulsions of matter, we must ask ourselves about the cleverness of the elementary spirits of the earthy, about the fine sensitivity of the elementary spirits of the watery, about the will impulses of the elementary spirits of the airy, about the elementary spirits of fire or warmth that permeate everything with egoity; we must penetrate ourselves with the peculiar qualities of the spirits of light and warmth, which in their turn relate partly helpfully and partly antagonistically to the elemental spirits of air, and thus create a balance between them, where we can see an interaction between the spirits of light that have become more air-like and the air spirits that have become more light-like. Here we have the possibility of looking into the evolution of a cosmic body, which I was able to describe in my 'Occult Science' as 'Jupiter'. We must look into the spiritual evolution of the world, in a way quite different from the way in which physical science looks into the evolution of the world today. Here we enter, indeed, a sphere in which the conceptions that men have today about the spiritual must be essentially broadened. This view of the spirit must become familiar to people, as familiar as what they know today of the physical-sensual world. Humanity must learn to think about the relationship of the elemental and etheric spirits to humanity and about the coming of the spiritual wave, which can bring the relationship of the two into the right and necessary relationship for people. We can only speak correctly about the relationship of these beings, about the part they have in an earth that is suitable for people, as well as about the part they would have if the earth were to perish with humanity, if we show understanding for the spiritual wave that is about to break into human civilization and cultural development.

To have ears for what is bursting in, to have eyes, eyes of the soul, to see what is shining in and streaming in and radiating in from supersensible worlds into the sensory worlds for the perception of those beings who, in the world of sense, can see the supersensible if they want to – like human beings – to have an appreciation of these facts, that is what esoteric anthroposophy would like to inspire in those who come together for it.

That, my dear friends, is what I was allowed to present to your souls today, and in doing so I wanted to encourage you again in your souls to study the spiritual world as it may be proclaimed today. Depending on your karma, when the time is right, you will also find a living connection to this spiritual world more and more.

and more, if you do not shy away from taking on board, with confidence – but with a confidence that is based on knowledge, not on authority – what can be extracted from the spiritual world in terms of the highest truths,

This is what I would like to see in the work of all our branches. To express this wish in an explicit way through what I presented today was particularly incumbent on me today, in relation to this branch, which was one of the first to be active at the birth of our anthroposophical life and which, therefore, anyone who is truly devoted to this anthroposophical life Anthroposophical life with all his soul must truly always wish a healthy prosperity, a hearty cooperation of those united in it, a joyful reception of what can come from the spiritual world. May this eager cooperation and joyful reception be present, and may the strength of the work of this branch lie precisely in it!