Current Social and Economic Issues

GA 332b — 19 April 1919, Dornach

Farewell Address to the Members

Address by Rudolf Steiner before his Departure for Stuttgart

My dear friends! Since my departure has been delayed a little, I am now able to say a final farewell to you. You are aware, of course, that I am now leaving behind the care here in Switzerland for the publication of the essay on the social question, which has just been completed and which I hope will appear quite soon. After what I said here last Monday, I would like to once again strongly recommend this essay to you. I have indeed expressed the hope that here in Switzerland, in particular, something can be done in the sense intended by this writing, and in a particularly fruitful way, for the reason that in Eastern and Central Europe what has to happen first, what is an urgent necessity, has already been challenged, so to speak, by the immediate pressure for the very near future. Here in Switzerland, traditional conditions will continue for a while. Here, therefore, people are still able to do of their own free will many things that others are forced to do.

Now it so happens in our present human development that only that which happens out of free will, out of the free initiative of people, can be particularly fruitful, truly fruitful. If only people could pull themselves together in places where it is still possible without being forced by the terrible facts of the matter, if only they could be roused to do of their own free will what can ultimately only be recognized in a spiritual-scientific way, something tremendously significant could be achieved through this initiative of free will. For this reason, it may now be said, even on Swiss soil, that very special hopes are possible here.

Now, my dear friends, you know that what has been striven for as anthroposophical spiritual science for almost two decades has experienced many, many trials. It is to be assumed that what is expressed in this social writing will initially be met with strong opposition from many who are unable to rethink, because it still appeals to a broader, much broader public. People will find all sorts of objections: impracticality, fantastic flights of fancy, contradictions. People will take particular issue with the latter because the writing is taken from life and real practice, and life and practice themselves have contradictions, so it is easy to find contradictions in them. The philistines, the philistines, all those who like to grovel for contradictions, will have a rich pickings; all those things that, as you have often heard and also otherwise know, come from originate from gossip, which are actually such that one would not want to deal with them at all, and only has to deal with them again and again because there are always members of our society who cannot take the right view of things. I am always amazed, though, that – while my coherent literary work of world view has been available since the beginning of the 1980s and its most essential features can be examined by anyone in terms of its value and content – there are always people, even among the members, who cannot find the right point of view to naturally reject all the stupidities that arise when, for example, it is said here or there, as is now being said from a particularly foolish side, that what I have taught comes from this or that source, from this or that mysterious place or from this or that person; that not all our members are clever enough to object: Yes, the works have been available since the 1980s. And what kind of foolish, stupid things do you gossip about? It is not necessary to judge by gossip what has been publicly available for decades; the fact that not all of our members have already become so clever is something that could fill us with a certain bitterness. Because what is to be judged here is quite obvious to everyone, it is available to everyone. And when people still come to me and keep asking: “Is it true? Is it true?” and so on, there is a channel where this and that is said. All the material to refute the things is there. They have been around for a long time, in printed form. These are things that naturally, my dear friends, will also be attached to what is really coming out of the revelations of humanity right now, through this social intention that is emerging in this book. And so I would like to add a few words here today, that there should at least be a certain number among our members who understand what is being put into the world in the right way and really take it in terms of its content, not according to all kinds of mysterious ideas and suggestions and so on. It is not necessary, my dear friends, that we always color our things from mysterious hints, but our real task is to step forward boldly and fearlessly with what results from the deepest demands of the present, and to stand up for it in such a way that today only the anthroposophist can actually stand up for these things. For anthroposophy should not only give people something that they can think in one way or another. However strange it may sound, my dear friends, what is a major demand of the present day is that people become wiser. And anthroposophy should help people in all areas of life to become wiser, to make them more agile in their thinking, to give them what people today so sorely lack: the possibility of being convinced of something.

Yes, my dear friends, consider in this area what is perhaps one of the most necessary things in the present day. In response to that appeal, which appeared some time ago, which could have been read by thousands of people, which has been much discussed, even in response to this appeal, some characteristic personalities have said that they cannot understand what is in it. Yes, my dear friends, that is precisely the most saddening thing, that people who for years, in the last difficult, catastrophic years for humanity, have believed everything, have been able to understand everything that they have been ordered to believe, that people who are quite willing to accept what have nothing but an order from above, that they welcome that which appeals to their freedom, to their free understanding, simply when it does not run in the usual lines of thought, so that they say, 'Yes, there you need more detailed explanations, you can't understand that'. That is already one of the saddest things in the present, this resistance to being convinced, this brutal response arising from the most terrible lack of understanding of the demands of humanity: “You can't understand that, it's abstract, or something like that. It is precisely those people who, under the terrible straitjacket of censorship, or the censorship of different countries, have accepted everything, who have parroted every word that has come from above, no matter how idiotic it was, who cannot understand that which appeals to their free minds, to their free souls.

But today we have reached a point where only that which people allow to approach their free understanding will be decisive, only that which people do not allow to be commanded to be understood, but what people want to understand from their innermost being. That is why what a man of the local community recently said to me about the social lecture I gave here is very true: Yes, some people say that they have not understood it: these are just the people who did not want to understand. They did not want to understand. We must always keep this in mind, that must be our strict, straight direction, what is said with these words. That is what it is about. What is needed for the future is not a change of institutions based on old, familiar ideas. What is needed for the future is new ideas, new impulses and, in particular, the awareness that what we have been thinking in the old way is no longer useful.

And the present faces a momentous decision. You of all people should not keep coming back with: But that has already been said, that has been said, that has been said. Of course, many things have been said. But that is not the point. What it is about is summarizing from a broad perspective, from the perspective that follows from the demands of the immediate present. If we as anthroposophists can stand on this ground, then we will be able to place our personality here or there in the turmoil of the times, so that you can really throw something meaningful, no matter how small, into the present.

In particular, I would like to see anthroposophy bear fruit in this social work. I would not like you to regard these two areas as separate entities, but to see how one can support the other and you are aware that people who have never wanted to listen to any spiritual deepening of the world view in recent times are of course at first as unsuitable as possible to understand those social impulses that are given here. But all the more reason to remember our obligation, once we have the anthroposophical basis, to do something to make things understandable to people. Today, my dear friends, it is not a matter of asking for details at every opportunity. Those who ask for details at every opportunity only want to continue in the old tracks. Today, it is truly not a matter of having things worked out in the most specific details. What is at issue is the great, significant lines of a reorganization of things that extends across the world. And much of what still seems to people today as if they could not do without, much of it will no longer be talked about at all in some time, so it will be swept away.

This sense of being attuned to the times will have to provide the basic nuance for what the ideas and ideals and impulses that have grown on anthroposophical soil have to permeate. From this point of view, I would like to urge you not to take this matter lightly, not to take it lightly. As I said last time, it is not a matter of distorting these things into sectarianism, but it is a matter of thinking these things on a large scale, above all, of thinking that it is important to find as many people as possible who understand the matter. It is not so much the institution that matters today: it is people who understand that matter today. For everything that people think who do not want to understand what today's times demand must first go and will go. You can be quite sure: it will go. It must first go. Only that which those who really want to work with new human feelings strive for has validity. The greatest resistance will arise precisely among the so-called intellectuals, among the so-called educated. They are the least able to think outside the box. This is something we are experiencing again today. There is an example, an example that can illustrate what I am talking about here: a little book about a particular person's mental illness has recently been published in Germany. Of course, there are plenty of “academically trained” doctors who accuse such a booklet of amateurism, contradictions, and insufficient foundations - not well researched by an expert. They claim that you can only judge mental illness if you have observed a person for a long time, if you have been in their environment.

Now, in this case, we are dealing with a person whose actions were laid bare for the whole world to see, discussed daily in the newspapers and so on. The fools who have their academic years, their clinics and their specialization behind them do not consider that the case must be judged quite differently. One must have the courage to look into such things without prejudice today.

That, my dear friends, is anthroposophy, not the mere parroting or inward parroting of the individual content: when you go beyond what is today the ballast of humanity, in the so-called professional world - one could better say, in the professional talk - that gives off the worst impulses. If you can penetrate to an unbiased judgment of these things, then you will have done something tremendous for your soul. Because that is what it is about, that is what we need. Above all, we need a courageous penetration through the wild prejudices that come from science, intelligence, scholarship, and their institutions. Because that is what holds us back the most. Do you believe that all the things that have been dreamed of here and there in terms of social structure can be true? Now, however, people are no longer dreaming because they have experienced not construction but destruction wherever it was discussed. But what has been done? Somehow a few people at the top have been replaced by others – and the whole apparatus, the whole vast apparatus, has remained. Yes, my dear friends, what is the inner basis of this whole apparatus in human nature? During the last four hundred years, people have been educated in their youth – but on what basis? They are brought up by the “All-holder, All-embracing, does it not grasp and hold you, me, itself?” - from the state or from that which is in some way connected to the state: to get a job, to live from this job, to let what is necessary for life be passed to you as passively as possible, and then, from this public institution, I mean, from this res publica, to draw a pension for the time after you have worked, until you die. After all, pensionable or insured positions are particularly what people love. And when death comes, the church assures eternal bliss, to which one comes without having really established an inner connection with the divine that flows and weaves through the world. This life, as it has increasingly taken hold of humanity in recent centuries: to be educated as passively as possible for a job that one does on the orders of this or that public institution, then to receive a pension from the very institution one , and finally, after death, eternal bliss, without knowing how to connect with the soul to the eternal in any way, has educated those people who today face the terribly speaking facts so passively. We must rise above this passivity with a pension and an eternal claim. We must find that which is divine substance within ourselves, we must find the impulses that place us in eternal life. We must place ourselves in this, not in some external institution to which we slavishly surrender. Man must become active, find within himself the impulses that are world impulses. This is what is ultimately most necessary and what underlies the question that may be raised: Yes, but how do people come to arrange their lives comfortably? And so on. That will no longer be possible in any case. And unless you first seek the God in your heart, anthroposophy will not grant you any bliss. Hegel's words remain true: Man is not only eternal after his death, man must be eternal - here in this physical body. That is, he must have truly found that which is eternal in him. These things are all already in anthroposophy; these things also underlie the healthy social ideas, which are now being expressed in writing and which I commend to you. And with this heartfelt recommendation, I would now like to suggest to you, since we have to leave, that we stay together in thought. We should have learned that. Therefore, until we meet again, in whatever way, we will stay together in thought, my dear friends.