VI. The Present State of Philosophy and Science

We must distinguish between two kinds of objections. Of course, objections to spiritual science will come from all sides. If we are able to know what is coming from all sides, to be able to sort it out ourselves, and then simply not be heard with what we have to say about it, then the blame lies with the others, then we can wait – as we must – until people have matured enough to understand our ideas. But if our views are characterized by dilettantism in the face of the spiritual movements of the present day, then it is our fault if we cannot consolidate our teaching in the appropriate way. We must be able to do this: to distinguish between what is our fault – and in many, many areas it is only our fault, it lies in the theosophical literature, lies in the ease with which some believe that they field, we must therefore distinguish between the things for which we are to blame and the things where we can wait calmly because we can tell ourselves exactly what the spiritual movements of the present have to object to from their point of view. But if we want to do something like this, then we must first of all be clear in our own minds as to what the inadequacy of the spiritual movements of the present actually lies in. We must be able to ask ourselves a little about how these spiritual movements of the present have developed.