The Rudolf Steiner Archive

52. Recent Developments II

Lectures by Rudolf Steiner from the series “What Significance Does the Occult Development of the Human Being Have for His Bodies (Physical Body, Etheric Body, Astral Body) and His Self?” (GA 145)

[ 1 ] As I noted at the beginning of this lecture series, this series itself was, in a certain sense, a solemn, serious occasion for me; a solemn, serious occasion for the reason that we are holding, so to speak, the first lecture series within the circle of our Theosophical friends following—let us call it today from the one aspect from which we can also view it—our liberation from that which, in a certain sense, had nevertheless placed shackles upon us, shackles that, if we truly wish to advance in accordance with the demands of humanity’s spiritual evolution, we would have found increasingly unbearable.

[ 2 ] I believe it was quite evident in certain passages of this very lecture series that certain inhibiting spiritual forces have now, as it were, fallen away from us, and that various things—I do not know if this was widely felt—various things from the mysteries of higher existence have already been brought to the attention of our esteemed friends in this lecture series in a less inhibited manner, more so than was the case in earlier times, when we still carried with us the regret—which in a certain sense was a source of regret for us—that thought-forms were introduced into our society that originated from sources which exerted a certain inhibiting influence on these thought-forms—even if they had initially spread to people only through books.

[ 3 ] For wherever we are dealing with the spiritual, we are dealing with real forces. We are dealing with a liberation; we are dealing with the fact that thoughts that previously held us back are now—I won’t say how—withdrawing from our ranks, truly withdrawing; thoughts that previously—I won’t say how—had an effect within our work. Perhaps in the not-too-distant future, the world will be able to gain some understanding of the nature of these thought forms and various elemental Powers that used to mingle into our ranks from various quarters, and which in more recent times have actually poured into them only in the form of a distortion of our work cloaked in the familiar objective untruths.

[ 4 ] We will increasingly come to see what has happened as a liberation; but there are many things that will need to be understood, my dear friends. We have had to observe, particularly in Germany, that a certain movement emerged with pretensions whose truthful description would be nothing short of monstrous; for the manner in which, for example, our opponents in Germany conducted themselves—which led to the necessary defense—demonstrated everywhere, in every respect, the very opposite of what a genuine occult movement must strive for; it revealed, in every instance, a thirst for tyranny cast in objective falsehoods. A true occultist can only come to the conclusion that he wishes to have nothing to do with those whom he knows cannot belong to him; that is, he does not wish to have them in his ranks. This is the only principle that can prevail in an occult movement: positive work and the right to choose not to concern oneself with others who work on a different foundation. That was the only thing that was claimed within our ranks. And the one who examines will find this ancient, sacred criterion of true understanding of occultism realized precisely within our ranks.

[ 5 ] The demand that, for example, the German Section must admit anyone who believed they belonged there—not because the Section thought so, but because they themselves believed it—was a mockery of true occultism. What our opponents demanded of us back then—and for which they hurled every conceivable falsehood at us—was tantamount to demanding that people walk on their heads instead of on their feet; it’s just that in our time, people don’t follow things through to their ultimate consequences.

[ 6 ] It has come to the point where, in the latest issue of *Mitteilungen*, it had to be noted that one of the representatives of the “Besant System” in Germany went so far as to say that he simply could not understand how that strange boy could possibly have undergone the kind of development he is said to have undergone. For, says the gentleman, Annie Besant parades him as the coming Christ; the term “parades” was used; but anyone who has read about the so-and-so many incarnations of that strange boy will already know that Annie Besant does not mean the Christ of the Gospels by this; she is merely saying—says that gentleman—to the people of Europe that the one whom they do not consider to be the Christ is, in fact, the Christ. Well, I believe that if it is possible for someone to write such things, that is proof enough of a matter that need not be further elaborated.

[ 7 ] So what has happened may well signify a liberation. Perhaps you, too, have sensed this during this cycle, which for me was, in a certain sense, a solemn and serious one, because it was the first in our new endeavor, in our new creative work; and indeed, it could be nothing other than a sense of obligation toward this creative endeavor, which has given us the opportunity to accept with a certain equanimity everything that has come at us in such a repulsive, intrusive, and often so brazen manner.

[ 8 ] So, my dear friends who have participated in this lecture series, let us allow it to be felt in our hearts as a sort of inauguration of a new period of work for us. That is how I greeted you at the very beginning of this series; that, I believe, is how we were, in a certain sense, already in harmony with one another; and even if, my dear friends, we did not see many people sitting here this time who might have been here had certain events not occurred, there is something else—if we perceive it correctly—that may lift us above all of that: It is precisely this lecture series that has shown us—and I may say, especially in this case, to my deepest joy—right before our eyes, right before our hearts, that the very person in our midst, united with our views in this instance, who is so

[ 9 ] has become dear to us and will remain so: our dear, highly esteemed Edouard Schuré, who has done so much for modern Western esotericism through his immensely valuable writings. The fact that this distinguished figure has bestowed upon us the treasure of his presence during this lecture series of the Anthroposophical Society is a gift we cannot possibly value highly enough.

[ 10 ] My intention was simply to add color and nuance to the greetings I extend to you at the end of this lecture series, in the sense that—in the old theosophical spirit we have in mind—we feel united in our souls and in our hearts, even when we have gone our separate ways, and that we will feel—and may feel—a spatial, physical togetherness, as in a series such as this, as the starting point for a unity of souls and hearts in the spirit of what endures, for that which may work toward the spiritual development of humanity.