The Rudolf Steiner Archive

Third Lecture

[ 1 ] Perhaps the best way to grasp what we mean here—what our Spiritual Science endeavors are intended to bring into our souls and hearts—is to take a look at the bulk of what I took the liberty of presenting as *An Outline of Esoteric Science*. First, setting aside the introductory chapters—which are, as it were, necessary as a preparation—we have those chapters intended to help us understand the nature of the human being, his relationship to birth and death, and his life in the spiritual worlds. Following these introductory chapters, we have a description—sketchy, of course—of the great cosmic connections that lead us through the stages of transformation our Earth underwent before it became Earth: through its Saturn, Sun, and Moon phases, and then introduce us to its existence as Earth. Then we have a very brief, merely sketchy discussion of the perspectives that open up to us regarding the Jupiter, Venus, and Vulcan stages of existence. And I would like to say that, instead of a more detailed description of these Jupiter, Venus, and Vulcan stages, we will then have a presentation of what a person must go through if they wish to allow those inner soul experiences to unfold within themselves—experiences that must ultimately lead them to initiation. These processes are described in greater detail, up to a certain stage, in the discussions in *How Does One Attain Knowledge of the Higher Worlds?*

[ 2 ] We will see, in general, that Spiritual Science, so to speak, divides into two parts for us: one part in which we describe the cosmic interrelationships—how what stands before us today as the Earth, its beings, and the rest of the universe has come into being since time immemorial, and how it is likely to continue developing. If you now go through the reflections we are making in this way, you will see everywhere that a large part of our reflections is, so to speak, influenced by what we take in regarding the evolution of the cosmos. Another part of our reflections deals with what the soul must do to enter the spiritual worlds—in other words, to attain initiation. These inner experiences—the trials, struggles, redemptions, and achievements that the soul must undergo—are, in a sense, always touched upon in the second sphere of our reflections. And our reflections stem from one or the other of these two spheres when we observe their essential nature.

[ 3 ] If we now turn our attention first to the initial part of our considerations—those descriptions of existence from the Saturn, Sun, and Moon stages right down to Earth existence—we introduce into the world something that is very, very repugnant to today’s worldview, whether religious or scientific, and that is largely regarded by this modern worldview as absurd. For it goes without saying that our present-day worldview finds the description of such a cosmic order—as we must provide, for example, when describing the Saturn stage—too fantastical; that the description of such a cosmic order is, from our current perspective, such that one can only say: “That is utter nonsense; that simply cannot exist; it is a fantastical invention!” - The same applies to the other parts of what we have to describe.

[ 4 ] Now, recall the statement I have made several times here, and also yesterday. I said: Human beings do not sleep only at night, when their thinking and imaginative consciousness are subdued; they also sleep during the day with a part of their being. While at night it is the life of the imagination that sleeps more, during the day it is the life of the will that sleeps more in a part of our being. Down in the depths of our physicality, the life of the will sleeps—at least a large part of it. For this life of the will in human beings is far more comprehensive than the conscious life of the will that we develop. That is only a small part. And we can boldly say: The human being, with his ordinary consciousness, when he goes about his work during the day or enjoys his pleasures, is for the most part still a sleepwalker. An infinite number of things take place unconsciously, and even what he does consciously, he accomplishes for the most part only seemingly consciously—half, or more than half, unconsciously.

[ 5 ] If we observe human beings closely in what they do—whether half-consciously, more than half-consciously, or unconsciously—it may occur to us that, as sleeping beings, they are not as unbelieving as they are as waking beings; not at all as unbelieving. Today’s waking human being, with his worldview, comes along and says: The description of the Saturn existence in a book such as *The Secret Science* is the purest, absolute nonsense! — Of course. But the human being as a whole does not say this; rather, he carries something within himself through which he—if you’ll pardon the expression—unconsciously knows that a Saturn existence once existed. He does something through which he demonstrates that, in a sense, he unconsciously remembers this Saturn existence. What he does is this: he becomes an architect. For architecture would never have come into being if human beings today did not carry within themselves those laws that were already imprinted upon their physical bodies during the ancient Saturn era. Yesterday we discussed how these laws can be projected outward from the physical body into space and then become architectural laws in the external world. Everything that human beings absorbed within themselves during the ancient Saturn era, they weave into the laws of architecture. Of course, they must do this using today’s means, so that what we encounter in contemporary architectural works appears quite different from what we know of “Saturn architecture.” But the essential, living element of our architectural practice is what has been implanted in human beings through the ancient Saturn existence.

[ 6 ] Let us consider this—what we carry before our soul—in an even deeper sense. What does a human being do when he becomes completely absorbed in architectural creation, whether through creation, cognition, or enjoyment? He lives according to the Saturn laws of his physical body; that is to say, when he immerses himself completely in the laws of architecture, he forgets everything that lives within him as the etheric body, the astral body, and the “I”—he becomes a Saturn human once more. All that is austere, all that is chaste, all that is silent and yet so eloquent in architecture is nothing other than the human being, by renouncing the higher members of his being, placing himself within what the spirits of the higher hierarchies—the Thrones, the Archai, who were involved at the beginning of Saturn existence—have given him; essentially these two groups of higher spirits, supported by the other beings of the higher hierarchies.

[ 7 ] Thus, what human beings accomplish—whether through architectural creation or the appreciation of architecture, provided, of course, that it is true art—is truly a transcending not only of the present on Earth, but also of a far, far-distant past, and an immersion into this Saturnian existence.

[ 8 ] And once again, let us ascend to sculpture, to the art of sculpture. We saw yesterday that the laws of sculpture are the laws of the etheric body, which the human being pushes down one level into the physical body. Just as what lives in the physical body is pushed out into space and becomes architecture, so in sculpture what lives in the etheric body is pushed down into the physical body. When we enjoy sculpture, we detach ourselves from the astral body, the “I,” and all higher members. In the enjoyment of sculpture, we live as if we had only the physical body—and within the physical body, the expression of the etheric body: this is being transported back to the old solar existence. Everything that implanted the ancient solar existence within the human being becomes present in the enjoyment or creation of sculpture. What we encounter in sculpture appears to us, on the one hand, so familiar because it reflects our own distant, distant past—which is still creatively alive within us—our solar era. And yet, on the other hand, it appears to us so smooth and cold as marble, because what emanates from the sculpture shines upon us like that which comes from the distant cosmos, from the far reaches of space.

[ 9 ] And when we turn to painting, we know that painting is based on the inner impulses of the astral body being forced into the etheric body, so that in painting we divest ourselves of our “I” and live as if we were experiencing life solely in the astral body, but we force this astral life down into the etheric body. We experience ourselves in all that has been implanted within us by the ancient lunar existence—that ancient lunar existence which has given us, as human beings, our astral inner life. The artistic is, as it were, the outward projection of this astral inner life of ours. Just as we experience in our astral inner life moods such as sorrow, joy, characteristic traits, and expressiveness—just as we experience what fate brings upon us—so do we experience what the painter conjures up for us on the canvas, which is a reflection of our own inner astral being.

[ 10 ] If you try to immerse yourself a little in what has been described in *The Secret Science* as the Saturn, the Sun, and the Moon, you will discover that, in fact, the description of the Saturn existence is based on an architectural mood, the depiction of the Sun existence on a sculptural mood, and the depiction of the Moon existence on a painterly mood. An attempt has been made to convey these moods through the choice of words. The depiction of occult events requires far more than the literary tools available today, and one completely misunderstands the style of an occult depiction if one believes one can capture its essence using the wretched literary tools of our time.

[ 11 ] Then we enter into earthly existence, in which we live as if in our immediate present, as if in the reality assigned to us. This is not something that, as we live within it, compels us to represent it artistically right before our eyes. On the other hand, what human beings perceive as a need to express themselves artistically is not exhausted by the fact that, in architecture, sculpture, and painting, they recreate, as it were, their cosmic past—as it may be drawn from the memory implanted within us. The artistic need goes further. And if we seek the spiritual foundation of this extension of the artistic need, we must find it in what “Esoteric Science” presents regarding the existence of Saturn, the Sun, the Moon, and the Earth—and since the further stages of development of the Jupiter, Venus, and Vulcan existence have been presented to us only in a very sketchy manner—beyond a description of the initiation processes, which are essentially, at first, inner human processes. One must create a mental image of these initiation processes—as they appear to us today—as the beginning of important transformations of human life on Earth, and indeed of human life in the future. For it is indeed the case that, when one feels more deeply about human life on Earth, one can sense: Ah, this human life on Earth, as it unfolds—insofar as the human being is conscious—actually makes the human being appear like an orphan in the cosmos, like an abandoned child of the cosmos; one could also say, like a lost wanderer in the cosmos,

[ 12 ] Yet in his everyday consciousness, in his waking state, human beings do not know how that which arose through the Saturn state, through the Sun and Moon states—that which lives within them—came to be, nor do they know what will become of them in what will be the Jupiter, Venus, and Vulcan states. Without knowing his origin or his future, man wanders along the precipice of the earthly valley. He may sometimes feel grounded through his consciousness and even be certain about his future, but in a concrete, objective sense, neither the past nor the future can be measured by the earthly human being. Yet what will present itself to the human soul is that which can serve as a guide toward a secure direction in life—a guide that emerges when people become acquainted with what is given to them as a guideline in the laws of initiation, that initiation which in ancient times represented a certain legacy of the gods, bestowed upon humanity and manifesting as atavistic clairvoyance; but which, as we move toward the future, must increasingly take hold of human beings and shape the inner life of the human soul.

[ 13 ] Certainly, this path, this way to initiation, has two sides. One side is that through initiation, a person comes to know the mysteries and enigmas of existence, and through it enters into the spiritual experience of existence. The other aspect, however, is what we might call the more subjective aspect of initiation—that which takes place more within the soul. It is also what people shy away from the most, because it truly represents something that does not belong to the comforts of soul experience, to which the soul so readily surrenders or wishes to surrender. There is a scale—an immensely detailed scale of inner experience—for those whose inner experience is to lead them gradually toward initiation. The overcoming of obstacles, the liberations, the resistances, and the redemptions alternate in the most varied ways within the inner experience on the path to initiation: One must go through all that which makes the soul feel as if it had suddenly become completely alien to itself, as if it had plunged into an abyss where it must feel, as if it were eternally lost and could never again find what it had once attained in some past life. An infinite sense of dismay and grief over the loss of an existence already gained can come over the soul. And then again, it can also come over the soul as if it were compelled to shatter, to dissolve into an infinite multiplicity, into all the beings of which the cosmos is composed. But then again, it is the feeling as if it must pass through the beings of the universe, become one with the essence of one, then leave that being and become one with the essence of another—as I have described in my book *The Threshold of the Spiritual World*, where I have described the experiences that are always associated with painful deprivations and painful feelings of abandonment when they are endured individually. Finally, there is what the soul can experience when it witnesses—I would say—the most radical transformation, in which the soul must resolve itself to what can be expressed with the words: “You must now lose yourself for a while, cast yourself aside, but you must have the confidence that, while you lose yourself, while you cast yourself aside, beings who dwell in the vastness of the divine hierarchies will protect you and allow you to find yourself again after you have lost yourself.” — This is the passage through births and deaths. This is what must be endured among the inner experiences that lead to initiation.

[ 14 ] It is, in short, the terrifying passage through all those forces that are not necessary for earthly life, but are necessary for the life of the extraterrestrial cosmos; yet when they are unjustifiably introduced into this earthly life by Lucifer or Ahriman, they become forces of evil; it is the terrifying passage through the forces of evil, along with all that they represent in the entire cosmos in terms of turmoil, destruction, and absorption. And finally, it is the passage through the stage where the human being may feel only as an instrument, as a tool through which the spiritual beings speak; where he symbolically becomes what his larynx expresses as an individual member; where he becomes the larynx of the divine-spiritual beings; where he feels himself at rest in the all-ruling, divine Word. And then there is the state in which, in the future, this feeling merges into the shared experience of the divine weaving and willing within the cosmos itself.

[ 15 ] However, these are only individual states that are described. What the soul goes through is infinitely varied. And how the soul can find its way into all these states and, with each such state, ascend one step higher on the Path of Initiation, entering one step further into the spiritual world—you will find this described, to the extent that it is necessary to describe it at present, in the treatise “How Does One Attain Knowledge of the Higher Worlds?” or, in a more descriptive manner, in the treatise “The Threshold of the Spiritual World.” Yes, everything the soul goes through as it approaches initiation is consciously experienced and lived through on the path of initiation. That is why this path of knowledge is so full of both suffering and redemption. But long, long before a person consciously enters into all that I have described to you as the stages of the path of initiation, they are able to express this experience through their own means, to express it in images—and this happens through music. Ultimately, in essence, true music is existence unfolding in tones, the unfolding of life in tones, which is an outward image of what the soul consciously experiences in the life of initiation.

[ 16 ] If a person remains stuck in everyday life, they cannot readily accomplish what we might call: the “I,” as we described it yesterday—diving down into the astral body. This process—in which one dives with the “I” into this astral world in the proper way, so that the descent becomes an immersion into the divine world—is precisely the path of initiation. But an image of this is given to us in the experience that comes to us through musical creations. By devoting himself to musical creation—whether as a creator or a listener—a person detaches himself from his “I.” He pushes this “I” back, but at the same time he surrenders it to all the divine-spiritual powers that will work on his astral body when he ascends to the Jupiter state.

[ 17 ] Consider how we are now embarking on a reflection on musical and artistic creation that connects us to the future of humanity. It is almost—one might say presumptuously—to state that musical and artistic creation is in fact called upon to perfect itself more and more in the world, to delve ever deeper into the world, and that what has already entered our world order as musical and artistic creation consists, despite all its greatness, despite all the greatness, despite all the genius in this musical and artistic creation. They are attempts toward something even more infinitely significant in the musical and artistic creation of the future. And this musical and artistic creation of the future will be able to receive inspiration—the most significant inspiration—if people are willing to embark on the journey of getting to know the inner character and nature of the path of initiation.

[ 18 ] Once what can be described in relation to the path of initiation is no longer experienced by people as it is today, but is instead experienced in such a way that, as they read the descriptions of what the soul must undergo there, they experience both ecstasy and profound disappointment—if this entire experience is what one can learn about the path of initiation through reading— then the human soul will be so deeply shaken in its participation in the destinies of all those beings who, in non-human existence, take part in the events of the cosmos that it will experience within itself upheavals, deprivations, and redemptions that will compel the soul to express, through musical contexts, what can be experienced in the description of the path of initiation. In the future, there will be people who will sense the descriptions of the path of initiation, who will feel that an intense experience is possible in what appears to us as so abstract—far more intense than is the case in our outer physical experience. Then a moment will come for those who, in their truth, can sense the things described on the path of initiation, in which they will say to themselves: Now I feel that what I am experiencing here connects me not with the nature in which I stand here on Earth, but with that which weaves through and permeates the cosmos. Oh, I can not only experience all this, but I can sing it, I can compose it!

[ 19 ] In what we can describe here, we find a hint of what Spiritual Science is meant to become for human beings, for Spiritual Science is meant to vividly inspire the human soul; it is not meant to be merely theory, merely insight, or merely knowledge. Spiritual Science is meant to live in the soul, to engage all the soul’s powers, and to transform the human being into a different being. Or rather, the human being is to transform himself into a different being when he devotes himself to Spiritual Science.

[ 20 ] In ancient times—we might say, even among the Greeks, who were people of the Sun—there was an atavistic, intuitive sense that led people to divest themselves of all astral and egoic elements and to express, in the physical human form, only those laws that had first created the Saturn and Sun existences. This gave rise to Greek sculpture—those Greek sculptures that truly stand before us as works of art, just as the solar human being must stand before us spiritually when we understand him as containing only the physical human form and the etheric life within it, and not yet containing the astral. Indeed, we can regard a Venus de Milo—created from Greek art—as a personification of the most chaste nature standing before us, because impurity is possible only in the astral body, in all that permeates the astral body as instincts and desires. Immorality is not yet possible in the etheric body. It was the genetic heritage of the gods, which humans inherited, that prompted them to create such works of art. This sense of self-perception—existing solely in the etheric and physical bodies, without an “I” and without an astral body—has been lost to humanity.

[ 21 ] When a person wakes up, with his “I” and his astral body immersed in the etheric and physical bodies, he feels and experiences only what is present in his “I.” What takes place in their astral body is already in the subconscious, let alone what takes place in the etheric and physical bodies. The human being is inwardly unaware of this. For the Greeks, however, there was still a sense of intuition. But when we strive to rekindle Spiritual Science knowledge within ourselves—so that it encompasses not only our abstract and theoretical understanding but our entire soul life—we gradually penetrate into what constitutes us, and we learn to recognize what gives rhythm, harmony, and cyclical movement to our astral and etheric bodies. And then we come to a soul-based perception of that which pulses through the body in an etheric way, pulses through space, and brings forth forms out of the etheric realm.

[ 22 ] This is what we should strive for in the construction of our columns and our architraves in the renovation of the Goetheanum: a descent into the spheres into which Spiritual Science allows us to descend—spheres that have been forgotten by humanity. But we must indeed take what Spiritual Science can offer us with the deepest seriousness. If one—as you can gather from the entire thrust of our previous discussions on Spiritual Science—consciously penetrates the spiritual world, and one must indeed consciously penetrate the spiritual world—if one wishes to comprehensively shape what lives in the etheric world and in the etheric human body, and to enjoy what has thus been shaped; if one wishes to enter there—then one must also become acquainted with those beings who are designated as the Luciferic and Ahrimanic spirits.

[ 23 ] Now consider, once again, how much of our creative work today is of an Ahrimanic nature. Recall what I have explained regarding the current technical environment. And yet we have no choice but to create with the aid of today’s technology. If we were to work without the aid of modern technology, the result would be akin to a greenhouse plant. And it gave me a certain satisfaction that we were able to build this structure in part with one of the most modern materials—that we built it in part with concrete—for progress does not lie in isolating ourselves, greenhouse-like, from what the rest of life provides, but rather in making use of what the rest of life provides. By appropriating the spirituality of the world through Spiritual Science, we strive to use today’s materials in such a way that what we grasp through Spiritual Science lives within them.

[ 24 ] Of course, this can only happen to a certain extent. You will understand this when you consider the full meaning of what we have said about the technical realm. For the technical and the Ahrimanic cannot be separated when, for example, we wish to create something for ourselves through architecture or sculpture. Therefore, it was a difficult task to eliminate from our building—as it were, by rendering it harmless—that which necessarily had to be Ahrimanic. It was a difficult task, for we know that the Ahrimanic must be connected to today’s technical work. And for a time, it seemed as though Ahriman might very well have gained the upper hand over us. Then we would have been forced to incorporate into our building itself everything that, from a certain perspective, belongs to its operation—to its technical functioning—and thus we would have had Ahriman sitting right there inside the building. We had to consider how to remove the Ahrimanic forces from the building, and that could only happen if we removed our boiler house from the building, separating it from the building. As you can now see, that is what happened, and it was a success—a success that is only possible when one’s intentions are met with such understanding as was shown by our dear Mr. Englert. It has been possible to create forms using the most modern materials that truly express the following: Here, near the building but outside of it, stands that which must not be inside but must be outside, and it stands in such a way that the structure in which it was created is an architectural building truly adapted to the insights of Spiritual Science.

[ 25 ] It was of immense significance that this could be achieved precisely in the most recent material. For you see, if you look a little more deeply into our writings of Spiritual Science—particularly the last chapter of *The Gate of Initiation*—you will sense how it is expressed there that Lucifer and Ahriman are most harmful when they are not seen, when they remain invisible. Let’s suppose, for example, that someone were being tormented by Ahrimanic forces. What would be the best remedy for that? The best remedy would be for that person to have some kind of image of Ahriman made and place it in their room. The best remedy against whatever is tormenting you on the astral plane is to place it physically before you. It is a misconception to believe that having Ahriman before you means you will also be persecuted by him. The opposite is true. One must make these things visible. However, one must not become nervous in the process; one must not reach a state where, upon passing by the figure of Ahriman and unconsciously glancing at it, one carries an afterimage within oneself. For then one carries it invisibly within, causing one to become nervous or agitated.

[ 26 ] At the same time, if you study our Ahriman chimney along with the entire boiler house, you will see just how well something that belongs, one might say, to the crudest Ahriman culture of our time can be architecturally constructed. Certain ills of this culture will not give way until humanity resolves to give architectural form to that which pertains to our Ahriman culture. In addition to everything else—besides the fact that we have a building for our cause—it is important that a start be made on the relationship between modern culture and the artistic, and on the relationship between Spiritual Science and modern culture. A modest beginning has been made with this boiler house, which is intended to be the starting point for eventually solving other problems as well. Another immense problem would be to design a modern train station, for those monstrosities, those abominations that exist as train stations today, are a complete contradiction to all that is human. Just as our boiler house, in its entire form, is adapted not only to what takes place within it but also to the entire relationship in which Ahriman stands to our building, so too must the train station be adapted to what takes place through it, with it, and within it within our modern culture.

[ 27 ] These are indeed things that are meant to point to the inspiration that Spiritual Science can provide for artistic creation as well. And one can remain convinced—if one delves into the true meaning and spirit of what Spiritual Science is meant to impart to us—that once people immerse themselves in the nature of the Saturn-like, the deeper laws of architecture will reveal themselves to them. When people immerse themselves in the nature of the Solar, they will encounter deeper laws of sculpture; when they delve into the nature of the Lunar, the deeper connections between form and color and the essence of light and dark will first dawn on them, and thus they will receive the inspiration for their work as painters.

[ 28 ] But it is from the description of the path of initiation that the inspirations and intuitions for musical creation—and, in a broader sense, for poetic creation as well—will spring. Then the time will come when poetic creation will once again exist in the world in the true sense of the word. Poetic creation has, after all, faded to a certain extent. The divine dreams embodied in true poets still belonged to the last remnants of the ancient divine heritage. But a time must come when, out of an insight into the mysteries of initiation, people will speak—in drama, epic poetry, or lyric poetry—of those innermost soul processes that a person experiences not when living alone with oneself, but when living together with the gods of the higher hierarchies. Of the clanging of verse that echoes to us again and again—that which people experience in physical life—people will say in the not-too-distant future: let people be left in peace with that. What they love, hate, and rejoice in from morning till night is their own business. What they experience together with the gods when they find their way out of earthly existence—they will tell us about this in their musical works; they will tell us about this when they create dramas, epics, or poetry. For we know: everything that a human being can experience in connection with extraterrestrial existence must be brought into the world through genuine creative work that also serves as a distraction from everyday life.

[ 29 ] Thus we see what transformative impulses also underlie artistic perception within Spiritual Science knowledge. Thus we see—as we can intuit when we open ourselves to this Spiritual Science knowledge—the forces that must govern the spiritual culture of humanity’s future. Indeed, we may believe that no one can truly approach Spiritual Science without a profound inner transformation of their own being. We may believe that Spiritual Science is something that can grasp the human being deeply within, something that leads beyond the narrow confines of purely physical life. If one has such an ideal of Spiritual Science in mind—in a sense, something that, through the practice of Spiritual Science, already leads into a sphere other than that of ordinary experience—then it is always something immense whenever we can see in someone who is part of this movement of Spiritual Science that they have truly kindled within themselves the spark that leads them beyond ordinary, narrowly personal experience. That is the only thing we can already experience today, in a sense, as a source of bliss through the Spiritual Science movement: that through this Spiritual Science movement, people among us can emerge who truly find the path out of their personality into those spheres where the personal no longer exists.

[ 30 ] In everyday life, we must nurture what is personal, but insofar as we are gathered together as spiritual scientists, all personal will and feeling—when we grasp Spiritual Science correctly—is transformed into something impersonal, and every victory over personal feeling, over the personal heaviness of life, is of infinite significance, of infinite value. But at the same time, it is one of the most bitter disappointments when what is purely spiritually willed in the course of Spiritual Science endeavors creeps back into personal, human will and personal, human intentions—when the personal begins to play a role within that community which is meant to surround us in our pursuit of Spiritual Science.

[ 31 ] I do not wish to elaborate further on the few sentences I spoke at the end, nor to describe their meaning in greater detail, because I believe that there will be many among you who may understand much in these sentences—who will understand that these sentences were meant to hint at some of what is satisfying and what is disappointing. Today, after we have spent some time trying to walk the path of Spiritual Science together, it is good to reflect on this, to take it to heart, for there are many reasons to do so—to consider the extent to which one’s own soul participates in the sincere, honest striving toward the spiritual interests that are cultivated precisely by the Spiritual Science movement. For how magnificent is the perspective when we say to ourselves: Life, science, religion, and even art can experience transformative impulses from Spiritual Science that is truly understood. All the visual arts are shaped by what we recognize in the spiritual realm about the past; all the musical and spoken arts are shaped by what we strive for within ourselves so that we may one day move toward the future. This perspective is so vast and so powerful that we cannot possibly feel or sense it deeply enough to make it more vividly clear to ourselves. And the more we are able to make clear to ourselves the mood that arises within us, the better we stand as true members within the great—today still small, but destined for greatness—organism that we know as Spiritual Science. Today I would like to convey this not only to your intellect and reason, but I would like to place it in your soul and in your heart.