The Rudolf Steiner Archive

One reproach among others is often levelled at our Spiritual Science by theologians and others who believe—though they do not comprehend it—that they are standing on the true ground of Christianity. This Spiritual Science, they say, alleges truths concerning a whole number of Hierarchies, with Beings existing in the spiritual World, higher than man. For, as you know, we do speak of the spiritual Hierarchies, including the Angels, Archangels, Archai, Exusiai and so on. We speak of these kingdoms of the super-sensible Worlds just as we speak of the animal kingdom, the plant kingdom, the mineral kingdom, the elemental kingdom, and so on, in the earthly world. We know that the life of man falls into two halves. One of them takes its course between birth and death. During this life—or through this life—man comes down from the super-sensible World into the kingdoms which he then finds in his physical environment: the human kingdom, the animal kingdom, the plant kingdom, the mineral kingdom and so on. And when he passes through the gate of death the other section of his life begins. He then rises to the higher kingdoms which tower upward stage by stage from below, just as the kingdoms of Nature descend from above. He rises to the Angeloi, Archangeloi, Archai, etc.

Nowadays, as I said, there are those who imagine—though they really do not comprehend it—that they themselves are standing on the ground of Christianity. And they direct their attacks especially against this idea of spiritual Beings between man and the Godhead—Beings who occupy the super-sensible spaces between the human being and the essential Godhead, who is not only far above man but far above the Angeloi, Archangeloi and the rest. Those above all who think themselves especially advanced in their Christian conception are very prone to say that this science of spiritual Hierarchies and Beings is a lapse into some old Polytheism, or, as they say, into a kind of Paganism. According to them, it is precisely the task of the man of to-day to place absolutely nothing between himself and the Godhead. Man shall live in this world, open his eyes to all that appears to his senses, and find his way directly to the Godhead, without any mediation through Angels, Archangels or the like. Many people hold that this is especially sublime: to stand face to face with one's God without any intermediates at all.

We hear this objection hurled at Spiritual Science from very many quarters. It only bears witness to the fact that in the circles whence it comes there is absolutely no knowledge of the spiritual needs of our time. For it is really not the question whether a man imagines that he of himself can find the way to his God. The question is whether, as a matter of fact, he can do so. The question is, not whether he imagines that he is thinking of his God, but whether he is really doing so. We from our point of view must ask, what are they really conceiving, who imagine that they are thinking of their God when they declare: ‘We will have none of your mediation through other spiritual Beings; we will rise from our own souls straight to our God.’ What are they conceiving in reality? Is it really God whom they conceive when they think or speak of God? Are they conceiving what the word God must mean when the human being rightly speaks of his God? No, they are not. What they are conceiving is altogether different. Let us go through all the ideas and conceptions such people have of their God: what do these ideas describe? None other than the being of an Angel—an Angelos. All those who declare that they look up directly from their soul to God—in reality they are only looking up to an Angel-being. You may search through all their descriptions—however sublime they sound—and you will find they are describing no more than an Angel. Really, what these people say amounts to the demand that we shall conceive as God nothing higher than an Angel. For instance, what is called God in modern Protestantism—the God of whom so much is said in Protestant quarters—is one of the Angeloi and nothing more than that. For the point is not whether one imagines that one is finding one's way to the highest God. The point is whether one is really doing so. Along these lines man only finds the way to his Angelos. I say again, to his Angelos—that is important.

Take to begin with the Beings of the lowest Hierarchies: the Archai (or Spirits of Personality as we have called them), Archangeloi (Archangels) and Angeloi (Angels). Thereafter comes man, then the animal kingdom, the plant kingdom, the mineral kingdom.

Archai (Spirits of Personality)
Archangeloi (Archangels
Angeloi (Angels)
Man
Animal
Plant
Mineral

Take only these, the lowest Beings. We need but remember what we have often described before. We know that the Archai or Spirits of Personality are also the Time-Spirits. We to-day are living in a different spiritual context than the old Greeks or Romans. We are under a different Time-Spirit. Such a Spirit of the Time is a sublime Being. Then again we have those Beings whom we call Archangels. Their mission is to bring about harmony among men on Earth. Hence in a certain sense they are the guides and leaders of the Folks and Nations. And the Angeloi—the Beings immediately above man—it is they who lead man through the gate of death. They lead him on and on, so that in a sense he has his Angelos beside him from death to a new birth. Then they lead him again into a new life on Earth. It is the mission of the Angeloi to lead the individual human being through his repeated lives on Earth.

Thence we come down to man himself. Man, as he now is on Earth, only remembers his earthly life in the physical body. The memory of the Angels goes much farther, for only so can they guide and direct the repeated earthly lives of men. The modern theologian does not even rightly conceive the Angel, for at the very outset he omits this property whereby the Angel guides the human individuality through his repeated lives on Earth.

All this must be borne in mind. Not until we come to the Archangels do we stand face to face with Beings who regulate the relationships among men. And the Time-Spirits regulate these relationships over long epochs of time. The Angels on the other hand are essentially those Beings who regulate the life of the individual. Bearing all this in mind we shall not fail to see that it is a hidden egoism on the part of men to wish to rise immediately to God. In truth, though they will not admit it, they only want to rise to their God—that is to say, to their own Angel.

This is of great practical significance. For it bears a certain seed within it, namely this: They speak of ‘the one God,’ but that is only a fanciful imagination on their part. In real truth, when they give themselves up to this fancy, every one of them is speaking of his own God, namely, of his Angel. And as an inevitable consequence, in course of time each one will worship his own God, namely his Angel. Indeed we can see how strong is the tendency of men to-day for every one to worship his own God. The finding their way together in those Gods who are common to all has become very slight indeed in modern time. The emphasis of every one on his own God has become more and more prominent. The human race is becoming automatised. It is as though the mere name of ‘God’ remained. It sounds the same, for all who share a common language, but with the one word every one conceives something different, namely his own Angel. He does not even rise to the Archangel who guides the communities of men.

Underlying it is a hidden egoism, which men will not confess. But it is of no little importance to realise the fact. For the human being is living in an untruth when he does not admit, ‘I am looking up to my Angel,’ but says to himself, ‘I am looking up to the one and unique God.’ He is living in a nebulous conception, that is, in an illusion, a Maya of the inner life, and this involves important consequences. For when a man gives himself up to this inward illusion something quite definite takes place. We do not alter the spiritual facts by giving ourselves up to fanciful ideas. The spiritual facts ensue, whether we think rightly or wrongly. A man looks up only to his Angel, but does not admit the fact. He imagines that he is looking up to God, while in reality he is not even looking up to an Archangel. By this untrue conception he in a certain sense benumbs his soul; and this benumbing of the soul is very common nowadays. But to benumb the soul is the most detrimental thing of all in our present period of human evolution. For when the soul is benumbed the Ego is suppressed, the Ego is made dim, and then those other Powers who ought not to be working in the soul creep in. That is to say, in place of the Angel whom he first desired to worship (whom he re-christened ‘God’) the Luciferic Angel creeps in, and by and by man comes to worship not the true Angel but the Luciferic Angel, and then the inclined plane which leads him down is very near at hand. Then it is very near at hand for him to deny God altogether, that is to say, to deny his Angel. And this denial is always connected with the denial of the true human Ego, of which I showed you an example in the book Matérialisme et Spiritualisme by Leblais, wherein it is said that the cat has an Ego just like any man, and there is also mention of a ‘Grandprêtre du chien.’

In many respects we must admit that to the question, ‘Who is to blame for the materialism of our time?’ this answer must be given: The religions are to blame—the religious faiths. For they darken the consciousness of men, putting an Angel in the place of God; and for this Angel the corresponding Luciferic Angel is then substituted. And the Luciferic Angel quickly leads the human being into materialism. Such is the hidden connection. In their arrogance and egoism the religious faiths will not hear of anything beyond the Angel. With measureless conceit they say that they are speaking of God while all the time they are only speaking of an Angel, and not even that completely. This measureless arrogance—though they would often describe it as humility—was in the long run bound to produce materialism.

If we bear this in mind, we recognise a significant connection. Through the false interpretation of an Angel as God, the tendency to materialism arises in the human soul. Underlying it is an unconscious egoism. On the one hand man shuns the task of rising to a knowledge of the spiritual world. On the other hand he would like to find a direct connection with his God,—as it were, out of his own resources only.

You will gain insight into many things that are working themselves out in our time if you will bear in mind what I have here indicated. There is only one safeguard against the misinterpretation of God, and that is recognition of the spiritual Hierarchies, for then one knows that the religious faiths of to-day do not rise higher than the Hierarchy of Angeloi.

At this point we are still more or less within the limits of what man develops as his conscious life. But there are many things living unconsciously in man—or only dimly conscious. So we may say: A man's connection with his Angel is a real one, but his connection is no less real with the Archangel Hierarchy and with the Hierarchy of the Archai. The misinterpretation of the Angel, which takes place more or less consciously, leads in its turn more or less consciously to the world-conception of materialism—not in the single individual, but in the epoch as a whole, it gradually leads to this. Here we are still within the realm of that which happens consciously in the soul. But when we come to man's relation to the Archangel Hierarchy we are no longer in a realm of which he has much knowledge. True, nowadays he often talks a lot about it, but he knows very little. We do indeed have very frequent confessions of faith nowadays—not in the Archangel Hierarchy, but in one Archangel. There may not be clearly expressed confessions of faith, but there are inclinations to the one Archangel or the other, inclinations of the feeling life. In the nineteenth century this bore very copious fruit in one respect at least, namely in the rise of the ideas of Nationality, which are an unconscious outcome of the one-sided devotion to one Archangel or another, overlooking the real co-operation of the Archangels. Underlying this is a similar egoism, as in the devotion to the one Angel,—only in this case it is an egoism of the social life.

Now we might also wish to describe what it is that goes hand-in-hand with this socially selfish devotion to the Archangel, just as materialism goes consciously hand-in-hand with the misinterpretation of the Angel. But if we dwelt on this subject we should be skating on thin ice, and that is not exactly permissible to-day.

Still darker are the relations of men to the Archai—to the Time-Spirits. These relations lie very far in the hidden depths. As to the Angels, men do at least want to enter into relation to them, though they do not admit the fact. Nevertheless, when they say ‘I believe in God’ they do admit it, wrongly, as I have shown. And with the Archangels they are connected—wrongly, once more, in our time—in their sentiment and feeling, inasmuch as they declare their adherence to this or that group by blood-relationship or the like. This leads into false paths which I will not, or cannot, describe today. Similarly, men are led into false paths in their relation to the Time-Spirits. Here too, they are generally attached to the one Time-Spirit, who appears to them as the spirit of their own particular age. You need only call to mind how we endeavour in Spiritual Science to counteract these self-centred notions by describing the successive epochs of time, letting their several characteristics influence us, so that we expand our heart and soul over all earthly evolution, nay, over all cosmic evolution, thus gaining a relation, in our thought at least, to many different Time-Spirits. But the people of to-day want no such thing. We should have to describe at length what we have here been hinting at, if we would characterise the false paths along which men are led by this their egoism in relation to the Time-Spirit. From a poetic work I recently placed before you a sorry picture of our present time—most tellingly described. Such by-ways as are there described are connected with the false relation to the Time-Spirit. But we are entering very profound regions when we speak of the false paths in relation to the Time-Spirit. When a man names his own Angel ‘God’ and is thus led from the true Angel to the Luciferic Angel, it is an aberration of belief, of faith, of world-outlook. Such aberration remains in a sense an individual matter. At the next stage there can be the aberration of whole nations. Yet even this is still no more, so to speak, than an aberration amongst human beings, and the consequences are simply the consequences of error among men. But when we reach up to the Time-Spirit—when we err in relation to the Time-Spirit—then do our aberrations begin to infringe upon the cosmos. There is a mysterious connection between man's errors in relation to the Time-Spirit and the beginnings of those cosmic burdens with which he loads himself, if I may put it in these words. Of course, if one refuses in any case to look beyond the Angel, one will see no such connection. What I shall now say, let everyone take as he can. I say it out of profound investigations of Spiritual Science, but I should have to speak for months if I would relate these investigations in all detail.

The errors man commits in relation to the Time-Spirit reach up into the cosmic events, and the cosmic events hit back again. And when cosmic processes—at any rate the beginnings of them—are thus carried into human life, the result is a decadence which goes so far as to attack even the physical body. The consequence, in other words, are illnesses, mortality, and all things of that kind. Perhaps in no very distant future mankind will grow convinced of this. Many a thing done by humanity on the physical plane, if it be such as to offend against the Time-Spirit, invokes into the evolution of the Earth destructive forces, the effects of which extend even to sickness and death. With the insight which you will now have gained you may ask yourselves whether it may not be that some things which are happening in our own day are errors against the Time-Spirit. Then perhaps you will be able to give yourselves the answer, and you will recognise profound connections, reaching even to disease and death, whereby a compensation will be brought about for many a sin which man is committing against the Spirit of the Time to-day.

We can be well aware, needless to say, that the clever people of to-day will only laugh at such statements as I have just advanced. They, with their scientific world-conception, know that it is nonsense (so they say) to believe that what a man does, or what men do in their social relationships together, can entail elemental consequences. But the time is not far distant when men will believe this, for the simple reason that they will witness it.

Our time lacks the necessary earnestness for a genuine world-outlook, able to sustain the life of man. It is one of the first calls on every one who finds his way into Spiritual Science, to develop this earnestness of world-outlook, to enter a little more deeply into the course of human evolution. How often have we emphasised the fact that earthly evolution only receives its sense and meaning through the Mystery of Golgotha. Indeed we have already given many things, to reveal the Mystery of Golgotha in its significance. But we must go on describing ever more and more exactly, to recognise its full meaning. To-day men sometimes ask, how does the human soul find its way to Christ? And we may say, since Christ is a higher Being than all the Archai, the way to Christ needs to be found. For by the way of the ordinary religious faiths to-day, Christ is not found, but as we have seen at most an Angel. In the name of the various Angels, nay even of some Archangels (if the Luciferic Archangels have usurped the place of the progressive ones) one may indeed behave as men are now behaving; but never in the name of Christ. It is an absolute impossibility for two men, who stand in enmity against each other, both to confess the Christ. Surely there is no difficulty in seeing that,—it should go without saying. No doubt it may be possible in the sense that one merely speaks the name: ‘Christ, Christ’ or ‘Lord, Lord’ (as Christ Himself already indicated) while all the time one is referring to one's own Angel. But it is impossible if one is really speaking of the Christ. Therefore the question may arise: how can the human soul find a way to Christ at all? To gain instruction on this question we could take various paths. Let us now choose one that re-suits naturally from our recent considerations.

The men of to-day know very little of the past. Above all, they do not know why it is that certain things are handed down traditionally. At most they know that they are handed down, but why, they scarcely know. For instance (as you may read to-day in all manner of exoteric books, and notably in Masonic books), it is traditionally related that there were Mysteries in ancient times, and that these Mysteries were so to speak a secret institution, i.e., that in these Mysteries, as the very word would indicate, secrets existed—real secrets, even in the external sense. Certain traditions were entrusted to whoever found access to the Mysteries. These traditions he was under obligation to communicate to no one save to those who were together with him in the self-same Mysteries. It was the very strictest rule in those ancient times that one must not betray the mystic communications. The rule was thus expressed: it is one of the most punishable offences for anyone to pronounce a secret of the Mysteries before an uninitiated hearer. Nay more, it is one of the most punishable offences for an unqualified person even to listen to such a communication. So long as the Mysteries existed in the ancient sense, this idea was carried out with the strictest interpretation. Why was it so? Why did they do this?

Nowadays, you see, there is much talk about the Mysteries, especially among those who want to shine and sparkle a little with their talk. Notably in those quarters where they talk of these things in words, without even having the will to understand, as is often the case in modern Freemasonry, much harm is done by talking round these matters in the most superficial way and with very little knowledge. Nowadays people do not even notice whether these things are being truly spoken of, out of the reality itself, or in mere words. Alas, one can have the strangest experiences in such matters. I do not wish to criticise, but the facts are far too serious, they must at least be indicated. For instance, one can have this experience. Some person is a member of one of those societies which call themselves by all kinds of names—Brotherhoods, Keepers of the Mysteries. Such a person comes to one (I am relating an actual fact), questions one about the subject which seemingly interests him, that is to say, interests him so far as the words are concerned; but he can understand very little of it. Then after a time one hears that he has been talking of these matters in this or that quarter, and has been talking pretty worthless nonsense.

Let us now bring before our souls one characteristic—concerning the customs and traditional procedure of the Mysteries—which resulted from the real evolution of mankind. How often have I emphasised the fact that mankind has changed in the course of earthly evolution, and that a most important incision took place at the time when Christ went through the Mystery of Golgotha. To indicate one important feature, among others that we have already mentioned, we may say this:—Let us go back beyond the Graeco-Latin epoch, or notably beyond the fourth century B.C., into the fifth, sixth or seventh century (so that we might even remain within the Graeco-Latin time,—but we should find it still more the case if we went back into the Egypto-Chaldean or the Persian epoch). Everywhere we should find that that which was spoken by man had quite another significance for other men than it had in later times, say in the seventh or eighth century after the Mystery of Golgotha. In the times when the old atavistic properties of the soul were still existing (leading up even to the old clairvoyance), the word which one man spoke to another had an altogether different significance from what it subsequently had, or what it has to-day. The word itself, if I may say so, by its own inherent virtue, had a kind of suggestive value. For much was still contained within it of an inherited, Divine-spiritual force. When a man spoke, it was as though the Angel from the Hierarchies was also speaking in his word. Hence you may estimate that in those olden times communications by word of mouth were very different from what they are today. To-day, even if we are aware of all these secrets, we have no possibility of speaking in words as they did in those olden times. For we are bound to speak in words by virtue of what the words have become through language. For us, they are conventional signs. We can no longer go to another human being and say to him with power as we could have done in the third or fourth or fifth century B.C., ‘Thy Angel loves thee,’ thereby letting a gentle thrill pass through his soul, which was a force of healing. We can no longer do this. The words have lost their virtue, they have lost their old suggestive power. In olden times a power of human community flowed from soul to soul when men spoke. Just as we breathe the common air when we are together in such a hall as this, so did there live in that which men spoke a spiritual power of community. This has been lost in the progressive evolution of mankind. The word has become more and more bereft of the Divine. If you consider this, then you will also realise that in those olden times there could be certain words and sentences and formulae which had a greater influence than other words—a greater influence than the words that were commonly spoken. Such formulae of words, which had an influence extending far beyond the commonplace, were handed down in the sacred Mysteries. Now you can understand why they might never be betrayed. For with his very knowledge of such formulae, great power over other men was given to a human being. This power must on no account be abused. It is an absolutely real truth: When the old Hebrew temple-priest pronounced what in ordinary life was called the ‘word’ (which in this case contained a certain sequence of sounds) when he pronounced it in the right way, then for the men to whom he spoke it actually happened that another World was there around them—spiritually speaking, but this spirituality was absolutely real. For in those olden times it was so: every sequence of sounds contained the corresponding power.

Thus you can understand, not only was it criminal to pronounce the Mystery-formulae before an unauthorised person—for one then wielded an unrighteous power over him—but it was also anathema to listen, for the listener himself would run the risk of falling completely under the power of the speaker. These things are not so abstract as certain people nowadays would fain describe them. They are very real and concrete. But the times have changed, and we must have an ear for the changing of the times. Since the Mystery of Golgotha, words no longer have the same significance. For you yourselves will recognise, true freedom could not have arisen among men if words had preserved their old significance. Men would always have remained a mere product, as it were, of speech. Words had to lose this inner force. But then another Force came into earthly evolution, which, if it found its true relation to mankind, could by and by replace for men what once had come to them out of the words. Out of their words, the men of olden time had learned to think. Indeed, in olden time there were no other thoughts than those that came out of the words. But the power of thought could only come out of the words so long as the words were such as I have now described them. In the succeeding times this power was no longer there. Then did there come that Being, who—if the thoughts were filled with Him—could give the thoughts this power back again. It was that Being who could say, I am the Word. It was the Christ. But men must first find the way to make Christ living in their souls. The Christ is there. We know that He is there as a real Power since the Mystery of Golgotha. And now that we are speaking about karma we shall also show how He has His relation to karma. Where the Angel only comes into relation to the one man, Christ can have a far higher significance even than the Archangels, for He not only unites men on the Earth according to the Spirit of the Time; He also unites the living and the dead—the souls that are organised here in the body and those that have passed through the gate of death.

To this end, however, we must first learn to understand a little better how Christ may be found—or rather, how a way to Him may be found—out of the Spirit of our Time. This is the question from which we took our start. How can the man of to-day find a way to Christ?

Above all, it is necessary for man once more to get beyond this selfish living-in-his-own-soul alone. There is a true word in the Gospels. (Alas, how many words of the Gospels are not taken in their real truth, because they do not suit human convenience!) It is this: ‘Where two are united together in My name, there am I in the midst of them!’ The spirit of vain mysticism which declares, ‘I will give birth to Christ in mine own soul’—that is not the spirit of Christianity. The spirit of Christianity is that which speaks: ‘Where two are united together in My name, there am I in the midst of them.’ But I would like to explain the full spirit of this saying in connection with the repeated earthly lives of man, for that is the intention of our present studies. I would apply it to our time, and relate it to that life into which modern man is placed by his calling or vocation. To do so, we must first dwell on certain characteristic features. We must learn to know what it is to get beyond this self-centred limitation of each man to himself. In the Spirit of our Time we must get beyond it, first and foremost by learning to understand once more the cosmos with which man is related and out of which man is born. We must learn to regard man in his relation to the cosmos.

Do you imagine that the Natural Science of to-day is able to conceive the cosmos in relation to man? Remember Herman Grimm's saying, which I have quoted even in public lectures: Natural Science conceives the world as a kind of mechanism in which there is simply no room for man. The natural-scientific world-conception is quite unable to conceive man in relation to the cosmos, for to do so one must first see things concretely. Nowadays when a man constructs a machine he imagines that the only thing that happens is that the machine is built; or at most he will add to it what happens by means of the machine, and that is all. But to give oneself up to this belief is to cultivate—what is indeed universal nowadays—what I would call negative superstition. Superstition is the belief in spirits where there are none, but it is also possible not to believe in spirits where they are. That is ‘negative superstition.’ To this negative superstition humanity to-day gives itself up unstintingly—albeit, hitherto, quite unawares—for men are not yet accustomed to conceive, in relation to the whole universe and subject to a moral point of view, those things which emerge in human evolution. They think of them purely from the point of view of mechanism.

Let us take one example, characteristic of our time and similar to many other things by which the outer life today is largely ruled: the steam-engine. What a tremendous part the steam-engine plays in our time! How many things in our life are governed by it? You need only think of all the things that would not be there if it were not for the steam-engine. I do not say that all these things must necessarily be produced by the steam-engine. The simple fact is, very many things are produced by the steam-engine nowadays, and that is according to the true spirit of the time.

The steam-engine was not properly invented until the 18th century, for the attempts that existed before were not really applicable in practice. What has become so universal and has attained such immense significance, is in effect the steam-engine which was made practicable by Newcomb in 1713 and by Watt in 1763. Not until then were the former attempts turned to practical account. Newcomb and Watt must be described as the originators of the steam-engine in the sense in which one speaks of it to-day, and of all that is connected with it.

Now let us ask, to what is it really due—this possibility of having steam-engines, which as you see is comparatively recent? The year 1763—what I now say will sound very queer to anyone who thinks along the lines of Natural Science—1763, when Watt first raised the steam-engine, so to speak, to its proper level, is very nearly the year of the conception of Goethe's Faust. Maybe in the further course of our studies we shall yet perceive strange connections between the steam-engine and the conception of Goethe's Faust, however far apart these things may lie. To this end, however, we must first bring before our souls certain facts connected with the entry of the steam-engine into human evolution. Let us ask once more: To what is the steam-engine really due? It is fundamentally due to the possibility of creating a vacuum, or a space in which the air is highly rarefied. The possibility of constructing steam-engines lies in the creation and useful application of the vacuum.

In times long past they used to speak of the horror vacui—fear of the void. They meant something quite objective. They meant that space itself always wants to be filled with something. An empty space cannot really be created; Nature has a kind of horror of the void. This belief in the horror vacui first had to disappear from humanity; it had to be possible to create a space in which the air is rarefied,—a space approximately empty. Only then could one proceed with the practical construction of steam-engines. The air had to be eliminated from certain spaces.

Mechanical considerations will never lead us to a new cosmic-moral conception as against the old cosmic-moral conception of the horror vacui. Let us then ask ourselves, what really happens when we create a vacuum or a space in which the air is rarefied, with the object of placing what is achieved thereby, at the service of human evolution on the Earth? The Bible tells us that Jehovah breathed into man the living breath—the air—and that thereby a living soul came into being. The air had to be brought into man in order that he might become what he was destined to become as earthly man. Through many hundreds of years, nay, through the thousands of years, man only made use of that rarefication and condensation of air which came about of its own accord within the cosmic process. Then came the modern age, and man himself began to rarefy the air; to get rid of that which Jehovah had brought in; to counteract the way of Jehovah's working, when He placed man on to the earth. What happens therefore when man uses a space with rarefied air, that is to say, when he banishes the air from a given space? It is a case of opposition against someone. And now you will readily conceive: Whereas Jehovah pours into man through the warmth, man drives Jehovah away when he creates a space where the air is rarefied. Hence, when the steam-engine is constructed in this way, Ahriman gains the possibility of establishing himself as a demonic being, even in the physical. When we build steam-engines, we provide the opportunity for the incarnation of demons. We need not believe in them if we do not want to; but then we are negatively superstitious. Positive superstition is to see spirits where there are none—negative superstition is to deny them where they are. In the steam-engine, Ahrimanic demons are actually brought to the point of physical embodiment. That is to say, while the cosmos descended with its spiritual content through that which was poured into human evolution, the spirit of the cosmos is driven away with this creation of demons. In other words, the great and admirable progress of modern time has not only brought us a demonology but a demonomagic. Modern technical industry is in many respects demonomagic.

Many things become apparent—I shall now again say something paradoxical—when we are rightly able to read what is generally considered insignificant. After all, in the letter i, materially speaking the line is the most important part, and yet it is only the dot that makes it i. How much less matter the dot contains than the line, and yet without the dot it is not i. So in the evolution of humanity, those who adhere to the material alone will often only see that which contains materially a hundred times more than the dot, and the dot they will fail to see. But an intimate observer, who does not merely stare at the phenomena but is able to read them truly, will learn to interpret many things which appear only in the gentlest hints. There is a strange fact which you will find indicated in the biography of James Watt. The way I shall now refer to it will no doubt seem mad to the enlightened modern man; but you must first understand the true interpretation. Watt was not able to carry out at once what he had intended with his invention of the steam-engine. As we saw, the process took place between 1713 and 1763. When someone makes an invention people imitate it again and again, do they not? So there was much construction going on during these years, and when Watt had built his machine—efficiently, so far as its other qualities were concerned,—he had included one arrangement for which another man already had a patent. So he was unable to carry it out. He had to think out another device instead; and in a strange way he discovered it. In the time in which he lived, the Copernican world-conception (which in reality, as I have told you, answers only to the spirit of our age) had long been accepted. And in real truth, Watt had the idea to construct the whole device, the instrument of movement which he needed, in such a way that he could name it the ‘Sun-and-Planet movement.’ He called it the ‘Sun-and-Planet movement,’ because he was actually guided by the way the revolutions of the Planets round the Sun are conceived in the Copernican system. So he brought down and secreted into the steam-engine what had been recognised in modern time as the movements of the Heavens!

Think now of what I recently told you, what will happen in the future (for it is only now in the initial stages): how by the summation of delicate vibrations great effects will be brought about. On Earth, thank Heaven, this is not yet achieved! Yet this is a beginning. The movement of the Sun and Planets is here imitated. Do you imagine—considering how great is the significance for the Earth of the Sun-and-Planetary movement as it rays down on to the Earth—do you imagine, when we imitate it here on a small scale and let it ray out again into the cosmic spaces, that it is of no significance? It is of very great significance for the cosmos. Here you can see at once: even the vibrations are given to the demon, whereby he may unfold his activity out into the cosmic spaces.

No one can sensibly imagine that this is meant to imply that the steam-engine should be abolished. Many things would then have to be abolished, for the steam-engine is by no means the most demonic. Wherever electricity is applied, and many another thing beside, there is far more of demonomagic; for there we are dealing with many other forces which have still more significance for the cosmos. Needless to say, anyone who understands Spiritual Science will realise that these things are not meant to be abolished. We cannot be reactionary or conservative in the sense of resisting progress. In deed and in truth, this demonomagic is progress, and the Earth will yet undergo more and more of such advances. Man will succeed in unfolding mighty effects into the cosmic spaces. It is not a question of abolition—not even of hostile criticism—for it goes without saying, these things are justified. Yet, if on the one hand these things must emerge in the progress of mankind, it is indeed a question on the other hand of our creating counter-forces to bring about the necessary balance. Compensating forces must be created, and that can only be when humanity understands once more the principle of Christ and finds the way to Christ. For a short space of time mankind has been led away from Christ. Even those who call themselves officially His representatives look only for an Angel in the place of. Christ. But we shall have to find the way of the soul to Christ Himself. For just as with the demons of our machines we work out into the cosmos, even to the physical stars, so must we find the way of the Spirit, out into those worlds where man is between death and a new birth and where the Beings of the Hierarchies are living. What I am now hinting at is connected with what I explained before. I told you on the one hand how men are entering more and more into the karma of their vocations, such as I described it, and how from the other side this karma must be met by that understanding of the Spiritual World which can in turn prepare our finding of a way to Christ Himself. Of these things we shall continue in the next lecture.

An unbroken thread has run through all the discussions held here over many years: It is vitally important that those who are moved by the impulses of spiritual science should develop a sense, a feeling for the extent to which this spiritual science enters into everything that mankind has brought to the surface during the course of human evolution—I mean to the surface of spiritual life or, indeed, all life, for it is absurd to maintain that spiritual life can exist in isolation. In fact, everything that seemingly belongs to materialistic life is nothing other than an effect of spiritual life.

To begin with, the connections between material life and spiritual life are little understood because spiritual life is frequently seen today as nothing more than the sum of abstract philosophical, abstract scientific, and abstract religious ideas. From what has been said on other occasions you will have grasped that religious ideas are today often most strongly afflicted by abstraction, by ideas and feelings which can quite well be developed without any direct, real spiritual life. An abstract culture of this kind cannot enter into material life; only a truly spiritual culture can do this, a culture whose source lies in the life of the spirit. If man's future evolution is to avoid being swept into total degeneracy, a true spiritual culture will have to enter ever more strongly into external life. Very few people realize this today because very few have any feeling for what spiritual life really is. I have stressed frequently that just now it is extremely difficult to speak about the position spiritual science holds in the many painful events of our time.

A number of years ago we chose as our motto these words by Goethe: ‘Wisdom lies solely in truth’. Our choice was not dictated by the superficial whims that often govern such decisions these days. We chose this motto bearing in mind that the human being needs to be prepared in his entire soul, in his whole nature, if he intends to absorb spiritual science into his soul in the right way, making it the real driving force of his life. The wide preparation he needs if he wants to penetrate in the proper way into spiritual science today is encapsulated in this motto: ‘Wisdom lies solely in truth’. Of course the word ‘truth’ must be seen as something serious and dignified in every connection. Even superficially we find that the level of culture we have reached today—highly praised though it is—both in Europe and the world at large, shows how little souls are moved by what is expressed in this motto.

Please do not assume that I mean our anthroposophical circles in particular! This would be a total misunderstanding. Spiritual science, certainly to begin with, must, in an ideal sense, recognize its relationship to modern culture as a whole. Inevitably I have to mention many things belonging to today's culture which make it well-nigh impossible to relate in a proper way to spiritual science. But in this I refer least of all to our anthroposophical circle which seeks to penetrate consciously into the spiritual needs of our time, and endeavours to find whatever might bring healing to it without disparaging anything that it has brought into being.

There are, of course, fundamental inner necessities which were not unforeseen. But leaving these aside, we have outwardly entered upon a time in which, within that spiritual life which rises to the surface to the extent that anyone can see it in his soul, people are not in the least inclined to take truth in its truest sense, in its most fundamental meaning. In no way, not even for the sake of the inmost impulses of their soul, not even in those joyful moments of inner sensitivity, do people illuminate with the full light of truth what interests them most of all. Instead they illuminate it—especially at the present time—with the light that derives from their membership of a particular national or other community. Consciously and unconsciously people today form judgements in accordance with this type of viewpoint. The quicker the judgement, that is, the fewer the true insights that go to make up this judgement, the more comfortable it is for the souls of today. That is why there are so many utterly impossible judgements today pertaining both to the wider issues and to individual events. These judgements are not based on any kind of intimate knowledge; indeed there is no wish to base them on any such knowledge. People strive to distract attention from what is really at issue and look instead at some other matter which is not at all the point.

In this vein people speak today about the differences between nations; judgements are made about nations. Amongst ourselves this obviously ought not to take place, but in order to gain a proper yardstick we sometimes have to be clear about what is going on around us. So, judgements are made about nations, and yet there is no understanding for someone who does not make such judgements but, instead, judges what is real. Those judgements about nations never touch on what is real. Yet when someone judges those things that are realities and in the course of doing so has to say one thing or another about some government or other, or about a particular person, or about something that has taken place in politics,—whether about everyday happenings or more far-reaching matters—then he himself is judged as though his intentions were quite other than is in fact the case. How easy it is for someone to pass a judgement about some statesman who is involved in what is going on today. If this comes to the ears of a person who belongs to the same nation as the statesman in question, then this person immediately feels himself affronted. This is because he takes something that is said about a reality and relates it, not to this reality but to something that is quite indefinable if it is not viewed in the light of spiritual-scientific reality; he relates it to his nation, as he says, or to some other nation.

Thus the oddest judgements buzz about in the world today. People belonging to a particular nation form judgements about other nations without realizing that such judgements carry no content whatever; they consist of no more than the words that express them and contain nothing that has been in any way experienced. Just consider what is entailed in forming a judgement about a whole nation—and are not judgements about whole nations scattered around in all directions these days! And not only that. People are fervently committed to their judgements without having the slightest inkling of even the most scanty evidence on which such a judgement should be based. Of course you cannot expect everybody to be in possession of such evidence. But you can expect of every single individual that he pronounce his judgements with a certain modicum of reserve, refraining from placing them in the world as absolute statements. Even if we do not go as far as this, we must be quite clear about the difference between a judgement that carries content, a sentence that carries content, and a sentence that is empty of all content. We could say: The great sin of our culture today lies in the fact that it lives in sentences that bear no content, without realizing how empty these sentences are. More than at any other time we can experience today: ‘Then words come in to save the situation. They'll fight your battles well if you enlist'em, or furnish you a universal system.’

Indeed, we are experiencing even more; we are experiencing how history is being made and politics carried on with words that have no content. What is depressing is that there is so little inclination to realize this very thing. Only rarely have I met a genuine sense for what is really going on in this field. But in the last few days I did come across some passages which do show a sense for this great deficiency in our time:

‘With astonishment we hear from the prophets of our time that the old words, Liberty, Equality, Fraternity were no more than “tradesmen's ideals” due to be replaced by something new. Professor Kjellén said this ...’

I must point out—this is necessary nowadays—that the professor is not a German but a Swede; he belongs to a neutral country.

‘in his paper on “The Ideas of 1914” in which he compared the old slogan of 1789 with the new one of 1914: Order, Duty, Justice! Looking more closely we find that these so-called new words are in fact quite old and pretty threadbare. Comparison between the two reveals the ancient conflict that characterizes human spiritual life, the conflict between an inner world of free personal activity and an outer world of rigid laws, coercive measures. Even as long ago as the time of Christ, justice as the fulfilment of the law was balanced by mercy, duty by love, and the legal order by voluntary imitation of Christ.

To give him his due, Professor Kjellén does not advocate the unconditional abolition of the words Liberty, Equality, Fraternity, even though they have become superfluous upon the demise of the "ancien regime". He suggests a synthesis beween them and those new ones of 1914: Order, Duty, Justice. But there is nothing new in this synthesis either. It was enough of a reality in the England of the eighteenth and nineteenth centuries to allow for the imperfection of every human institution.

The fact that this synthesis has now become ineffecive only goes to prove that all values and counter-values, together with whatever temporary synthesis may be current, become empty phrases as soon as the divine spark that gave them life is extinguished. Liberty, Equality, Fraternity signify one formula that gains its power from a social conscience. Order, Duty and Justice, on the other hand, must presuppose the suggestive power of a higher authority if they are to become effective. Herein, and not in the predominance of one or another formula, is revealed the deficiency that is so decisive for the destiny of modern mankind: The force of a social conscience is lacking in too great a majority for the liberating values to dominate, and the force of authority is too much lacking for those values that bind from outside to dominate. Values which are not deeply rooted in evolution can rapidly turn to empty phrases and fall prey to misuse ...’ and so on.

Thus, occasionally a chord is struck that reveals a genuine sense of what is going on. I need not be surprised at these words which stand out for me like an oasis in today's desert of empty phrases. They were written, after all, by my old friend Rosa Mayreder. They are to be found in the November 1916 issue of the Internationale Rundschau and they point to much about which we spoke together many years ago. So I need not have been surprised to find these words standing out for me; but in many ways I was delighted to hear how the thoughts of such a personality have developed over the years. Though she cannot bring herself to rise to a view of the world based on spiritual science and has ever taken a standpoint of unfruitful criticism, yet she has to say:

‘All the problems found in the external structure of the world can be traced back to one single source-the power problem.’

If only we could take heed of this, we should be far less inclined to live our lives in empty phrases!

‘At the centre of all the quarrels and disturbances that dominate the human condition stands the battle of groups and individuals for power. This battle for power between whole groups of nations or states is, beyond all empty phrases, the true cause of every war. War cannot be separated from power-seeking; those who desire to combat war must first devalue the principle of power—just as, quite logically, the early Christians did. The guise in which the power principle now appears is worse than any it may have donned in the past; for now it threatens the human soul in all its most beautiful and noble traits. It could be called the mechanization of life through the technical and economic mastery of nature. It is the tragic destiny of man forever to become the slave of his own creations because he is incapable of calculating their consequences in advance. Thus it has happened that even where he has used his ingenuity and inventiveness to coerce the elemental forces into his service, he has once again become the slave of the unforeseeable effects they assume through their combination with the power principle. Modern technology, which makes human life so much easier in so many ways, and modern economics, which so infinitely increases man's material wealth, having now become the tools of modern imperialism, turn against the essential being of the individual. Massed together in a soulless multitude, human beings are ground up by the machinery of party interests that drives today's civilization. The individual becomes a spare part, a cog; he can hold his own only to the extent to which he has the strength. But the values of soul quality established by past cultures perish in the process ... At present such cultural values survive only in countries which lie outside the realm of imperialistic competitiveness, or in rural areas and small towns where there is still a degree of leisure and repose, where the demands made on the individual do not exceed his capacity to fulfil them. These are the indispensable preconditions for a harmonious art of living; but they are sucked under by the murderous maelstrom of excesses prevailing at the centres of modern civilization ...’

Voices such as this prove that there are some—not very many—who understand what is lacking today. Yet these people recoil from grasping the living impulse of spiritual science. The very thing most able to grasp reality is kept at arm's length. The main reason for this is that there is a fundamental impulse lacking in their striving, and that is the fundamental impulse for truth. There is an urge to seek for the truth in empty phrases. But however enthusiastically they fill their being with these phrases, this urge will never lead them to the truth. To find the truth it is necessary to have a sense for the facts, regardless of whether these are to be found on the physical plane or in the spiritual world.

Let us look at life as it is today: Has the urge for truth kept pace with the sagacity and with the immensely admirable progress that are embodied in external culture? No. We can even say that in a certain sense people have lost the good will to look properly and see whether what is there in reality is rooted in any way in the truth. But it is essential to develop this feeling for truth in daily life, for otherwise it will be impossible to raise it up to an understanding of the spiritual worlds.

To show you what I mean, let me give you an example, not only of the lie of the empty phrase but also of how actual lies surge and billow on the waves of present-day civilization, influencing real life. There are many events we can now look back on which have shaken Europe to its foundations. It is necessary to go back many decades and to recognize over these decades the essential characteristics of these events if we want to form a judgement about what is today causing the whole world to quake; but we must have an eye for the realities.

I have told you before that in certain secret brotherhoods in the West—I have proof of this—there was talk in the 1890s about the present war. The pupils of these brotherhoods were given instruction by means of maps which showed how Europe was to be changed by this world war. The English brotherhoods in particular discussed a war that was to take place—indeed, that was to be guided into being and properly prepared. I am speaking of facts, but there are certain reasons why I have to refrain from drawing maps for you, though I could quite easily draw for you the maps which figured in the teachings of those western secret brotherhoods.

These secret brotherhoods, together with everything affiliated to them, were counting on tremendous revolutions which were to take place between the Danube and the Aegean Sea and between the Black Sea and the Adriatic in connection with the great European war they were discussing—every sentence I say here is quite deliberate. One of the sentences which figured in their discussions, and which I shall quote more or less literally, went: As soon as the dreams of Pan-Slavism have developed just a little further, a good deal will take place in the Balkans which is in accord with the developments in Europe. They meant in accord with the secret brotherhoods.

This is one great network that I want to bring to your awareness. The dreams of Pan-Slavism were discussed over and over again by these secret brotherhoods. They spoke of political dreams, of political revolutions, not of cultural dreams which would have been fully justified; have not we in our spiritual-scientific movement discussed more thoroughly than anyone else what lives in the soul of the East! Having seen what kind of role the dreams of Pan-Slavism played, let us now turn for a while to the realities of the physical plane. I will give one example. For many decades there existed, under the protection of the Russian government, a ‘Slav Welfare Committee’. What could be nicer than a ‘Slav Welfare Committee’ under the protection of a mighty government? I will now read you a short letter that has to do with this Committee, dated 5 December 1887. It says the following:

‘The President of the Petersburg Committee of the Slav Welfare Society has approached the Foreign Minister with a request for weapons and ammunition for the Nabokov expedition.’

The request was not for warm underwear for little children, it was for ammunition for a certain expedition connected with stirring the revolution in the different Balkan countries! You may perhaps see from this how something that is a lie, a conscious lie, can float about in public life. A ‘welfare committee’,—how innocuous, indeed worthy!—carries on the business of the various revolutionary committees connected with the Russian government who have the task of stirring up the Balkan states.

I could easily quote you ten, even twenty, such little notes. Let me add one more: In the fateful year of 1914 a certain Mr Pasic occupied a high position in the government of a certain Balkan country. No doubt you remember the name. While the Obrenovich dynasty were still the rulers of Serbia, this Mr Pasic was exiled to another Balkan country. You might ask what he was doing there. I do not want to criticize this gentleman but I would like to read you another short letter. It starts: ‘Secret communication from the President of the Committee of the Slav Welfare Committee in Petersburg to the Consular Administrator in Rustshuk, dated 3 December 1885, Nr. 4875.’ I quote the file number so that you don't think I am making this up or merely recounting an anecdote:

‘On the instruction of the Director of the Asiatic Department I have pleasure in sending to Your Honour herewith 6000 roubles with the humble request that this sum be paid to the Serbian emigrant Nicola Pasic through the kind offices of the widow Natalya Karavelov who resides at Rustshuk. Please be so good as to confirm receipt and further disposal of this sum.’

You see how even those who worked for the innocuous ‘Slav Welfare Society’ played a certain part in the fateful events in Europe. Would it not be a good thing to develop an instinct for truth by not being so careless as to take things at their face value according to a name or a phrase and, instead, cultivating the will to examine them a little? Unless this is done, conclusions are reached entirely thoughtlessly, and thoughtlessness in forming judgements is what takes us further and further away from the truth. The fact that thoughtlessness in judgement takes us away from the truth can never be countered by the excuse that we did not know this or that. The judgements we carry in our soul are facts that work in the world; we should never forget that what we carry in our soul works in the world, though on the whole it is subject to what is at work governing the whole wide range of life.

To digress for a moment, the strangest judgements about the relationships between the various states can be heard these days. The words for this—an empty phrase in the place of the truth—are ‘international relations’. Judgements are reached by people who make not the slightest effort to consult the evidence, even though this would sometimes be quite easy to find. I do not refer, of course, to those who are united with us here in the Anthroposophical Society. Nevertheless, we do stand in the world and it does influence us via at least one fatal indirect route, for we always allow ourselves to be influenced by what some people have called a major power: the Press! The effect of the Press really is most disastrous, for it falsifies and blurs virtually everything. How little would be written if those who write were really called upon to write properly! Who does not write today about the relationship of Romania to Russia, or Romania to any of the other states? It does not even occur to them that a fundamental prerequisite for saying anything about these relationships is to read the memoirs of the late King Carol of Romania. Those who write without having done this only write things which are not worth reading, even by the simplest people.

Times are grave; therefore only grave and earnest views of the world and of life can serve in these times. So it is important to sense something of a feeling that I have often described as essential: above all not to judge rashly but, instead, to look at things side by side and wait for them to speak. In the course of time they will say a good many things to us. To acquaint oneself with as many aspects as possible is the best preparation for penetrating thoroughly into the difficult and complicated conditions of life today.

Without wishing to express any judgement I should like to tell you something which will demonstrate the proper way to place the kind of thing I have to tell side by side with other things that happen. The important part played by the Romanian army in the Russo-Turkish war is well known. After the Russians had demanded permission to march through Romania, and after they had been refused, a moment arrived in this war when Grand Duke Nikolai, who was already playing an important part at that time, wrote to Romania as follows: ‘Come to our assistance, cross over the Danube however you wish and under whatever conditions you wish. But come quickly, for the Turks are about to finish us off.’ As a result, as we know, the intervention of the Romanian army led to a favourable outcome for Russia.

After this, King Carol of Romania wanted to take part in the peace negotiations. He was not admitted. So he took up quite a vehement position vis-á-vis the Russian government, in consequence of which he underwent rather a peculiar experience. There were Russian troops stationed in Bucharest and it was quite easy to be convinced that the intention was to remove the King; the situation being as I have just hinted, you can easily understand that such intentions might indeed exist. So King Carol demanded the withdrawal of the Russian troops, whereapon he received an exceedingly brusque, indeed quite atrocious reply from Gorchakov, the then Foreign Minister. He thought for a while—such people do think from time to time—and comforted himself with the notion that at least Tsar Alexander would not agree and that it was only Gorchakov who was taking such liberties. So he wrote to the Tsar and received a reply from which I quote verbatim the main sentences:

‘The embarrassing situation brought about by your ministers has not in any way altered the cordial interest I feel for you; I regret having had to hint at the possible measures which the attitude of your government would force me to take.’

I am telling you these things only as an example of how to place the events of recent decades side by side, so that out of these events one judgement or another may present itself. Only the events themselves can help us to form judgements with real content. And the events of recent decades are such that they cannot be judged summarily because far too many threads lead to each one. Furthermore, it is necessary with every judgement to bear in mind the proper motivation, the proper perspective. In this connection the most painful experiences can be had. I must admit that in the face of the great accumulation of unkindness I am now meeting in just this connection I cannot but reach the painful conclusion that there is very little inclination in the world to give judgements their proper perspective and also very little will to understand someone who tries to judge things in this way, thus finding the right perspective for his judgements.

Without stating my own opinion one way or the other, I must admit that outside Germany I have hardly met a single judgement about Germany that is really understanding and friendly. Judgements have been pronounced with immense confidence, yes, but not with genuine understanding. On the other hand, there are innumerable extraordinarily benevolent judgements about everything in the periphery. Nobody need believe that this surprises me. It certainly does not. I am not in the least surprised, but I do try to understand why it is so. The reason is that there is absolutely no will to gain a proper perspective. People do not even suspect that a judgement about what lives today in Central Europe has to be made from a perspective that differs utterly from that needed to judge what lives in the periphery. They have no idea what it means that with everything contained in Central Europe each single individual is vulnerable and threatened, and therefore that the scale of affairs is at a human level, whereas in the periphery the scale is that of state and political affairs which require to be judged from an entirely different perspective. Each is judged on the same basis, but this is meaningless in this case.

As I have already said, I am not stating an opinion but speaking about the form in which judgement is passed. Nowhere in the world is account taken of the fact that something that is not meant to relate to a particular nation is, nevertheless, inappropriately seen in relation to that nation. Nobody takes into account that the British Empire covers one quarter of the earth's land surface, Russia one seventh, France and her colonies one thirteenth. Together this amounts to about half of the total land surface of the earth! I can well understand that the benevolence directed towards this side can be quite easily accounted for, simply mathematically. Obviously one is dependent on what dominates one half of the earth! I quite understand. But the terrible thought to be considered is that this is not admitted and, instead, all kinds of moral statements and empty phrases are used. If only people would say: We cannot help but go along with one half of the earth! At that moment everything would be almost alright. But people will do anything to avoid saying this. By the way, I might as well just mention that Germany, with all the colonies she has ever possessed, covers one thirty-third of the earth's land surface.

These things must definitely be taken into account, and I ask you: Is it not essential to include such things in one's judgement? What was meant by ‘imperialism’ in the essay quoted earlier was, of course, the spread of domination over the territories of the world. The British Empire is obviously the largest. This is indisputable. I am not speaking of opinions but of facts. Please do not think that my remarks are aimed at any particular person belonging to any particular nation.

Bearing in mind what has just been said, it is not surprising to learn that the British Empire had, and still has, the highest export figures. We have to know this and take it into account. However, a remarkable circumstance arose: Germany's exports started to catch up with the British. Not very many years ago a comparison showed that Germany's export figures were very low and those of Britain very high. Now let me write on the blackboard the figures for January to June 1914. For this period Germany's export figure was £1,045,000,000 and that of Britain £1,075,000,000. If another year had passed without the coming of the World War, it is possible that the German export figure might have been larger than the British. This was not to be allowed to happen!

These things can be seen without any need to let feelings come into play in one direction or another. What individual people, who strive for objecivity, think about the events of the present day is far more important than any subjective sympathies or antipathies and, above all, far more important than what throbs through the daily press in such a disastrous way. I shall go into these things more deeply from a spiritual point of view quite soon. But I would be failing in my duty if I were to throw spiritual light on these matters without pointing to the realities of the physical plane. I cannot make everything comfortable for you and avoid hurting anyone's feelings by lifting the forming of judgements up into cloud-cuckoo-land. It is essential that I let the light of what can be said about the spiritual situation shine also on what one can and ought to know about the physical plane. So let me draw your attention to something which may interest you and which will not cause too much offence now, since I believe that all our friends here present are obviously entirely free of any prejudice. I have to carry out my duty conscientiously and this involves creating a proper basis.

There are some people today who strive to look at things clearly and see them for what they really are. Though it might seem that everyone is biased there are, in fact, varying degrees of prejudice and we should not lose sight of this. Without recommending or praising it in any way, I want to mention an article which, interestingly enough, has been published here in Switzerland: On the History of the Outbreak of the War Based on the Official Records of His Majesty's British Government by Dr Jakob Ruchti. This article diverges considerably from what is heard everywhere across half the world these days about the so-called guilt of the Central Powers. The style of the article is formally scientific, even rather pedantic, after the manner of historical seminars. And the records quoted are chiefly those of the British Government. Out of consideration for people's feelings I shall not repeat the conclusion reached, since it diverges greatly from the judgement usually heard in the periphery about Central Europe. At the end of the article we read:

‘But history cannot be permanently falsified; the myth cannot stand up to the scrutiny of scientific research; the sinister web will be brought into the light and torn to pieces, however artfully it has been spun.’

This article, the fruit of a historical seminar at a Swiss university, was even awarded a prize by the University of Berne. So there exists today an article that has been awarded a prize by a Swiss university, an article which endeavours to reveal the facts in a light that differs from that found at the periphery very frequently nowadays. This is worth taking into consideration, for no one would dare to accuse the historical faculty of the University of Berne of having perhaps been bribed.

There is yet another fact I want to mention. For some time a discussion has been going on between Clemenceau, Mr. Archer and Georg Brandes. Georg Brandes is a Dane, a Danish writer. Most of you will know of him, since he is one of the most celebrated European writers. Do not think that I am mentioning him today because I have any particular liking for him; indeed he is a writer I particularly dislike, for whom I have very little sympathy.

Without any further introduction, let me now read to you the article Brandes wrote recently, following an argument with Grey, Mr. Archer and Clemenceau. I must repeat, though, that I am counting on my earlier statement about our present circle proving true: namely, that discrimination will be exercised and that no one will believe that it is my purpose to pick holes in any particular nation. I am not giving my opinion, I am merely reading to you an article by Georg Brandes. He writes:

‘Since I have met with personal insinuations both in foreign newspapers and in those anonymous letters through which the flower of the Danish gutter airs its perfumes, I must say the following once and for all: I have the honour of being a member of three distinguished London clubs, and was president of one, vice-president of another; I am an honorary member of three learned societies and an honorary doctor of a Scottish university. Thus, strong links attach me to Great Britain. I owe England's literary and artistic world a debt of deep gratitude and I have ever been strongly attracted to British life and letters. The German Reich and Austria-Hungary, in contrast, have never awarded me the slightest honour of any kind, not even the tiniest Little Red Bird Fourth Class; I have never been a member of any German club or learned society and have never received even the smallest award from a German university.’

I, too, have never heard of any inclination on the part of a German society to award any honour to Georg Brandes, but they do heartily abuse him!

‘Because of my remarks about Northern Schleswig I have been regularly and violently slandered in the German press for the last twenty years. It cannot, therefore, truly be claimed that I have been bribed to take up cudgels for Germany.’

Very true! This, dear friends, by way of a brief introduction. I might add that Brandes was a most intimate friend of Clemenceau. I myself have seen in Austria on the estate of friends of theirs, a bench on which—so I was told—Clemenceau and Brandes once sat in the most beautiful and affectionate concord and on which the names ‘Clemenceau and Brandes’ had been carved. Since then this bench in that beautiful Silesian hermitage has been known as the Clemenceau-Brandes Seat. Lecturing in Budapest, Georg Brandes once said:

‘Since I cannot speak Hungarian I shall not be able to speak to you in Hungarian, and since I dislike the German language every bit as much as you do, I shall not speak to you in German either. I shall give this lecture in French.’

As you see, there is not the slightest reason why any German should have a particular affection for Georg Brandes. His article continues:

‘It cannot, therefore, truly be claimed that I have been bribed to take up cudgels for Germany. If I have spoken without taking sides about what I see to be the truth, I have done so for reasons other than those so stupidly hinted at by Mr Clemenceau when he suggested that I was currying favour with the Kaiser.’

I do not know whether one or the other name has been eradicated from that seat since the appearance of these words! Brandes continues:

‘Mr Archer bases his argument on the premise that the Central Powers alone (namely, certain persons) are to blame for the war and made preparations for it. This same premise turns up repeatedly among the Allies: the assumption that incomplete preparation for the war proves one side to be the lamb and the other wolf.

In my opinion the unpreparedness for war of a certain country on the Continent in the summer of 1914 proves nothing more than a certain carelessness, negligence, sloppiness and lack of foresight among the appropriate authorities. A certain nation might therefore very well have hoped, by means of war, to regain possession of some confiscated provinces. It is quite easy to imagine that public opinion has all along considered such a war to be a holy duty but that, even so, negligence meant that the military forces were unprepared.

And what applies to a land force applies just as much to a sea force.

I.

On 27 November 1911 a question was asked in the English Parliament as to whether the April 1904 Anglo-French agreement about Morocco could be interpreted, either by the French or the English Government, to include military support by land or sea, and under what circumstances. The answer amounted to a statement that diplomatic support did not commit to either military or maritime support. On the same day Sir Edward Grey said: “Let me try to put an end to some of the suspicions with regard to secrecy ... We have laid before the House the secret Articles of the Agreement with France of 1904. There are no other secret engagements ... For ourselves we have not made a single secret article of any kind since we came into office.” On 3 August 1914 Sir Edward Grey read out in Parliament, among other things, the following passage from a document that he had sent to the French ambassador in London on 22 November 1912: “You have pointed out that if either Government had grave reason to expect an unprovoked attack by a third Power, it might become essential to know whether it could in that event depend upon the armed assistance of the other. I agree that, if either Government had grave reason to expect an unprovoked attack by a third Power, or something that threatened the general peace, (an exceedingly vague expression) it should immediately discuss with the other whether both Governments should act together to prevent aggression and to preserve peace, and, if so, what measures they would be prepared to take in common.” In the same speech, Grey says: “We are not parties to the Franco-Russian Alliance. We do not even know the terms of that Alliance.” ’

Brandes adds, in brackets: ‘A really extraordinary statement.’

‘On 10 March 1913 Lord Hugh Cecil said in the Debate on the Address: “There is a very general belief that this country is under an obligation, not a treaty obligation, but an obligation arising out of an assurance given by the Ministry in the course of diplomatic negotiations, to send a very large armed force out of this country to operate in Europe ...” Here Mr Asquith interrupted the speaker with the words: “I ought to say that this is not true.”

On 24 March 1913 the Prime Minister was asked again whether under certain circumstances British troops could be mustered in order to land them on the continent. He replied: “As has been repeatedly stated, this country is not under any obligation not public and known to Parliament which compels it to take part in any war.” Does this reply conform to the truth? When rumours surfaced again in the following year, Sir Edward Grey answered on 28 April 1914: “The position now remains the same as stated by the Prime Minister in answer to a question in this House on 24 March 1913.” To yet another question on 11 June 1914 Sir Edward Grey replied: “There are no unpublished agreements which would restrict or hamper the freedom of the Government or of Parliament to decide whether or not Great Britain should participate in a war.” Without any exaggeration this can be called sophistry.
After all, there existed the letter of 22 November 1912 to Monsieur Cambon which, in the dreadful bureaucratic style of diplomatic language, unequivocally committed England to participation in any military recklessness into which Russia might lure France.’

The style is indeed excruciating.

‘Even more extraordinary was the conclusion of the speech by the Foreign Minister: “But if any agreement were to be concluded that made it necessary to withdraw or modify the Prime Minister's statement of last year, it ought, in my opinion, to be, and I suppose that it would be, laid before parliament.”

The whole world knows that this did not happen.

II.

These passages from parliamentary speeches prove that Great Britain was not unprepared for a war with Germany. Mr Archer regards it as quite definite that Germany passionately longed for a war with Great Britain.

It has been proved that England's declaration of war was so unexpected by the German government that it caused consternation. It is possible to call the German government naive in this connection, but there is absolutely no doubt that they were painfully surprised. As C. H. Norman conclusively proves, Kaiser Wilhelm had good reason to hope for England's neutrality. In the years 1900-1901 he had prevented a European coalition that would have forced England to grant favourable peace terms to the South African republics. He had shown his friendship for England by refusing to receive in Berlin a deputation of Boers who were being fêted throughout Europe. In the well-known interview in the Daily Telegraph he expressly publicized the fact that he had refused the invitation of Russia and France to join them in taking steps to force England to bring the Boer War to an end. Neither France nor Russia have ever dared to deny this.’

I could add a good deal out of that letter in the Daily Telegraph which would speak far more clearly than Georg Brandes is doing; but I don't want to add anything myself!

‘So the Kaiser was not all that keen on a war with England at that time. And it will not be easy to convince any thoughtful person that six years after the publication of that interview he was all of a sudden eagerly planning to go to war with the whole globe. It is obvious, of course, that his Government made a false calculation. But they did not want war with England in 1914, and the uncontrollable hate of the German people against the English which burst out so repulsively was obviously the result of the surprise of discovering in Great Britain an unexpected and uncommonly powerful enemy.

To the last minute, Germany sought through her diplomats to win England's neutrality. They worked cautiously. The German Chancellor proposed to Sir Edward Goschen (the British Ambassador in Berlin) that he would stand for the inviolability of French territory if Germany should happen to conquer France and Russia. But Sir Edward Grey's attitude was negative because Germany would not extend this guarantee to include the French colonies.

Now Prince Lichnowsky, the German Ambassador in London, asked whether England would agree to remain neutral if Germany refrained from violating Belgium's neutrality. Sir Edward Grey refused. He wanted to retain a free hand. (“I did not think we could give a promise of neutrality on that condition alone.”) Would he agree if Germany were to guarantee the integrity of both France and her colonies? No. (“The Ambassador pressed me as to whether I could formulate conditions on which we would remain neutral. He even suggested that the integrity of France and her Colonies might be guaranteed. I said that I felt obliged to refuse definitely any promise to remain neutral on similar terms, and I could only say that we must keep our hands free.”)

Sir Edward Grey afterwards maintained that Prince Lichnowsky had certainly over-stepped his authority in making these offers. Surely he could only say such a thing because he was, and still is, convinced that Germany had an invincible urge to do battle simultaneously with Russia, France, England and Belgium.’

Please forgive me for adding something here. From what I have just read to you we may see that a single sentence from Grey would have sufficed to prevent the violation of Belgium's neutrality. However, I do not blame Grey in any way, for he is the puppet of quite other forces about which I shall speak later. On the contrary, I regard him as a perfectly honest but exceptionally stupid individual; but I do not know how far it is permitted today to express such judgements! Anyway, one sentence from Grey would have sufficed to prevent the violation of Belgian neutrality, and it is possible to add: A single sentence and the war in the West would not have taken place. Some day the world will hear about these things.

I think that these things weigh quite heavily, for they are facts. Brandes continues:

‘As I said earlier, and this is obvious to common sense, Germany was prepared for a German-Russian war, should this arise from the invasion of Serbia by Austria. But Germany did not want to molest France (or Belgium) if she remained neutral. France, however, was determined to go to the aid of Russia. The wisdom of this policy will be judged by future generations, but meanwhile its consequence is that ten million people are spending seven days every week miserably murdering one another. Without the knowledge of Parliament, the English Foreign Ministry had committed Great Britain to assisting France in the event of a European war. Given the new and strong sympathy for France, public opinion in England might even have approved of this commitment had it been public knowledge. But if all the details had been known it would certainly not have approved of the constraint under which England was placed, for England was to be forced to go to war because of France's relationship with Russia, the only power with nothing to lose in the case of a war. Russia's population is so enormous that the loss of life occasioned by a war would hardly be worth considering, and if national passions were aroused and if the war were to lead to a victory, then this could only serve to strengthen the position of the conservative Government.

If the political position had been fully known, public opinion in Great Britain would have recognized that the consequences of a conflict could contain nothing good for the freedom or the well being of mankind. If the Allies were to win, this would only lead to an immense increase in the might of Russia, the victory of a governmental system opposed to that of Great Britain. For the Russian people, who as a people have won the heart of Europe, such a victory would bring no progress.

III.

I do not believe that my esteemed opponent, Mr Archer, can detest Prussian militarism more than I do. It is caused by the two long and threatened borders, that between Germany and Russia on the one side and that between Germany and France on the other.’

Note that this is said by a person who has never been awarded even the tiniest Little Red Bird, not even fourth class!

‘It is excusable vis-á-vis France by the fact that the French have occupied Berlin twenty times or so, whereas the Germans have only taken Paris twice. It is obnoxious because of its caste system and its arrogance. But it can hardly be said to be worse than the militarism of other countries.’

Says Georg Brandes, who does not possess even the tiniest Little Red Bird, not even fourth class!

‘Europe, including England, was worried to note during the Dreyfus Affair what forms French militarism was capable of taking.’

Of course I agree whole-heartedly with Georg Brandes!

‘As for Russian militarism, in the year 1900 our idyllic and amiable Russians, about whom my esteemed friend Wells is so enthusiastic, and who have captured the hearts of the rest of us too, cold-bloodedly slaughtered the total Chinese population of Blagoveshchensk and surroundings. The Cossacks tied the Chinese together by their pigtails and launched them on the river in boats which sank. When the women threw their children on the beach and begged that they at least might be spared they slaughtered them with their bayonets. “Even the Turks have never been guilty of anything worse than this mass murder in Blagoveshchensk,” wrote Mr F E Smith, the former English press censor, in 1907, the very year of the Anglo-Russian agreement which guaranteed and at the same time undermined the independence of Persia.

The same English writer confirmed the description of Japanese militarism by the correspondent of The Times. On 21 November 1894 the Japanese army stormed Port Arthur and for four days a rabble of soldiers slaughtered the civilian population, men, women and children, with the utmost barbarity: “From dawn till far into the night the days passed with murder, plunder and mutilation, with every imaginable kind of nameless cruelty, until the place presented such a picture of horror that any survivor will shudder at the memory to the day he dies.” ’

These things which Georg Brandes says, even though he does not possess even the tiniest Little Red Bird fourth class, were of course well known to someone who wrote: ‘War brings with it the horrors of war and it is not surprising if the most modern methods are used in war.’ Yet I heard the other day that particularly this sentence in my pamphlet has been taken amiss. It can only be taken amiss by people who know nothing about history and have no idea of the cause of such a thing. Georg Brandes continues:

‘So we see that militarism, whatever its nationality, is much the same everywhere. I wish Mr Archer would read a lecture which Dr Vöhringer gave about German Africa on 30 January 1915 in Hamburg. He would learn from this what the German inhabitants of the Cameroons, about fifty men and women, suffered when, surprised by the declaration of war, they were locked up by English officers and handed over to black guards who mistreated them. They suffered hunger and thirst. If they begged for water they were given slop buckets, and a British officer said, “It doesn't matter whether the German swine have anything to drink or not.” On the journey from Lagos to England they were not even given water for washing.’

I did not bore anyone reading my pamphlet by telling things like this; yet it has been taken amiss that I do not join in the tune that is being sung everywhere. It is not what the pamphlet says that has been criticized but the fact that it does not say what is being said everywhere. It has been taken amiss because it does not scold in the way everyone else is scolding. Georg Brandes continues:

‘This is what English militarism looks like. Is it any better than Prussian militarism when English nationalism, as with any other nation, is stoked up to the point of madness?

IV.

Let Mr Archer and other eminent gentlemen in and outside Great Britain bring to an end the eternal discussion, into which I too have been dragged, about who is guilty of having started the war and about who ought to bear the consequences of its outcome! Let them turn instead to the only important and crucial question, namely how to find the way out of this hell of which we can in truth say, as in Macbeth:

Oh horror, horror, horror! Tongue nor heart
Cannot conceive nor name thee ...

The appetite of those who wage war is insatiable. Has it not been decided in Paris to carry on the trade war even after the cessation of hostilities? Is there never to be an end to this madness?

In any case the war will have to end with an agreement; and since the war is of an economic nature, the agreement will have to be an economic one. As a free trade power, England has shown the way to the whole world. Tariff agreements will be unavoidable; governments will be forced to make mutual concessions and it will be necessary to strive for greater freedom of trade so that finally world free trade can be achieved.

A citizen of the country which has suffered the most from the war right from the start, a Belgian manufacturer from Charleroi, Monsieur Henri Lambert, has spoken the redeeming word that can smooth the way for peace: The only intelligent and farseeing policy, in this case tariff policy, is a just policy which does not begrudge life to the other party. He has pointed out that a permanent improvement of the European situation can only be reached if the country seeking peace is obliged to abolish or at least reduce tariffs, of course only under an arrangement that is totally just to both sides. The abolition of tariffs seems to be the only sensible and effective means of preventing the economic tactic known by the English as “dumping”, of which they so passionately accuse the Germans.

Tariff agreements will also be unavoidable in the unlikely event that the war is fought to the point of a crushing victory for one side or the other. If this were to happen, millions and more millions of human beings would be sacrificed on the battlefields or would perish at home of wounds, sickness and deprivation. Supposing the victors were to decide (in accordance with the economic conference in Paris) to discriminate against the conquered to such an extent by means of tariffs that they were brought down to a lower economic level, this would be a relapse for mankind as a whole to the system of national slavery.

The underdog would, as a matter of course, make every effort to rise up again; he would utilize any dissension among the conquerors and be free again within half a century. Alliances never last as long as fifty years.

So, a peaceful future for Europe depends on free trade. As Cobden says, free trade is the best peacemaker. Indeed, it seems to be even more: it is the only peacemaker. In olden times, horses whose task it was to go round and round on a treadmill had their eyes put out. Similarly, blind to the reality around them, the unfortunate nations of Europe are going round and round on the treadmill of war, voluntarily and yet under compulsion.’

This is the judgement of a neutral citizen, but one who does not base his judgement on empty phrases; he includes a number of facts in his judgement, showing how it is possible to measure these facts against one another in the right way. My endeavour has been not to express an opinion but to indicate something that is needed in our time if we are to seek the truth. Why should it not be possible to suspend judgement, at least in one's own soul, if one has neither the time nor the will to bother about the facts in a suitable way? Spiritual science can show us that judgements made today, and so frequently clothed in such words as: ‘We are fighting for the freedom and the rights of the small nations’, are indeed the most irresponsible empty phrases. Someone who knows even the least part of the truth must realize that such talk is comparable to that of the shark negotiating for a peace treaty with the little fishes who are going to be his prey. It will naturally not be understood immediately, perhaps not until some meditation has taken place, that much of today's talk resembles the suggestion: Why don't the sharks enter into an inter-fish agreement (international is a word much used today) with the little fishes they want to eat?

People who today speak about the coming of peace say that the murder will not cease until there is a prospect of eternal peace. It is virtually impossible to imagine anything more crazy than the notion that murder must continue until, through murder, a situation has been created in which there will be no more war. It is hardly necessary to have knowledge of spiritual matters today in order to know that once this war in Europe has come to an end only a few years will pass before a far more furious, far more devastating war will shake the earth outside Europe. But who bothers today about things that are a part of reality? People prefer to listen to statesmen who declame that this or that must be achieved in the interest of freedom and the rights of small nations. People even listen when lawyers, quite competent lawyers, who have become presidents appear in the toga of a Moslem prince to conduct cases in Romania ... only this is not noticed because in this instance we speak of a ‘republic’. What more is there to be said if people are still willing to go to lectures given by such people about artistic and literary matters, about the relationships between the myths and sagas and literary materials of West and Central Europe, quite apart from other facts such as the one I mentioned to you the other day: that Maeterlinck was applauded loudly for calling Goethe, Schiller, Lessing and others ‘mediocre intellects’. But I do not wish to influence your judgement in any way; I merely draw your attention to the fact that for the forming of judgements perspectives have to be sought, as well as quite other things, if the judgement is to become truth.

We must realize that the population crowded together in Central Europe has to be judged from an entirely different viewpoint because, here, human values are under threat. For the peripheral countries, on the other hand, the viewpoint can be that of state and political values, at least for some time to come, until certain other conditions are brought about by the prolongation of the war for many years. In Central Europe we have to do with the treasure of the spirit, with the development of the soul and with everything that has been created over the centuries. It would be utter nonsense to believe that we have to be similarly concerned about the periphery; it would be thoughtless to express any such thing. Of course there is much everywhere with which fault can be found. But it is one thing—comparing greater with lesser matters—to find fault with things that take place inside a closed fortress and another to find fault with what occurs among the besieging army. I have as yet heard no judgement from the periphery that takes any kind of account of these things.

In order not to be onesided, I shall now, in conclusion, turn to something else. In order to be just, it is always thought to be a good thing to judge both sides by saying: Here it is like this and there it is like that, and so on. But the question is never asked: Is it really so? A Swiss newspaper recently published articles which, in order to be just to both sides, pointed out in quite an abstract way that lies were told in both camps. But supposing what is said there is not true? The article was about untruthfulness in the world war, but the article is, in itself, because of the way it is written, totally untruthful. Now I want to read to you—in fear and trembling, I might add—something out of a German magazine, selected at random, in order to show you the difference. What is written all around Germany is well enough known, and it is also well known that it is surely not written out of any benevolence towards the nations of Central Europe. Even in articles expressing judgements that are a little less vitriolic there are still plenty of very unkind statements against the nation who, after all, brought forth Goethe, Schiller, Lessing and others.

I came by chance across this article on human dignity by Alexander von Gleichen-Russwurm. The article is motivated by the fact that the Germans have been called barbarians, and are indeed still called barbarians in the periphery. Gleichen-Russwurm—he is Schiller's grandson—is not particularly offended that the word ‘barbarian’ is used. On the contrary, he shows rather nicely what the ancient Greeks and Romans meant by ‘barbarian’, which was certainly nothing dreadful. I shall not go into this aspect. He then goes on to discuss the various nations. The article is like many others we may find today written by people in Central Europe who are equivalent, say, to Maeterlinck. Pardon me! Gleichen-Russwurm distinguishes between nations and governments and in some cases he does so in words—I am only passing them on to you, they are not my words—that may seem terrible if a reader or listener feels offended because he is a member of that nation. I am confident there is no one among us here who will feel thus; we are all anthroposophists and can understand such things. It is not because of the words used to describe governments that I want to read you this article, but to show you how Gleichen-Russwurm—not a very famous man but one who is roughly on a par with Maeterlinck as far as intelligence goes—in no way recoils from saying to his own people within the fortress what a courageous, thoughtful and honest man has to say if he does not intend to throw sand in their eyes. Obviously, though, what is said inside the fortress ought not to impinge on the periphery because basically it has nothing to do with that. Think tactfully and you will understand what I mean. Gleichen-Russwurm says:

‘The Russian people are good natured and gentle, whatever the Cossacks, who are not related to them, might do. The criminal Tsarist Government has brought about the war, yet the greatest poet of the nation, Tolstoi, who will ever retain our respect, has preached abhorrence of war in most moving words.

The atrocities committed by the French mob, the stupidity of their ministers and the uncultured remarks of Paris journalists and writers, cannot undo the fact that France is the country of that saint of charitable love, Vincent de Paul, who still has many followers, nor that the majority of French people are hardworking and peaceful by nature.

England remains the birthplace of Shakespeare and has given the world gentle poets, selfless philanthropists and philosophers of the highest worth. Yet the country is ruled by liars and tricksters and the English people, who are proudest of their own culture, have brought into being the worst kind of modern barbarism through their manner of conducting the war.

Italy's characterless bandit Government is despicable. Everything connected with Italy recently has been disagreeable and repulsive even to her friends. Yet since Goethe we have received such rich treasures of culture, artistic sense and natural beauty from her that we shall keep her in our hearts, unforgotten and still fruitful.

The hate our enemies bear towards us has perhaps preserved what is most valuable in our nature. The bitterness shown us nowadays, our recognition of the unprecedented antipathy facing us on all sides, is like the warning whispered by the slave to the victor: “Memento mori!”

Even if spoken by vile mouths it ensures that noble-mindedness does not become overbearing, that triumphal jubilation does not degenerate into arrogance or hubris—the presumptuousness the Greek poets warned their heroes to guard against.

Schiller, concerned for the dignity of man, considered that noble human beings pay not only by what they do but also by what they are.’

You see, it is possible to form very derogatory opinions about those who are participating in current events, without falling into the trap of scorning whole nations. Judgements of this kind may be found by the hundred and if, one day, statistics are drawn up from 1914 onwards showing the way other nations are judged by Central Europe and by the periphery, the result will be a revelation of a remarkable cultural and spiritual nature! But nothing is further from anybody's mind meanwhile. At present Mr Leadbeater is compiling statistics comparing the criminal records of Germany and England, and recently announced in large print in the Theosophical Review how many more criminals Germany has than England. Then, in the next issue someone else pointed out that a certain figure had been inserted under the wrong heading and that a rectification would show the situation to be quite different. I seem to remember that he put down twenty-nine thousand criminals for England, forgetting a hundred and forty-six thousand; for Germany he included them all. But whereas the table showing Germany as the country with the greatest number of criminals is printed in large letters in the Theosophical Review, the refutation appears in minute print right at the end of the next issue.

Statistics like this will one day be superseded by others and then something of what is said in that article ‘On the History of the Outbreak of the War’, which was awarded a prize by the University of Berne, will be found to be true:

‘But history cannot be permanently falsified; the myth cannot stand up to the scrutiny of scientific research; the sinister web will be brought into the light and torn to pieces, however artfully it has been spun.’

It has been necessary to say these things in preparation for speaking next time on matters which a number of people are greatly looking forward to hearing about but which, I must repeat, may not be made as comfortable as some might imagine. I myself have no need to express one opinion or another. As a spiritual scientist I am used to looking at facts purely as they really are, without any falsification, and to speaking about them as such. I know very well what objections some people—though of course nobody from this circle—are likely to make with regard to certain atrocities and other things which are told and stirred up over and over again without any proper perspective. I know these objections, but I also know how shortsighted it is to make them and how small a notion someone who makes them can have about how matters really stand and how the blame is really distributed.

When we had our dispute—if I can call it that—with Mrs Besant, she managed to load all the blame on to us. According to someone who until that time had been her devotee but who then withdrew his esteem, she acted according to the principle: If a person attacks another person, and if the one who is being attacked cries for help, then the attacker can tell the one who is crying for help that he is wrong not to let himself be slaughtered. Many judgements made today are of a similar nature. The strangest situations can be met in this respect. Kind-hearted, well-meaning people who would never form such a judgement in everyday life, nevertheless do so with regard to political matters about which they know nothing. These people lack clarity in their judgements. But clarity is the fundamental prerequisite for the formation of any judgement, though it is not a justification for the delivery of this or that judgement in one or another direction.

Today I should like to add a few remarks to what I started to say in the last lecture. Since our friends wish it, I shall today and tomorrow endeavour to penetrate more deeply into this matter. But so that we may understand, and not misunderstand, one another when I start to illuminate the subject more from the spiritual side, as is the intention, I must first of all lay the foundation. For if we cannot take into account certain circumstances now prevailing on the physical plane and also the times during which these circumstances were being prepared, then it is not possible to enter into the more spiritual aspects. You know that it is not a question of taking sides or of sympathies or antipathies, but of displaying certain conditions and relationships which, so I have heard, some people wish to know in order to help them understand today's difficult times. So today, in so far as time allows, I shall give a few more introductory explanations.

To start with, it must become clear to us that everything that happens externally on the physical plane is dependent on the underlying spiritual forces and powers. But it is difficult to get to know precisely and concretely the manner in which these spiritual forces and powers work. For the incursions of the spiritual world into the physical plane are more obvious in some places than in others. I have often pointed out here that there are, in a certain way, lines of connection, via the most varied intermediate links, between the external world and the secret brotherhoods, and onwards from the secret brotherhoods to the spiritual world. To understand this rightly it is necessary to take into account that wherever human beings work with the help of spiritually effective forces, whether with good or evil intent, they have to reckon with long stretches of time; because of this, account must also be taken of the fact that much depends on the ability of the individual to grasp and use the conditions of the physical plane with a certain cold-blooded detachment. This is particularly required when existing spiritual streams are to be used in order to achieve something. During the course of my description you will doubtless see whether something is striven for or achieved with good or bad intent. One characteristic of those who make use of spiritual forces is that very frequently—not always but very frequently—they have reasons for not wishing to appear on the stage of the physical plane. Instead they make use of intermediaries through whom certain plans can be realized. Often these things have to be done in such a way that others do not notice what is going on. I have already pointed out a number of times that people are, in a way, inattentive; they do not like looking closely at what is going on. Many of those who work with certain occult connections in order to bring something about in the world make use of this fact. Those of us who see the world, not in the usual way but with free and open eyes, will know that there are people who can be influenced by those who want to make use of such means. Someone who is intent on influencing people, someone who, as an occultist, is not entirely scrupulous, can indeed gain power over people in this way.

Let me start right at the beginning and take an example. You will find that starting at the beginning will lead us to an understanding of more profound aspects later. In the year 1889 Count Richard von Pfeil, who had lived in St Petersburg and knew it quite well, wrote the following lines about the reigning Tsar of Russia:

‘The overall impression I gained of Tsar Alexander III confirmed what I had long suspected: that those around him were purposely keeping him in a state of deep mistrust towards Germany and that this mistrust was now so firmly rooted in him that a change could hardly be expected. He was rightly convinced of his own deep love of peace, but he also believed his counsellors and other influential people in Russia, many of whom did not desire peace nearly as strongly as did he.’

Here, in a most prominent position, you have an individual of whom it must be said: He can be influenced by those who approach him for that purpose, yet who do not want to show themselves by stepping into the foreground. What does someone do who knows about certain connections arising out of the impulses of the fifth post-Atlantean period and wants to make use of them for his own ends or those of some group? He aspires to approach such a person by awakening the impression that nothing is further from his mind than the desire to influence him, so that no one will notice that he does indeed desire to gain influence. And so he gains influence over him. All he need do is form his sentences in a certain way, use certain expressions, and other means which I shall not describe, and he succeeds in turning the other's mind in the desired direction. The world at large, being to a certain extent unobservant and therefore kindly disposed in its judgement of certain people, will simply assume: Well, he is rightly convinced of his love of peace, but he also believes all his counsellors and other influential people!

You see how easy it is in the widest context to practise something similar to what I have described in another case, that of Blavatsky. After the mahatma who is known as K.H. had had a good influence over her for a while, he was replaced, through machinations, by another who was a spy in the hands of a particular society. He had run away from certain secret brotherhoods into whose highest degrees he had been initiated, and it was thus possible for him to remain in the background as a mahatma and achieve, through Blavatsky, things that he wanted to achieve.

By pointing out these elementary matters I simply want to draw your attention to what you must take into account if you want to form a judgement; for the world is frequently misled by the way in which history is written. The writing of history is really something very much more profound. Only at the outermost edge of physical existence, in the utmost maya, can it be said: If this or that professor is a competent historian who has mastered the historical method, he will know how to depict the right things historically. This need not be the case at all. Whether a historian knows how to depict the right things or not depends on whether his karma leads him to the possibility of discovering the right things or not. Everything depends on this. For the right things are often not expressed in what he finds when he looks here or there; they are often revealed only to one who knows how to find the right places to look. Let me say this in another way: For one who is led by his karma to see the right things at the right moment, they are revealed at the point where something significant is expressed by a single phenomenon. Often a single phenomenon expresses something that throws light on decades, illuminating like a flash of lightning what is really happening. To prepare for what will be specially important when we turn to the more spiritual aspects, I should now like to tell you a little story.

There was, in Vienna, a physician who, even in the eighties of the last century, was practising analytical psychology, psychoanalysis, though not to the exaggerated extent that has since become fashionable through the theories of Freud. He still lives there, as a matter of fact, but no longer occupies himself so much with these things. He enjoyed some outstanding successes with his psychoanalysis because he managed to draw a good deal out of people by his method of catechism. In 1886 a man came to this physician who gave the impression that he might have a great deal inside him. So he started to treat him for his nervous condition. And indeed, for a doctor who knew his job, there was a good deal to be found in this man's soul life; it was handed to him on a plate, you might say. This was a particularly interesting case. The doctor found out that his patient was involved in the most varied political factions, that he could poke his nose in everywhere and had his finger in every pie. He also discovered that he wrote articles for certain journals and that these articles had a great influence on the ruler of his country.

The patient, Voidarevich was his name, was a late descendant of a family of voivodes from Herzegovina. He said a great many things. Amongst much else he knew all about the interconnections in the net spun from Russia in the seventies in Herzegovina and Bosnia before the beginning of the Russo-Turkish war. Under normal conditions people do not usually give away such secrets; but under the hands of a psychoanalyst things come out which would otherwise remain hidden. After a number of sessions it became clear that he had also been involved when, before the declaration of war, King Milan and Nikita had resisted Turkey at the end of the seventies, and the uprisings in Bosnia and Herzegovina had been arranged. The motive for declaring war on Turkey had been given to Nikita and Milan by sources in Russia. And yet, outwardly, it was said, the people of the Balkans had been roused by the bad treatment given them by Turkey. This is not to deny that such treatment did occur. I am only relating the connections and, in this respect, we must realize that causes often lie, or are made, far longer ago than is suspected.

Something else was revealed by Voidarevich, something that prompted the doctor to seek an interview with an appropriate authority in Vienna, for even though it was only a matter of disconnected sentences, nevertheless the doctor, an intelligent man, was able to deduce a great deal. He learned from Voidarevich that the Russian ambassador was in Vienna and was on his way to St Petersburg, and not to Constantinople as the papers were saying. Further, he learned that the Russian Foreign Minister was staying at home and would not be going to a Bohemian spa as the papers were saying. These two things made a strange impression on the doctor: that the Russian ambassador in Constantinople was on his way to St Petersburg via Vienna, and that the Russian Foreign Minister was not going to a Bohemian spa but was waiting in St Petersburg to receive the ambassador, and also that the newspapers were saying something quite different. It suddenly dawned on him—it was one of those obscure intuitions that come by instinct: All this is connected with the fact that Alexander von Battenberg is to be deposed in Bulgaria. It all seemed very suspicious to the doctor, and he informed the appropriate authority. But the appropriate authority merely knew that the Russian ambassador was travelling to St Petersburg on private business, as they say; and the authority was quite satisfied with this explanation, as often happens, because such authorities, too, can be so plagued by that urge for inattentiveness about which I have spoken, that they are not in the least concerned with getting to the bottom of things. And a week later Battenberg was forced to abdicate.

You see, this is quite an insignificant event from a historian's point of view, but it is nevertheless an event that throws light in the deepest sense. And if it had not happened ‘by chance’—as is so easily said—that the doctor wormed these things out of Voidarevich by psychoanalysis, it would never have come to light. The threads of karma run in remarkable ways. We know from the psychoanalysis that Voidarevich—who gave away a number of other things of a similar kind—was destined, had everything gone according to plan for the descendants of the ancient voivodes in Bosnia and Herzegovina, to assume the rank of voivode himself. Because of the light that dawned on the doctor we know how the threads ran from Russia in the East to Herzegovina and Bosnia and we can eavesdrop on the origins of a story that later on played an important part in history. For Voidarevich was in the service of Russia and was a party to all this from the beginning.

So we are dealing here, not exactly with magic but with the knowledge of how to utilize the situation and conditions of the physical plane in order to achieve certain quite definite aims. Voidarevich failed to serve his purpose only because he grew nervous; a great deal had been instilled into him and it was intended that he should achieve much. You have here a striking example of how to work in the world while at the same time obliterating the tracks you intend to follow. From this you will be able to grasp that forming judgements about world events is not as easy as is usually imagined. Those who desire to work systematically behind the scenes of world history know very well how to pull such strings and they are cold-blooded enough to make use of them in a way that suits their purpose. Much can be exploited in this connection. Only a thirst for knowledge and a will to learn can lead us to see the things of the world clearly.

In order to understand what many of our friends here are striving to grasp, let us turn our attention to what exactly there is that can be utilized. We will look at the manner in which the streams of the fifth post-Atlantean epoch work through certain externally discernible endeavours and facts of the present time in a wider sense. Let us start with the Russian people in the East of Europe. I said only last Monday that all the people of Europe have taken them to their hearts. In the Russian people, together with various other Slav elements, there lives—I have spoken about this a number of times—a folk element of the future. For in the folk spirit of all that is gathered together as the Slav peoples there lives what, one day in the future, will furnish the material for the spiritual stream of the sixth post-Atlantean epoch.

In this Slav element we have first the Russian people and, in addition, all those other Slavs who, though differentiated from the Russians, nevertheless feel themselves in some degree linked as Slavs with the Russian Slavs. Out of these links arises, or arose, what is nowadays known as Pan-Slavism, a sense among all Slavs of belonging together in spirit and in soul, in political and in cultural life. In so far as such a thing lives within the folk soul it is a thoroughly honest and, also in the higher sense of human evolution, a right thing—though the word ‘pan’ is thoroughly misused these days. For one who understands the interconnections it is possible to use the phrase ‘Pan-Slavism’ for that spiritual communion which, I would like to say, quivers through all Slav souls in the way I have just described. To speak of ‘Pan-Germanism’, whether within or outside Germany, is nonsense, more than just mischief, for it is not possible to force everything into the same mould. If something does not exist, it is not possible to speak about it. It might perhaps be posed as a theory and even haunt the minds of some individuals; but it is quite different from that genuine communion which quivers in the many Slav souls, varying from one Slav people to another.

Whoever, since the nineteenth century, has concerned himself seriously with certain spiritual knowledge, knows that in the East of Europe there is a separate folk element. Spiritual scientists have always known that a folk element for the future lives in the Slavs. If certain occultists belonging to the Theosophical Society have maintained something else, for instance that this folk element for the future sixth sub-race lies with the Americans, this only goes to prove either that these people were no occultists or that they wished to bring about something other than that provided for by the facts. So we must reckon with the fact that there is in the East an element which bears a certain future within it, that emerges as though out of the blood, an element that today is still basically naive and does not know itself, yet prophetically and instinctively contains within itself something which will one day evolve from it. It is often present in dreams.

As every spiritual scientist further knows—not externally, but as a cultural fact—the Polish element comes forward in a quite particular way as the most advanced and culturally secure, because it is both political and religious; this element differs from all the other Slav elements in that it possesses a uniform, firmly-rooted spiritual and cultural life that is exceptionally vigorous and energetic. This just as a short sketch. Perhaps we will go into more detail later.

Let us return to what I have just described. In contrast to what I characterized just now there is the spiritual and cultural life of the British people, which is equally well-known to the spiritual scientist in its deeper significance. I mean the kind of cultural life as it appears before the world in British institutions and the life of the British people. This element is, above all, extremely political in character; its tendency is supremely political. One consequence emerging from it is the political thinking that is so much admired by the rest of the world; in a certain way the most advanced and free kind of political thinking. Wherever in the world efforts have been made to set up political institutions in which freedom can live—freedom in the sense we have come to understand it since the end of the eighteenth and beginning of the nineteenth century—there, ideas have been borrowed from British thinking. The French Revolution at the end of the eighteenth century was more a matter of feeling, of passionate impulsiveness, but the thoughts it contained had been brought over from British thinking. The manner in which political concepts are formed, the manner in which political bodies are structured, the manner in which the will of the people is led within political organizations that are as free as possible so that it can work from all sides—all this is expressed in British political thinking in accordance with its original tendencies. That is why so many new states in the nineteenth century imitated British institutions. In many places efforts were made to take over the British way of parliamentary life and parliamentary institutions, for in this connection British thinking is the teacher of modern times.

In England during the nineteenth century, let us say up to its final decades, this political thinking came to expression in some very important politicians who modelled their thoughts in particular on this political thinking. One thing especially became obvious: The salvation of the world could be brought about by this thinking if only people would devote themselves entirely to it and allow nothing else to take effect in the arrangements of the various institutions. Therefore, politicians who may seem one-sided to some extent but who model their thoughts entirely on this political thinking and endeavour to work in accordance with it, appear as outstanding and entirely moral. Think of Cobden, Bright and others, not to speak of greater men who are always being mentioned; for in this field it is very possible to go astray as soon as a really prominent position is reached. That is why I mention those who have not gone astray in any direction but who are genuinely important in the sense I now mean. I could name many others. This phenomenon was really present there as an impulse right up to the nineties of the nineteenth century, and as such it is, in a certain way, the counter-image of what I described earlier as being borne by the Slav people. For this way of forming thoughts of a political orientation belongs in its character very much to the fifth post-Atlantean period. That is where it belongs and where it has to be developed. And those people I have mentioned have taken it up in the right way. On the one hand we have something that is made visible through good sense, intelligence and political morality, and on the other something that exists as a future folk potential deep down, not only in the soul but in the blood.

Let it be clear to us that what I am speaking about is not only my own knowledge; it was viewed in the way I have described throughout the nineteenth century by those who are concerned with such things. In those western brotherhoods I told you about there lived an exact knowledge of these things and of their connection with the stream of evolution in the fifth post-Atlantean epoch and its transition to the sixth post-Atlantean epoch. And in some individuals there was the will—we have yet to see whether for good or bad—to make use of the forces concerned. For these are indeed forces: on the one hand the talent to think in that way, and on the other a folk element for the future.

If someone wants to use these things, he can. Of course there exist not only those streams I have described but also others which flow side by side with them, and it is necessary gradually to point these out as well. There exist ways and means in the world of carrying out what I might call ‘mass hypnosis’. To bring about a suggestion on a grand scale you have to place something in the world which makes an impression. Just as it is possible to insinuate an idea into the mind of an individual in the way I have shown, so too, by using suitable means, suggestions can be made to whole groups of people, especially when one knows what actually binds these groups together. It is possible to steer a force that lives in an individual person in a particular direction. This person may then be totally convinced of his deep love of peace; and yet he does what he does because somehow or other a suggestion has been planted in him. He is quite at odds with what he does. In the same way, with the right knowledge, similar things can be done to whole groups; it is merely a matter of selecting the appropriate means. You take a force that lives but has no particular direction, such as the force living in certain Slav races, and by suggestion on a grand scale you nudge it into a definite direction.

There is a suggestion on a grand scale which has worked, is still working and will continue to work in a marvellous manner: the so-called ‘Testament of Peter the Great’. You know the history of Peter the Great; you know how he was at pains to introduce western life into Russia. There is no need for me to describe it since you can read it up in any encyclopaedia. I have no intention of recounting external history nor of developing sympathy in any one direction; I shall merely point in the simplest way to certain facts. Much of what is said of Peter the Great is true, but it is not true that he composed that testament. The testament is a forgery; it did not come from him but emerged at a certain point, in the way such things do emerge, out of all sorts of underground goings on. It was thrown in amongst human evolution; suddenly it was there. It has nothing to do with Peter the Great but a great deal to do with certain underground currents. It is very convincing, for it vindicates the future of Russia—I say Russia, not the Slav people—by stating that Russia must extend her boundaries over the Balkan states and Constantinople, across the Dardanelles and so forth. All this is contained in the testament of Peter the Great. It is easy to be so moved by this testament that one says: This is no bungling effort, it has been given to the world by a grand gesture of genius! I still sometimes recall the impression made by the testament of Peter the Great, during a course I had to give, when I studied it with individual students in order to demonstrate the implications of the separate paragraphs and their influence on the cultural development of Europe.

Those who desire to work in this way are always concerned, not to stimulate just one stream but to make sure that one stream is always crossed by another, so that they influence each other in some way. Not much is achieved by simply running straight ahead with a single stream. It is necessary sometimes to throw a sidelight on this stream so that certain things become confused, so that certain tracks are covered up, and other things are lost in an impenetrable thicket. This is very important. Thus it comes about that certain secret streams which have set themselves some task or other also set about achieving the exact opposite. These opposing tasks have the effect of obliterating all tracks. I could point to a place in Europe where so-called Freemasonry, so-called secret societies, had a great influence at a certain time when significant things were going on; certain people were acting under the suggestive influence of certain Masonic societies with an occult background. It was then necessary to obliterate the tracks at this point. So a certain Jesuit influence was brought to play so that the Masonic and Jesuit influences met; for there are higher instances, ‘empires’, which can quite well make use of both Masons and Jesuits in order to achieve what they want to achieve through the collaboration of the two. Do not believe that there can be no individuals who are both Jesuit and Freemason. They have progressed beyond the point of working in one direction only. They know that it is necessary to tackle situations from various sides in order to push matters in a particular direction. I say this in order to point out certain connections in an elementary way.

Peter the Great—let us return to him once more—introduced western civilization into Russia. Many genuine Slav souls bear a deep hate for all the western elements that Peter the Great brought to Russia; they have a deep antipathy against it all. This has grown particularly strong during this war, but it has always been present. On the other hand there is the testament of Peter the Great, which is not really his but which somehow made its appearance, and which is suitable for making use, by means of suggestion, not of individuals, but of whole masses of Slav connections, those masses in whom lives that antipathy towards the west that is symbolized by the name Peter the Great. So here we have two things at the same time in a way amounting, I must say, to historical genius: sympathy with the testament of Peter the Great and antipathy towards everything western. They work beautifully all muddled up together, so mingled, in fact, that their working can become extremely effective. And with this I point to another side of this stream in the East. I shall show as we continue how, after years of preparation, use can be made of such a stream from a definite moment onwards. Then there is one stream into which, as it were, two tributaries haved been made to flow. As I said at the beginning, account has been taken of long passages of time. Once a stream has been brought to the point of being effective, it can then be put to use.

Now let us prepare in yet another way. I want to show you another stream that flows along in the West beside the one that has brought into being what is hitherto the most mature political way of thinking in the fifth post-Atlantean period. This other stream has been more hidden and has only revealed its occult basis from time to time, smuggled into all kinds of public activities. With that I have to point once again to certain secret brotherhoods in the West. It is characteristic of these, more than anything else, that they have an exact knowledge of the kind of situations I have been describing and can instruct their pupils how things are going for the fifth, for the sixth post-Atlantean period, and what kind of forces are at work: for instance for the one the element of intelligence, and for the other the folk element. And they can show their pupils how such things can be used for one purpose or another.

These occult streams which live, as I have said, through the secret brotherhoods have, as one of their basic doctrines, the teaching that the English-speaking peoples are for the fifth post-Atlantean epoch what the Romans were for the fourth. This is a fundamental doctrine among these brotherhoods and they say further that, whatever happens, account must be taken first of the Latin element. This expresses itself in the various Latin cultures and peoples—I am not saying this myself but am merely repeating what has always been taught in the brotherhoods—and is destined to be submerged further and further in the materialism of science, the materialism of life and the materialism of religion. There is no need to take any trouble over these, for eventually they will disintegrate in the decadence into which they will fall. So, they say, their chief attention must be turned to ensuring that what they call the Latin race is in the process of total disintegration, that it is an element that is perishing; the task is to arrange and do everything in such a way that the Latin element will perish.

This view goes so far as to say: Those forces which push the Latin element down the slippery slope must be absorbed into all political impulses and also all spiritual and religious impulses. Of course nothing of this must show outwardly; but support must be given to anything that helps to free the world of the Latin element. They say that, just as at the end of the fourth post-Atlantean period everything was to be permeated with the Latin culture, so at the end of the fifth period the nature of everything must be filled with the culture that is to arise out of the English-speaking peoples. I am only speaking of the teachings of the secret brotherhoods and of what can, and indeed does, ensue from them. In addition, it has always been taught that, just as the Germanic-British element, as they call it, opposed the Latin; so will the Slav element come to oppose the English element, for that is the way of the world. Only now there is a ninety-degree change of direction. Whereas the Latin element found its impulse in the North, now the impulse strives from East to West.

We must realize that such things flow into much that is printed, much that is read by the general public, and into whatever else seeps into human social life. There are ways and means of bringing this about unnoticed, as I have described. For just imagine if this were to become known in certain quarters—it is, of course, unthinkable! It is just that things are expressed differently; it is a matter of exercising influence by means of suggestion. You can do one thing and say another, you can say something different from what you are doing, and you can often do something that seems to be the opposite of what is supposed to happen and of what you are really doing.

You may look upon what I have been sketching for you as some kind of spiritual atmosphere; indeed care is taken that it should be a kind of spiritual atmosphere. You might read something quite innocuous, but between the lines—this concept ‘between the lines’ can be something perfectly concrete—you find yourself reading something quite different as well; you learn something quite different and find you are looking at something quite different. So now people are immersed in this atmosphere and their thoughts form themselves accordingly. The thoughts of even the most intelligent people sometimes take on quite bizarre forms. Thus, in order to judge the way other people think, it is not enough to develop that naive enthusiasm of inattentive people, of which I have often spoken during these lectures; attention has to be paid to the kind of atmosphere in which people are living. This is perfectly real and is not that nebulous, abstract something which many people call the influence of the environment. Eucken, for instance, speaks of the influence of the environment without noticing that he is saying on the one hand: The environment creates the person; and on the other hand: The environment is created by people; which is equivalent to saying: I want to lift myself up by my own pigtail! The way to look at what is termed the environment in which people are immersed is to realize that this environment emerges in a definite way from certain spiritual streams. It is not the nebulous something that many people consider it to be.

Let us look at a case in point. You will have to forgive me, but I did say last Monday that I would not be able to make matters easy for you. We cannot avoid going into certain details; and you will understand the connection tomorrow. I want to read to you some passages from a letter written in the middle of April 1914 by Mitrofanoff, a history professor in St Petersburg, to a German who had been his teacher and with whom he had remained friends. Imagine this Mitrofanoff immersed in the various streams. In April 1914 he writes a letter that contains the following passages:

‘... aversion towards the Germans is felt in every soul and expressed by every mouth, and it seems to me there has rarely been such unanimity of public opinion.’

The following is a particularly interesting passage. Please pay particular attention to this passage, but not because of the name it mentions; it is possible to feel sympathy or antipathy with regard to this personality. I simply want to draw you attention to the formal content living in this passage:

‘It was perhaps Bismarck's greatest political mistake that he did not want to be more Russian than those Russian diplomats who, from weakness and lack of understanding, meanly surrendered the interests of their country during the Congress.’

What a marvellous expectation! This man reproaches Bismarck for not having been more Russian than the Russian statesmen who attended the Berlin Congress! That is why it is necessary to hate the compatriots of Bismarck! Whatever you may think of it, this sentence is certainly most original. And because the good professor of St Petersburg indulges in thoughts of this kind, he can also write the following:

‘As a reaction’—against the Triple Alliance that had come about in Central Europe—‘the Double Alliance was formed, which meant that Russia was associated with a vengeful France instead of the Triple Alliance.’ ... ‘For Russia the Balkan question is no guerre de luxe, no adventurous dream of the slavophiles. Its solution is without doubt an economic and political necessity. The Russian budget is based on export; if her balance of payments becomes negative the Russian treasury will be bankrupt, because it will be incapable of paying the interest on its enormous foreign debts. And two thirds of these exports pass through the southern ports and the two Turkish straits. If these outlets are blocked Russian trade will falter, and the economic consequences of such a blockade would be incalculable. The last Italo-Turkish war showed this clearly. Only possession of the Bosporus and the Dardanelles can bring to an end this insufferable situation, since the existence of a world power such as Russia cannot be allowed to depend on chance and the arbitrary acts of others. On the other hand Russia cannot possibly behave with total indifference towards the fate of the southern Slavs of the Balkan peninsula. First of all, the little Balkan states provide rear cover for the two straits and, secondly, over the course of the centuries far too much Russian blood and Russian gold have been expended on the Balkan heroes for the whole thing to be dropped now: Such an act would constitute moral and political suicide for any Russian government.’

Connect this, please, with the various remarks I have made about the Slav Welfare Committee. Too much Russian gold has been expended! Mitrofanoff continues:

‘One must, of course, not exaggerate the significance of Pan-Slavism and its ideals, but it does exist and it is doubtless quite vigorous; the demonstrations by the slavophiles in 1913 on the streets of so many Russian towns, in which even elements of the opposition participated, provide a clear demonstration of this.’

This letter of April 1914 then gives the following summary:

‘Once more: The urge to go south is a historical, political and economic necessity and whatever foreign power opposes this urge is eo ipso an enemy power. For some time the Triple Alliance has been single-mindedly set upon this course towards war. In Austria the urge to go south is also seen as a historical necessity, and the Austrians are just as right from their point of view as are the Russians from theirs. During the first half of the nineteenth century there were three directions in which the mighty Habsburg monarchy could expand: towards Italy, towards Germany and towards the Balkan peninsula. Since 1866 only the latter remains; Bismarck once again, this time perhaps unintentionally, caused Austria and Russia to face one another for a decisive battle, and by entering into the Triple Entente he placed the might of the German Empire at the disposal of Austria. Austria of course took advantage of this: everywhere and at every opportunity, if it was a matter of the Balkans, Russia found Austria standing in her way. The annexation of Bosnia and Herzegovina, which made a deep impression in Russia, constituted not more than a page in the thick volume of Russian-Austrian enmity. Indignation was so great and danger was approaching so obviously that even the peace-loving Russian Government, despite its shattered finances, was prepared to go to war.’

He means in 1908.

‘But the “Nibelung” by the Spree threateningly shook his armoured fist and Russia, not sure of her allies, was forced to yield. In the year 1913 the realization of the Slavo-Russian ideal at last seemed almost within reach. The Turks were hit on the head, the victorious southern Slavs pressed forward to Salonika and Constantinople; one small push and the matter was settled.’

This letter is really interesting for it points to a number of remarkable matters. For instance the writer gets all excited about the following:

‘The workshops of Essen sent their cannon to the Turkish artillery; they were not up to the standard of the Creuzot guns, but nevertheless were very well made. And most important of all, German instructors drilled the Ottoman field army ... It has now become clear to the Russians’—April 1914—‘that if everything remains as it is at present, the road to Constantinople lies through Berlin. Vienna is merely a secondary question.’

April 1914! A number of other things are said which demonstrate clearly that in this head there is a dream of what is to happen soon. Whether the head in question imagined that the time was so close is another question; but this head, together with its body and limbs, of course, now set out to visit its teacher in Berlin. They spoke about many things together and I intend to tell you about a number of these. The professor of history said:

‘If you do not leave Constantinople to us, war will be inevitable.’

He repeated over and over again: It goes without saying that the Germans will remain God's choice of teacher for the Russian people, and that we only have to keep the peace—that the Germans only have to keep the peace—in order to conquer by means of spiritual, inner superiority. But do not believe that you can conquer us. On my estate at Saratov I own a house in which my ancestors have lived for centuries; but I would set it on fire with my own hands before allowing German soldiers to be quartered there. We could get on rather well together if we were to share Austria between us, so that German-Austria became part of the German Empire while the other part of Austria was taken over by Russia!

This is in June 1914! We could show in a number of ways how thought forms come into being in a particular environment. Quite a bit has taken place recently that could astonish us. Where social forms are more autocratic, things that happen tend to emanate from single sources, whereas in other situations they arise more out of popular streams. Never generalize, for in one place it is like this and in another like that. We could ask, for instance: What is the basis for this peculiar, puzzling behaviour by a country like Romania? I am not speaking of the incident that gave the final push but of the stream out of which it arose. But I do not want to give what is nowadays usually called a ‘historical’ explanation, for the type of history that has been coming into being since the nineteenth century and has now entered the twentieth is not worth a snap of the fingers. A true science of history has to proceed symptomatically; it has to show the different situations which are suddenly illuminated as if by lightning. I should like to point out one such lightning illumination.

Those who are knowledgeable in the field know that much that has gone on in Romania recently has been puzzling. This is connected with the fact that in the whole of the East a certain circumstance has been reckoned with that has dominated very many people like a suggestive idea. I do not want to characterize this by means of impressions; instead I shall merely tell you certain remarks made—I do not want to be vague—by the Minister for Interior Affairs, Take Ionescu, in 1913 to a certain Mr Redlich. He said, almost word for word, that in his opinion the monarchy of Austria-Hungary would not exist beyond the death of Franz Josef, and he would surely die soon. It would then be a matter of dividing this monarchy into its constituent parts. This was a firmly-rooted opinion and, in accordance with it, people's thoughts tended to go in one particular direction. It was another of those widespread, suggestive ideas.

‘But whatever surprises may be in store for us in the future, one thing is certain, and that is that the Triple Entente would only constitute a true political alliance if France were to enforce a three-year military service and if England were to introduce general conscription.’

June 1914! This is how that prince sees the Triple Entente that had gradually come about; for he thought that the alliance with France was no longer sufficient. The French would have to be quite strong, yet this was not enough; England must also introduce general conscription!

You see, the thought is so comprehensive that there was no time to realize it before the outbreak of war; but general conscription was introduced in England anyway. To understand the real situation in the world it is not enough to single out one thing or another arbitrarily; it is necessary to develop the will to look at those things that really matter. One person can say something far more important than a hundred others who chatter away like the blind talking of colours, repeating what they hear, and whose words have no effectiveness.

I have attempted, on the one hand, to show you how definite environments come into being and, on the other hand, to give you a few examples which show how people are immersed in these environments, and how it is necessary to get to know the environment if one wants to understand the thoughts that are expressed in one place or another. It is necessary, at least once, to thoroughly absorb the demand that is made of life as it is developing today: to develop, not the enthusiasm of inattentiveness but the enthusiasm of attentiveness.

We shall speak more about such things tomorrow, and thence endeavour to penetrate more deeply into our subject. We need these details in order to do this. It would be more comfortable to skim over the surface, but those who do not know at least a few actual cases cannot put the right questions to the spiritual world.

In order to examine, from our point of view, the subject we are dealing with at present, we must never lose sight of the manner in which spiritual-scientific observation—with all its significance for mankind's development in the fifth post-Atlantean period and for the preparation of the sixth—makes its appearance. For without paying attention to how materialistic man today is negligent with regard to a spiritual-scientific observation of the world, we cannot proceed to the source of present-day events. As a starting point for further discussions I want to show you the manner in which, in some individuals, a kind of compulsion comes about to look up to those worlds with which our spiritual science is concerned. It is important to realize that this compulsive winning-over of these people to a certain view of the world is only sporadic so far. Yet, even so, there is much in it that is extremely characteristic.

A short time ago I mentioned to you that a certain Hermann Bahr had published a drama, The Voice, in which he attempts—though rather after the manner of the Catholics—to link the world that surrounds us and is accessible to our physical senses with spiritual events and processes. Not long before writing this drama, Hermann Bahr wrote a novel Ascension and this novel is really in some respects a historical document of today. I do not want to overstate its artistic and literary merit, but it is certainly a historical document of our time. As is the way with karma, it so happens that I have known Hermann Bahr, an Austrian, for a very long time, since he was a young student. This novel, Ascension, describes a romantic hero, as literary criticism would say. He is called Franz and he seems to me to be a kind of likeness—not a self-portrait, but a kind of likeness—of Hermann Bahr himself. A lot of interesting things take place in this novel, which was written during the war. It is obviously Hermann Bahr's way of taking issue with present-day events.

Imagine that the hero of this novel represents a kind of likeness of a person living today, now fifty-two or fifty-three years old. He has joined in all the events of his day, being involved very intensely from a young age in all sorts of contemporary streams. As a student he was sent down from two different universities because of his involvement in these various streams, and he was always intent on joining his soul forces to all sorts of spiritual and artistic streams. This is not a self-portrait; the novel contains no biographical details of Hermann Bahr's life. But Bahr has definitely coloured his hero, Franz. A person is described who endeavours to come to grips with every spiritual direction at present to be found in the external world, in order to learn about the meaning of the universe. Right at the beginning we are told about all the places Franz has frequented in order to gain insight into universal matters.

First he studies botany under Wiesner, a famous professor of botany at the University of Vienna. Then he takes up chemistry under Ostwald, who took over from Haeckel as president of the Monist Society. He studies in Schmoller's seminar, in Richet's clinic, and with Freud in Vienna. Obviously someone who wanted to experience present-day spiritual streams would have to meet psychoanalysis. He went to the theosophists in London and he met painters, engravers, tennis players and so on. He is certainly not one-sided, for he has been in Richet's laboratory as well as with the theosophists in London. Everywhere he tries to find his way about. His fate, his karma, continues to drive him hither and thither in the world, and we are told how here or there he notices that there is something in the background behind human evolution and discovers that he ought to pay attention to what goes on behind the scenes. I told you yesterday about one such background and I now want to show you how someone else was also won over to recognize such things. So I shall now read a passage from the book. Franz has made the acquaintance of a female person. She is particularly pious—Klara has her own kind of piety—but just now all I want to do is point out that this is of importance to Franz:

‘It was more important at the moment to decide whether he should reply to her and what he should say. Should he decline politely and then wait calmly till chance should bring her into his vicinity? Or should he follow her advice and turn to one of the pious men, and then take this as an occasion to write to her once more?’

The pious men in this connection are Catholic priests, and he does attempt to discover whether their opinions and knowledge can help him find his way in the affairs of the universe. The book continues:

‘But first and foremost he ought to make up his own mind as to what it was that he himself really wanted. Was he merely in love, and was therefore his inclination to turn pious nothing more than a hidden wish to please her? He had certainly not lied on purpose, but it could be that his feeling for her, which cast a brightness over everything, made all her attributes and ways desirable to him. Instinctively the lover longs to resemble his beloved, so that what she loves and values is lovable and valuable to him too. No, this did not apply in his case! Was he not on the way to believing before he ever met her? It was, indeed, unlikely that he would ever have made her acquaintance had that strange, to him inexplicable inner urge not drawn him gently into the church where he found her before the saint, herself almost a saint. Otherwise he would hardly have noticed her; did he perhaps not love her at all but merely the appearance through her of his own longings? So was what he now felt not love, not what love had meant to him hitherto, but the bliss of piety? But was he pious? He only knew that he wanted to be, but somehow still did not dare to, perhaps from fear of deceiving himself once again, since hitherto every desire had deceived him and, if he were to be disappointed yet again, there was no further wish he could aspire to! He longed to be pious, but whether he was capable of it was indeed questionable. Could he be as pious as those beggars in whom he so envied the staring bliss of their stolid worship? He doubted it. For that, he had tasted too much of the tree of knowledge. Could he be as pious as Klara? He was no longer in a state of spiritual innocence. But was there not perhaps a kind of second innocence—innocence regained? Was there not the piety of the one who knows his limitations, of the humble intellect, the faith of one who knows, the hope of desperation? Had there not lived, in every age, wise men, hidden, secluded from the world, associating with one another by secret signs, silently working wonders with their almost magical power, living in a higher region above nations, above creeds, above limitations, in the region of a purer humanity that was nearer to God? Were there not still in the world today, widespread yet hidden, knights of the Holy Grail? Were there not disciples of a white lodge, invisible perhaps, not to be entered, existing only in feelings, yet working everywhere, reigning over all, guiding destiny? Was there not ever on earth an anonymous company of saints, unknown to one another, not knowing of one another, and yet working on and with each other through the rays of their prayers? In his theosophical phase he had already been much exercised by such thoughts, but evidently he had met only false theosophists; maybe the true ones could not be known.’

He had met a canon who had shown himself to be a man with few prejudices in any direction.

‘Suddenly he wondered whether the canon might not perhaps be one of those true masters, one of those hidden spiritual rulers of the world, a secret guardian of the Grail? Only now did he realize that the canon had always attracted him, seeming to promise great revelations, as though he might be a repository of the words of life. The regard in which this priest was held; the timidity, the awe with which people spoke about him, the obedience shown even by those who disliked him, the deep solitude that surrounded him, the mysterious power he was reputed to have with which he could help his friends and damage his foes—though he smilingly denied that he deserved either the gratitude of his friends or the rancour of his enemies—all this went far beyond the importance, the power, the dignity of his office, of his external position. Some explained all this as stemming from “his good connections”, others by his rumoured descent from an exalted personage; and yet the magical power of his glance, his presence, indeed even his mere name, remained unexplained. There were dozens of canons in the city, but he was The Canon. If anyone spoke of the canon, he was meant. Someone asking for His Excellency was not immediately understood. They still could not accustom themselves to call him that. To them he remained the canon. In processions he paced modestly behind the cardinal, yet he it was who commanded all the attention. If he did not appear at a certain hour for his customary walk, the whole town whispered: The canon has gone away! And later when word went round: The canon is back; this seemed to be of the utmost importance for the whole of the city. Franz remembered a conversation years ago in Rome,’

forgive me for reading this, but Hermann Bahr wrote it

‘a conversation with an Englishman who, after travelling the whole world, had settled in the holy city because, he maintained, he had found nothing more mysterious than the monsignori. One who could understand them would possess the key to the destiny of mankind. He was an intelligent man of mature years, of good family, wealthy, independent, a bachelor and a proper English gentleman; sensible, pragmatic, unsentimental, totally unmusical, inartistic, a robust and jolly man of the flesh, angler, oarsman, sailor, given to hearty eating and drinking, a high liver whose enjoyment of life was disturbed by a single passion, a thirsty curiosity to see everything, to know everything, to have been all over the place. There was really no other reason for this than to have the satisfaction of saying, whatever town in question: Ah, yes! Cook's put me in that and that hotel and I saw such and such and met this or that person of high position or renown. To make his travels more comfortable and ensure an entree wherever he went, someone had recommended that he become a Freemason. He praised the usefulness of this association until he thought he had discovered that there must be a similar but better managed and more powerful organization. Then he was determined to become a member of that, just as he would have turned to a different, better Cook's if such a thing had existed. He could not be dissuaded from believing that the world was ruled by a tiny group of secret leaders. History was supposed to be made by these hidden men who were unknown, even to their closest servants, who in turn were unknown to theirs. Following the trail of this secret world government, this true Freemasonry, of which the other was no more than an exceedingly foolish copy possessing inadequate means, he claimed to have discovered its seat in Rome among those very monsignori, though of course most of these were unaware of their role as a crowd amongst whom the four or five true rulers of the world could conceal themselves. Franz still had to smile at the comical despair of his Englishman whose misfortune it was never to find those he sought; instead, ever and again coming up against none but supernumeraries. Yet he never allowed himself to be put off entirely. Indeed, his respect for such a well-guarded, impenetrable society only grew. He wagered that in the end he would be admitted to its ranks, even if he had to remain in Rome to the end of his days, become a monk or even have himself circumcised. For since he had everywhere sniffed out the invisible threads of a power which enmeshed the whole world, he was not disinclined to esteem the Jews to a considerable extent. Occasionally he seriously posed the supposition that in the last, inmost circle of this hidden world-wide web, rabbis and monsignori might be found joined in utmost concord. He would not have minded this in the least if only they would let him join in their magic workings.’

You see, he is searching! We are shown a person who is a seeker. And although this is not an autobiography you may be quite certain that Hermann Bahr met this Englishman! All this is told from life.

‘Even in those days Franz had asked himself from time to time whether there might not be a grain of truth in the Englishman's foolish idea. Life, both that of the individual and that of nations, appears at first glance and from close to, to be nothing but a confusion of coincidences; yet seen from a little distance, from a higher vantage point, it is ever well planned and firmly guided. If we do not want to assume that God Himself takes a direct hand in bending man's folly, the mad arbitrariness of his actions, to serve His purposes, then there is nothing for it but to imagine a kind of middle realm which mediates His will. Perhaps there is a circle of men who rule in seclusion, through whom God works upon the world; stages of divine power and wisdom, sending forth rays into the murky darkness of mankind, so that in the end all is once more purposefully ordered. These lenses of God's light, gathering the creative spirit and scattering it forth into the world, these secret organizers, these hidden kings, they it must be who transform all madness into sense, all passion into stillness, who render chance into necessity, give chaos form and bring light into darkness. Who in his life has not encountered people who seem indeed to possess a remarkable majesty and distance, who reputedly have the power to curse or bless with a glance, and who, however still they may seem, none the less appear to exercise their power far and wide? Often their lives are simple. They may be shepherds, country doctors, village parsons; often they are old women or precocious children who die young. There is something about them all that makes them uncanny to ordinary folk, something that gives them great power over man and beast, or indeed, it is always maintained, over all nature, over springs and minerals, weather, sunshine and rain, hail and drought. When our paths cross with theirs we sense with absolute certainty, at that very moment perhaps, or maybe years later, that the meeting has been decisive for our own life. They themselves, it seems, feel their power to be more of a burden, even a curse, but always a definite obligation. They live in obscurity and are glad to be left in peace. It is not hard to imagine them all linked together throughout the world, communicating by signs, or perhaps passing on the signs of even more mighty secret princes. Maybe they are quite unconscious of all this, or only partly conscious, fulfilling inner commands, obeying by instinct rather than acting from their own initiative; for they seem indeed to be not in control of their own power but rather overwhelmed by it. All these capacities appear when consciousness is dulled or even extinguished. In his youth, Franz had known people like this; they are not rare in the mountains. The Englishman's visionary fancies reminded him of them. Very much later it had occurred to him that perhaps even someone not born with these capacities might come into their possession; possibly by education and training they could be acquired. But he had soon been disappointed by the theosophical exercises. He had only been reminded of all this by the sight of the ecstatic worshippers in the dark church. Through practice these people had reached a stage in which sorrow, distress and envy were stilled; composed, comforted and strengthened they returned from prayer.’

As you see, Franz did not want to undertake these theosophical exercises; he did not want to find a transition to knowledge of the spiritual worlds by this means. But something about which we had to speak yesterday is beginning to dawn. People are being won over into recognizing the course of certain threads and they are beginning to notice that certain people make use of these threads. If only people like Hermann Bahr would approach this matter even more seriously than they do. Even the canon encountered by Franz did so more seriously. Franz was once invited to the home of this canon together with some rather unusual company which is described. We discover that the canon associates with all sorts, not only pious monks but also cynics and frivolous people of the world. He invites them all to his table. Franz noticed a number of things. The canon led him into his study while the others were conversing together. As we know, when dinner is over, something else always follows. So the canon led him into his study:

‘The niece had retired, but the guest of honour, Uncle Erhard and His Excellency, seated in comfortable chairs and devoutly given over to the process of digestion, had still not reached a conclusion. The tales waxed increasingly risqué, the mockery more audacious, the allusions more obvious; nothing was spared and it seemed as though the whole world consisted of nothing but anecdotes. Disgusted, Franz turned to the library. It was not large, but very select indeed. Only the bare essentials as far as theology was concerned:’

of course a canon needs theology least of all for himself

‘the Bollandists, many Franciscan writers, Meister Eckhart, the spiritual exercises, Catherine of Genoa, the mysticism of Görres, and Möhler's symbolism. Then philosophy; there was more of that: the whole of Kant including the papers of the Kant Society, Deussen's Upanishads and his history of philosophy, Vaihinger's Philosophy of the As If, and a great many works on the theory of knowledge. Then there were the Greek and Latin classics, Shakespeare, Calderon, Cervantes, Dante, Machiavelli and Balzac in the original; of German writers there were only Novalis and Goethe, the latter in various editions, that of his scientific writings in the Weimar edition. Franz took out a volume of these and found in it many annotations in the canon's hand. The latter at that moment left the young monk and the Jesuit to join Franz. He said, “Nobody knows Goethe's scientific writings. Alas! The old heathen he is supposed to have been appears in quite a new light in them, and they help you to understand the ending of Faust as well. I could never bring myself to believe that he was suddenly just pretending to go all Catholic” ’

We can forgive the canon, can we not, for wanting everything to be ‘Catholic’; what is important for us is that he has turned to the natural scientific writings of Goethe.

‘ “merely for the sake of the pictorial effect. My respect for this great writer is too great, indeed so is my respect for any writer, to believe that any one of them would dress up in a costume just when he is about to pronounce his last words. But in the scientific writings every page shows how Catholic Goethe was,” ’

Let us forgive the canon.

‘ “without knowing it perhaps, and certainly without the courage of his convictions. When you read them you seem to be listening to someone unfamiliar with Catholic truths who has discovered them all on his own. Of course he does violence to some of them and there are some wonderful eccentricities, but by and large nothing crucial, necessary or essential is missing, even that hint of superstition, magic, or whatever you might like to call it, that a born Protestant finds so suspicious about our holy doctrine! Often I could hardly believe my own eyes! But once you are on the track of Goethe, the unavowed Catholic, you soon find him everywhere. Observe his trust in the Holy Spirit, though he prefers to call Him Genius,” ’

Goethe has good reason for this, of course!

‘ “observe his profound feeling for the sacraments, of which he considers there are too few, observe his feeling for the mysterious, observe his gift for reverence. Note especially how he is quite unprotestant in the way he is never satisfied with faith alone; everywhere he urges that God should be recognized through the living deed, through pious works. And see his rare, most lofty and most difficult understanding, that man cannot be taken up by God if he does not first call God into himself; his grasp of this terrible human freedom of choice, the freedom to accept or reject the proffered grace, the freedom which makes of this grace a reward for the one who decides to accept it. Despite the exaggerations and distortions, all this is so utterly Catholic that, as you see, I have in many places been able to write the passages from the tridentine mass in the margins next to what Goethe says in almost the very same words. When Zacharias tells Werner that one sentence in Elective Affinities made him into a Catholic, I most certainly believe him. Of course I would not deny that there is also a heathen, a Protestant, and even almost a Jewish Goethe. And I certainly would not claim him as an exemplary Catholic, though he was more that than the insipidly jolly, common or garden monist that the north-German school teachers present to their pupils under his name.” ’

You notice, even in these circles a different Goethe is sought, one who can follow the path into the spiritual world, a different Goethe for sure than that ‘insipidly jolly, common or garden monist’ described and presented to the world today by the Goethe biographers. As you see, the path trodden by Franz is not so very different from those you find interwoven in what we call our spiritual science and, as you also see, a certain modicum of necessity can be present.

May I remind you—I have often mentioned it—that the death of the Archduke Franz Ferdinand of Austria is one of those concealed events of the present day, despite all that occurred on the external physical plane. I have stressed especially that if the physical and spiritual worlds are taken together, then for them as a totality there was something present before the assassination of Franz Ferdinand that became different after that event. It does not matter in such cases what things look like in external maya! What occurs inwardly is the important thing. As I told you: What rose up as the soul of Franz Ferdinand into the spiritual worlds became a focal point for very strong, powerful forces, and much of what is now happening is connected with the very fact that a unique transition took place between life and so-called death, so that this soul became something quite different from what other souls become.

I said that someone who has lived through recent decades in a state of spiritual consciousness must know that one of the main causes of today's painful events is the fear in which the whole world was drenched, the fear that individuals had of each other, even though they did not know it, and above all the fear that the different nations had of one another. If people had seeing eyes with which to track down the cause of this fear, they would not talk as much nonsense as they do about the causes of the war. It was possible for this fear to be so significant because it is woven as a state of feeling into what I described to you yesterday by means of examples. Please regard this as a kind of sketch. But, drenching everything is this aura of fear. That soul was connected in a certain particular way with this aura of fear. Therefore that violent death was in no way merely an external affair. I told you this because I was able to observe it, because for me it was a particularly significant event that is connected with many aspects of what is going on at present.

I do not suppose that such things, which obviously ought to be kept within our circle, have been talked about all over the place outside our circle. The fact is, however, that I have been speaking about these things in various branches since the beginning of the war. There are witnesses who could verify this.

Hermann Bahr's book appeared much later, only quite recently. Yet in it there appears a passage that I shall quote in a moment, and I would ask you to pay attention to the following fact: Within the circle of our anthroposophical spiritual science, indications are given about an event that is spiritually very important; then a novel written at a later date is published, in which is found a character who always appears to be rather foolish. He is actually a prince in disguise, but he appears as a foolish person who performs lowly tasks. From a poster—he is living in a rural area—he learns of the assassination of Archduke Franz Ferdinand, whereupon he makes a remark which almost causes him to be lynched and leads to his being locked up; for any police force would naturally be convinced that somebody making such a remark immediately after an assassination must be a party to the plot. Though there are many miles in between, the one event having happened in Sarajevo and the other taking place in Salzburg, nevertheless to the police, in its wisdom, that man must be a party to the plot.

It now emerges that this person is a prince in disguise and that he owns a deeply significant mystical diary. The reason for the remark he made also emerges. He was actually a prince, but had found the whole business of being a prince irksome and so had disguised himself as old Blasl who performed lowly tasks, behaved stupidly, even let himself be beaten by his master, and hardly ever spoke a word; he became talkative on certain occasions but usually he said nothing. Then when he was being investigated he was found to possess a mystical manuscript which he had written himself. The book continues:

‘The enchanted, now disenchanted prince, still in his old clothes, and still the same old fellow, too, though somehow different now that Franz knew they had been a disguise, said smiling, “Forgive me the deception which for me was none. I ceased to be the Infante Don Tadeo long ago. If circumstances now compel me to represent him again for a while, it will be a far more difficult role for me to play. For me, I really was old Blasl and, if I lied, it was myself I lied to, not you. That I should cause you inconvenience I could not have known. I am sorry indeed for that. Of course it was the most stupid misunderstanding. Though I had never met him, I knew the heir to the throne very well; he meant a great deal to me and we were in communication with one another, though not in the manner usual here.” ’

‘The manner usual here’ denotes the manner usual on the physical plane: We were in communication with one another, though not after the manner of the physical plane.

‘ “He had long gone beyond the boundaries of earthly work and stood with one foot in that other realm of purely spiritual activity. Now it was time for him to step over finally. I knew that in order to fulfil himself he could no longer stay. His deed will be done from there. I was only surprised that destiny had hesitated so long with him. On that Sunday when I stepped out of church, where my prayers had once again been rewarded with reassurance, and saw the uneasy crowd, I knew immediately that his liberation had come. What has to happen through him he can only bring about from the other side. Here he could only promise; his life was only a prediction. Only now can it really happen. I have never been able to imagine him as a constitutional monarch with parliamentarianism and all that humbug. He was too great for that. By this he has seized the initiative for himself. This dead man will now truly start to live. This is what I felt when I heard the news. That is what I meant to say. You will understand that there was little chance of making myself understood to those peasants. I preferred to give myself up in silence and am only surprised that they did not do for me. I was prepared for that—then by now it would all be over. There must still be something for me to do. So be it!” He had said all this in the same tone of voice, as it were without punctuation, only staring at Franz from time to time with numb eyes. Then he requested him not to mention his notebooks and to forget them himself.

“The truth is written in them, but only for myself; to understand them you would have to understand my sign language. What is written in them is right; only the words are invalid.” Franz could not help describing to him the impression the notebooks had made on him.’

For Franz was the only person in that town who could understand Spanish, and since the notebooks were written in Spanish he was asked to help out. There is a little gentle irony here too, since in Austria anything not immediately understandable is said to be ‘Spanish’. Since Blasl, or rather the Infante, was suspected of being a party to the plot, it was necessary to read the notebooks, and since Franz had once been in Spain, it was he who had to read them. For Hermann Bahr had also once been in Spain.

So you see, since we must assume that Hermann Bahr had not been tipped off about this, that we have here an example of a remarkable winning-over of an invidual to a recognition of these things, of an inner need growing in him today to occupy himself with these things. I think it is justifiable to be somewhat astonished that such things appear in novels these days; it is something to do with the undercurrent of our time. Admittedly, to begin with, only people like Hermann Bahr are affected, people whose lives have been similar to that of Hermann Bahr, who went through all kinds of experiences during the course of time. Now that he is older, having for a long time been a supporter of impressionism, he is endeavouring to comprehend expressionism and other similar things. He is a person who has truly been capable in his soul of uniting himself outwardly and inwardly with the most varied streams. He really immersed himself in Ostwald's thoughts, in those of Richet, in those of the theosophists in London, struggling to enter fully into them. Only finally, when his perseverance failed him, did he happen upon Canon Zingerl, whom he now considers to be a Master. He did indeed immerse himself to the full in internal and external streams.

When I first knew him he had just written his play Die neuen Menschen, of which he is now very ashamed; its mood was strictly social-democratic, and there was at that time no more glowing social-democrat than Hermann Bahr. Then he wrote a short one-act play which is rather insignificant. He then converted to the German nationalist movement and wrote Die grosse Sünde from their point of view. Again, there existed no more radical German nationalist than Hermann Bahr. Meanwhile, he had reached his nineteenth year and was called up to serve in the army; now he was filled to the brim with militaristic views and soldierly pride.

He understood, you see, how to unite his soul with external streams, yet he never shirked coming to grips entirely seriously with those that are more inward as well. After his period as a soldier he went to Berlin for a short while and there edited a modern weekly journal, Die freie Bühne. Chameleon-like, he could turn himself into anything—except a Berliner! Then he went to Paris. He had hardly arrived, could not even conjugate a reflexive verb with être but used avoir with everything, when he started to write enthusiastic letters about the sunlike being Boulanger who would surely show Europe what true, genuine culture is. Then he went to Spain, where he became a burning opponent of the Sultan of Morocco against whom he wrote articles in Spanish. Finally he returned, not exactly a copy of Daudet but looking very like him.

He told us about all this in the famous Griensteidl Café which has offered hospitality to all sorts of famous people since 1848 when Lenau, Anastasius Grün and others went in and out there. Even the waiters in this cafe were famous; everybody knew Franz, and later Heinrich, of Griensteidl's! Now it has been demolished, but because Hermann Bahr talked so much there about the way in which his soul had entered into the spirit of France and about that sunlike being Boulanger, someone else had grown rebellious, and when Griensteidl's was pulled down Karl Kraus wrote a pamphlet Literature Demolished. I still remember vividly how Hermann Bahr told us about the grand impressions he had gained and how he, the lad from Linz, had been the proud owner of the handsomest artist's face in the whole of Paris. He spoke enthusiastically about Maurice Barrès and stood up in the most intense way for the French youth movement; through the outpouring of a single heart filled with ardour we gained an experience of the total will-force of a whole literary movement. Then, in Vienna together with others, he founded a weekly journal himself, to which he contributed some really important articles. He became increasingly profound yet, with him, superficiality always seemed to go hand in hand with profundity. Thus he never stopped changing: from social democrat to German nationalist, from a militaristic disposition to a glowing admiration for Boulanger, then discipleship of Maurice Barrès and others; and after a later transformation he began to appreciate impressionist art. From time to time he returned to Berlin, but always departed again as quickly as possible; it was the one place he could not tolerate. Vienna, on the other hand, he loved dreadfully, and he expressed this love in many ways.

In more recent years his beloved friends in Danzig have invited him a number of times to lecture on expressionism, something they are said to have understood exceedingly well; and the lectures are included in his book on expressionism. He also enthuses about Goethe's scientific writings and shows that he has drawn a little nearer to what we are coming to know as Anthroposophy; but in his case it is only a beginning. I might add, by the way, that his recent book about expressionism is full of praise for his Danzig friends—of course, so that they should stand out favourably in comparison with the Berliners.

Lately it has been said that Hermann Bahr has converted to Catholicism. I don't suppose he will be all that Catholic though—perhaps about as much as he was boulangistic in days gone by. But he is a human being! You have now seen in his most recent novel that through his very worldliness, through his longing to learn about everything in his own way, he has now been touched by the necessity to discover something about man's ascent into the spiritual world and about the links between human beings that are different from those ordinary physical links; in other words, links of the kind we described yesterday.

You can understand why I find it to some extent significant that such a novel should contain not only general echoes but should lead to a point as concrete as the death of Archduke Franz Ferdinand. This shows that these things are far more real than is generally supposed. Just such things as this must show us that what takes place on the physical plane is often no more than a symbol of what is really happening ‘behind the scenes of earthly life’. For if you read about what has occurred in connection with these events, in connection with this assassination, without appealing to the spiritual aspect, it will be impossible for you to understand that someone can be led to place such significance on the matter. But it is not yet possible today to speak about these things without some reservation; as yet, not everything connected with these things can be expressed. Attention may be drawn to some aspects only; to begin with, perhaps, the more external ones.

Let us recall what was said yesterday about the world of the Slavs, about the soul of the Slavs. The testament of Peter the Great appeared on the scene in 1813, or perhaps a little earlier, and was disseminated for good reason as though it stemmed from Peter the Great himself. This document is used to seize hold of a natural stream, such as the stream of the Slav soul, in order to guide and lead it by means of suggestion. Whither is it to be led? It is to be led into the orbit of Russianism in such a way that the ancient Slav stream should become, in a way, the bearer of the idea of a Russian state! Because this is so, a clear distinction must be made between the spiritual Slav stream, the stream that exists as the bearer of the ancient Slav tradition, and that which strives to become an external vessel to encompass the whole of this Slav stream: Russianism.

We must not forget that a large number of Slav peoples, or sections of these peoples, live within the boundaries of the monarchy of Austria-Hungary. The Austro-Hungarian monarchy encompasses—let me use my fingers to help me count—Germans, Czechs, Slavonians, Slovacs, Serbo-Croats, Croats, Poles, Romanians, Ruthenians, Magyars, Italians and Serbs; as you see, many more than Switzerland has. What really lives there can only be recognized by someone who has lived for quite a long time among these peoples and has come to understand the various streams that were at work within what is known as Austria-Hungary. As far as the Slav peoples are concerned there was, during the last decades of the nineteenth century, a paramount endeavour to find a way in which the various Slav peoples could live together in peace and freedom. The whole history of Austria-Hungary in recent decades, with all those bitter battles, can only be understood if it is seen as an attempt to realize the principle of the individualization of the separate peoples. This is of course exceedingly difficult, since peoples do not live comfortably side by side but are often enmeshed in complicated ways. Among the Germans in Austria there are very many who consider that their own well-being would be served by the individualizing of the various Slav peoples in Austria, that is, by finding a form in which they could develop independently and freely. Obviously such things need time to come about; but such a movement certainly does exist.

Then, apart from the Slavs in Austria-Hungary, there are the Balkan Slavs who lived for a long time under Turkish dominion, which they have thrown off in recent decades in order to found individual states: Bulgaria, Serbia, Montenegro and so on. Yesterday I mentioned the Polish Slavs as those who have developed furthest in their spiritual life. I am mentioning only the more important sub-divisions, for I too can only work these things out gradually. In all these Slav peoples and tribes there lives what I called yesterday a consistent, primal folk element, which is something that is preparing for the future.

Seen quite externally, why was Franz Ferdinand rather important? He was important because in his being, in all his inclinations—you must take the external manifestation as a symbol of what lived within—he was the external expression of certain streams. In him there lived something which, if only it had been able to free itself, bore the deepest understanding for the individual development of the Slav peoples. You might indeed call him an intense friend of all that belongs to the Slavs. He understood—or perhaps I should say: something living in him of which he was not fully aware understood—what forms would be necessary for the social life of the Slavs if they were to develop as individual peoples.

We have to realize that karma had decreed that this karmic path should be extremely unusual. Let us not forget that there was once an heir to the throne, Archduke Rudolf, on whom great hopes were pinned, especially as regards the direction in which many liberal and free-thinking people of the day were tending. Those who knew the circumstances and the person, understood that something was working through his soul which would have brought about the application to the Austrian situation of what I yesterday called English political thinking, English ideas concerning the way in which states should be administered. This is what was expected of him and it was also what he himself was inclined to do. But you know how karma worked and how what should have happened was made impossible. So then something else became possible instead. Now a man tending in quite another direction grew in importance. It is indeed not without significance if our attention is drawn to this: ‘Here he could only promise; his life was only a prediction. Only now can it really happen. I have never been able to imagine him as a constitutional monarch, with parliamentarianism and all that humbug.’

Yet this is just how we should have imagined the other one to be! You see that karma is at work and we must see how this karma works in order to achieve further heights of understanding. The circumstances which could and should have been brought about—not because of the wishes of some person or other but because of the purpose of world evolution—by this soul who looked upon the Slav folk element with understanding (for the moment I am giving a purely abstract description), would truly have had a liberating effect on the Slav folk element. But it would, at the same time, have destroyed what Russianism wants to do with the Slav element. For Russianism wants to confine the Slav element within its own framework and use it as its tool. It wants to contain it within the confines of the testament of Peter the Great. The speed with which such things come to realization depends, of course, on all kinds of side-currents and peripheral circumstances. But it is important to have an eye for what is gathering momentum in any particular direction. Obviously, therefore, only those who understood the Slav element more deeply could understand what web was really being woven, and also that those who wanted to destroy the Slav element through Russianism had to work against more healthy endeavours.

Matters become particularly delicate and tricky if they start interfering with streams and counting on methods that are connected in some way with the occult streams using the secret brotherhoods which exist all over the world. Some are more profound, as are those about which I shall speak tomorrow. Others only touch on these things but, even then, as they do touch on them, they must be seen as vessels through which occult streams flow. The society whose dissolution was demanded after the death of Archduke Franz Ferdinand, the Serbian society ‘Narodna Odbrana’, was the actual successor of an earlier secret brotherhood, having changed its methods only slightly. I am stating no more than facts.

Here, then, is a contact between political strivings and a secret society which, though centred in Serbia, had threads leading in every direction to wherever Slavs were to be found, and also links with all kinds of other societies, but in particular an inner connection with western societies. In such a society things can be taught which are connected with occult workings throughout the world.

Why do we have to make so many detours in order to reach even a partial understanding of what we actually have to understand? Do not be surprised that so many detours are necessary, for a superficial judgement is all too easily reached if insight is directed to immediate events in which we are involved with sympathy or antipathy; all too easily misunderstandings and false ideas come about. What often happens to all of us? We are perfectly entitled to have sympathies and antipathies in our soul; but often there are reasons why we do not admit this to ourselves. Perhaps we do not actually convince ourselves on purpose, but autosuggestion often gives us good reason to believe that our judgements are objective. If only we would calmly admit to sympathies or antipathies, we would also accept the truth. But because we want to judge ‘objectively’ we do not admit the truth but, instead, delude ourselves in regard to the truth.

Why do people have this tendency? It is simply because, when they endeavour to understand reality, they easily meet with extraordinary contradictions. And when they meet these contradictions they attempt to come to terms with them by accepting one half of what is contradictory and rejecting the other half. Often this means a total lack of any desire to understand the truth.

I will give you an example of how we can become entangled in a serious contradiction if we fail to understand the living connection between the contradiction and the full truth of the reality. In our anthroposophical spiritual science we understand Christianity to be something that is filled with the meaning of the Mystery of Golgotha, with the fact that Christ was condemned, died, was buried, but then also rose again in the true sense and lives on as the Risen One. This is what we call the Mystery of Golgotha and we cannot concede the right to anyone to call himself a Christian unless he recognizes this too. What, though, had to happen so that Christ was able to undergo, for human evolution, what I have just described? Judas had to betray Him and He had to be nailed to the cross. If those who nailed Him to the cross had not done so, then the Mystery of Golgotha would not have taken place for the salvation of mankind.

Here you have a terrible, actual contradiction, a contradiction of gigantic proportions! Can you imagine someone who might say: You Christians owe it to Judas that your Mystery of Golgotha took place at all. You owe it to the executioner's men, who nailed Christ to the cross, that your Mystery of Golgotha ran its course! Is anyone justified in defending Judas and the executioner's men, even though it is true that the meaning of earthly history is owed to them? Is it easy to answer a question like this? Is one not immediately faced with contradictions which simply stand there and which represent a terrible destiny?

Think about what I have placed before you! Tomorrow we shall continue. What I have just said is spoken only so that you can think about the fact that it is not so easy to say: When two things contradict one another I shall accept the one and reject the other. Reality is more profound than whatever human beings may often be willing to encompass with their thinking. It is not without reason that Nietzsche, crazed almost out of his mind, formulated the words: ‘The world is deep, deeper than day can comprehend.’

Now that I have endeavoured to indicate the nature of a real contradiction, we shall tomorrow attempt to penetrate more deeply into the subject matter we have so far touched on in preparation.

Before continuing with the discussion we started a week ago, I wish to say once again that, if misunderstandings are to be avoided, on no account are judgements which are based on facts to be taken as something aimed at a nation as a whole or a nation as such. It is a total misunderstanding when again and again generalizations are made by applying to whole nations something that has been said about actual, real factors, such as personalities. Something is said about a personality who stands, or seems to stand, as a representative for a particular nation; then others identify with this personality by saying: I, too, belong to this nation. Most people have no idea what is going on when they do this. They are talking in pitch darkness. What is to happen with people's judgements if they make them on the basis of empty phrases without being able to pinpoint anything, because such judgements do not touch on any kind of actual reality?

I intend, so far as is possible, to direct the eye of your soul to three things. First I want to give you some understanding—of course it can only be some understanding—of the great spiritual streams that underlie current events. Then I want to show how these streams are working in different places and how they either work through people with the help of associations, brotherhoods or whatever, or more or less consciously through individuals. Finally, I shall indicate how to discern those characteristic elements which are crucial for an understanding of how the events of the physical plane can be explained out of a wider context.

Let us first adopt a somewhat higher standpoint so that we can encompass in our view that wider context. We find that many things have changed in proportion, now that we no longer see them as a chance patchwork of odd facts. For the history of mankind—even in its most painful events—is guided and led by spiritual impulses. But these spiritual impulses also work against each other and people stand within streams which often contradict one another. It is too easy to think that the wisdom-filled world order will sort everything out. If this were so, there would not exist in the entire wide sweep of the physical world something that in fact does exist: human freedom. On the other hand, however, there do exist impulses of necessity, great karmic impulses which work in everything, and in our present considerations we shall particularly take into account the working of these karmic impulses. At the same time, though, we have to deal with the details and pay attention to the way in which affairs develop when there is a particularly great contrast at work which is significant for the continuing evolution of mankind. One such contrast is that which exists between the West and the East in European culture, and I have described to you what has developed in the West and also what lives in the East as a folk element for the future. These are real forces that are at work. It is true that most people know nothing of these real forces, but certain individuals have always been able to learn something about them.

Two things are possible. Either people know nothing of these real forces; in such cases it can easily happen that, through lack of awareness, without being able to do much about it in the ordinary sense, they become unconscious tools by letting themselves be used by others who, in their turn, are more or less swept away in the current and whose working is a kind of combination between the regular streams and their own egoism, their own ambition. These people are able to influence, by suggestion, those who are unobservant.

Or the opposite can happen; something that has been so important and significant in European life during recent decades: that there are individuals who, by some means or other, learn through the secret brotherhoods about the spiritual forces that exist and consciously misuse this knowledge for some other ends. Perhaps their goal is not even an end that deserves a morally damning judgement. Yet it is like playing with fire when people, who do not know how to treat spiritual impulses, work to turn these impulses in a particular direction. Such a situation arose in the second half of the nineteenth century, when various more or less secret brotherhoods, who were strongly influenced by the European periphery, formed themselves in Central Europe. They worked to a high degree with occult means. One of these was the ‘Omladina’, which achieved a great deal through the impulses living in it.

The Omladina was an association that worked amongst its members through the means of certain rites such as are used in the different degrees of these secret brotherhoods. In Central Europe the Omladina formed several extremely secret brotherhoods which were spread particularly over the various Slav areas, but also the Balkan states, and which actually worked with occult means in their ceremonial rites. They achieved a great deal until by chance, as is said—but only as is said—the whole matter came out into the open through a court case in Bohemia. These societies, all of whom maintained links with one another, burrowed and stirred a great deal under ground, and behind masks they continued in existence. One such mask was the much-mentioned ‘Narodna Odbrana’ in Serbia, which was named so frequently at the beginning of today's painful events. This stream, which had already flowed through something that worked with occult means and which encompassed people who knew about such things and others who knew nothing, gave the impetus for much that has taken place in south-eastern Europe during recent decades. In the western, particularly in the English brotherhoods, there was much talk, during the last decades of the nineteenth century, of the coming world war, and it was always pointed out how important would be the events that were to take place in the Balkan countries.

Let me say something more to introduce this subject. For if we investigate only the spiritual aspect of things we lack the basis on which to frame the right questions, and we then do not know how the spiritual happenings are mirrored below, on the physical plane. This is the important question I now wish to develop further for you, after having yesterday called upon you to ponder deeply about the great contradiction of the Mystery of Golgotha. What I have to describe as an introduction will serve as a basis for a number of topics, and I want to stress yet again that I beg you not to believe that what I have to say is in any way aimed at a particular nation as such. Nobody can have more sympathy than I feel for the unfortunate Serbian people. Not only have they endured so much that is painful in recent times but, above all, they have for decades been the plaything of the most varied elements which have made use of what lives in this nation, for purposes of which it can surely be said: They are behind a misuse which is intended to turn those real impulses of mankind's evolution, which live in the fifth post-Atlantean period, in a particular direction.

I shall not go further back than the second half of the nineteenth century. Little is discussed nowadays which can really throw light on these matters. I shall give only a sketch, and in a sketch some things are described only in outline. I know how little inclination there is to go into the real facts, but some of them at least must be made known. So I shall go back only as far as Michael Obrenovich, who played an important part as the ruler of Serbia in the second half of the nineteenth century. He was an attractive personality of whom it can truly be said that he did not try to steer in an evil way those forces which are, of course, seen above all by one who belongs to a particular people. It is possible, out of national or individual egoism, to steer the impulses of a people in such a way that these impulses become grossly overstrained; in other words the individual folk impulse is pushed beyond the point at which it can remain in harmony with the impulses of mankind as a whole. It is extremely difficult to hit upon the right measure in this matter. In the case of Michael Obrenovich it was so that, on the whole, his ideas ran concurrently with the good European impulses. But he needed these good European impulses only so far as he could go as a good Serbian patriot. In order to understand a certain one-sidedness in Michael, you have to put yourself in Serbia's position. You could say that if a man like Michael Obrenovich lives out his patriotism in such a way, this way would certainly be comprehensible for others whose birth, inheritance and education have given them a similar patriotism for a different country. I need only quote a few words about the ideal of Michael Obrenovich written by one who knew him well. Milan Pirotsanatz says:

‘His political aim was not the creation of Greater Serbia but the formation of a confederation of southern Slavs under the hegemony of Serbia.’

So Michael was thinking of a Balkan confederation. This confederation was also discussed by those western European occultists who were informed and working in the very best way during the good period of western European occultism. And even though this ideal was opposed to those of many, it must be said that it was an ideal which was connected with certain real impulses of the fifth post-Atlantean period. Against this ideal of Michael Obrenovich there now rose up a greater part of Serbia's intelligentsia under the leadership of Jovan Ristic. From this Serbian intelligentsia there flowed an element that was different from that of Michael. Whereas his aim was to create a Balkan confederation out of the Slav forces of the Balkan countries without any assistance from Austria and Russia, that of the group led by Jovan Ristic and others was, at all costs, to place Serbia at the service of what came out of Russia, infiltrating the Serbian soul by means of suggestion and with the help of the testament of Peter the Great, in order to create a framework for Russianism.

The group influenced by the Omladina originated the slogan which claimed that a movement must be started which would work against Michael's efforts, and also that, at all costs, Russia must play the same role in connection with Serbia that France had played for Piedmont when the new Italy was created. Just as France had given her assistance when Piedmont was transformed into modern Italy, so Russia should serve Serbia, so that out of Serbia on the other side of the Adriatic could emerge something new, but only under the guidance of what was to be included in the mysterious impulses of the testament of Peter the Great.

There are altogether about six million Serbs. Only three-and-a-half million of these live in Serbia and Montenegro; two-and-a-half million migrated to Austria earlier on. All these are surrounded and mixed with four million Catholic and half a million Mohammedan southern Slavs. Obviously clashes were inevitable. Just imagine the spiritual chaos surging and mingling there, and what it must have been like in this chaos to guide a particular movement such as that of the Omladina. Various things can be done if the possibilities are utilized properly. And those who use such means in the way the Omladina did, always pit one stream against another so that something else emerges.

Thus it came about that Michael Obrenovich met with terrible opposition, and that this opposition found an effective way of working against him by organizing a hostile movement with the corresponding hostile press outside Serbia, in Hungary. Since the Omladina existed not only within Serbia but also maintained connections in all the states of Central Europe, it is easy to understand how it was possible to silence it within Serbia if necessary and instead organize all sorts of things from the outside. In this way, in case anything should leak out, the possibility remained to be able to say: That other country organized it. This possibility always had to be maintained.

In addition to all this, Michael Obrenovich was deeply loved by his people; they loved him with elemental force. Such a force is also an occult power. To counter this love of the people it was necessary either to set up an equally strong love in another direction—but this was not all that easy to do—or to bring about something revolutionary. So it came about that to all the endeavours mounted by the Omladina was added the dynastic dispute between the Obrenovich and the Karageorgevich families. The Karageorgevich faction were based in Geneva, were in debt in a number of places all over Europe, and coveted the Serbian throne for themselves. They had the opportunity of making the acquaintance of all sorts of societies in Europe—there were many—and also of finding out what their impulses were. By working hand in hand, especially when you have at your disposal the means I have described, you can achieve a great deal. You organize things in such a way that different things can be brought about from various different places which have to be situated in different countries. Thus Alexander Karageorgevich set up an administrator for his affairs in Szegedin in Hungary. This administrator was—shall we say—a banker. There was nothing much for him to administer, but one day he exercised his influence on a group of convicts—these things are done with the help of convicts or other such elements—and on 10 June 1868 these convicts murdered Michael. On 10 June 1868 Michael Obrenovich was murdered.

His only male heir, a nephew, was a very wretched fellow and hardly more than a boy, so now all the power fell into the hands of Jovan Ristic, who was very much a certain type of politician, a great politician from one point of view. Since he represented all these things in everything he did, it is possible to retrace the external paths he trod in order to achieve his internal aims. First and foremost he established, as a supreme principle, that Serbia was now to follow only those impulses which came from Russia, but that this need not necessarily always be done openly. If the Russian impulses could be better served by making concessions and establishing friendly neighbourly relations with the Habsburg monarchy, then there was no harm in undertaking some project together with Austria against Russia once in a while. In reality, though, everything was to be done in the service of Russia and this meant, on occasions, going along with the others. This was the supreme principle for Ristic.

At first his main concern was to establish himself and gain supporters. This was difficult, since the Serbs did not love Milan Obrenovich, and of course no one must be allowed even to guess at the secret threads which connected Ristic himself with the murder of Michael Obrenovich. One can put a great distance between oneself and events and yet be very close to them. Then the tracks have to be obliterated. He did this by bringing it about in some way that rumours were spread throughout Serbia claiming that the murder of Michael Obrenovich had been plotted in Hungary and the Magyars were the guilty party. This was believed without question in the circles which were important to him.

Into the stream about which we have just been speaking flowed yet another, founded by ten people in the year 1880. The intention was that it should work in harmony with other European streams, so it was was numbered, drafted the manifesto of this ‘Brotherhood of Ten’. It included the words:

‘A confederation of all the Serbs presupposes the destruction of Turkey and the destruction of Austria-Hungary, the removal of statehood from Montenegro and the freedom of the peoples of Serbia.’

This, then, was the quite definite manifesto of these ‘Ten’, worked out in 1880. The subsequent plan was to weave this manifesto more and more closely together with the radical stream of Ristic, for he was now the right person at the right place: Since Milan was a minor, Ristic held the power. The two fitted very well together. Certain streams always worked to win the right man at the right place in order to achieve as much as they could.

The university professor Jovan Skerlic, who was also connected with this radical stream wrote, for instance: ‘The freedom of the Serb people and the existence of Austria-Hungary are mutually exclusive.’ I wish to speak only of facts and do not deny that a manifesto such as this is perfectly possible for a Serb from his own point of view. When Milan Obrenovitch attained his majority, circumstances brought it about that he wanted to free himself from this radical stream. He wanted to carry on with Serb patriotism, but in agreement with Austria-Hungary. So as time went on these two streams proceeded to weave in and out of each other: On the one hand the rather weak, though definitely existing impulses which emanated from Milan Obrenovich, and on the other everything that was connected with the pretendership of the Karageorgevich family. It is worth noting that while nobody from the Obrenovich dynasty was invited to the coronation of Alexander III of Russia, Peter Karageorgevich, the pretender who later occupied the throne of Serbia, was present.

The bonds between Russia and the Balkans were to be tied even more tightly through the marriage of Peter Karageorgevich with the eldest daughter of Nikita of Montenegro who, however, did not particularly relish this plan since he himself wanted to assume the Serbian throne after the departure of the Obrenovich. However, the Russians offered a million as dowry. Of course old Nikita pocketed this; he was rather partial to such little tricks.

I shall not trouble you further with external history at this point, except to mention that, after Serbia had lost the unfortunate war with Bulgaria which took place at this time, her realm was only preserved by the decisive intervention of Austria-Hungary. The Omladina party could not have cared less about this. Their sole aim was to support the stream which was working to imprison the Slav element in Russianism. This party worked very well indeed. Some remarkable statistics were compiled by Serbs, not foreigners. Statistics can, of course, be made to say what you want them to say, but in this case even if half the claims are disregarded they are still significant enough. It was maintained that this Omladina party had been able to spread far and wide because they had carried out 364 political assassinations between 1883 and 1887 in order to rid themselves of those who would have acted as troublemakers if they had been on the physical plane while the party was expanding. As I said, this claim is made by Serbs, not foreigners: 364 political murders between 1883 and 1887. Even if only half is true, it is surely enough.

In the nineties this party underwent a further considerable expansion. After a long period of systematic work it took a mighty step forward when, on a certain day during the nineties, every Serbian town suddenly blossomed with flags. This caused great concern in Austria. What had happened? It was the day on which the alliance between Russia and France had been sealed! During the same week, behind the backs of the Obrenovich dynasty, one hundred thousand rifles had been ordered from France for the radical party.

It was during this period that a personality appeared on the scene through whom a great many influences worked, but for whose position it was extremely difficult to gain agreement from leading quarters. She had been singled out by Russia for certain purposes. However, the party which was the continuation of the Omladina was embarrassed to use, as an important tool, a personality of this type and in this kind of position. This was really going too far for the Serbs. I am speaking of Draga Masin whom Alexander Obrenovich was allowed to elevate to the position of his mistress in 1886. This person appeared on the scene at this time, and a friend of the Obrenovich dynasty, Vladan Georgevich, wrote a very significant and beautiful book from which a great deal can be learned: The End of the Obrenovich Dynasty. I recommend particularly the chapter which describes the remarkable weaving of the threads of world history, even though Georgevich half unconsciously only hints at this. He tells of an extraordinary visit he had to make to Draga Masin who was, of course, an important personage. He shows how the enchantment with which she had to inveigle those whom it was necessary for her to inveigle emanated from a particular blend of perfumes, which was suitably adjusted to the individuality of the person who was to be influenced by suggestion. If you read with understanding this chapter in Vladan Georgevich's thick book you will gain from his veiled description many hints—in the occult sense, too—regarding the field of lesser magic. You will be astonished to discover how much can be achieved, when those who want to achieve something remain in the background and leave what has first to be done to the seductive charms of a woman skilled in the art of perfume blending. Even in the seventeenth century this played a considerable part in the politics of many a royal court. The history of some periods cannot really be written except by someone who is an expert on the effects of perfumes in history at different times and periods.

Then an event took place which throws some light on a number of strange karmic connections. The party I have described to you continued to work. A point was reached when, once more, by means of a plot such as that mentioned earlier, an attempt was made to assassinate Milan, who had long since abdicated but still played a role, and through whom, moreover, a number of roles were indeed still played. One of those condemned to death in consequence was Nikola Pasic; you know the name. He owed his deliverance solely to the fact that Emperor Franz Josef intervened on his behalf. You remember, Pasic is the name of the man who was Prime Minister of Serbia when the war broke out.

All these events took place because it was necessary for something to happen. The desired goals could not be achieved while the Obrenovich dynasty remained. So Karageorgevich would have to be established on the throne under Russian protection. But Draga Masin, who had meanwhile married Alexander, also stood under Russian protection. She had in the meantime become a thorn in the flesh of the radical party, because they had come to regard her as a disgrace. All this had been reckoned with, because those who had put her in this position in the first place were not concerned with establishing this charming person, gifted in the art of perfume-blending, upon the throne of Serbia, but rather with making the Obrenovich dynasty look impossible through its representative Alexander. So she had to be made to look ridiculous and impossible. Draga Masin had to be made Queen so that she could be murdered. Those whose purposes were to be served were those for whom, outwardly, Draga Masin was extremely awkward. The whole comedy had to be played in order to get rid of her, and it was Draga who had to play it. I shall not mention details except to say that they even included the pretended imminent birth of a future heir to the throne, though such a one was, in fact, never on the way. There should be mention, though, of the fact that the most extraordinary personalities were taken on, whose task it was to set up connections between Geneva, where the Karageorgevich family dwelt, and the Balkans, and also various other connections.

Peter Karageorgevich had been instructed to remain quietly in Geneva, without stirring. In contrast, there existed in various places a whole series of intermediaries whose task it was to run the affair in accordance with Russia's wishes, and also to give it a face. I should like to point out here that there is often no need to attach any special significance to those who work in connection with these things. For example, there was an important intermediary from Montenegro who played a large part in the various activities undertaken jointly by Russia and Karageorgevich. He himself was not in the least interested in serving the radical Serbian party, or anyone else if it comes to that. He showed this later, in particular by offering for sale in Vienna in 1907 the numerous letters he had exchanged with Peter Karageorgevich in this fateful matter. So poor old Karageorgevich himself had to cough up 150,000 francs in order to buy them back.

I only want to touch on these things. When one day the history of these events is written—and it will be written—much light will be thrown on many matters by the chapter which mentions what took place then in the Hopfner Restaurant in Vienna, in Linz on 22 January 1903, and in the Biegler Hotel in Mödling in April; then it will be made known how the document came into being in which Karageorgevich committed himself not to punish the murderers of Alexander Obrenovich and Draga Masin, if he should come to the throne. Particularly important will be the revelation of what it was that Peter Karageorgevich signed on 22 January 1903, and of what was discussed by certain officers serving this cause when they met in the Kolaratz Restaurant in Belgrade.

After all these preliminaries the murder was committed in Belgrade in July 1903; it became known to the world in a different way. An important part was played in this murder by a certain Lieutenant Voja Tankosic. It is not without significance that the leader of one of the groups who were distributed in various places, in order to carry out the murders of numerous supporters of Alexander Obrenovich and Draga Masin, was Lieutenant Voja Tankosic. For perhaps you know that, according to an enquiry carried out in Austria, a certain Major Tankosic is named as one of those who organized the assassination of Archduke Franz Ferdinand in Sarajevo. It is the same Voja Tankosic, now promoted to the rank of major, who then had the task of murdering the two Lunjevitza brothers, the brothers of Draga Masin and then, as a major, played the role now known to the world in connection with the assassination of Franz Ferdinand. It is important to see in this way, by means of real examples, how events are interconnected, and to indicate how they continue to work in subsequent events.

Once the dynasty of Obrenovich was out of the way, it was a matter of finding a means of putting Karageorgevich on the throne of Serbia. Pasic, for instance, though he had his finger in every pie, was not yet ready to agree to the ascent of Karageorgevich to the throne; at that time he wanted to put an Englishman on the Serbian throne. Even in eastern Europe there were differences of opinion. It is historically documented, for instance, that when the death of the last Obrenovich became known, the Grand Duchess Militza was heard to say: Let us drink to the health of King Nikita of Serbia. So there was an inclination in this circle to put Nikita of Montenegro on the Serbian throne. But when the time came to make the final decision Tcharikoff, the Russian attaché in Belgrade, said, literally: I have come in order to inform you that my government will only give its consent if Prince Karageorgevich is elected unanimously as King of Serbia at tomorrow's election.

I have now pointed out a number of facts in order to show you how things work when they are channelled into particular streams. It is necessary to have a concrete idea of what is going on in the world. Now let me proceed by what might be called the symptomatic method. We have to look into all sorts of things in order to gain a complete picture which can lead us a step up to the fundamental truths. Once again in connection with all this I must stress: You may have a standpoint, and any standpoint is understandable; but you must then be aware that this or that standpoint is the one you have chosen; you cannot then form judgements as though your standpoint were higher.

Recently I have often had to ask myself what might be the origin of certain judgements which crop up again and again. When I began these lectures I told you how painful it was for me to meet in a certain direction only unfriendly or at best uncomprehending judgements, and I said that the very people who make these unfriendly judgements with a particular bias are the ones who ascribe to themselves the capacity to judge things objectively. There is no need to look far to find the unfriendly judgements I mean. I must stress that I can understand every standpoint; but I cannot understand it when certain judgements which are anything but objective are claimed to be founded on an objective basis.

For instance, if it is stated that the diplomatic documents already known are of crucial value for deciding who is to blame for the outbreak of the war, then there can be no objection. But there must be every objection to the conclusions so often drawn from them. It is necessary to study these documents far more thoroughly than is usually done if a valid judgement is to be reached. I might tell you that I have closely studied all the Blue, Red and White Papers many more than a dozen times and yet I could still justify any number of judgements based on what they tell me. If only it had been possible to make proper use of the actual facts! All in all, I must say that the judgements I hear remind me of long discussions which end with the words: Never mind, the Jew will be burnt! Whether people are more or less intelligent, the voice that always sounds the loudest says: Never mind, the German will be burnt! And since an objective foundation can never be found for such grave allegations as these, the only thing to do is to accept that we are faced with a most important question: Why is it that such a large proportion of people forms judgements which can be summarized, if not literally then from their general content, in the words: Never mind, the German will be burnt?

Many elements flow together in this judgement, especially because it is pointless to bring out one or another aspect which allows the basis on which this judgement is founded to speak for itself. And still the question I am asking is in the deepest sense of the word a question of the heart and a question of the soul. I am aware of all the notions that arose when from a certain necessity I wrote my pamphlet Gedanken während der Zeit des Krieges (Thoughts during Wartime), which was intended, as it says in the subtitle, for Germans and those who do not believe they have to hate them. I know that it expresses thoughts—do not think me immodest when I say this—which some day, however far distant, will be recognized by history as those thoughts which ought to be taken into consideration. But I also know that for inner spiritual reasons certain things will not be possible until, at least in certain quarters, there grows a sense for the rightness of these thoughts. Those who do not wish to be convinced by the inner gravity of such thoughts will find themselves facing lessons from many sides.

One important lesson will be shared with the world when the manifestos of such people as Lloyd George come to be realized. Possibly many other lessons will be needed as well. Certain people in the periphery will also be faced with such lessons. Much could be carried out differently if only people would not allow themselves to be so very stupefied by the judgements I have described. What I am telling you is really true. Many a solution will come about because the judgement reached in certain quarters will be steered towards the direction just mentioned. What purpose is served if an Englishman gives his support to a particular personality through whom certain influences are working, and if this Englishman is then personally offended when that personality is characterized in an objective way? English culture itself has brought it about that political thinking can be formed in a particular way, and it is because of this that much that serves certain purposes can be concealed behind this thinking. The extraordinary situation is: that for certain impulses which stem from western Europe the political thinking of English culture must be regarded as the least suitable instrument.

It really is so that, on the one hand, there exists the task which the English people are called upon to perform during the fifth post-Atlantean period, and yet this purpose is constantly being thwarted from quite another direction. And though there are indeed beautiful voices in the orchestra, as I described the day before yesterday, there are also a good many others to be heard as well. Let me draw your attention to some remarks made by Lord Rosebery in 1893, not because they are particularly important but because they are a symptomatic expression of something that does actually exist. Lord Rosebery said:

‘It is said that our Empire is large enough and that we possess sufficient territories ... We must, however, examine not only what we need today but also what we shall need in the future ... We must not forget that it is a part of our duty and our heritage to ensure that the world bears the stamp of our people and not that of any other ...’

It is important to know that such voices, too, join in the orchestra of the world. Lord Rosebery himself was not particularly important in this direction, but the way he spoke in this tone was a good example of what I wanted to point out. It is important that a pretension of this kind should ring forth, not from a people but from an individual who is backed by various concealed groups, a pretension that the whole world must be stamped with the mark of the English spirit. It is nothing other than an echo of what had always been taught in some secret brotherhoods in words such as the following: The Latin element is now decadent; it may be left to itself and it will trouble us no more. The fifth post-Atlantean period belongs to the English-speaking peoples alone; it is for them to make the world into something which stems from them.

The firm doctrine which had come into being in the secret brotherhoods must be heard resounding in the words of Lord Rosebery; for we must learn to look in the right places. What happens outwardly might be quite a comedy. But we have to see through the comedy and not regard it as something that can bring blessing to the world.

If somebody defends the standpoint of Lord Rosebery, there is no need to enter into any discussion with him, for discussion is quite unnecessary in such matters. Neither is it possible to say that no one has the right to such a standpoint. Everyone has the right to take up Lord Rosebery's standpoint. But he ought then to say: My aim is to make the world English; and not: I am fighting for the freedom and rights of the small nations. This is what matters. It is not difficult to understand Lord Rosebery from his own standpoint. But someone who does not share this standpoint must, instead, take up another. In consequence, there is no agreement between these two standpoints, and the matter has to be balanced out by the means the world has at its disposal for such matters. Under certain circumstances such standpoints of necessity even lead to the outbreak of war. This is perfectly obvious, since it would otherwise be possible to demand that the opposition subject itself voluntarily to one's own standpoint. But if their standpoint prevents them from doing this, conflicts arise. So I am describing here only standpoints, for we are dealing not with objective judgements but simply with choosing between two possibilities.

I can, for instance, very well comprehend the standpoint of the French Minister Hanotaux expressed in his book on Fachoda and the partition of Africa. He says:

‘It is ten years since the work was completed; France has defended her position among the four world powers. She is at home in all quarters of the world. French is spoken, and will ever be spoken, in Africa, Asia, America and Oceania ... The seeds of mastery have been sown in every part of the globe. They will flourish under the protection of heaven.’

This standpoint, too, is perfectly comprehensible, yet obviously there could be collisions with other possible standpoints.

Now let us take another objective point into consideration. Bismarck never intended to follow a policy of colonialism. Germany had to be won over to adopt a colonial policy. She did not carry it on of her own accord but was induced to do so in a very peculiar manner from quite another side. I may go into this later. Anyway, it was certainly not in accordance with the character of the German people to bring about collisions in this respect. Fichte, in his famous speeches to the German nation, said expressly: Germany will never argue with a nation who speaks about the freedom of the seas while actually meaning that it intends to defend the seas against all comers. Above all it was known in France that the tendency was not to oppose the aim expressed by Hanotaux but to let France pursue in peace her path as a colonizing nation. In Minister Hanotaux's book there is also the following passage:

‘It will be a matter for history to decide what was the leading idea of Germany and her Government during the complicated dispute which accompanied the partition of Africa and the final phase of French colonial policy. It may be assumed that, to begin with, Bismarck and his politicians watched with satisfaction as France entered into distant and difficult enterprises which for years ahead would fully occupy the attention of country and Government alike. However, it is not certain that this calculation proved to be right in the long run, since Germany for her part eventually followed the same path, though rather too late, and attempted to win back the time lost. If this country, at her own discretion,’

Note that he says ‘at her own discretion’.

‘left the colonial initiative to others, she should not now be surprised that they took the best territories for themselves.’

Of course this standpoint is perfectly comprehensible, but it also contains the admission that Germany, at her own discretion, left the best territories to the colonial policy of France.

Please do not base any judgements on the details I am giving you, for not until I have gathered them all together will a total picture emerge.

Now let us ask how it is possible to construe—as is often done so utterly irresponsibly—any connection between the events of 24 and 25 July 1914 and those of the days that followed. You have no idea how excessively irresponsible it is to seek a simple continuity in these events, thus believing that without more ado the great World War came about, or had to come about, as a result of Austria's ultimatum to Serbia. There was a lot more to it than that; a great many things had to be in preparation for decades. It is necessary to develop an eye for all kinds of things that happened, and to pay attention to them. I should like to advise those gentlemen who simply make judgements about all the many books, as in the example I gave you, to do their reading, not in the way it is often done today but in such a way that they notice what things were at work. To do this, as you probably know, particular attention must be paid to a number of things. For the present I do not mind laying myself open to the accusation that I am making all sorts of statements that cannot easily be proved. But I can prove all these things quite well.

Read the reports of the conversations that took place in July 1914 and take note of how these conversations proceeded. In real life people's expressions also contribute to the actual words. In the case of politicians it is their expressions and gestures more than their words which sometimes really tell us what is meant; indeed often their words only serve to disguise what is actually being communicated. Moreover, reports are often more accurate as regards these incommunicables than they are in respect of the words.

So let me ask: Why did a personality such as Sasonov so obviously play two roles during all the negotiations? During the negotiations with the representatives of the Central Powers he plays the part of an extraordinarily agitated person who has to hold onto himself with all his might in order to remain calm, so that he gives the impression of one who has been rehearsed. Why does he play the part of apparently not listening and only saying what he has prepared beforehand, which never provides an answer to the questions he is actually asked?

Why does he play this part in the negotiations with the representatives sent by Austria, and why does he appear totally different when negotiating with the representatives of the Entente? Why does he listen to them? Why do we find, in the reports of what he said, sentences which were obviously first spoken by the representative of the Entente? Only compare the two! Why does he listen to the representatives of the Entente, and why does he know in advance what he is going to say when he is speaking with the representatives of Austria? With the latter he even went somewhat too far. During the visit of 24 July he said after the Austrian ambassador had only spoken a few preliminary words: There is no need for you to tell me all that; I know what you are going to say! He was embarrassed by what the ambassador wanted to say because his answer was already prepared. And why in this rehearsed speech did he emphasize so strongly that Austria must on no account demand the dissolution of the Narodna Odbrana—which, of course, continues the earlier endeavours of the Omladina? Just bear these questions in mind! Often it is necessary to ask negative questions.

Another example: The blame for the war is laid at the door of the German government. Against that, the question can be asked: What would have happened if what the German government had desired had come to pass, namely the localization of the war between Austria and Serbia? For even a child could tell by following the negotiations that it was the aim of the German government to localize the war between Austria and Serbia, and not to allow it to spread beyond the conflict between Austria and Serbia. So we can ask: What would have happened if events had gone as the German government wished? We should all answer this question conscientiously.

This now brings us to the important point of the relationship between Central Europe, England, America, and so on—in other words to everything that is connected with the words of Lord Rosebery, everything that proceeds from them and also what lies concealed behind them. We also come to the fear nations had of one another, that I described yesterday.

It would be going too far to explain this fully today; but I shall certainly have to go into it before bringing this discussion to the culmination it ought to reach. Let me merely remark that certain things happened from which the only sensible conclusion to be drawn later turned out to be the correct one, namely that behind those who were, in a way, the puppets there stood in England a powerful and influential group of people who pushed matters doggedly towards a war with Germany and through whom the way was paved for the world war that had always been prophesied. For of course the way can be paved for what it is intended should happen. So there arose in the minds of a number of people in Central Europe, particularly in Germany, the firm conviction which was connected with a strong fear, that a war in which Germany and England would confront each other would definitely be brought about at a suitable moment by a certain group in England. This had nothing to do with a longing to start a war with England at all costs. From the German standpoint such a longing would have been utter nonsense. Yet it was the case that even those who only saw things superficially recognized, as a result of various events, that a war was threatening to break out.

So let me draw your attention to another point that is important for the formation of judgements: Until 1908, or even 1909, there existed in England extensive circles quite close to King Edward VII, who considered it an impossibility that Russia should ever be allowed to approach Constantinople or enjoy free passage through the Dardanelles in the way she desired. But then an event took place which changed much during the course of only a few months. Two people spoke to one another one of whom understood a very great deal about interpreting the signs. This was the attempt to gain Austria's agreement to free Russian passage through the Dardanelles in compensation for the annexation of Bosnia and Herzegovina. This was Russia's aim, and Izvolski, who is an intelligent man but thought himself even more intelligent than he really is, really believed at that time that he had in his hands Austria's agreement to this Russian demand, despite English endeavours to the contrary. But this was not the case, so another course had to be taken.

This was one of the important events. There were many others. Everything that has happened in recent years is full of deceptions, and many of these are to be found in the periphery. There is no escaping this fact. And when you have struggled honestly and fairly with the various papers, which of course only describe the final phases of the tragedy, when you have studied them, as I have, twelve, fifteen or even twenty times, it is impossible to avoid realizing how powerful was the group who, like an outpost for mighty impulses, stood behind the puppets in the foreground. These latter are, of course, perfectly honest people, yet they are puppets, and now they will vanish into obscurity so that Europe can start to convince herself of what is still to come.

Still, a situation had now been reached in Central Europe that prompted the question: Will it be possible for enough honest people to come to the surface through selection in order to overcome that powerful group, or not? Also, there were people who were worried because they foresaw that there would be a coalition between Russia, France and England if a war were to break out. I really wonder whether there is any need for surprise that these people were worried. There is much about which one may be surprised, but this particular thing really is not surprising. Those wise gentlemen who study all the official papers could, it seems to me, at least discover something that was even discovered by the author of that celebrated article which was awarded a prize by the University of Berne, namely, that for England's part the war was made absolutely unavoidable when Belgium's neutrality was violated. Absolutely everything points to the fact that there was no reason that could have been candidly presented to the English people. For the reasons that did exist could not on any account be mentioned! If any English minister had presented Parliament with the real reasons, he would have been swept away by public opinion. That is why Sir Edward Grey, for instance, had to give such peculiar speeches.

It is easy and reasonable to maintain that the English people did not want a war. Indeed it hardly needs saying, for it is obvious and everybody knows it. No one who really points to the true facts can maintain that the English people wanted such a war. On the contrary, anyone voicing the real reasons would have been swept away by public opinion. Something quite different was needed—a reason which the English people could accept, and that was the violation of Belgian neutrality. But this first had to be brought about. It is really true that Sir Edward Grey could have prevented it with a single sentence. History will one day show that the neutrality of Belgium would never have been violated if Sir Edward Grey had made the declaration that it would have been quite easy for him to make, if he had been in a position to follow his own inclination. But since he was unable to follow his own inclination but had to obey an impulse which came from another side, he had to make the declaration which made it necessary for the neutrality of Belgium to be violated. Georg Brandes pointed to this. By this act England was presented with a plausible reason. That had been the whole point of the exercise: to present England with a plausible reason! To the people who mattered, nothing would have been more uncomfortable than the non-violation of Belgian territory! Of course this does not apply to the people, nor to the majority in Parliament, but—well!—parliaments are parliaments!

All this had been in preparation for a long time, and some of it had leaked out after all. There were some people who had the most extraordinary experiences; for instance in April 1914 a German had a conversation in England in which he was given some strange information. I shall bring this up again in another connection. Since all this was going on it is understandable that some people were saying: We shall have to be prepared to find that what is worst for Germany will come from England.

Naturally these people then also began to discuss these things publicly in Germany, especially after the beginning of the new century. I shall now quote one of these voices. You will have to forgive me for quoting this particular voice, but nowadays one has to ask for forgiveness for so many things because so much that is peculiar is buzzing about in the world that one quite often has to speak in paradoxes in order to express the truth. I want to read you a passage from a book that was written in 1911 and has since become well-known. It discusses what threats Germany might have to face from England:

‘Nevertheless, English policies could also go in another direction so that, instead of a war, an agreement might be sought with Germany. Such a solution would certainly be preferable to us.’

These words appear in a well-known book by Bernhardi, Germany and the Next War. You know that, together with Treitschke, Bernhardi has achieved a certain renown abroad. He is less well-known in Germany, but there it is. Let me read you another passage from his book:

‘To increase her power by territorial gains in Europe itself is probably totally out of the question for Germany under the present circumstances. The eastern territories lost to Russia could only be regained as a consequence of an extensive war which we would have to win; and even then they would continue to be a cause of further wars.’

In other words the author considers that to seek territorial gains from Russia is the least desirable of all possible courses of action!

‘Even to regain what was once southern Prussia, which was amalgamated with Prussia when Poland was partitioned for the second time, would be a highly doubtful exercise on account of the Polish population.’

This is quoted from a book written in 1911 which states that among all the things Germany ought to do should be included the firm determination not to start any territorial wars in Europe. This passage is from the book by Bernhardi, and for people on the periphery who speak about him it would be more sensible if they would look without prejudice at what the book actually says and, above all, seek to discover the context in which things are said. Though much is clumsily expressed in this book, a closer study of it would at least reveal that it would be more sensible to take things as they are, rather than in the way in which they are taken today.

If we were not a society whose task it is to observe all things from the point of view of deeper knowledge, indeed of profound spiritual knowledge, I would obviously now bring to a close the discussions we have been having and which were requested from so many different quarters. If it were a matter of anything other than deeper knowledge, then these discussions would of course have to be suspended until such time as the results of the important events now taking place were available.

It is, I believe, without question that every soul who is earnestly and honestly concerned with the welfare of mankind is awaiting with bated breath the outcome of the next few days. The facts will show whether certain sources from what we have called the periphery, the circumference, are capable of coming to their senses sufficiently. If they are not, then the whole of mankind—in the future, too—will be expected to believe that one fights for peace by turning down and excluding the possibility of a relatively early achievement of peace. If matters go in the direction that various voices in the press seem to assume—though no serious observer would still consider such an assumption—then no one would be obliged even to pretend any longer to believe that there is one jot of sincerity in all those declamations which proclaim peace or even the rights of nations. In the near future the world will have the opportunity to decide with full consciousness whether to see the declamations of the will to peace as wrong and untruthful and yet still continue to find them significant, or whether to turn to the truth.

We, however, do stand on the foundation of deeper knowledge, and so there is no need for us to interrupt our observations. We are seeking for the truth, and truth must be found at all costs. For the truth can never be seriously harmful or work harmfully.

Today I intend to put before your soul certain matters which give us the opportunity to make our judgement justifiable in a number of directions. In no way do I want to influence anyone's standpoint, nor their judgement; for we are concerned with looking the facts of the physical plane, as well as the facts and impulses of the spiritual world, calmly in the eye. Some time ago I said that the question of necessity in world events would have to be scrutinized, even in the face of the most painful happenings. But Anthroposophy will never make us into fatalists, in the sense that we speak of necessities as a fate to which we have to resign ourselves. It is justifiable to ask: Did these painful events have to take place? But even if we feel obliged to answer in the affirmative, there is still no question of bowing down to these necessities in a fatalistic way. I should like to start by illustrating what I mean by a comparison.

Let us suppose that two people are arguing about how good the harvest will be next year in a certain area. The one says: The harvest will depend on the constraints laid down by nature. He lists all the constraints—the weather, and all the other conditions that are more or less independent of the will of man. The other, however, might object: You are right, all that exists; but what we ought to do is look at the practical question of how much of a contribution we ourselves can make. Then it is much less a matter of the weather and other things over which I have no influence; my main concern, then, is that I want to play my part in next year's harvest, so on my section of the land I will sow the best quality seed I can find. Whatever the other factors may be, it is my duty to sow the best possible seed, and I will make every effort to do so. The first man may be a fatalist; the second may not deny the reasons for the fatalism of the first, but he will do his best to sow the best quality seed. In the same way, for every person who desires to be prudent it is a matter, above all, of finding out how he can sow the best possible seed.

Of course, for the spiritual development of mankind the expression ‘to sow the proper seed’ means something vastly more complicated than is the case in the comparison I have just cited. It does not mean the application of a few abstract principles. It means taking the demands of mankind's evolution and recognizing correctly what is needed at the present moment for this evolution of mankind. For whatever next year's weather may be like and whatever other hindrances or unfavourable circumstances may apply, if the second person does not sow good seed the harvest will certainly be bad! So it is most important to recognize that at present the salvation of mankind's development demands certain conditions which, at the moment, by far the greatest portion of mankind is resisting. These are conditions which must be incorporated in human development so that a thriving and healthy development can take place in the future. And it must also be realized that man finds himself at present in a phase of development in which, within certain limits, it is up to him to cope with his mistakes.

In earlier times this was not the case. Before the fifth post-Atlantean period, before at least a large part of earthly mankind had come to the full realization of their freedom, divine spiritual powers intervened in earthly development, and it can be clearly perceived that this intervention by divine spiritual powers was sensed by human beings. Today, what matters is to show mankind how it is possible to reach certain insights and, above all, how to form a healthy judgement which coincides with the conditions demanded for man's development. The fact that there is a resistance to this judgement is one of the deeper causes of the present painful events.

Another question we shall have to consider over the next few days is why human beings did not turn to more spiritual inclinations a century ago. For had they done so today's painful situation would surely not have arisen. Let us postpone this a little longer and come to it perhaps tomorrow or the next day. Above all, let us hold to the knowledge that the painful events have come about chiefly as a result of this rejection of man's links with the spiritual world. Present events might therefore be described as a karma of materialism. But this phrase ‘karma of materialism’ must not be taken as an empty phrase; it must be understood in the right way.

Insights that are so deeply necessary have surfaced only sporadically during the years spanned by our lives—the final decades of the nineteenth and the first decades of the twentieth century. Certainly some insights—and much depends on insights—have been cast amongst mankind. Moreover, the attempt was made to cast them in such a way that a considerable number of people might have been included. But, at the moment, for reasons which will be mentioned later, people are still tremendously resistant to any kind of higher, spiritually grounded insight.

I now want to mention a book which appeared years ago. You might of course say: Many books are published, so why is this one so significant? At most, a book can only give people some theoretical instruction, and the salvation of the world is certainly not going to depend on whether they read it or not. Let me tell you that more is at stake than might be expected if certain ideas and insights are disseminated. Look in your soul once more at what I have told you during the last two or three lectures and you will be able to admit that this is so.

The book I mean was published in America and the author is Brooks Adams. When it appeared all those years ago it seemed to me to be one of the most important manifestations of new human insight. Even though the way it was presented to the world was spoilt by the fact that it included a foreword by ex-President Roosevelt, one of the greatest phrasemongers of today, nevertheless the ideas in this book by Brooks Adams could have brought enlightenment in the widest sense of the word. Another factor to be considered in connection with European cultural life was that the German translation of this book was brought out by a publisher of whom it was known that he serves quite particular spiritual streams, streams which are definitely hostile and detrimental, for instance to our Anthroposophical Movement. This is not what matters, however. What always matters is to have a sense for the fact that it is significant if certain ideas are presented to the world under an appropriate flag of this kind. It is quite different if a book is published by, let us say, the Cotta'sche Verlag, a distinguished publishing house which simply publishes books or, as in the case of the book in question, by a publisher who brings out books which serve the purposes of a particular society. There is a great difference between dealing simply with literature and dealing with certain definite impulses!

What is in this book by Brooks Adams? Let me first unfold only the main ideas which are brought forward, I must say, quite generally and abstractly in the most amateurish way and only in so far as their significance could be recognized in America. Yet it is important to know that a bird such as this flies up from this particular spot. Brooks Adams says in effect: There are in the world various nations who have been developing slowly for long ages. In the development of these peoples it is possible to detect both rise and fall: they are born, they pass through infancy, youth, maturity and old age, and then they perish.

This is, to start with, no profound truth but merely a framework. However, what Brooks Adams then develops in connection with the evolution of these peoples in the way of developmental laws certainly has some significance. It can be observed, he says, that in the period of their youth these peoples necessarily develop two tendencies which belong together. To enter properly into ideas such as these of Brooks Adams we must, of course, distinguish strictly between a people as such and the individual human beings; neither must we confuse the concept of a state with the concept of a people. So, Brooks Adams ascribes certain characteristics to a particular developmental period of a people and he also considers that these characteristics belong together. According to him some peoples, in the period of their youth, have the capacity for imagination, that is the capacity to form mental images which are, in the main, drawn from within. They owe their origin to the productive imagination and not to considerations such as those of what we today call science; they are drawn from the creative inner powers of the human being. This characteristic of creative imagination is, according to Brooks Adams, necessarily connected with another: these peoples are warlike. The two characteristics of creative imagination and a warlike disposition are inseparably linked in these peoples. Brooks Adams considers this to be a natural law in the spiritual life of these peoples. Peoples who are both imaginative and warlike are, as it were, a particular type.

In contrast to those peoples who belong to the imaginative and warlike type there are, says Brooks Adams, peoples who belong to another type. Here, creative imagination is no longer predominant, for it has developed into something we can call sober scientific judgement. Peoples who possess this characteristic of sober scientific judgement are not warlike by nature; they are industrial and commercial. These two characteristics—we are speaking of peoples, not individuals—belong together: the scientific and the commercial (for industry is simply a basis for commerce). Thus, there are peoples who are scientific and commercial, and peoples who are imaginative and warlike.

For the moment I do not want to criticize these ideas but merely mention that an opinion is asserting itself, though in a rather dilettante fashion, which years ago fluttered up, as it were, from American soil: Take care not to believe that the whole of mankind can be measured by the same yardstick! Do not imagine that the same ideals can be set for every nation! Note that consideration can only be given to what is founded in evolution, which means that you cannot expect a people like the Slavs, whose character is imaginative, to be unwarlike! Those of you who read Brooks Adams' book attentively, please note this latter example particularly. Judgement must be based, not on external appearances but on inner values, inner affinities.

The book is superficial if only for the reason that such knowledge, if it is expressed at all, should be expressed on the basis of spiritual insights alone. So long as there is a lack of spiritual insights, judgements about the evolution of mankind—which is of course affected by the working of spiritual powers—cannot but be one-sided. Above all, a great truth is omitted: On the physical plane we stand within the realm of maya regarding events as well as the will of human beings. As soon as maya is treated, not as maya but as reality, we must fall into error. And as soon as we fail to pay proper attention to developments within maya and to what resembles development within maya, we are already treating maya as reality.

If it were not nonsensical it would be very nice, for instance, to live in a season of permanent springtime, to be surrounded forever by blossoming, sprouting, burgeoning life. Why did the creators of the universe not arrange things so that we have sprouting, burgeoning life forever? Why do the beautiful tulips, lilies and roses have to fade and decay? The answer is quite simple: they have to fade and decay so that they can bloom again! In so far as we stand on the physical plane it must be clear to us that the one cannot be without the other—indeed, that the one is there for the sake of the other; and there is profound truth in Goethe's saying that nature created death in order to have much life. Since the physical world is maya there is no balance so long as we are in the physical world; a balancing can only come about if we can raise ourselves from the physical to the spiritual world. However, this balance is different from the balance we would expect so long as we hold the physical world to be a reality. So it is necessary to come to know the laws of maya, and to learn that within maya a balance can never be found, either by man or by any other being, if maya is not interwoven with something which lies outside maya but inside spiritual reality.

So, above all, it is always important to come to know maya as maya, to come to understand what it means when sprouting and burgeoning have to be accompanied by decay. In the case of nature it is easy to admit, since we see before our very eyes the facts we have to recognize. It will be easy to make anyone understand that in the summer and autumn of 1917 the fruits will ripen which were sown in the previous year's sowing season. If bad seeds were sown, then of course bad fruits will be harvested. So we will tend to pay attention to the quality of the seed and not allow ourselves to be so easily deceived by maya, as we are in other areas of human life where matters are rather more obscure.

Someone who points in a similar way, in connection with the life of nations, to the effect a bad sowing has on the quality of the ripening fruit, will immediately be met with prejudices. These may, for instance, be expressed as follows: I might suggest to someone that he should not be surprised at his bad harvest since his seed was poor when it was sown; he might then retort that it was his seed and that I am hurting his feelings by saying bad things about it. But I have no intention of hurting his feelings, for the poor quality of his seed might not be his fault at all. It is not a question of hurting a person's feelings but rather of stating an objective fact. It is not for me a matter of judging the connection between him and his seed-corn; that is his affair and I leave it to him entirely. But to know the objective facts it is necessary to inspect the seed-corn very closely and face up to what is really at the bottom of events. If, in doing so, we can maintain a proper objectivity, this might even be beneficial to the sower. Indeed, the benefit to him might be considerable if we succeed in making clear to him the connection between the harvest and the sowing. What I want to make clear to you is the importance of putting forward the thoughts in the right direction, and of seeking them in the right way.

After this prelude, I now want to go back some way in history. The reasons for this will soon be clear to you. I have already drawn your attention during lectures here to a king of England who played an important part for England in the realm of maya, in relation to religious development: Henry VIII. As you know, he was rather good at getting rid of his wives, of whom he had quite a number. He also had—well—let us say, the pluck to break with the Pope who did not want to dissolve one of his marriages. This refusal by the Pope gave Henry VIII the courage to bring about a new religion for the whole of England, inasmuch as it depended on him. We have spoken about this on another occasion.

During the reign of Henry VIII lived the great and eminent Thomas More. He was a man of sublime spirituality, indeed of a spirituality equal, for instance, to that of another great man, Pico della Mirandola, as well as other eminent personalities of that era. Thomas More was an enlightened spirit, even though, despite his enlightened insight, he became Henry VIII's Lord Chancellor and did not despise Henry himself. I shall prove to you in a moment that he did not despise Henry VIII. He was a spirit whose illuminated instinct enabled him to accept maya as maya. Yet, like Pico della Mirandola, he was also a pious man. He was not pious after the manner of Henry VIII, nor after the manner of the Pope; he was a sincere, earnestly pious man and from his point of view rejected all the impulses and attempts at reformation which were already beginning to flicker during his time.

In a certain respect Thomas More was a faithful son of the Catholic church; and although Henry VIII, whose Lord Chancellor he already was, would have loaded him with every honour if he had complied with his wishes, he remained disinclined to turn to a new religion simply because Henry desired to take a new wife. For this he was not only deprived of his position, he was condemned to death, and the record of the court proceedings which culminated in his condemnation is extraordinarily interesting and very characteristic of that time. The wording of the sentence which condemned Thomas More to death is quite remarkable.

Most of you know, since it has long been published in secular books, that in Freemasonry the ascent through the various degrees is connected with certain formulations which also include the manner of death awaiting those who fail to keep the secrets of a particular degree. It is stated that under certain circumstances the candidate will have to die a terrible death; for instance, in the case of one of the degrees, his body shall be cut open and his ashes strewn to the four winds of the earth. These things, as I just said, are now the subject of numerous secular writings. Now the sentence passed on Thomas More coincides exactly with the formulation in respect of a particular degree of Freemasonry: he was to be brought from life to death by a most inhuman method. Yet this alone was not enough. His body was to be divided into as many segments as there are compass points and the pieces were to be scattered in all these directions. Part of this sentence was indeed carried out in this very manner.

Consider that this event took place at the beginning of the fifth post-Atlantean period. Thomas More was born in the second half of the fifteenth century and died in the first half of the sixteenth century. We may well ask whether all he did was to refuse the king the oath of supremacy—that is, refuse to recognize that the English church was independent of the Pope and commanded instead by the King of England. Is this really all he did?

Let us now turn to the most important thing he did, namely something which, even today, can have the utmost significance for anyone who looks at it squarely. Thomas More wrote the book Utopia. On the Best Form of the State and the New Island of Utopia. The main part of this book deals with the institutions of the island of Utopia, which means ‘not place’, or ‘no place’. If we take the book in the sense intended by Thomas More, we discover that Utopia means much more to him than some imaginary land in the external physical world. We should not be so foolish, however, as to assume that More wrote the book simply as an imaginary story. Thomas More cannot be counted among the Utopians. He did not want to present people with some imaginary tale; he wanted to say far more than this, in so far as this was possible in his day.

The main part of the book deals with Utopia, but it also has a very detailed introduction. This explains to us why More wrote the book. There is an important passage I want to bring to your attention, so that you can see that he did not despise Henry VIII. It begins as follows:

‘There was recently a rather serious difference of opinion between that great expert in the art of government, His Invincible Majesty, King Henry the Eighth of England, and His Serene Highness, Prince Charles of Castile. His Majesty sent me to Flanders to discuss and settle the matter.’

While in Flanders as an ambassador for Henry VIII, whom he calls an enlightened and great king, he meets a man he regards as exceptionally intelligent—spiritually, exceptionally important. So he asks him: Since you know so much and can assess matters so correctly, why do you not place your insights at the disposal of some prince? For More considers that most people in the service of princes are not very inspired, and that much that is good and favourable could ensue for the world if such inspired people were to place themselves at the service of the princes. The other now replies: It would be to no avail, for were I to express my views within some ministry or other, I should render the others no cleverer; instead they would very soon throw me out. In order to stress that this man, with whom he himself cannot agree, did actually exist, Thomas More adds: I met this man in the most varied company and he told us how he had once attempted to put forward his views in another company.

This is not merely an introduction to Utopia; Thomas More means something further. We have the curious situation in which Thomas More wishes to express criticism of the England of that time, the England of the turn of the fifteenth to the sixteenth century; the Lord Chancellor wants to criticize England. It goes without saying that someone who thinks as Thomas More does would not embark on a criticism of something abstract. In speaking of England he knows that the English people are not identical with what is meant by the configuration of the English state. He knows this very well and he also knows that the state is not something abstract but that it is made by individuals, and that the English people are not included in any criticism that might be expressed about the actions of these individuals on whom all the more important aspects of the English state depend. So Thomas More seizes on the best possible starting point for a concrete discussion, for it is certainly not concrete, but mere nonsense, to say: England is like this, Germany like that, Italy like the other—and so on; to say this is to say nothing at all.

Now, within the framework of a larger company, More brings this intelligent, enlightened man into contact with someone who is an excellent lawyer, someone whom the world considers to be ‘an excellent lawyer’, and so these two—the intelligent man and the excellent lawyer in the eyes of the world—enter into a discussion of English jurisprudence. English jurisprudence was then of course not as it is today, but no matter: the fifth post-Atlantean period was just beginning. The intelligent and enlightened man thought that it was extraordinarily stupid to proceed against thieves in the way considered proper in the England of that time. This man, who has seen Utopia and later describes it, thought that the whole way in which robbery and other matters were considered was not at all clever. He thought that the deeper reasons for such behaviour should be investigated. Thus he came to reject all the views of that time concerning people's attitude to thieves. The excellent lawyer, of course, could not understand him at all. Let us now occupy ourselves a little with the arguments of the intelligent man—not those of the excellent lawyer. He says:

‘I once happened to be dining with the Cardinal when a certain English lawyer was there. I forget how the subject came up, but he was speaking with great enthusiasm about the stern measures that were then being taken against thieves. “We're hanging them all over the place,” he said, “I've seen as many as twenty on a single gallows. And that's what I find so odd. Considering how few of them get away with it, why are we still plagued with so many robbers?” “What's odd about it?” I asked—for I never hesitated to speak freely in front of the Cardinal.’

Now let us hear the intelligent man speak!

‘ “This method of dealing with thieves is both unjust and socially undesirable: As a punishment it's too severe, and as a deterrent it's quite ineffective. Petty larceny isn't bad enough to deserve the death penalty, and no penalty on earth will stop people from stealing, if it's their only way of getting food. In this respect you English, like most other nations, remind me of incompetent schoolmasters, who prefer caning their pupils to teaching them. Instead of inflicting these horrible punishments, it would be far more to the point to provide everyone with some means of livelihood, so that nobody's under the frightful necessity of becoming a thief and then a corpse.” “There's adequate provision for that already,” replied the lawyer. “There are plenty of trades open to them. There's always work on the land. They could easily earn an honest living if they wanted to, but they deliberately choose to be criminals.” “You can't get out of it like that”, I said.’

This is the intelligent man once again.

‘ “Let's ignore, for the sake of argument, the case of the disabled soldier, who has lost a limb in the service of King and Country, either at home or abroad—perhaps in that battle with the Cornish rebels, or perhaps during the fighting in France, not so long ago. When he comes home, he finds he's physically incapable of practising his former trade, and too old to learn a new one. But as I say, let's forget about him, since war is only an intermittent phenomenon. Let's stick to the type of thing that happens every day.

Well, first of all there are lots of noblemen who live like drones on the labour of other people, in other words, of their tenants, and keep bleeding them white by constantly raising their rents. For that's their only idea of practical economy—otherwise they'd soon be ruined by their extravagance. But not content with remaining idle themselves, they take round with them vast numbers of equally idle retainers, who have never been taught any method of earning a living.

The moment their master dies, or they themselves fall ill, they're promptly given the sack—for these noblemen are far more sympathetic towards idleness than illness, and their heirs often can't afford to keep up such large establishments.

Now a sacked retainer is apt to get violently hungry, if he doesn't resort to violence. For what's the alternative? He can, of course, wander around until his clothes and his body are both worn out, and he's nothing but a mass of rags and sores. But in that state no gentleman will condescend to employ him, and no farmer can risk doing so—for who could be less likely to serve a poor man faithfully, sweating away with mattock and hoe for a beggarly wage and barely adequate diet, than a man who has been brought up in the lap of luxury, and is used to swaggering about in military uniform, looking down his nose at everyone else in the neighbourhood?”

“But that's exactly the kind of person we need to encourage,” retorted the lawyer. “In wartime he forms the backbone of the army, simply because he has more spirit and self-respect than an ordinary tradesman or farm-hand.”

“You might as well say,” I answered,’

Now the intelligent man speaks again.

‘ “that for the purposes of war you have to encourage theft. Well, you'll certainly never run short of thieves, so long as you have people like that about. And, of course, you're perfectly right thieves do make quite efficient soldiers, and soldiers make quite enterprising thieves. The two professions have a good deal in common. However, the trouble is not confined to England, although you've got it pretty badly. It's practically a world-wide epidemic.

France, for instance, is suffering from an even more virulent form of it. There the whole country is overrun even in peacetime—if you can call it that—by mercenaries who have been brought in for much the same reasons as you gave for supporting idle retainers. You see, the experts decided, in the interests of public safety, that they must have a powerful standing army, consisting mostly of veterans—for they put so little faith in raw recruits that they deliberately start wars to give their soldiers practice, and make them cut throats just to keep their hands in, as Sallust rather nicely puts it.

So France has learnt by bitter experience how dangerous it is to keep these savage pets, but there are plenty of similar object-lessons in the history of Rome, Carthage, Syria, and many other countries. Again and again standing armies have seized some opportunity of overthrowing the government that employed them, devastating its territory, and destroying its towns. And yet it's quite unnecessary. That's obvious enough from the fact that for all their intensive military training the French can't often claim to have beaten your wartime conscripts—I won't put it more strongly than that, for fear of seeming to flatter present company.” ’

Thus says the Lord Chancellor, Thomas More. We need hardly do more than copy down what he said then about the poor people of France. You could use these words to formulate the most beautiful sentences to present to the English ministers so that they can fulminate againt ‘Prussian militarism’. But these things were said at the beginning of the fifth post-Atlantean period, and possibly the juxtaposition of today's chatter with what lay at the beginning of it all might cause hurt feelings in some quarters.

You see, Thomas More lets us listen to the words of a person who endeavours to get to the bottom of things, and, moreover, in a way which could be disagreeable to some, even if matters are only touched upon quite superficially. He continues:

‘ “In any case I don't see how it can possibly be in the public interest to prepare for a war, which you needn't have unless you want to, by maintaining innumerable disturbers of the peace—when peace is so infinitely more important.

But that's not the only thing that compels people to steal. There are other factors at work which must, I think, be peculiar to your country.” ’

Thus speaks the man who has come back from Utopia.

‘ “And what are they?” asked the Cardinal.’

A new participant in the conversation.

‘ “Sheep,” I told him. “These placid creatures, which used to require so little food, have now apparently developed a raging appetite, and turned into man-eaters. Fields, houses, towns, everything goes down their throats. To put it more plainly, in those parts of the kingdom where the finest, and so the most expensive wool is produced, the nobles and gentlemen, not to mention several saintly abbots, have grown dissatisfied with the income that their predecessors got out of their estates. They're no longer content to lead lazy, comfortable lives, which do no good to society—they must actively do it harm, by enclosing all the land they can for pasture, and leaving none for cultivation. They're even tearing down houses and demolishing whole towns—except, of course, for the churches, which they preserve for use as sheepfolds. As though they didn't waste enough of your soil already on their coverts and game-preserves, these kind souls have started destroying all traces of human habitation, and turning every scrap of farmland into a wilderness. So what happens? Each greedy individual preys on his native land like a malignant growth, absorbing field after field, and enclosing thousands of acres with a single fence. Result—hundreds of farmers are evicted. They're either cheated or bullied into giving up their property, or systematically ill-treated until they're finally forced to sell. Whichever way it's done, out the poor creatures have to go, men and women, husbands and wives, widows and orphans, mothers and tiny children, together with all their employees—whose great numbers are not a sign of wealth, but simply of the fact that you can't run a farm without plenty of manpower. Out they have to go from their homes that they know so well, and they can't find anywhere else to live. Their whole stock of furniture wouldn't fetch much of a price, even if they could afford to wait for a suitable offer. But they can't, so they get very little indeed for it. By the time they've been wandering around for a bit, this little is all used up, and then what can they do but steal—and be very properly hanged?

Of course, they can always become tramps and beggars, but even then they're liable to be arrested as vagrants, and put in prison for being idle—when nobody will give them a job, however much they want one. For farm-work is what they're used to, and where there's no arable land, there's no farm-work to be done. After all, it only takes one shepherd or cowherd to graze animals over an area that would need any amount of labour to make it fit for corn production. For the same reason, corn is much dearer in many districts.

The price of wool has also risen so steeply that your poorer weavers simply can't afford to buy it, which means a lot more people thrown out of work. This is partly due to an epidemic of the rot, which destroyed vast numbers of sheep just after the conversion of arable to pasture land began. It almost looked like a judgement on the landowners for their greed—except that they ought to have caught it instead of the sheep. Not that prices would fall, however many sheep there were, for the sheep market has become, if not strictly a monopoly—for that implies only one seller—then at least an oligopoly. I mean it's almost entirely under the control of a few rich men, who don't need to sell unless they feel like it, and never do feel like it until they can get the price they want.” ’

I need read no further, but simply point out to you that in this book Thomas More, the Lord Chancellor, a man who shares the views of Pico della Mirandola, expresses bitter criticism through the mouth of a person who may indeed be fictitious and who has been in Utopia; but the criticism is levelled at something that really happened at that time. For indeed over wide areas the people who had tilled the soil with their hands were driven from their land, which was turned into grazing ground for the sheep of the landowners who sought to make profits in this way from the sale of wool.

Thomas More found it necessary to draw attention to the fact that people exist who drive the rural population from the soil they have tilled in order to turn it over to sheep. Those who are able to link effects with causes in an objective way can pursue, on the physical plane, how the structure of the English state today is intimately bound up with what happened all that time ago and was criticized in this way by Thomas More. And if one pursues the matter with the means of the spirit, which also exist, then one discovers that the English people cannot be held responsible for a great deal for which the England of politics must be held responsible. Moreover, those who are responsible for the England of politics are the heirs—in certain cases, even the actual descendants—of those who are criticized here by Thomas More. There is an unbroken evolution which can be traced back to that point. If we take such things into account we shall discover and know that in speeches such as that of Rosebery, which I quoted to you the other day, can be heard the voices of those who long ago made profits from the sale of wool in the manner described. Everywhere the objective connections must be sought. Above all one must be entitled not to be misunderstood in every possible way.

What does it mean when one is reproached and told to be more tactful because, otherwise, the English will think this or that? This is not at all what matters. What is important is that there are certain things in our life today which can be traced back to certain origins, and these origins must be sought in the proper places. There is no cause for anyone, merely because he is English, to rush to defend the impulses of the descendants of those who long ago drove the peasants from house and home, land and soil, in order to keep flocks of sheep instead of retaining arable land. It is necessary to become familiar with the laws of cause and effect, and not babble about one nation or another being to blame for this or that.

Now that I have endeavoured to demonstrate to you a characteristic link between something in the present and something in the past, let me turn to yet another point, in order once again to make a connection. I shall present you with a number of external facts which shall serve the purpose of giving you a foundation on which to build judgements.

A survey of present-day Europe, with the exception of the eastern part which is inhabited by the Slavs, reveals that for the most part it has emerged from what was the kingdom of Charlemagne in the eighth and ninth centuries. I am not concerned at the moment with Charlemagne himself, nor with the fact that there is much argument about him today. This argument about Charlemagne really has as little point as the argument of three sons about their father. If three sons quarrel amongst each other, the reason is frequently that they are all quite right to call a certain person their father. Indeed, three people would often not quarrel amongst each other were it not for the fact that they do all share the same father; and the object of their quarrel as likely as not is their inheritance!

Out of the realm of Charlemagne have come, in the main, three component parts: a western part which, after various vicissitudes, became the France of today; an eastern part which, in the main, has become today's Germany and Austria, with the exception of the Slav and Magyar regions; and a middle part which has become essentially the Italy of today. Strictly speaking, all three are equally justified in tracing themselves back to Charlemagne. Sometimes people even have strange feelings which determine whether they want to be traced back to Charlemagne or not. For instance, when you consider how many Saxons were slaughtered by Charlemagne, it is not surprising if some people attach no particular importance to being traced back to him. So, these three regions emerged from the kingdom of Charlemagne. In order to understand much of what is going on today we need to take into account that throughout the Middle Ages there existed, between the middle and the western region, certain links which were of an ideal nature, links which today no longer exist at all in such areas, apart from some empty phrases which cannot be taken seriously. For the Holy Roman Empire was to a large extent founded on ideals. If you do not wish to believe other sources which speak of these ideals, then read Dante's De Monarchia, or investigate what else Dante thought about these things. Consider, for instance, that it was Dante who reproached Rudolf of Habsburg for taking too little care of Italy, ‘the most beautiful garden in the Empire!’ Dante was, at least during that part of his life that matters most, an ardent adherent of that ideal community which had come into being and was called Germany-Italy.

Then in the thirteenth and fourteenth centuries we see that the Venetian Republic began to rebel against what came down from the North. First of all Venice devoured the patriarchate of Aquileia, but the main concern of the Venetians was to gain a foothold on the Adriatic and settle along the coast there. Venice was very successful and we can see how what came from the North was indeed pushed back, particularly by the influence of the Venetian Republic. Then comes the era known as the Renaissance, which flourished in Italy and elswhere, particularly under the influence of the blossoming of the free cities. But this was followed by the Counter-Reformation and the politics emanating from the Pope and Spain, and we see that not until the eighteenth century can Italy begin to think of recovering from centuries of pain and suffering. Since you can read it up in any history book, there is no need for me to describe how the moment at last arrived when Italy found her unity, to the approval of the whole world. Those of us who are familiar with these things know that in German regions just as much enthusiasm was expressed for the unification of Italy as elsewhere.

We might ask how the modern unification of Italy came about. We should look upon the case of Italy as a particularly important example of how unified states come into being. But we must also come to understand the connections between the events in Serbia and Italy which I told you about last week. These are connections which are immensely important for an understanding of the situation today. But first one must consider for a moment how the state of Italy came into being, a state which can surely be recognized ungrudgingly.

We need go back only as far as the Battle of Solferino in which France fought alongside Italy, and where the first step was taken towards the subsequent creation of the modern state of Italy. We are in the fifties of the nineteenth century. How did it come about—for there was a great deal at stake at that time—that the first step on the path towards modern Italy could be taken at Solferino by Italy and France? Read your history books and you will find they fully bear out what I am saying: It came about solely because Prussia and Austria—Austria could only lose—could not reach any agreement!

What happened subsequently is owed to the fact that Italy had in Camillo Cavour a truly great statesman, in whose soul the idea flourished that, from this starting point, something could arise in Italy which would lead to a rebirth of the ancient Roman greatness. But matters took a different turn. Something similar, though perhaps with a very different nuance, occurred; something similar to what we saw in connection with Michael Obrenovich, Prince of Serbia, when he sacrificed his earlier idealistic views to the demands of state necessity. In a similar way the great soul of Camillo Cavour bowed before karmic necessity and made the transition from the ideal to external realism.

I can only give you an outline of these things. Italy proceeded from stage to stage. In the summer of 1871 Victor Emmanuel was able to enter Rome. How had this become possible? It was made possible by Germany's victories over France! From the statesman Francesco Crispi stem the words: Italy went to Rome thanks to the German victories, after France had taken the first initiative at Solferino. But the fact that Rome became the capital of the kingdom of Italy is due to the German victories over France.

Now a remarkable relationship develops between Italy and France. It is interesting to note how to the extent that Italy was able to consolidate her unity, she became at once an opponent and an ally of France. Another factor is that Italy's statesmen set great store by the fact that her state structure was pieced together from the outside and also that she owed to Germany the final great push towards unity. These statesmen also saw that to join forces with France in the way which would have been possible at that time could not be fruitful for her. This stream, however, was in opposition to another, which gained in force from the year 1876 onwards: that of the francophile democratic left-wing party. So now this new state vacillated between an attraction to France which was, I might say, more on the feeling level, and a more practical attraction to Central Europe. The remarkable thing was that in everything that came about at that time it always turned out that the deciding factor was the practical tendency of Central Europe.

A new turn of events came about when France took over Tunisia. It had always been taken for granted that Tunisia would fall to Italy. But now France proceeded to spread herself there. So the practical tendency in Italy began to gain the upper hand, the tendency which leaned towards Central Europe. It is interesting, for instance, that at the Berlin Congress the Italian delegate asked Bismarck, who was quite calmly suggesting that France should spread over into Africa, whether he was really intent on setting Italy and France at each other's throats. Certainly for the Italian statesmen of that time this meant that Italy must turn towards Germany. And since Bismarck had spoken the famous words: ‘The path to Germany lies via Vienna’, Italy had to turn towards Austria too. So the ancient feud, which Austria had taken on as what I would call her tragic destiny, had to be shelved. For everything the Venetian Republic had done meant, basically, that those elements which tended towards Germany had been pushed out of Italy. So Austria had to take on the role of bearing the stream which came down from the North.

As a result of France's actions in North Africa, the francophile stream in Italy had to retreat, and so the connection with Central Europe came to be taken for granted at that time. I am giving you only a sketchy outline of these things since it is, after all, not my task to teach you politics. But it is necessary to know certain things about which, unfortunately, far too little is known these days. Italy joined Central Europe in 1882 in what came to be known as the Triple Alliance. Certain people will always misjudge this Triple Alliance because they cannot accustom themselves to using the valid terms. There really are people who blame the painful events of the present war on the Triple Alliance instead of the so-called Triple Entente, which included the Entente Cordiale. You see, people do not always use the proper terms. Normally you can ask about something which is intended to lead to a particular goal whether it is really getting there and how long it remains valid. Now, it was always said by those who were a party to the Triple Alliance that its purpose was to preserve peace. And it did indeed serve this purpose for many decades; that is, for decades it served the purpose for which its participants said it was intended.

Then came the Triple Entente of which it was also said that its purpose was to preserve peace. Yet within less than a decade peace had disappeared! Anything else in the world would be judged on what it achieves. Yet precisely in this matter people do not condescend to form an objective judgement. Only five years later that secret matter was contrived which gives us the possibility of studying more closely the alchemy of those bullets which were used for the assassination at Sarajevo! The assassination of June 1914 could not possibly fail! For if those bullets had missed their target, others would have succeeded! Every precaution had been taken to ensure that if one attempt failed, the next would succeed. It was better thought out, indeed planned on a larger scale, than any other assassination in the whole of history.

In order to study what our friends have asked us to bring up here, we shall have to discover the alchemy of those bullets. I shall return to this later. For after only five years something had been mingled with the interrelationships of the Triple Entente, something which brought it about that there was a link between every event that took place in Italy and every event that took place in the Balkan countries. The aim was to let nothing happen in the Balkans without a corresponding event in Italy. The passions of the people were to be swayed in such a way that no action could be taken one-sidedly, either in the one country or the other; the people's feelings and thoughts were always to run parallel. For decades there was this intimate connection between the various impulses in the Apennine and the Balkan peninsulas. Sometimes a case of this kind stands out in an extraordinarily symbolic way. It is ‘a beauty’ in the way it conforms exactly to the theory, just as a doctor might find a serious case ‘a beauty’ if it gives him an opportunity of performing a particularly good operation—which does not mean in any way that it is something beautiful in itself.

On a visit to Italy we once called in Rome on a most charming, delightful and friendly gentleman who has since died. He conducted us into his sitting room where we found in a very prominent position the portraits, personally autographed, of Draga Masin and Alexander Obrenovich. This friendly gentleman was not only a famous professor; he was the organizer of the so-called Latin League, which was concerned with the separation of South Tyrol and Trieste from Austria in favour of Italy. Of course I do not want to draw any great conclusions from such an insignificant experience. But it is significant symbolically that somebody who organizes the Latin League—I am not judging or criticizing, merely reporting—and, in connection with this Latin League, causes the students of Innsbruck university to riot, should have in his sitting room, visible to all comers, the autographed portraits of Alexander Obrenovich and Draga Masin. Since the secret threads which link Rome and Belgrade were well known to me at the time, this experience did make an impression on me as being symptomatic in a certain way. Karma does, after all, lead us to whatever is important for us in the world, and if we are capable of seeing and understanding things in the proper way, then we realize that karma has brought us to a point where there is something to be ‘sniffed out’ in the furtherance of our knowledge.

Things now developed in such a way that in 1888, a year in which war could have broken out just as it did in 1914, the crisis was averted because Crispi remained loyal to the Triple Alliance. He remained loyal to the Triple Alliance because France was proceeding to spread herself in North Africa. France embarked at that time on a political tactic aimed at Italy, who was starting to turn away from her. The French themselves said this tactic was intended to bring about the ‘re-conquering of Italy by means of hunger’, that is, a kind of trade war was attempted against Italy, and this trade war certainly played an important role at that time. The consequence was that Italy's practical links with Central Europe were increasingly strengthened. It is perhaps just as well if I give you the opinion of a Frenchman on this, rather than that of a German. He said that modern Italy was economically a German colony.

It has often been stressed, not only by Germans but by others as well, that Italy was saved by her close economic ties with Germany from the danger of being conquered by France through hunger—not a nice prospect. All this contributed to the peaceful settlement of the crisis at the end of the eighties. It is most interesting to study this crisis in all its details. It reveals something quite special to someone who is inclined to take account of interconnections and not be deceived. I did the following: I called to mind the events of 1888 and superimposed on them the date 1914. The events are absolutely identical! Just as in 1914 the incitements in the press were started in Petersburg and then taken up in Germany, so it was in 1888. As then, so also in 1914, a conflict was to be brought about between Germany and Austria. In short, every detail is the same. It is interesting that I have read aloud to various people a speech made in 1888 in which I replaced the date 1888 by 1914. Everybody believed that the speech was made in 1914!

When such things are possible we are not inclined to speak of coincidences. We have to understand that there are driving forces and that these driving forces work in a systematic way. In 1888 the matter was averted in the manner I have described. Then the situation became more complicated. The complication arose particularly because the connection of the Apennine peninsula to Central Europe took on a most peculiar character as far as Italy was concerned. It is psychologically interesting to study these things. It really came to a point where Italy, political Italy, had to be treated like some hysterical ladies are treated. The most unbelievable things developed, particularly because the opinion grew and was propagated in Europe that Austria must break up. I am not criticizing, only reporting.

You may gain an impression of how this opinion was propagated in Europe by reading the publications of Loiseaux, Chéradame and others, all of which treat of the assumption that Austria will be divided up in the near future. Now these judgements of Loiseaux and Chéradame and the others were thrown onto what was smouldering away down in the South. Under these circumstances it was definitely not easy to carry on what is usually known as politics. For instance, Oberdank was much celebrated in Italy. He had attempted to assassinate Emperor Franz Josef. In Vienna, on the other hand, a picture in an exhibition had to be renamed for the visit of the Duke of the Abruzzi. Its title was The Naval Battle of Lissa. This battle had been won by Austria, and so as not to offend the Duke of the Abruzzi the picture had to be renamed Naval Battle. This is just one example among many. I am not criticizing, but I do wonder about the question of give and take. Would anyone in Italy have condescended to be so considerate as to omit the name of a sea battle Italy had won? In Vienna they were. Whether it is right or wrong, it does raise the question of give and take. I mention this in order to characterize the different moods somewhat. For it is these moods which matter when streams such as that of the ‘Grand Orient de France’ come into play and when occult impulses of this kind start to take a hold.

Certain things of which people have taken no note so far will have to become things of which they take a great deal of note in the future, for it is not the case that the ‘Massonieri’, as also other secret brotherhoods, do not notice what is there; rather they set themselves the task of making use of those forces which are indeed there. They know where the forces are of which they must make use. So if on the Apennine peninsula there exists a certain stream, and if on the Balkan peninsula there exists another stream, then suitable use must be made of these two streams so that, at the right moment—that is, the right moment from the point of view of these people—one thing or another can be set in motion.

Let this be a preparation for the alchemical discussion I mentioned, which will take us further along our path. Please note that, in order to meet the wishes of our friends, I cannot but mention a certain amount of what is going on at the present time. What I have to say has to be linked to certain things which do exist, even if not everybody agrees that these should be brought out into the open. I am convinced that one of the chief causes for the painful events going on in the world today is the attitude that a blind eye can be turned to certain matters while others are discussed on the basis of an entirely false premise. Even in the face of large-scale matters of this kind, each individual should start from a foundation of self-knowledge. And a portion of self-knowledge is involved if we recognize that to claim no interest in these things and to want only to hear of occult matters is, in a small way, no different from all that adds up to the events we are experiencing today. For spiritual things are not only those which have to do with higher worlds. These, to start with, are of course occult for everybody. But much of what takes place on the physical plane is also occult for many people. We can only hope that much of what is occult and hidden on this plane may be revealed! For one of the causes of today's misery is that so much remains occult for so many people, who nevertheless persist in forming judgements.

In order to reach the goal of our discussions, we shall have to endeavour to comprehend the whole nature of the fifth post-Atlantean period in all its deepest significance. It is impossible to come to an understanding of events as deeply important as those of the present day by refusing to enter into concrete matters, and by insisting on considering only general aspects of the universe and man in the way that can be done when one is not concerned with specific circumstances. Unfortunately, I have to stress that an understanding for the deeply important nature of these events is largely lacking today.

For certain quite definite reasons which will become apparent, I yesterday spoke to you about two matters. First of all I told you how the book by Brooks Adams had been launched on mankind, a kite flown to gauge the scale on which such things are understood, at least by a few individuals. This book describes how a nation should be seen as a living organism which comes into being and passes through phases of childhood, youth, maturity and decline in a similar way to a human being, though of course only similar, not identical. Furthermore it is pointed out that at certain stages of their development nations evolve two characteristics which belong together, namely, at one stage those of an imaginative and a warlike nature, and at another those of a scientific and an industrial or commercial nature. So it is assumed that nations which are imaginative and warlike by nature, and others which are scientific and industrial or commercial, live side by side and that in the mutual interplay of such nations the universal development of mankind proceeds.

I told you that this was a one-sided view. How do such views surface in the first place? What does it signify that they are launched on the public?

Views of this kind have made an impression on individuals of a certain standing and therefore have become part of the impulses working today. In such matters it is always a question of disconnecting portions of the overall spiritual knowledge of man's evolution and planting them in the world when needed or wanted. By taking a portion of the total occult picture of mankind's development it is possible to achieve definite things in the service of a particular group and its particular egoism. Knowledge of the whole picture always serves the whole of mankind. Portions taken out of context always serve the egoism of individual groups. It is significant and important to take into account that much that is launched on the public from occult sources is not untrue, but half true, a quarter true, an eighth true, and just because it bears within it a part of the truth it can be used to achieve one aim or another in a one-sided way. That is why those who see through these things gain a significant impression from the fact that, on the part of America, the twentieth century is introduced by the launching of certain ideas in the world via some channels of the bookselling trade serving certain movements which make use of occult means.

The second matter about which I spoke was the remarkable treatise by the noble Thomas More on the best form of public adminstration in the state and on the island of Utopia. Out of this treatise by Thomas More I quoted to you yesterday the passage in which More says through the mouth of a stranger what he wants to say about Utopia. This stranger is presented as a fictitious person; perhaps we shall get to know him better today, but he is not fictitious, as you will see. Out of a certain mood of his time, which I described yesterday, he develops the theme of his feelings and then describes Utopia itself.

This description of Utopia by Thomas More, who flings these particular ideas into the midst of human development at the beginning of the fifth post-Atlantean period, is indeed quite remarkable. I have found a number of people who have read Utopia, but not a single one who has read it carefully enough to become even partly aware of all the extraordinary ins and outs and unlikely details the book describes. People simply take the description of the island of Utopia as that of an imaginary island and just read on, page after page. This is understandable in the present age, which is void of all spirituality. But at least one should notice either that Thomas More is describing something incomprehensible, even if it is only meant to be imaginary, or that he must have been a complete idiot, an absolute fool. But such logical conclusions are not drawn in our time; people far prefer to pass over things by means of superficial judgements. I shall now call up before our souls an outline of the content of this work. If you want all the details, you must read Utopia yourselves.

It is significant that Utopia is described as having reached a certain maturity in its institutions. It is expressly stated that the situation being described did not exist in the beginning but has taken 1,760 years to achieve, so that we are now presented with a kind of finished product of some maturity.

The first point to be particularly stressed is that property is common, nobody owns anything. The state is divided into certain families who, if we can put it like this, elect elders, and from among the elders a prince is elected. From time to time a council is called at which public matters are discussed in accordance with the instructions of the different sections of the population. Here we immediately come to an extraordinary arrangement: Public affairs may only be discussed in the prescribed manner. Anybody who privately discusses public affairs is liable to be condemned to death. Further, we discover a highly sensible arrangement: When a suggestion is made during the council meeting it may never be discussed immediately; people must first go home and think about it and it is then brought up again on a subsequent occasion. The one who is telling us the story says that in this way people have an opportunity to think about things, and do not make hasty judgements which they would naturally defend with stubbornness and egoism, just because they have become attached to their own judgement instead of thinking carefully and coming to the right conclusion.

In Utopia everyone has to learn farming while still a child. Later they also learn a trade, usually that pursued by their parents, though they may choose another if they have the skill for it. Work is strictly regulated and nobody need labour for more than six hours a day.

Everything else is also arranged in the best way; there are three hours of work in the morning but, before this, at sunrise, those who wish may gather to learn about spiritual and similar things. Games such as those we know outside Utopia do not exist there. They have, however, a competitive game something like chess, a kind of arithmetical battle, and also another competitive game, again similar to chess, in which the vices and the virtues compete with one another.

Under the supervision of the elected representatives those who are suitable are declared scholars. From among their number the ambassadors and the priests are elected. The dirtiest work is performed by slaves who are either recruited from amongst conquered peoples or else are criminals. Every true Utopian is free. There is another arrangement in Utopia which we, who are not from Utopia, have only just come to enjoy: no journey may be made without permission from the appropriate authority. A passport is necessary for even the shortest journey. Money does not exist. Anything available for consumption is taken to the markets where anybody can help himself. Since this is so well arranged that no one takes more than he needs, there is no necessity to pay anything, for everyone receives what he requires. Money or anything like it is simply not necessary.

The only metal of any value is iron. Please take note of this, for it is very significant. Silver is valued less and gold least of all. Gold is not fashioned into the articles non-Utopians would use it for, but mainly into chains for criminals, and for similar objects. Gold is forged into chains for criminals; they have to wear them as a symbol of their shame. Certain receptacles which one does not mention in polite company are also made of gold, and so on. This had a curious consequence once, when some foreign diplomats visited Utopia and sought to impress the Utopians by festooning themselves in gold chains and jewellery. The Utopians thought them to be of very lowly origin, since such things were only used as toys for children, who discarded them as they grew older. When the diplomats came, the children watched them pass by in the street and said: Look at those old fogeys still wearing children's playthings!

No value is attached in Utopia to the wearing of fine clothes, for they say: How can anyone fancy it matters whether his clothes are made from this wool or that wool? The sheep were the first to wear them. How can you fancy there is anything special in wearing what the sheep first wore naturally!

In Utopia there is also another peculiarity; good and evil, virtue and vice are only judged in connection with religious ideas. A goal to be striven for in life is a kind of epicureanism in the pleasures one enjoys. The more fun one has in life, the more virtuous one is considered to be. The Utopians believe in the immortal soul of man and have a kind of religion of reason. They consider that everybody may use his common sense to see that God rules the world like an overseer, that man has an immortal soul and that after death this will enter into a spiritual world where there will be reward and punishment for virtue and vice.

The Utopians think nothing of jewels for they say: When somebody buys a jewel he has to seek the assurance of the seller that it is genuine; why on earth should something be valuable if you cannot see with your own eyes whether it is a genuine or a counterfeit jewel? This could only happen in Utopia. Hunting is also scorned as something undignified. Only butchers are allowed to hunt, and theirs is not an esteemed profession.

The man who tells all these things explains that he himself introduced the Utopians to Greek literature and art and that they proved to be extraordinarily intelligent. Indeed their language seems to have affinities with Greek, and their culture is unusual in that it seems to remind one of that of Greece mingled with something of Persia. The manner in which husband and wife are selected I shall not describe for reasons which you will understand if you read the book. There are no lawyers in Utopia; they are considered to be the most harmful people. Contracts are not entered into because the Utopians believe that if someone wants to keep an agreement he can do so without a contract, whereas if he does not, he can break it even if he has a contract.

In war, they avoid bloodletting if at all possible; it is considered the most shameful thing. They say: If one spills blood in war, one is no better than wolves and tigers. Other methods must be sought, for man has intelligence. Only in absolute extremity, if there is no other hope, will they spill blood. They set about the matter of making war on another nation by sending out scouts whose task it is either to bring about confusion among the enemy so that they start to quarrel among themselves, or to murder one or another member of the enemy force, or something similar. In other words they seek to use ‘love and good sense’ to bring about discord and dissension as well as mutual irritation among those on whom they wish to make war, and only if this fails will they decide to shed blood. And even then they use quite special methods which show that they intend to cease the bloodletting at the first possible opportunity.

Another point is that religious tolerance is a fundamental characteristic of the Utopians. So long as he does not break the law, anybody may belong to any sect or represent any religious view he likes. This was instituted by the founder of Utopia, Utopus himself. However, all must believe in a highest being, whom they call Mythra. The one who tells us this has himself attempted to introduce Christianity there. The A-94-Utopians proved to be most open to it and recognized it as being indeed the best religion. The utmost religious tolerance prevails, and all may believe whatever they will, except that someone who is a materialist or who does not believe in the immortality of the soul forfeits all civil and other rights, indeed is declared to be without rights.

There is a sect which holds animals to be creatures who have souls like people. There are priests who teach in special mystery churches and perform cultic rites. Festivals are celebrated at the end and the beginning of each year. Musical instruments differ somewhat from those in other countries, for they are particularly suited to expressing in music what the human soul feels in its various moods. And so on.

I have told you all this just as it is described in the book. You will have noticed I said on the one hand that the Utopians have a religion of good sense, in which each individual believes what his good sense tells him is right; and yet, on the other hand, we are told that Christianity has been introduced and that all believe in a kind of Mythra. Further, it is said that tolerance prevails, and yet those who are materialists forfeit their rights as citizens. In short, you will find in the book one contradiction after another.

So what is this book really about? What is it describing? We can indeed only understand it on the basis of spiritual science. We must understand that Thomas More, like Pico della Mirandola and others, is a man who stands with part of his being in the fourth post-Atlantean period while another part already projects into the fifth. But he is also a man who knows that this is so and develops it in full consciousness because he possesses a certain spiritual life.

Thomas More spent many hours every day in meditation, and with his meditations he achieved certain quite definite results. But these results came about because, as I said, part of his being still lived in the fourth post-Atlantean period, so that atavistic elements joined in him with a conscious raising of his soul into the life of the spiritual world. Yet he lived a whole century after the beginning of the fifth post-Atlantean period and in his soul everything lived which was characteristic of that fifth period: intellectuality and reasoning as we know them today—which did not yet exist during the fourth period, contrary to the opinion of those whose view of history is utterly fantastic. All this worked and mingled in his soul. You can discover what must have gone on in such a soul if you study Pico della Mirandola and also the relationship of Pico della Mirandola to Savonarola.

We have, then, a man into whose soul we must penetrate a little if we are to understand what he meant with his description of Utopia. Such a man as this knew that occult impulses work and weave in the evolution of mankind, and also that at the turn of the fourth to the fifth post-Atlantean period it was necessary to provide the right impulse for many people. Whether they then make use of it is another question. What did such people know? We have often discussed that things are different nowadays, but this is what it was like then; so what did such people know? They knew that mankind must grow decadent if only those things were developed which were, let me say, unspiritual, thought-out, merely reasoned. Such people know that human beings must become desiccated even down to their physical bodies—of course not during the course of a few centuries but over a long period—if only dry reasoning, if only that spiritual element is developed on which materialistic views are founded. Such people have quite a different concept of the truth from that which gradually evolved during the fifth post-Atlantean period. They know that thoughts must be thought which do not relate to the physical plane, because, quite apart from the truth of such matters, human beings, if they do not wish to wither, must think thoughts which do not relate to the physical plane. These are the thoughts which bring life, which make life possible and help it to make progress. This is why what is spiritual is so important, quite apart from the aspect of truth.

Through his meditations Thomas More had come to experience pictures of the higher worlds in a partly atavistic and partly conscious way, but these were mingled with the material aspect of the dream worlds. Out of these actual experiences arose what he relates in Utopia. It is not something he has thought out, it is not fantasy, but something he really experienced as the fruit of his meditation. He placed it before us just as he experienced it, in order to say: Behold! A man who lives in England under King Henry VIII, a man who is even a servant of Henry's state, a man who bears in his soul the feelings, the desires, the intimate goals of England at this time—when his visions stir up his inner being, he experiences what is here described to be a kind of ideal state. He wanted to express what are the wishes, the goals, the ideas lurking in the subconscious of those who are dissatisfied with the external world. This is what he wanted to express.

So it can be said: this is the astral self-knowledge of a man of that time. A wise man such as Thomas More does not simply set before his contemporaries a fantastic ideal for the future. He sets before them what he himself experiences because, through this, in his own way and in keeping with his own time, he wants to present them with the great truth that the external world perceived by the senses is maya and that this external world of the senses must be seen in conjunction with the super-sensible world. But if one sees them in conjunction in this way—so that all the desires, all the wishes which belong to a particular age and are in keeping with that age, are allowed to play their part—then the outcome is something which, if looked at closely, is by no means a proposition that could be considered ideal. For I must admit, if I were to be born in Utopia I would probably see it as my primary task to overcome the prevailing conditions as quickly as possible and replace them with others. I might even consider the conditions prevailing here or there on our earth—apart from those of the immediate present—to be more ideal than those in Utopia. But it was not Thomas More's aim to describe ideal conditions. His intention was to show what he really experienced under the conditions as I have described them. He wanted to say to people: If you could see your wishes, if you could see before your eyes what you imagine to be ideal conditions, you would find that you were not in agreement with them at all.

Now we have made the acquaintance of the stranger who describes Utopia: he is the astral self of Thomas More. These things must be seen as being much more real than is usually supposed. At certain points of human evolution the fundamental facts must be sought out if one wants to understand this human evolution. A judgement cannot be made simply by taking the few facts closest to hand. A valid judgement cannot be based on these, for it would merely relate to sympathies and antipathies. These are valid, of course, but they take us no further, and mankind cannot be served by them.

My purpose here—and we shall return to these things later—has been to place before you a man who is particularly typical of the turning point between two ages, namely, between the fourth and the fifth post-Atlantean ages: one who is able to bring to the surface what is characteristic of his deeper soul life in such a way that he has an experience of self. Let me just leave this as a fact for the moment.

In order to gain an understanding of the kind for which a number of our friends here have expressed a wish, we must now also work on achieving a comprehension of the concrete reality of a folk soul. For our materialistic age and way of feeling tends to make us confuse the folk soul with the individual soul. I mean, when we speak of a people, a nation, we believe that this has something to do with the individuals who constitute this nation. To use a rather rough-and-ready, though graphic comparison: To say that an Englishman or a German can be identified with the folk soul of his nation is, for the spiritual scientist, as nonsensical as saying that a son or daughter can be identified with father or mother.

This is a rough-and-ready comparison, as I said, because on the one hand we are dealing with two physical people, whereas on the other we mean one physical and one non-physical being, which differ totally from one another when examined concretely. Not until there is an understanding of the mysteries of repeated earth lives and of the karma which these involve will there really be a comprehension of what underlies all this, which it is highly necessary to understand if one wants to speak on a firm basis about these things. An immensely important truth lies in the fact that one lives within a certain folk spirit only for a single incarnation, whereas one bears within one's own individual being something quite different, something immeasurably greater and yet also immeasurably smaller than that which lives within a folk soul. To identify oneself with a folk soul is, in reality, totally devoid of meaning once one goes beyond what is described by such words as love of the fatherland, love of the homeland, patriotism and so on. We shall only understand these things properly, once we can look earnestly and deeply at the truths of reincarnation and karma.

I have spoken recently in various places about the connection between the human soul between death and rebirth and what comes into being when man enters a new existence through birth. I pointed out that between death and rebirth man is linked with the forces which bring people together over many generations. Through the ever-repeated union of different pairs of parents and all that leads to descendants, as well as other aspects of the succession of generations, it comes about that the human being between death and rebirth finds himself within a whole stream which, in the end, leads him to the parents through whom he can incarnate. Just as in physical life one is linked with one's physical body, so between death and rebirth is one linked with the conditions which prepare for birth through a particular pair of parents. One is immersed in the forces which bring one to particular parents, and which brought father and mother to their parents, and so on back through the generations, in all their offshoots and ramifications, and whatever works together here in the most varied ways—in all this one is immersed for centuries!

Consider the imposing number of centuries one would remain within all this in order to pass through a mere thirty generations. The period from Charlemagne to the present day encompasses approximately thirty generations, and over all that time, in all that has taken place in the way of meeting, falling in love and begetting descendants which at last led to our own parents—in all this we have ourselves been involved, all this we have ourselves prepared.

I am repeating this because in connection with those personalities one calls leaders, those who can be recognized as leading personalities in some respects, it is important to understand that what makes them significant for mankind comes about through all that I have just described. I shall draw your attention now to a leading personality, and the climax of what I have to say about him will be expressed in the words of another. You will see in a moment why this is so.

We see in Dante a most eminent personality who lived at the end of the fourth post-Atlantean period. We may juxtapose such an eminent personality with those personalities who gained a certain eminence after the beginning of the fifth post-Atlantean period, such as, for instance, Thomas More. Let us look closely at what may be recognized in general in a personality such as Dante. A personality such as Dante is of far-reaching significance, gives far-reaching impulses. It is therefore interesting to consider, or at least to guess, how such a soul before entering through birth into a physical existence that is to be significant for mankind, puts together—excuse this rather peculiar expression—what he is to become, in order to be born in the right way through the right parents. Obviously these conditions are brought about out of the spiritual world, but they are realized with the help of the physical tools. In a certain sense the spiritual world guides this blood to that blood, and so on.

As a rule, a personality like Dante cannot be born of homogeneous blood. To belong to a single nation is impossible for such a soul. It needs a mysterious alchemy; various blood streams must flow together. Whatever those over-patriotic people might say who claim great personalities for a single people, there is no great reality behind it!

As regards Dante, so that you do not think I am taking sides I shall now let another, who knows him intimately, describe what is clearly apparent in his being. It would be easy to imagine that I might be carrying on politically, which is actually furthest from my intentions. So for this reason I have made enquiries of Carducci, the great Italian poet of today, who is an expert on Dante. Behind Carducci—and this is why I am quoting him—stand what are called ‘Massonieri’ in Italy, and what is connected with all those secret brotherhoods to whom I have drawn your attention. Because of this, Carducci's theoretical arguments about the actualities of life are, to a certain extent, based on some deeper knowledge. I would not maintain that he has flaunted this deeper knowlege all over the market place or that he is in any way an occultist. But what he says does contain a certain amount of what has come to him via all kinds of secret channels.

Carducci says: Three elements work in Dante, and it is only because these three elements work together that Dante's being was able to become what it was. First, through certain branches of his lineage, there was an ancient Etruscan element. This gave Dante whatever it was that opened the super-sensible worlds to him; because of this he was able to speak so profoundly about the super-sensible worlds. Secondly, there was in him a Roman element which gave him a proper relationship to the life of his time and a basis of certain legal concepts from which to proceed. And thirdly, says Carducci, there was a Germanic element in Dante. From this he gained the boldness and freshness of his views, a certain candour, and the courage of his convictions in what he had set himself. These three elements, says Carducci, made up the soul life of Dante.

The first element points to the ancient Celtic influence which pulses through him like blood in a certain way, leading him back to the third post-Atlantean period; for the Celtic element in the North leads back to what we have come to know as the third post-Atlantean period. After this we find the fourth post-Atlantean period in the Roman, and the fifth in the Germanic element. Carducci maintains that the elements in Dante's soul are composed of these three periods and their impulses, so that we really have three layers lying side by side—or rather one above the other—the third, fourth and fifth post-Atlantean periods: Celtic, Roman, Germanic. Dante experts of some stature have gone to great pains to discover how, from the spiritual world, Dante managed to mingle his blood in such a way as to obtain the final composition with which he was born. Of course, they did not express this in these words, but they went to great pains and came to believe that much may be put down to the fact that a great many of Dante's ancestors are to be found in the Grisons area of present-day Switzerland. This is borne out to some extent by history. The chain of Dante's predecessors points in every direction of the compass, including this district, where so much mixing of blood streams took place.

We now see how, in a single personality, the remarkable working together of the three layers of European human evolution is revealed. We also see how a man like Carducci, whose judgement is based on a certain objectivity and not on present-day nationalistic madness, points to the foundation on which Dante stands.

Herewith we touch on conditions which are well-known in circles familiar with the realities of life, conditions which may be reckoned with and which may be used as forces if one wants to do certain things. These conditions are by no means unknown to the secret brotherhoods, neither in their rightful use, nor in that other direction which uses secret knowledge in one way or another in the service of some group egoism. For the secret of how the three consecutive layers—which are exceedingly meaningful, mainly for Europe—work together, is discussed most carefully in all secret brotherhoods worthy of the name, though naturally in some cases in a manner which deflects from what might be termed the good direction.

Please be sure not to forget that knowledge about such things exists, and that it is taught—even though, in the external, clever world no one wants to know much about it—very systematically and with great care, especially in the western and American secret brotherhoods.

Having now prepared the way and brought to your attention the teaching about what is, in a certain way, a mystery of evolution and which is taught, albeit with the most varying aims, I shall now point to some further teachings simply by describing them to you. These teachings formed the content of the instruction given in certain occult schools, particularly towards the end of the nineteenth century. They continued into the twentieth century, but it was particularly in the nineteenth century that they were taken up, at which time they gained a considerable degree of influence. Efforts were made to bring them into all kinds of situations in which it was felt necessary to use them for certain ends. So to start with I shall simply report, quite uncritically, on certain teachings from the secret brotherhoods of England, whereby I shall be alluding to what I have prepared.

The following was taught and is still taught: The evolution of Europe can be comprehended if, to start with, one looks at the transition from the Roman, the fourth post-Atlantean period, to the fifth post-Atlantean period. The teaching was—please remember that I am merely reporting—that the mystery of the transition from the fourth to the fifth period or, as was said in these brotherhoods, from the fourth to the fifth sub-race, must be understood. You know that we cannot use the term ‘sub-race’ for the reasons I have frequently expressed, for to use this term means to pursue one-sided group aims, whereas group aims can never be our concern, but solely the general aims of mankind. So the teaching was that the fourth sub-race is represented mainly by the Roman, the Latin peoples. Throughout human evolution it is the case that when things develop in sequence it is not a question of what comes after taking its place behind what came before. What came before remains and takes its place side by side with what comes afterwards, so that they remain side by side in space. Thus, the stragglers of the fourth sub-race, consisting chiefly of the Roman and Latin elements, have remained during the period of the fifth sub-race.

The fifth sub-race, which began at the start of the fifteenth century, is composed of those peoples who are called upon to speak English in the world. The English-speaking peoples represent the fifth sub-race, and the whole task of the fifth post-Atlantean period consists in conquering the world for the English-speaking peoples. It will be evident that the stragglers of the fourth sub-race, the peoples touched by the Latin element, will fall more and more into a certain materialism. They bear within themselves the element of their own inner dissolution, and even in the physical sense bear their own decadence within them. As I said, I am merely reporting and not saying anything which I myself maintain to be true. Further, it is said that the fifth sub-race bears within it a germ of spirituality, of a capacity to comprehend the spiritual world. It is necessary, it is said, to understand how the fourth sub-race affected the fifth, and for this purpose one must look back to where the Nordic peoples, who later became the Britons, the Gauls, the Germans, came towards the Roman Empire. The question was asked: What were these peoples at the time when the Roman Empire was making war on them; in other words, when the conflict between the fourth and the fifth sub-race began? As peoples they were at the stage of infancy! The important point is that the Romans, the Roman element, the fourth sub-race, came in order to be their wet-nurse. These expressions are needed to enable us to draw the analogy between the folk element and the element of the individual human being. So the Romans became wet-nurses and they remained so for approximately as long as they maintained their dominance over the peoples of the North who were going through their infancy.

Infants grow to be children. This is the age in which the Papacy is founded in Rome and in which the Pope in his reign becomes the guardian of the child, just as the Roman Empire was the wet-nurse of the infant. Again, I am merely reporting, and not maintaining that this is the case. So now we have the interplay between the Papacy and what is going on in the North, what developed through Central Europe right out as far as Britain. This is the education of these people under the guardianship of the Papacy, out of which the Roman element from the fourth post-Atlantean period is still working. Round about the twelfth century, when the Papacy began to be no longer what it had been, the youth of these various people commenced, this being characterized by the awakening of their own intelligence. The guardian now withdraws. The youth of these peoples continues until roughly the end of the eighteenth century. As a rule, when such things are taught the present is omitted, because for certain reasons this is thought to be a good thing to do. People must not be told too clearly what one thinks about the present time; they learn about this more through suggestion.

Thus, in the course of time in the North, under the rule of the wet-nurse, the guardian, and so on, the present mature condition grew. This bears within it the germ of rendering Britain the ruling nation of the fifth post-Atlantean period, in the same way as were not only the Romans but also the Roman element in the form of the Papacy, which was derived from them. So, according to this doctrine, while the remains of the Latin element crumble away from the human race, a new fruitful element expands from the factor in which lives the British element. Now it is hinted that all external actions and measures which are to serve any purpose and be fruitful, must be made under the sign of these views. Anything that is undertaken without these views, anything that does not take into account that the Latin element is in decline and the British element ascending, is doomed to wither. Of course such things may be undertaken, say these people, but they are condemned to remain meaningless, they will not grow. It is like sowing seeds in the wrong soil.

In the doctrine I have sketched for you we have a foundation which seeped into all the brotherhoods, even the more esoteric ones—those who worked in the West as so-called high grade Freemasons and suchlike. These things were insinuated into public affairs by people who had either close or loose connections with these brotherhoods, often in such a veiled way that those concerned had no idea how they had come by their knowledge. Particularly since the sixteenth century these things have been carried from the West into much that can be experienced in human evolution.

Other things are also taught. It is said: Just as those people in the North during the time of the Roman element were preparing themselves to be the fifth sub-race, so today, in a similar way, the Slav people are coming towards the West as the developing sixth sub-race; in the same way the Germanic peoples came out of the North to meet the Roman element. Thus it is said that living in the East, under a despotic rule that is doomed to destruction, are a number of individual peoples who, like the Germanic peoples when the Roman Empire started to spread northwards, are not yet nations as such but still tribal peoples. These tribal peoples constitute the separate elements of the so-called Slav people, which for the moment is only held together in an external way by a despotic government which is to be swept away. I am using the terms which are customary within these secret brotherhoods.

After saying so many positive things about the Slavs, let me just add in parentheses: It is true that these peoples are still tribal in a certain way. This became evident at the Slav Congress in Prague in 1848. Each group wanted to speak in their own language, but this proved impossible because they were then incomprehensible to the others; so they were forced to use standard German instead. I do not say this to amuse you but in order to show that what is taught in the West about the Slavs does have a certain basis of truth.

It is said further in the English brotherhoods that the Poles have evolved ahead of the other Slavs, for they have developed a homogeneous cultural and religious life of a relatively high calibre. The destinies of the Poles are described to some extent, but it is then maintained that they really belong to the Russian Empire. Then the Balkan Slavs are discussed. Of them it is said that they have thrown off the yoke of Turkish oppression and formed themselves into individual Slav states which, however—and this is repeated over and over again—are destined to remain as they are only until the next great European war. In the nineties particularly, these brotherhoods held this great European war to be imminent, and it was linked especially to evolutionary impulses which were to emanate from the Balkan Slavs, born of the fact that these states, which had come into being as a result of their disengagement from the Turkish Empire, had to undergo a transition to new forms. Only until the next great European war, it was said, would these Balkan Slavs be able to maintain their independence. After that they would meet with quite other destinies.

These peoples are at present, so it is taught, in their infancy. So it is hinted that since they are the future sixth sub-race, while the Britons are the present fifth sub-race, the Britons will have to play a role towards them similar to that played by the Romans towards the northern Germanic peoples, namely that of wet-nurse; to be a wet-nurse to these peoples is their primary task. This role of wet-nurse will cease to be necessary, it is said, at the moment when these peoples will have reached a point when the Russian Empire no longer exists and they have succeeded in creating their own forms out of their own dawning intelligence. But gradually the wet-nurse must be replaced by the guardian. This means that in the West a kind of papacy must develop out of those who form the fifth sub-race. For this, a strong spirituality must develop and, just as the Papacy stood in relation to Central Europe, so a configuration will have to come about which works comprehensively from the West over towards the East. This must result in the East being used as a place where certain institutions can be created in a manner similar to that in which the Papacy created its institutions in Europe.

Of course we have now progressed by one sub-race. The Papacy created churches and religious communities of all sorts. But now the western ‘papacy’, which is to develop out of the British element, will have the task of carrying out certain quite definite economic experiments, that is, of instituting a certain form of economic society of a socialist nature which, it is assumed, cannot be founded in the West because there the fifth and not the sixth sub-race has its being. The East, experimentally at first, must be used for such experiments for the future. Political, cultural and economic experiments must be carried out.

Of course these people are not so stupid as to maintain that the dominance of the West will last forever, for no serious student of spiritual matters would believe that. But they are quite clear about the fact that just as at first the services of the wet-nurse were offered, so must these be metamorphosed into the role of the guardian—in other words a kind of future ‘papacy’ on the part of western culture.

I have been reporting, my dear friends! These things are buried deeply in the teachings of western Freemasonry and it is a matter of recognizing whether the ones I have mentioned, which are very influential, are really justified as being for the good of mankind in general in its evolution, or whether it is necessary to think of them as needing correction in some way. This is what we are concerned with. We shall return to all this again.

Now I want to point out that certain stages of evolution are really not mere fantasy, but that the more deeply one enters into the real facts, the more does it become possible to prove in the external world what was found at first by spiritual means. External science, even today, is occupied with the search for theories which prove that evolution takes place in stages which follow one another. That there is really something correct in what the spiritual scientist says can today be confirmed in some of the symptoms of ordinary science, if only one has the good will to search for them.

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Let me mention in this connection something of which I have repeatedly spoken already. Although external culture cannot comprehend these things there is, in spiritual development, something which is expressed in laws which are as definite as the laws of nature. I once drew your attention to a linguistic law. Human evolution from the fourth post-Atlantean period up to the present shows that Greek and Latin represent a particular stage of linguistic development; the next stage was then Gothic, and the one after that New High German. Evolution takes place here in a perfectly regular manner. I can only sketch this for you, but these things follow laws which are every bit as absolute as those of nature, and exceptions merely seem to be so.

The sound D in Greek or Latin is transmuted into T and this again into Th which, because of certain language laws, can also be Z. A Greek Th or Z becomes a Gothic D, and this becomes T in New High German. A Gothic Th or Z becomes a New High German T, and so the circle continues. Similarly, a Graeco-Roman B becomes a Gothic P, and this in turn a New High German F or Pf. A Greek F or Pf would be a Gothic B and a New High German P. There is another circle which goes from G to K to Ch. Take for example treis, three, drei: T / Greek; Th / Gothic; D / New High German. This is so in every case and exceptions can be explained by special laws which complement the main laws.

We have three stages, one above the other: Greek-Latin, Gothic—which corresponds to the time when the Roman Empire was coming up against the Germanic tribes—and the further stage of New High German. The strange thing is, as I have said before, that English has remained behind at the Gothic stage. So if you want to find the English for a New High German word, you have to go back a stage. Take ‘Tag’; to find the English for this you have to go, not forwards, but backwards: ‘day’. Take ‘tief’; again you have to go backwards to ‘deep’; take New High German ‘zehn’; if you want the English you have to go backwards: ‘ten’. Take ‘Zahn’; you have to go backwards if you want the English: ‘tooth’; take ‘Dieb’, here too you have to go backwards: ‘thief’. New High German ‘dick’, if you go backwards, becomes ‘thick’. So, to go from New High German to English, the direction is opposite to the normal.

So we can say quite objectively: If we seek to find the evolution of language as a folk element in respect of English, we have to go back to the Gothic stage. New High German has risen in evolution to become a special element. This is not said out of any patriotic or nationalistic feeling but simply because it is true, just as there is no need to say the polar bear is white out of any sympathy or antipathy for him. The law I have demonstrated to you is a well-known linguistic law, Grimm's law. I have only demonstrated it with regard to some voiced and unvoiced plosives and some aspirated sounds, but it can be done for the whole system of sounds. The evolution of language proceeds in accordance with strict laws and it corresponds to the impulses that rule in human evolution. Little by little natural science discovers these things, though sometimes only sporadically. In spiritual science you may find the deeper foundations for all these things.

We shall come to other aspects of spiritual and cultural life which will show that what applies to the realm of language holds sway in other fields as well. Something unconscious, when it is brought to light, bears witness to objective laws. This cannot be turned and twisted according to sympathy or antipathy!

Do not imagine that this Grimm's law on sound-shifts is unknown to those secret brotherhoods of whom we have spoken. Tomorrow we shall see how they come to terms with such matters and how they have relevant things to say about them too. What they have to say is not foolish but perfectly in keeping with a certain kind of occultism. It will be up to you to decide, when you know more about it, how you want to judge it and whether it is something legitimate or not. Through the karma of human evolution it will come about that certain things are made more easily accessible to the public at large, in particular as a result of the circumstance that a certain amount of confusion has entered into the Masonic orders. Because of these circumstances a variety of things are coming to light for the outside world. We, however, want to understand, above all, the deeper foundations of all this.

Some quite bizarre symptoms are indeed coming to light. For instance there exists today an interesting dissertation by a man who met his death—this too is a remarkable karmic circumstance—on the battlefield of the present war. It is about the parallelism that exists between French politics and French secret societies, and it shows how the two run entirely parallel, how the same forces live in both. Much more intimate and concealed are the circumstances of English politics which are totally under the influence of what lies hidden behind them in this way. Here the main concern is to find ways of placing suitable people in the right places. The people in the background who are involved in occult manipulations are often like a number one; they do not amount to much on their own. They need something else: a nought. Noughts are not ones, but the two together make ten. If more noughts are added, so long as there is a one somewhere as well, a great deal can result—for instance a thousand—though every nought remains a nought. And if the one remains hidden, then only the noughts are visible. So the aim is to combine the noughts in a suitable way with the ones, whereby the noughts have no need to know much about the way in which they are combined with the ones.

There is, for instance, a certain man who is a perfectly honest fellow. I have often said that I in no way look on him as the wicked ogre—for which many in Central Europe want to take him. I think he is an honest, nice man who, in his own way, longs to speak the truth. Yet this does not prevent him from being a nought. This man's education began at Winchester public school, whence he proceeded to Balliol College, Oxford. Then he won something very important, the Marlylebone Cricket Prize, followed by the Queen Anne Tennis Prize. At the age of twenty-three he became a member of parliament. At that age one is susceptible to all kinds of influences. At thirty he became Secretary of State for Foreign Affairs. He had long been Foreign Minister when he set foot outside England for the first time in order to accompany the King of England on a journey to Africa. He also wrote a little book on angling entitled Fly Fishing. Sir Edward Grey then ascended the social ladder before sinking into obscurity. A fellow student at Oxford, ten years his senior, was Asquith, with whom he spent his years there.

This is how those appear who are the visible accomplices. We shall proceed thus far today and carry on tomorrow.

Let me begin by repeating yet again my urgent request that you do not take notes during these lectures. It is mystifying that my wish in this respect seems to meet with absolutely no compliance. Yet I must make this request particularly with regard to these lectures. Firstly, the current situation gives no opportunity for someone who is seriously concerned with human evolution to give properly rounded-off lectures; at best only isolated remarks are possible. Secondly, we all know what misunderstandings came about at the beginning of this painful time because parts of my lectures were taken down and disseminated in every direction, in some cases with the praiseworthy intention of saying: Look, the things he says aren't as bad as all that—but in others with the less praiseworthy aim of raising people's hackles so that they might build up all sorts of resentments.

Isolated sentences quoted out of context, especially when taken from a series of lectures, can never mean anything and can be interpreted in all manner of ways. I am concerned solely with the quest for the truth, in this case particularly because a number of our friends have requested discussions of this sort and have a real desire for them. I am not concerned that it might be possible to report here or there that what I have to say is really not so bad after all. What I am concerned with is the truth. Surely all those of us who take spiritual science seriously, and who are concerned with the findings of spiritual science with regard to human evolution in our time, should be concerned with the truth.

I shall continue today to give you some more of the viewpoints which furnish a basis on which to form a judgement fitting for today—that is, not for the next few days or weeks, or even for the next year, but for the present time in the wider sense. Let us remember above all that spiritual science is a serious matter and that to understand it in the proper way we must take it more seriously than anything else. If, on the other hand—as is so frequently the case when there is a society which serves as an instrument for the endeavours of spiritual science—if spiritual science is approached with all sorts of prejudices and premature feelings which lead to a state of furious zeal over all manner of things, then this proves a lack of readiness for spiritual science. Yet it is perfectly possible to understand today that spiritual science alone is suitable for the development of that earnestness which is so needed in these tragic times.

Each individual must set aside his preferences for one direction or another and endeavour to accept things without any prejudice. It is impossible to say certain things without making one person or another feel uncomfortable. There are plenty of people today who regard it as a sin even to hint at certain facts, because they imagine that the mere mention of some fact or other is tantamount to taking sides—which is, of course, not the case at all. Some facts must be looked calmly and squarely in the face because only then can a valid judgement be reached. Of course, perhaps a person does not want to reach such a judgement, but he could reach it if he wanted to stand on the foundation of spiritual science.

I shall now present you with a number of preparatory remarks in order to bring forward, at the end of today's discussion, some points which may awaken an understanding for the manner in which certain—shall we say—occult knowledge is forcing its way into the present-day spiritual development of mankind. Actually, this knowledge is forcing its way to the surface of its own accord as a result of the process of human evolution, so that it is not necessary to make any extra effort to place it within the development of mankind. I shall take my departure from certain details, which I beg you will simply accept as the groundwork, so that later the main emphasis can be placed on what I shall put forward as the outcome of these considerations.

At the beginning of these discussions I said: If, as a good European, one makes every effort to go thoroughly through all the events and facts that have been taking place over decades and have also come to be known recently, if one makes the effort to go thoroughly into them without prejudice, and if one then examines the judgements made on the periphery as a matter of course—and I mean as a matter of course—by people who have rightly borne famous names during the period leading up to today's painful events, then one cannot but reach a certain conclusion. This conclusion is that certain judgements are such that, whatever one might say or assert, the answer is always the same: Never mind, the German will be burnt-after the old pattern: ‘Never mind, the Jew will be burnt.’ Many, many judgements contain nothing but a certain aversion—whether justified or not is open to question—against anything in the world that might be called German. I am weighing my words carefully.

This aversion has recently intensified into a burning hatred which has no inclination whatsoever to scrutinize anything carefully, nor to accept anything that has been carefully scrutinized, but which finds its total justification simply in hating. Yet advantage is not necessarily taken of this justification. If someone says: I hate—and if he really wants to do so and announces that he intends to do so, then why not? Everyone has the right to hate as much as he likes; no objection can be made to it. But very many people are most concerned not to admit to their feelings of hatred in such a situation. They try to lull themselves into forgetting about them by saying all sorts of things which are supposed to wipe away the hatred and put in its place a supposedly objective and just judgement. But this puts everything into a false light. If someone admits honestly: I hate this or that person—then you can talk with him, or perhaps not, depending on the intensity of his hatred. Truthfulness, absolute truthfulness towards oneself and the world in all things is necessary, and if we fail to comprehend that truthfulness is necessary in all things, then we shall be unable to make what spiritual science ought to be for mankind into the most intimate impulse of our own heart and of our own soul. We then say: Certainly, we want a part of spiritual science, that part which is not concerned with our sympathies or antipathies, that part which is useful for us; but we shall reject those parts which do not suit us. It is possible to take this stance, but it is not a standpoint that is beneficial today for human evolution. What I have to say is based on certain remarks, but truly without anger!

It is a well-known fact that very many people see a connection between today's events and the foundation of the German Reich which lies in the centre of Europe. It is not my task to speak about the politics of the German Reich or about any other politics, and I shall not do so. I simply want to give you certain isolated facts as a foundation. It is possible to form an opinion about the events which led to the foundation of this German Reich. It is also possible to form the opinion—whether justified or not—that it is a calamity for mankind that Germans exist at all. Even this is open to discussion. Why not, if someone is open and honest enough to admit that he holds these views? But this is not our concern at the moment.

Let us look at the fact that this German nation led to the founding of the German Reich during the final third of the nineteenth century. There are people who challenge the founding of the German Reich from quite another point of view. They consider that the founding of this empire was not good for human evolution. But people who share the standpoint of the western empires have no right to form a judgement of this kind. For let us not forget that these very nations of the West are exceedingly attached to the concept of empire, the concept of the state, and that their way of thinking with regard to nationality is very much linked to the various ideas about the state. Therefore, those who unite patriotism with the idea of the state, as do the western nations, have no right to question the idea of an empire at all. If they did they would be quite illogical, for they would be stating that another nation has no right to do what their own nation has done. In a discussion you have to take up a standpoint which provides a basis for discussion and also makes it possible to remain logical. It would be easy to have a discussion with Bakunin about whether a German Reich in Central Europe is something beneficial. But the basis for such a discussion would differ greatly if it were held, not with statesmen but with almost any member of a western nation, because they are so immersed in the idea of the state. So there must be one presupposition, namely, that the idea of empire as such is not rejected out of hand, otherwise there is no basis for discussion. But one's presuppositions must be known if one wants to arrive at valid judgements.

People today no longer think of the historical impulses out of which this empire in Central Europe arose. They do not consider, for instance, that the soil on which this empire has been founded was for many centuries a kind of reservoir, a kind of fountain-head for the rest of Europe. You see, something Roman, in the sense of a continuation of what used to be Roman, no longer exists today. What used to be Roman has, if I may say so, evaporated and has only entered into other folk elements in the form of isolated impulses. Take the soil of Italy. During the course of the Middle Ages all sorts of Germanic elements kept migrating to Italy. I might have an opportunity to define this more closely later on. In today's Italian population, even in their very blood, there flows a tremendous amount of what can be called Germanic. This was instilled into them by the Roman element, but not in any way which might make it possible today to call the people of present-day Italy a continuation of the old Roman people. It was always the case that from Central Europe, as from a reservoir of peoples, all sorts of tribes migrated to the periphery, to Spain, North Africa, Italy, France, Britain. And as the peoples rayed out in this way, something not of these peoples came to meet them: the Roman element. In the middle, as it were, was the reservoir:

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A man such as Dante, about whom I spoke to you yesterday, is simply a characteristic expression of a general phenomenon. Who are today's French people? Not merely descendants of the Latin element. Franks, in other words former Germanic tribes, spread out over this land. Their make-up became mingled with folk elements no longer their own, elements containing Latin aspects, via Roman civic attitudes, mixed with ancient Celtic aspects; the result of all this being something in which many more Germanic impulses live than might be imagined. A great many Germanic impulses live in today's Italian population as well. If we wanted to, we could study the migration of the Lombards into northern Italy, a Germanic element which simply absorbed the Roman. Britain was originally inhabited by elements which were then pushed back into Wales and Brittany and even as far as Caledonia, but not before they had sent out messengers to draw the Jutes, Angles and Saxons over to the island so that they might deter the predatory Picts and Scots. Out of all this an element emerged in which the Germanic obviously predominates.

This spreading out took place in all directions. In Central Europe the reservoir remained behind. Connected with the fact that the centre had to develop differently is that jump—which I do not want to brag about as a jump forward—which is expressed in Grimm's law of sound shifts. This law need not be measured with the yardstick of sympathy or antipathy, for it is simply a fact. Anyone can imagine what led to it, but this need not be confused with sympathy or antipathy.

When the Roman Caesars were carrying out their campaigns against the Germanic tribes, those who were first conquered formed by far the greater part of the army, so the Romans fought the Germanic tribes with Germanic tribesmen. Even in later times the massed peoples of the periphery stood by what was to be found in the centre to the extent that it became necessary to form the empire which, in its final phase, was the Holy Roman Empire. You know the passage in Faust where the students are glad that they need not worry about the Holy Roman Empire. But, on the other hand, it also came about that the periphery made terrible war on the middle element, it was constantly rebelling against the middle element. One must also take into account that much of what is present in the consciousness of Central Europe is linked with the way the soil of this empire in Central Europe has constantly been chosen as the scene of battle for all the quarrelling nations. This was particularly the case in the seventeenth century, during the Thirty Years' War, in which Central Europe lost up to one third of its population through the fault of the surrounding peoples. Not only towns and villages but whole tracts of countryside were destroyed. The peoples of Central Europe were utterly flayed by those of the periphery. These are historical facts which must simply be looked at squarely.

Now it is not surprising that in Central Europe the inclination arose to want something other peoples had already achieved, namely an empire. But the population of this soil has far less of a relationship to the idea of empire than has that of western Europe, which clings particularly strongly to it, regardless of whether it is a republic or a monarchy. This is irrelevant. You have to look beyond the mere words and see how the individual, whether in a republic or some other form, stands in relation to the state he belongs to, whether his feeling for the way he belongs to it is of this kind or that. I said it is not surprising that the impulse arose in Central Europe to want an empire, a state which makes it possible, on the one side, to build up some protection against the centuries of attack from the West and, on the other, to put up a barrier against what comes from the East—which is something that is still necessary for Central Europe though not, of course, for the East. These things are, I believe, comprehensible.

The Central European population has a different relationship to what might be called the idea of a state; that is it differs from that of the Western European, especially the French, population. In Central Europe the idea of a state has not been living for centuries as it has, for instance, in France, and furthermore the idea of a state as it exists in France is not suitable for what has remained in Central Europe. On the other hand, in what has remained in Central Europe something developed around the turn of the eighteenth to the nineteenth century which is of such spiritual stature that it will even be admired in the West when one day the hatred will have abated somewhat. And this spiritual stature, which mankind will continue to savour for centuries to come, was achieved in Central Europe at a time when the West was making it utterly impossible for Central Europe to build a coherent state structure. Lessing, Goethe, Schiller, Herder and all the others who are connected with this stream did not become great within a coherent state structure. They became great despite the absence of a proper state structure. It is hardly possible to imagine how different it was for Goethe, who became great without any coherent state structure, compared with Corneille, or Racine, who can scarcely be imagined without the background of that state structure which was given its brilliance and eminence by Louis XIV, the king who said: ‘L'état, c'est moi!’ These things should be looked at together.

However, during the course of the nineteenth century impulses arose among the inhabitants of Central Europe which were at first entirely inward, impulses which gave birth to the inclination to want some form of state structure also. This inclination first came into being in an intensely idealistic way, and those who are familiar with the development of the nineteenth century know that the idea of a state which moved the inhabitants of Central Europe was at first anchored, above all, in the heads of all sorts of idealists, people who were more idealistic than practical, who were most unpractical with regard to the idea of a state, compared with the practical westerners.

So we follow the development of the endeavours to form a German Reich which could encompass the German peoples of Central Europe. We see, particularly in the year 1848, how the idea takes on certain forms which have a definite idealistic stamp. But because the nineteenth century was the age of materialism, anything of an idealistic stamp was not favoured with much luck. The blame for this bad luck lay not so much with the nation as with the materialism of the nineteenth century. So then it became necessary to achieve in a practical way what could not be achieved in an idealistic way; in other words it had to be achieved just as it had always been achieved during the course of European history. For how did states come into being? States came into being through wars, and through all the other things which also led to the German Reich between the years 1864 and 1870.

Those who experienced the days when the new German Reich was being founded know how pain-filled were the hearts of the ones who were still imbued with the ideas of 1848, when the aim was to found this Reich out of feelings and ideals. There were, in the sixties and seventies, those who favoured a ‘great German’ arrangement, while others favoured a ‘little German’ arrangement. Those who favoured a ‘greater’ Germany stood by the old idealistic principles and hoped to found the Reich on idealistic foundations and impulses. They did not want to make any conquests; they simply wanted to unite everything that was German, including Austria, in a common Reich or state. Anyone who imagines that these people desired to make even the smallest conquest has failed to grasp the degree of national idealism that lived in them. For a long period they were in bitter opposition to those who favoured a ‘little’ Germany, and who, under Bismarck, founded the present German Reich-that is, the German Reich under the leadership of Prussia. But in the end the ‘greater German’ party made their peace with the others because they came to understand that in Central Europe in the nineteenth century things had to go the way they did. They came to terms with this and realized that in the end Germany had to be founded in the same way as had been France and England. In this way those who favoured a ‘greater’ Germany gradually came to terms with something that went utterly against their ideals. These things have to be taken into consideration.

Consider further: Whatever opinion one might have about the events that took place between 1866 and 1870/71, whomsoever one might blame or not blame for the war of 1870, one must not forget that on the side of France efforts were made to prevent the foundation of the German Reich, that French politics were aimed at preventing the creation of a German Reich. Of course this can be denied, but things which are denied nevertheless remain true. When I speak of the French side, or the English side, I never mean the people themselves. I mean the cohesion of those who are at the helm at any given time, those who cause the external events to happen. People may think what they like about the Spanish succession, or about a French or a German party in favour of war. But there is no disputing the fact that there were people in France who made every effort to implement their judgement: namely, that the creation of an independent German Reich in Central Europe was not in keeping with the ‘gloire’ of the French state. This was one of the causes of the war of 1870/71. As a counter-stroke another impulse developed, about which once again one may think what one likes. This was the opinion that the German Reich might just as well be founded in the same manner as the French Empire, namely, by making war on a neighbour. These things must be looked at in cold blood.

So this German Reich was founded in the manner with which you are familiar, though there is little inclination today to examine the historical facts minutely. However, most of you know them, at least in outline. So we can say: The German Reich was founded, while France and Germany were at war with one another, in such a way that the forces generated by this war were those that brought the German Reich into being.

Let us look at the moment when Paris was not yet under siege but when the German victories were already making the founding of the German Reich seem a possibility. There was cause to view the resistance to the founding of this German Reich as broken, and so in Central Europe the idea arose to set in motion the founding of the Reich favoured by the ‘little’ German party. We are looking approximately at November 1870. In doing this we come up against the fact that, out of all that took place in what later became Germany—that is, the German Reich—there arose the feeling that this way of founding the German Reich has done great damage to Europe, the feeling that the structure of this Reich is a structure of menace. To speak of ‘Germany’ is no more than a want of tact on the part of those who live in the periphery. There is no Germany today, any more than there is a Kaiser of Germany. There are individual German states and the one who has been chosen to represent these states before the rest of the world is expressly not called ‘Kaiser of Germany’ but ‘German Kaiser’, which is something quite different. This has come about out of certain characteristics of the nature of Central Europe. I might point out that when the new Romanian state was recently formed there was much discussion on whether the king should be entitled ‘King of the Romanians’ or ‘King of Romania’. Such things come to mean a great deal the moment one starts to look at realities and not only illusions. The title ‘King of Romania’ was chosen for quite specific historical reasons in place of the originally intended ‘Romanian King’ or ‘King of the Romanians.’

Now if we allow judgements which have been in the making for some time to work on us, judgements which have recently in some cases reached new peaks of folly—again, we are not discussing what is justified, for everything is, of course, always either justifiable or unjustifiable in its separate parts—if we summarize these judgements we find that there has come into a being a feeling that great damage has been done to Europe by the founding of the German Reich, a feeling that the structure of this Reich in Central Europe is, in a way, a structure of menace. In order to make this clear I should like to read to you a text which, in addition, contains a number of other things I am also concerned with at present. It has been said: Germany, or the Germans, feel themselves to be threatened in some way, and yet in fact it is Germany that poses a threat to the whole of Europe. A judgement has been expressed which is rather significant in connection with this. It was printed in the journal Matin dated 8 October 1905. Do not forget that when we are concerned with realities we need to know that behind the opinion of one person there always stand the judgements of countless others, and also that realities always proceed from realities. In Matin of 8 October 1905 we read:

‘If Herr von Bülow wants to complain that Germany is being isolated, he ought first to ask himself whether perhaps Germany has not isolated herself from the rest of Europe by her actions. The authors of the mistrust and the suspicious hatred which are squeezing the German Reich ever more tightly by the day are not called Delcassé, Lansdowne, Edward VII or Roosevelt, but Bismarck and Moltke, Wilhelm II and von Bülow. These are the ones who have created and developed this prickly, irritable and provoking Reich, bristling with weaponry, which has been casting challenging glances at Europe for the past quarter century and which Europe in the end cannot help looking at with envy. By making her ever more Prussian, they are the ones who are turning away the sympathy which she was guaranteed in earlier days by her active scientific ways and her sober modesty. They are the ones who are sending out sparks of barbaric menace or brutal passion in this time of weariness. Europe is afraid of the fire that never stops smouldering in Berlin; Europe is taking precautionary measures.’

So where do we stand with this judgement that the German Reich poses a threat for the whole of Europe?

Among those in the West who express opinions today there are unlikely to be any who do not see Germany as a threat for the whole of Europe, or who do not consider that the worst thing that could possibly have happened was to turn this people, who formerly shone through their sciences and their sober modesty—as is so aptly expressed here—into a threat for the whole of Europe. For that this is what it has become is repeated over and over again by countless voices and in rivers of printers' ink.

It is easy to say what is often said, namely that this Reich was not created out of a historical necessity but out of ‘Germanic arrogance’—a misuse, incidentally, of the word ‘Germanic’—and further that it is filled with people who never cease stressing that Germans lead the world, Germans are the saviours of the world, and so on. Countless times we have heard it said: The Germans have grown arrogant, they think they have been called to rule the world, they consider the Reich they have founded to be something urgently needed in modern times, and so on; the pride, the arrogance of the Germans has become utterly insufferable. Such are the judgements which one hears in ever-changing forms.

I have no intention of glossing over anything, but I now want to read to you a judgement which was made at the time the Reich was founded, a time I have already mentioned. I said: Let us return to November 1870. What I want to read to you might make some people jump up and down with impatience—pardon the flippant expression—and say: There you have it! This is the kind of idea people have about the importance of this German Reich! It had hardly come into being, indeed was still in the process of being founded, and already it was being presented as something beneficial, not only for Germans but for the whole of Europe, indeed for the whole world—even for the French themselves! To show you that I am not glossing over anything I shall read to you a judgement expressed in the year 1870:

‘No nation ever had so bad a neighbour as Germany has had in France for the last four hundred years; bad in all manner of ways; insolent, rapacious, insatiable, unappeasable, continually aggressive ... Germany, I do clearly believe, would be a foolish nation not to think of raising up some secure boundary-fence between herself and such a neighbour now that she has the chance. There is no law of nature that I know of, no Heaven's Act of Parliament, whereby France, alone of terrestrial beings, shall not restore any portion of her plundered goods when the owners they were wrenched from have an opportunity upon them ... The French complain dreadfully of threatened “loss of honour” ... But will it save the honour of France to refuse paying for the glass she has voluntarily broken in her neighbour's windows? For the present, I must say, France looks more and more delirious, miserable, blameable, pitiable, and even contemptible. She refuses to see the facts that are lying palpable before her face, and the penalties she has brought upon herself ... Ministers flying up in balloons ballasted with nothing but outrageous public lies, proclamations of victories that were creatures of the fancy; a Government subsisting altogether on mendacity, willing that horrid bloodshed should continue and increase rather than that they, beautiful Republican creatures, should cease to have the guidance of it: I know not when or where there was seen a nation so covering itself with dishonour ... The quantity of conscious mendacity that France, official and other, has perpetrated latterly, is something wonderful and fearful ... It is evidently their belief that new celestial wisdom is radiating out of France upon all the other overshadowed nations; that France is the new Mount Zion of the universe ... I believe Bismarck will get his Alsace and what he wants of Lorraine; and likewise that it will do him, and us, and all the world, and even France itself by and by, a great deal of good ... Bismarck seems to me to be striving with strong faculty, by patient, grand, and successful steps, towards an object beneficial to Germans and to all other men. That noble, patient, deep, pious, and solid Germany should be at length welded into a nation and become Queen of the Continent, instead of vapouring, vainglorious, gesticulating, quarrelsome, restless and oversensitive France, seems to me the hopefullest public fact that has occurred in my time ... The appearance of a strong German Reich brings about a new situation. If the military states of France and Russia were to join forces, they could crush a splintered Germany lying between them. But now their arbitrary actions are faced with a considerable restraint ...’

Now I am going to omit a phrase for a reason which you will understand in a moment:

‘What every English statesman has longed for has left the realm of ideas and become reality ...’

You could ask, is this megalomania? Dear friends, I have just read to you a leading article which appeared in The Times in November 1870, but I omitted one word in the final sentence. The complete sentence reads:

‘But now their arbitrary actions are faced with a considerable restraint. The strong Central Power every English statesman has longed for has left the realm of ideas and become reality.’

As you see, it is necessary to look at things as they really are. Those who read The Times today should to some extent take into account the opinion of The Times of November 1870. They might even attain to an unusual view of that most ghastly phrase ever coined, that of ‘German militarism’, if they were to think a little about what was said from the English side at that time: that the appearance of a strong German Reich brings about a new situation. If the military states of France and Russia joined forces, they could crush a splintered Germany lying between them.

Times change, as you see. But people still believe they can make absolute judgements, and they are so happy in their absolute judgements. It is truly not enmity towards the English being and the English people if one passes a judgement which may seem wrong to many people from England, such as the one I passed yesterday about Sir Edward Grey. Those English who think it is enmity are, in fact, their own worst enemy. But I am not in the habit of passing judgement without any support from what can be regarded as a reliable source. You could say that whoever said what I said about Sir Edward Grey was no Englishman and cannot have known him. So now let me read to you a judgement about him by an Englishman who knew him well because he was a fellow minister. During the winter of 1912/13 this man said about Sir Edward Grey:

‘It is amusing for those of us who have known Grey since the beginning of his career to note how much he impresses his Continental colleagues. They seem to assume there is something in him which is, in fact, not there. He is one of the foremost sporting anglers of the kingdom and also quite a good tennis player. He does not, however, possess any political or diplomatic capacities, unless a certain wearisome tediousness in his manner of speaking and also an extraordinary tenacity, were to be seen as such. Earl Rosebery once said of him that the impression he gives of great concentration stems from the fact that there is never a thought in his head which might distract him from whatever paper he is studying. When recently a somewhat more lively diplomat expressed admiration for Grey's modest bearing, which never reveals what might be going on in his head, a rather pert secretary said: “A money box filled to the brim with gold sovereigns does not rattle when you shake it. Neither is there a sound if it contains not so much as a single penny. In the case of Winston Churchill, a few coppers rattle so loudly that it gets on your nerves. In the case of Grey there is not a sound. Only the one who holds the money box in his hand can tell whether it is full to the brim or completely empty!” Though impertinent, this is well put. I believe that Grey has the most decent character, though he does sometimes allow a rather unfortunate vanity to mislead him into getting involved with affairs which it would be better to leave alone in the interest of keeping his hands clean. He is always excused by the fact that on his own he is unable to comprehend or think anything through properly. On his own he is no kind of schemer, but the moment a skillful schemer takes possession of him he can appear as the most accomplished schemer. This is why political schemers have always been tempted to choose precisely him for their tool, and to this alone he owes his position.’

We must take note of these things so that we are not tempted to believe that the peace of Europe in July 1914 was in particularly good hands. By using a number of documents referred to in various books anything can be proved. What matters is whether these things were used in the right way in the handling of those forces which are important.

Another thing you must note is that historical processes grow out of one another, they gradually take shape. What led to the events of 1914 had been in preparation for a long time, a very long time. Much has been said about this preparation, for instance, that the countries of the Triple Entente did not have any agreement which was against Central Europe; that the only purpose of the Triple Entente was to cultivate peace in Europe. All sorts of facts have been paraded as ostensible proof for this supposition. I would have to tell you some very long stories if I wanted to prove fully what I have to say. This is not possible, but I want to give you a few points of reference. For instance, I should like to read you some passages from a speech made in France in October 1905, because in the future this will have a certain part to play in history. Such speeches are always one-sided, of course, but if one bears everything in mind—and here there are a number of important points to bear in mind—a judgement can be made. A number of important things may be taken from this speech by Jaurès from the year 1905. I am able to choose this example because I have recently spoken about Jaurès in quite another context. As you know, Jaurès was a democrat, indeed a social-democrat and, whatever else one might think of him, he was certainly a man who was seriously concerned not only with peace which would have been so necessary for Europe, or at least western Europe, but with calling together all those people in the world who seriously longed to keep peace. So in a way Jaurès had a right to speak as he did. In October 1905, shortly after the French democratic government had ditched Delcassé—pardon the flippant expression—when it had become apparent during a session of the chamber that he was capable of endangering peace in Europe in the near future, Jaurès commented as follows:

‘England has recognized Delcassé's dream and is quietly preparing to make use of it. The threat posed by German industry and German commerce, in all markets of the world, to English trade and English profits, is increasing daily.

It would by cynical, it would be scandalous, if England were to declare war on Germany merely in order to annihilate her military might, destroy her fleet and send her trade to the bottom of the ocean.

But if one day a conflict were to arise between France and Germany in which France brought forward legal reasons and the demand for the restoration of her national integrity, then behind these splendid pretexts the calculations of the English capitalists, who want to remove German competition by force, could creep in and use this as a means of achieving their aim.

So when difficulties arose in the Moroccan affair between France and Germany, and the latter, suspecting a coalition between France and England, made a brusque intervention in order to force the two to make declarations, it turned out that England—I have to say this I'm afraid—was all too inclined to fan the flames. It is a fact that, at the very moment when events were reaching a climax, England offered France an offensive-defensive pact in which she guaranteed us the fullest support and committed herself not only to sink the German fleet but also to occupy the Kaiser Wilhelm Canal and land one hundred thousand troops in Schleswig-Holstein. If this pact had been signed—and Monsieur Delcassé wanted to do so—this would have meant immediate war. This is the reason why we socialists demanded the resignation of Monsieur Delcassé, and by doing so we have rendered a service to France, Europe and mankind in general.’

Above all, Jaurès knew those things which many people do not know when they arrive at judgements—most essential and important things. He was even careless enough to express these essential and important things in such a way as to hint that he might say more in the future. It is well known to occultists that in the last third of the nineteenth century a member of a certain brotherhood made known to the world certain things which, in the opinion of the brotherhood, should not have been made public. One day soon after he had done this he disappeared; he had been murdered. Jaurès was not an occultist, but we may be excused for being curious as to whether the world will ever hear what led to his death on the eve of the war.

The things which Jaurès said go back to the session of the chamber during which Delcassé, the creature of Edward VII, as well as other creatures who worked behind the scenes, was ditched by the government, perhaps not so much because he wanted to smooth the way for war as for quite another reason.

We are in the year 1905. Russia is still engaged over in the East and it is, therefore, to be hoped that if the flames being fanned by Delcassé in the West really start to flare up the outcome will not be what it would be if Russia were no longer busy in the East. But Delcassé is not a person who takes things lying down. When those who did not want a war accused him of driving matters to the brink of war, he replied that England had let it be known to France that she was prepared to occupy the Kaiser Wilhelm Canal and attack Schleswig-Holstein with 100,000 troops and, if France so wished, this offer would be repeated in writing. This piece of news, which Delcassé presented to his ministerial colleagues who were about to turn him out was, of course, the upshot of negotiations he had been conducting behind their backs and in which King Edward VII had also been heavily involved.

I could quote many items which would verify this fact, which was published in Matin, and later also in other journals. But I only want to draw your attention to the fact that at least there was someone, even at the time, who looked at the matter more closely and found it suspicious. This was a personality who is possibly not at all liked by people, particularly in France. He was the clerical senator Gaudain de Villaine who, on 20 November 1906, when Clemenceau's ministry had already begun, asked what was the situation between France and England about which so much was being heard. Clemenceau answered that so far as the idea of revenge was concerned, he was indignant that a French senator could have set such a trap for him, obliging him either to disappoint the Orange Lodge or make a declaration of war, and he would therefore refuse to reply. So Clemenceau responded to the question from a senator as to whether anything existed in the way of a coalition between France and England, which could lead to a European war, by refusing to reply. For if he were to reply he would either have to disappoint the Orange Lodge with regard to the idea of revenge, or he would have to make a declaration of war. So you see: If Clemenceau had been open about the relationship at that time between France and England he would have had to make a declaration of war—not a declaration of peace but a declaration of war. He said this himself in 1906.

We must not forget that what works in every case in the world is what one person hears from another. Can you imagine that it was possible in Central Europe to believe in the ‘peaceful’ intentions of western Europe, while at the same time having to listen to not one, but to countless such facts? To judge such things a number of factors must be taken into account. One of these is the utter absurdity of speaking of Central European militarism in the context of Central Europe in its widest sense. For any such militarism is an obvious consequence of being sandwiched between two military states.

People with absolutely no sense of reality might ask: Were not all sorts of proposals made about disarmament? You need only look at these suggestions for disarmament! A particular goal can be achieved by quite a number of different routes. Of course some people—I do not say nations, I say people—in western Europe would have preferred to achieve what they wanted, and still want, without a war which would spill the blood of hundreds of thousands on all sides. They would have preferred to gloat gleefully and say: Look, we have created peace!

One of the means preferred by western European politicians of a certain calibre was the disarmament proposal, for this was simply a different means of achieving the goal. When it turned out that no headway was made with disarmament proposals, this particular route had to be abandoned as impassable. If it had been possible to fetter Central Europe by means of disarmament this would, of course, have been preferred. But this was only one of several possible methods.

One must not be misled by words or by illusions; one must be clear about what people want. So ever and again it is necessary to stand up for people with a healthy way of thinking, people who really want what they say they want, even if, under the influence of hate and all sorts of other feelings, they are identified as those who are to blame for something. One must stand up for them and be clear about how unfair it is to say: The English did this or that, the English are to blame for this or that. This is not a sensible judgement. But neither is it sensible if an English person feels hurt when facts such as the one just discussed are revealed. One must sit up and take notice when, on a basis of good sense, fingers are pointed to certain factors in the great complex of causes. Thus we find under the heading ‘The German Scene’ in the Daily News of 13 October 1905 a declaration that says the following about the British government of the time, which bears so much of the blame for what is still going on today. I must add that Sir Edward Grey's predecessor was not a nought. Lord Lansdowne knew much more about what was what. But from a certain point onwards, those who stood behind the scenes needed a nought, in order to be able to operate more easily:

‘And it is high time that Lord Lansdowne should explain and defend this chapter in the diplomacy for which he and his colleagues are constitutionally responsible. There has been a tendency of late to place Lord Lansdowne upon a pinnacle, but the country will have little reason to thank him if it be found that he has permitted this country to drift into entanglements directly involving a risk of European war ... The best of courts will sometimes harbour fleeting family feuds, but what have the people of Great Britain or the people of Germany to do with these things? ... The anti-German hotheads in this country and the anti-British hotheads in Germany alone stand in the way of such a consummation [of friendly and stable relations] and for their tempestuous fads vast populations may one day have to suffer dearly.’

You have to take into account the essential things in the right places. But never mind all the facts; good sense alone could prove that the two Central European states had not the least cause to bring about a war. How would the prospect of war have seemed to those who thought about it? France would have had to say that in the event of a European war, unless certain conditions came about, she would be likely to suffer a great deal. However, this was not believed in France because there was still such a strong faith in the France which had ruled Europe for centuries. In Italy the conditions are rather special. Perhaps if we have time we shall discuss them further in another connection. But Italy also, under certain conditions, could not imagine that any great advantages would come of a war which would throw everything in Europe into chaos. In Russia, too, conditions are rather special, as I have already told you in connection with Russia's relationship to the Slav peoples, the Slav race.

This gives me an opportunity, by the way, to quote you an example of the depths of Sir Edward Grey's thoughts. What did his colleague Rosebery say? That the impression he gave of great concentration stemmed from the fact that he never had a thought in his head to distract him? Well, once a thought was infiltrated into his meditating mind by those who worked by infiltrating thoughts into his mind, the upshot was that he suddenly said: The Russian race has a great future and is destined to accomplish great things. He had forgotten that it was the Slav peoples who had been meant and that there is no such thing as a Russian race. When speaking of realities it is absolutely necessary to distinguish between Russianism and the Slav peoples.

In Russia only those who represented Russianism could imagine any great outcome for a European war, namely, the realization, at least partially, of the testament of Peter the Great. Apart from that, a great deal of suffering was expected, but not that suffering on which the representatives of Russianism would have placed any value.

England was able to say to herself that she would lose and risk the least. Now that the sorrowful events of war have been going on for many months, if an assessment were to be made of who had suffered least, or indeed hardly at all—at least in regard to the opinion of world history—the answer would be: England. England will be able to continue waging war for a long time without suffering to any great degree.

But the so-called Central Powers would most certainly have had nothing to gain from a war and they had no desire for such a war. They always displayed two tendencies. On the one hand there was a certain carefree air which arose, not out of a knowledge of what was going on but out of a basic characteristic; for the Austrian character is fundamentally carefree. On the other hand emphasis was always placed on the statement that all they wanted was to keep what they already had, and that any other suggestion was nonsense. There is no question, for instance, that any part of Serbia was to be annexed, if those who attempted to do so had succeeded in localizing the war between Austria and Serbia.

If England had been led by a statesman who had not said as early as 23 July: If Austria makes war on Serbia, this could lead to a European war; if England had been led by one who had said: We shall do everything possible to make sure that the war is localized; then events would have taken quite a different turn. But this would have had to be someone who formed his judgements in a different way from Sir Edward Grey, who was hypnotized from the start by the thought: If Austria makes war on Serbia, there will be a European war. He never asked what Russia had to do with the whole matter of war between Austria and Serbia. This never occurred to him and the suspicion cannot be detected in anything he said. All he ever saw was the justification for Russia's influence in Serbia, a justification for an influence which had been prepared in a remarkable way and was borne on remarkable currents, as I have shown you.

Nothing that has taken place in this connection, including the 364 assassinations between the years 1883 and 1887, has anything whatever to do with any kind of judgement about the Serbian people. All they have done is to fight bravely, and in their present condition they are still doing so. To them alone is owed the only success achieved in recent weeks down there by the Entente. No one who understands these matters will judge against any people, let alone one who, right into its most tragic days, has shown that it is not only willing—to the extent of sacrificing its own blood—but also able to stand up for its true nature, always present and at the ready in grave times, if only it is allowed to be. But we must remember also that the assassination of Archduke Franz Ferdinand was only the last great blow in a whole series of assassination attempts against Austrian government officials to have taken place within the space of a few months. This was in fact a particular campaign, which was even quite comprehensible and in keeping with certain people. You remember what I told you about the occult background of this individuality, Archduke Franz Ferdinand. You also remember that it is a fact, a paradoxical fact, that this couple, kindly disposed towards the Slavs in the highest sense, were slain by Slavs—or seemingly so. The deeper connections are made more approachable by a certain understanding of the heart. We see a human being, kindly disposed in the highest sense towards the Slavs, slain—together with his wife—by Slav bullets. At the last moment the Duchess espies from her carriage a young female standing quite near; smiles at her, seconds before the bullets strike, because she notices she is a Slav woman, and exclaims: ‘Look, a Slavka!’ Then the bullets strike. What a strange karma this reveals! Before the bullets strike her down, the Duchess exclaims in delight, because her eye has fallen on one of her beloved Slav people.

I described earlier the far-reaching connection existing between machinations in the Balkan countries and a number of well-prepared situations on the Apennine peninsula. And I now want to ask once again a question I have already put to you: Why was it written in a rather inferior Paris journal in January 1913 that it was necessary for the good of mankind for Archduke Franz Ferdinand to be killed? Why was it said twice in this so-called ‘Occult Almanac’ that he would be killed? It is necessary to look at all the facts at once. We will find that the alchemy of the bullets which were used for this assassination was exceedingly complicated and that, although they stemmed from a Serbian arsenal, they had been ‘anointed’ from quite another quarter—if I may put it symbolically.

These are things which expressed themselves in what could be seen, for instance, in Austria. Imagine Switzerland surrounded only by those who hate her. I doubt whether this would have a particularly reassuring influence, especially if the hatred were expressed in sayings such as those which have become current in Romania: Jos Austria perfida!—That is: Down with perfidious Austria!; or: Rather Russian than Austrian!—and so on. If this is how things stand, and if you consider all the things that were written in Italy quite a long time before the war against Austria broke out, then you will understand that the situation was far from reassuring. In this way an extensive campaign was organized which spread far and wide in the countries surrounding Austria. I am not defending any particular state, but merely mentioning facts.

Consider, for instance, also the following: At the Berlin Congress, Austria received, through the significant influence of Lord Salisbury, a mandate to occupy Bosnia and Herzegovina. When England gave Austria the mandate to undertake this action in the Balkans during the seventies, it turned out that in Austria there was passionate opposition to the annexation of Bosnia and Herzegovina because the Germans in Austria said: We have enough Slavs already; we cannot possibly absorb any more Slavs. If the idea had arisen in Austria to seize some fragment of Serbia by an act of war it would have met with the sharpest opposition in the interests of Austria, which were well understood, for nothing would have been more stupid than to covet some fragment of Serbian territory. The only desire was to hold the empire together in order to counteract the campaign. This was perfectly honest, though it may have been careless. Seen objectively, it becomes perfectly obvious that the war would not have started as a consequence of the ultimatum of Austria to Serbia if Russia had not taken up the stance we all know about, despite knowing perfectly well that Austria was not bent on any form of conquest. In all this, however, we must remember the moods. The consequence of everything we have been discussing was that moods arose, not only in the periphery but also in Central Europe.

Now I want to give you a small example to show you how, despite everything, it is possible to form a judgement about these things if one really sets out in earnest to achieve a valid judgement. It is interesting to look at certain points at definite times, for only in this way can one recognize something. For example, we might ask: What must it have looked like in the soul of someone who felt responsible for Austria, let us say round about the time of the assassination of the heir to the throne—I mean immediately before and immediately after this?

In order to reach a valid judgement with regard to the mood amongst honest people in Austria, the best moment to choose would be that which immediately preceded the assassination, for people were not then influenced by what happened in the aftermath of the assassination. You see how cautious I am trying to be. I am not going to consider the nervous and anxious souls as they were immediately after the assassination. Instead, let us look at what lived in the soul of the honest Austrian under all the influences which, since Delcassé, had made themselves felt coming from western Europe and connecting up with eastern Europe, with Russia. Now, I can place before your souls such a judgement by reading to you a passage from an essay which was written just at the moment in question. Though it appeared after the assassination it was already in the process of being printed when it happened. So it was written by an Austrian in the weeks immediately preceding the assassination:

[Gap in the shorthand report.]

Here you have the judgement of a man whose thoughts are based on common sense, someone who saw all the factors at work in Europe just before the final event, the assassination, took place. Everyone knew that at the instigation of Russia the Balkan states would be forced to declare war on Austria. Therefore, the right thing to do in order to avoid war would have been to start just at this point with attempts to localize the situation, for externally the prospects looked quite good.

It is necessary when making judgements according to one's own feelings—for us, judgements are facts—to look at the facts themselves and use them as the foundation. Today I have only been able to give you a few isolated facts in order to explain what I mean. But I gave them to you expressly for the purpose of developing the facts; nothing more. Let us be clear about the purpose of introducing such facts: the purpose is to promote the truth. The truth, even if, paradoxically, it may be damaging, can never be as damaging as an untruth.

Those who understand the facts know what unending lies were fabricated, from the moment it became possible to lie, unhindered, as a result of the possibility of making oneself heard above the other side—that is, of drowning out the other side by means of the various methods which came to the fore in such a grievous way. But we are concerned with truth and with the admission of the truth. It is quite definitely not the truth to maintain that this war was provoked by Central Europe. Perhaps people cannot speak the truth because they do not know it. Obviously, when something like this war comes about, both parties are usually partly to blame, but in different ways. But I am not talking about blame, I am talking about the uselessness of judgements which have been made, which take no account of the actual truth of the matter. Of course, I do not expect that these judgements will cease to be made, for obviously I know what happens in the course of human evolution and that, especially in our time, there is no inclination to base judgements on valid foundations; for there is so much in our time that prevents judgements being based on valid foundations. But one really ought to state properly what one is talking about.

Those who are connected with certain sources of these grievous world events, which from sheer negligence of thought still tend to be called ‘war’, those who therefore feel connected with what is emanating in the periphery from certain centres, should admit quite openly: Yes, we want what certain centres in the periphery want, we want the people of Central Europe to be partly exterminated and partly condemned to serfdom.

Certain people in these centres, however, do not want the cultural life of Central Europe to perish. They talk of the wonderful science and culture and of the sober modesty which used to exist. In other words, they would be happy to lord it over these territories of culture and modesty by acting in the way the Romans behaved towards the Greeks. Obviously, Greek culture was higher; and the Romans did not destroy it. Similarly, no one in the Entente wants to destroy German culture. On the contrary, these people will be only too pleased if German culture continues to flourish vigorously, but they want a relationship similar to that of the Romans to the Greeks: that is, they want to make a kind of cultural helotry out of what exists in Central Europe. All right, then let them say so! Why deck it out with something so utterly ridiculous! For German militarism—which is not to be denied—has its true origin in French and Russian militarism. Without French and Russian militarism there would be no German militarism.

Let them say that what they want is to helotize Central Europe! Let them say they would be quite content if this could be the outcome! Let them admit that they hate the presence of such a people in the middle of Europe who want to do what all the other surrounding peoples are doing! If someone says: I hate everything German; I do not want the Germans to have what other peoples have—well and good. You can then talk with him about it, or not if he does not want to, but he is nevertheless telling the truth. But if he keeps repeating: I want to destroy German militarism, I don't want the Germans to oppress other peoples, I want the Germans to do this or that—as is said today and has been constantly repeated for years—then he is lying. Perhaps he does not know that he is lying—but he is lying, he really is lying. Objectively he is lying, even though perhaps subjectively he is not.

What matters is to stand on the foundation of truth, even if this truth is perhaps harmful, even if it is embarrassing. It is necessary to admit these things and not anaesthetize oneself with empty phrases about German militarism for which one has a hatred to which one does not want to admit, even to oneself. One must admit that one wants to helotize the German people, yet cannot face up to wanting this. Perhaps an anaesthetic is needed; but it is not the truth! It is most important to stand on the foundation of truth. To have the courage to face the truth always leads one a little step further. But one must have the courage to stand by the truth.

It is a fact that every people, as a people, has a mission within the total evolution of mankind. Every people has a mission, and all these various missions together create a whole, namely, the evolution of mankind. But it is equally true that certain individuals, especially those who come to be familiar with the mission of mankind, have the arrogance to set in train certain things which are in the interest of a limited group, and for this they make use of what lies in human evolution.

Let us take the English people. If what is necessarily meant to come about in the fifth post-Atlantean period through the English people really does come about, then it will never be possible, through the very nature of this English people, for England to start a war. For the true being of the English people in their mission in world history is opposed to any kind of warlike impulse. The real nature of the English people makes them the least warlike nation possible. And yet for centuries there have never been ten consecutive years during which England has not been involved in war. We are living, after all, in the realm of maya. But despite this, truth is truth. In the nature of the English people lies the exclusion of any kind of war, just as for centuries it has been in the nature of the French people—not any longer; now it has to be artificially incited—to conduct war over and over again. It is not in the nature of the English people to wage war, and the reason for this is that the special configuration of the English folk spirit means that its purpose is to evolve what is to be incorporated into the consciousness soul of the fifth post-Atlantean period. This in turn is achieved through all those connections between people arising from logical and scientific thinking on the one hand, and on the other, from commercial and industrial thinking. And when Brooks Adams placed before the world the ideas I mentioned to you earlier, this was an advance thrust, coming from America, pointing towards what the English people must recognize as their mission in world history, based on their deeper nature which contains none of those warlike and imaginative characteristics such as those present, for instance, in the nature of the Russian people.

Now much will depend on whether this deeper nature of the English people will one day come to be understood in a deeper, spiritual scientific sense. In a more external way some individuals have understood it. The work of Herbert Spencer and John Stuart Mill shows that the most inspired spirits have fully understood it, though from their more materialistic standpoint and not, as yet, from a spiritual scientific standpoint. I can recommend that you read with some enthusiasm the political essays of Herbert Spencer and John Stuart Mill, for you can learn a very great deal from them. This spirit of peace which, among other things, makes possible in a special way a certain kind of political thinking, in the manner I have already described, has indeed overflowed to Europe from England. Someone who has entered into European life, from as many and varied points of view as I can really claim to have done, knows, for instance, that all the political sciences of Central Europe have certainly been influenced from the direction of England. And it is no coincidence that the founders of German socialism, Marx and Engels, founded this German socialism from England.

It happens very easily that the nature of Central Europe is misunderstood. The true nature of Central Europe is still almost always misunderstood in western Europe. How might it be otherwise? The culture of Central Europe was so permeated by the French element that one of the greatest, most important works of German literature, one which set the tone at the zenith of German culture, Lessing's Laokoon, had a peculiar destiny: Lessing considered seriously whether he should write it in German or French. Educated people in Central Europe in the eighteenth century wrote German badly and French well. This must not be forgotten. And in the nineteenth century Central Europe was in danger of becoming totally anglicized, of being fully taken over by Englishness. It is no wonder that the nature of Central Europe is so little known, since it is constantly being submerged from all sides, even spiritually and culturally. Think, for instance, of Goethe's theory of evolution in respect of animals and plants. This is truly a stage in advance of Darwin's materialism just as, in respect of Grimm's law, the German language is a stage ahead of Gothic-English. Yet in Germany herself materialistic Darwinism was favoured by fortune, and not her own German Goetheanism. So it is not surprising that the German spirit is poorly understood and that little effort is made to really understand it as it should be understood, if justice is to be done to it.

As I said, the political sciences, in particular, were strongly influenced by the English way of thinking. But what is urgently needed now is that the different peoples should come to a certain degree of self-knowledge. Without this self-knowledge, for which Herbert Spencer and John Stuart Mill are not adequate—but which must be based on spiritual science and on a sense for what spiritual science can give—without this, no healing can come.

Just consider how difficult it is, for example, to grasp the following—whereby no arid theory is meant, but something at the basis of life: There exists in the soul a certain relationship between the thought and the word. This is a fact. Let us imagine that in the structure of the soul the word lies in this field, and the thought in this one:

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The French people have the tendency to push the thought right down to the word; thus, when they speak, the thought is pushed right into what they are saying. That is why, especially in this field, there is so easily an intoxication with words, with phrases—and I mean phrases in the best sense:

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The English people press the thought down below the word, so that the thought mingles with the word and seeks reality beyond the word:

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The German language has the peculiarity of not taking the thought as far as the word. Only because of this was it possible for philosophers such as Fichte, Schelling, Hegel—who it would be impossible to imagine anywhere else in the world—to do their work. The German language does not take the thought as far as the word, it retains the thought in the thought. Because of this, however, people will very easily misunderstand one another. For a true translation in this situation is impossible, it is always only a substitute. It is not possible to say what Hegel said, in English or French. It is impossible; such translations can only ever be a substitute. The fact that some understanding is possible comes about solely because certain basic Latin elements are common to more than one language, for it is the same whether you say ‘association’ in French, or ‘association’ in English; both go back to the Latin element. Such things build bridges. But every people has its own special mission and it is only possible to approach this through a longing to attain such an understanding.

The Slav people push the thought inwards so that it is here:

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There, the word is quite far away from the thought. It floats, separately.

The strongest coincidence of thought with word, so that the thought disappears over against the word, is in French. The strongest independent life of the thought is in German. Therefore, a saying formulated by Hegel and the Hegelians: ‘The self-consciousness of thought’, is meaningful only in German. Something that is an abstraction for non-Germans is, for a German, the greatest experience it is possible to have, if he understands it in a living sense. The German language sets out to found a marriage between what is of itself spiritual and what is spiritual in the thought. Nowhere in the world, by no other people, can this be achieved except by the German people.

This has nothing to do with any kind of a Reich, but it will be endangered for centuries to come if people reject what is at present going through the world as the thought of peace. For then not only will a Reich in Central Europe be endangered but also the whole essence of what is German. That is why these times are heavily pregnant with destiny for those who understand these things. Let us at least hope that things will be judged differently this time, differently from the previous time when an impulse of destiny came into play, an impulse of destiny to which much thought should have been given—but was not—when Austria voluntarily declared her willingness to give to Italy what she needed to help her extricate herself from Irredentist ideas and the Grand Orient. But there was no thought in the periphery for what it meant at that time to think little of what Italy, or rather those three people, were doing. Let us hope that, whatever happens, the world will be more inclined this time to take these things seriously.

The German element has its particular task because of the special situation of German thought. If this independently living thought is not brought into play it will never be possible to accomplish the spiritual evolution which must be accomplished. Things must be seen as they really are. The English folk element makes it to a certain extent necessary to materialize what is spiritual. This is not something to be held against the English people; it is simply a fact. Within the English folk element things that are spiritual have to be made material to a certain degree. That is why there will be a greater understanding there for what comes from the folk element as opposed to the element of mankind as a whole, namely mediumistic and other atavistic activities. It is just there that ancient things have their source: the ancient Rosicrucians, the ancient Indians, and so on. This must always be revered there in a certain way, just as the language itself has remained behind at the Gothic stage, where ‘remained behind’ is not a moral judgement, nor one involving sympathy or antipathy, but simply an indication of a position in relation to others. It is a question of how things are arranged, not of getting left behind in evolution.

Let us take things as they are. Obviously every nation today can understand everything. Yet it is true to say that all really fruitful English spiritualism, in the best sense of the word, stems from Central Europe and has been imported. Its origin is in Central Europe, or else it is taken from elsewhere. Since intellectuality is so well-developed in England, this is where spirituality can be systemized, organized. A mind such as that of Jakob Böhme would be impossible, for instance, in France. But while Jakob Böhme was born entirely out of the spiritual thought of Central Europe, he gained a great following through Saint-Martin, the so-called philosophe inconnu, the unknown philosopher, the follower of Jakob Böhme.

Thus, these things have to work together, so there is no point in making judgements on the basis of national feelings. One has to take what is presented to mankind at face value. The moment one takes into account that karma is something serious, that one is connected to one's nation through karma in the way I described yesterday, the moment one sees these things from the point of view of karma and not of passions, one will find the proper attitude. I can imagine a time when even a people as passionate about national matters as the French will come to understand the fact of nationality as something karmic. I can even imagine that with their great talent for spirituality the English nation will come, through a certain science of the spirit, to recognize that there exist other nations who might be accorded some degree of equal status, something for which at present there is not the slightest understanding. This is not a reproach; least of all is it a reproach! But one never knows how often one keeps on saying things which one understands perfectly well oneself, while others think them curious beyond belief. That attitude is surpassed by that of the Americans. With them the total lack of awareness, that there might be others who intend to evolve in accordance with their own characteristics, is even more paradoxical; of course, only for those who do not share the same standpoint.

Because of the great talent possessed particularly by the English people for spirituality, a good deal could be expected to enter this people via the detour of spirituality, especially taking into account that in them there also lies the greatest talent for purely logical, that is, unspiritual thinking, as well as for systemizing everything. Nothing could be a better expression of this organizational talent than the writings of Herbert Spencer. In regard to everything scientific the English people have the greatest organizational talent. That is why they have such a flair for instituting systems for everything all over the world. Only those who prefer empty phrases can say that the Germans have a particular talent for organization. Such people leave unconsidered the fact that the talent for organization is most removed of all from the true nature of the German people.

It must not be forgotten that what has seemingly been achieved recently by Germans in certain directions, both territorially and culturally, has come about as a result of the way Germany is wedged between East and West. Because of this, during the course of the nineteenth century certain characteristics came to be developed more precisely in Germany than among those peoples to whom they really belong. This is eminently understandable. Self-knowledge has not penetrated to every corner yet, and since the Germans are so capable of assimilation and are able to take in and absorb so much in certain respects, the peoples of the West—not the East—have had an opportunity to discover, in certain respects, much about themselves through what the Germans have absorbed from them. Such characteristics, when seen in oneself, are always found to be excellent and obvious—naturally enough! But when they are met in another, one notices for the first time what they really are. You have no idea how much of what the West finds objectionable in Central Europe is no more than a reflection of what has been absorbed from there by Central Europe.

People have no idea what mystery lies hidden here. Looking at the matter objectively, it is most remarkable to discover how some members in particular of the French nation are quite incapable of seeing in themselves things which they find terribly objectionable in others who had absorbed them under French influence in the first place. Perhaps it is not all that nice if it comes to meet you as an imitation. But if mankind is to progress at all then, as I described it in my recent book Vom Menschenrätsel, it will be essential for this collaboration of Central European thought to take place. This is necessary and it cannot be eliminated; and it must not be brutally destroyed either.

Mankind is now faced with having to solve certain quite specific problems. This applies, above all, to something I have already spoken about, which is connected with today's much-admired technology—a consequence of natural science—which is also much admired by spiritual science. In the comparatively near future, this much-admired modern technology will reach a final stage where it will, in a certain way, cancel itself out. In contrast, something will come into being—I have mentioned it in passing here—which will enable people to make use of the delicate vibrations in their etheric bodies as a driving force with which to run machines. Machines will exist which are dependent on people and people will transfer their own vibrations to the machines. People alone will be capable of setting these machines in motion by means of certain vibrations stimulated by themselves. People who today see themselves as practitioners of science will, in the not too distant future, find themselves faced with a complete transformation of what they today call the practical application of science; for the human being is to be tuned in with his will to the objective sphere of feeling in the universe. This is one of the problems.

The second is, that people will, in a certain way, understand what we call the forces of coming-into-being and dying-away, the forces of birth and death. First of all they will have to make themselves morally ready for this. And to this will belong the gaining of insight into things about which nothing but nonsense is talked today. I have pointed this out before in connection with the questions people ask about how to improve the birthrate when it is declining. But they talk utter nonsense because they know nothing about the matter, and because the methods they suggest will certainly not achieve what they are talking about.

The third matter I want to mention is, that in the not too distant future a total reversal in the whole way people think about sickness and health will become apparent. Medicine will become filled with what can be understood spiritually when one learns to see illness as the consequence of spiritual causes.

I have already said it is not as yet fair to say to the spiritual scientist: Show us what you can do with regard to sickness and ill health! First his shackles must be removed! So long as the field is still totally occupied by materialistic medicine it is impossible to do anything, even in individual cases. In this field it is indeed necessary to be truly Christian—that is Pauline—and to know that sin comes from the law and not, conversely, the law from sin.

But none of these things which are supposed to come to mankind within the fifth post-Atlantean period will, in fact, come unless an effort is made to allow the spiritual thinking to work with us on human evolution. We need this spiritual thinking. But for it to be possible it will have to cease being the preserve of the few and become common knowledge. Thus it is necessary, particularly in the English folk element, that a basic reversal in a definite direction should take place. To show you that what I am saying is founded in reality, I want to quote to you a judgement by Lord Acton which you will find very revealing. Lord Acton says: The foreigner has no mystic fabric in his government, and no arcanum imperii. We see how, in the nineties of the last century Lord Acton was thinking in a healthy way by combining most beautifully English rationalism with the English capacity for what is spiritual—even though he himself does not yet possess anything spiritual: he sees the mystic element that underlies English imperialism. Imperialism is a product of recent times; but it has received its stamp from the mystic appearance it gains from English imperialism. And this mystical element—strange though it may seem that I call it ‘mystical’, nevertheless it is correct to do so—has also found expression in external events.

Right up to the nineties, England was the perfect example of honest and upright parliamentarianism, since it was the task of Parliament to give its impulses to external politics. Through the various parliamentary institutions in England the people were able to play a genuine part in external politics. During the time when the things I have hinted at were beginning to take a hold it became necessary to create a special institution, for it was not possible to pull all sorts of strings if everything had to come before Parliament. For this reason the conduct of foreign affairs was taken away from Parliament and also from the Ministry of Foreign Affairs and made the preserve of a committee whose members consisted exclusively of the Cabinet and certain officials in the Foreign Ministry. In such a committee far more goes on than what seems to be presided over by someone like Grey. In the nineties the place where all the threads came together was separated from ‘external’ politics, which became nothing much more than a kind of shadow politics, no longer having anything much to say and revealing only what was really going on if one happened to look at it at the right moment. So, at the moment when it became necessary to commence pulling threads, the scene of action was transferred from external view to a hidden place, to a so-called committee of the Ministry of Foreign Affairs. Lord Acton said:

‘The foreigner has no mystic fabric in his government, and no arcanum imperii. For him, the foundations have been laid bare; every motive and function of the mechanism is accounted for as distinctly as the works of a watch. But with our indigenous constitution, not made with hands or written upon paper, but claiming to develop by a law of organic growth; with our disbelief in the virtue of definitions and general principles and our reliance on relative truths, we can have nothing equivalent to the vivid and prolonged debates in which other communities have displayed their inmost secrets of political science to every man who can read. And the discussions of constituent assemblies, at Philadelphia, Versailles and Paris, at Cadiz and Brussels, at Geneva, Frankfort and Berlin, above nearly all, those of the most enlightened States in the American Union, when they have recast their institutions, are paramount in the literature of politics, and proffer treasures which at home we have never enjoyed ...’

And, despite this, it is the country with the perfect example of parliamentarianism, the country with the perfect example of political life, because none of this is actually necessary, since it could be mystical if only it were devoted to the people themselves, the people who, since the nineties, have been left out of account.

Because England has a quite specific task with regard to the consciousness soul of the fifth post-Atlantean period, certain ways of thinking belong to the people as a whole; they need not be the way of thinking of individuals, they belong to the whole people. This is something for which there is no place at all in Central Europe. Let me give you an example.

One of the greatest spirits of all time is Faraday. Michael Faraday expressed how he, as a natural historian, related to matters of religion and his sentences are, I really must say, monumental:

‘Before entering upon this subject, I must make one distinction which, however it may appear to others, is to me of the utmost importance. High as man is placed above the creatures around him, there is a higher and far more exalted position within his view; and the ways are infinite in which he occupies his thoughts about the fears, or hopes, or expectations of a future life. I believe that the truth of that future cannot be brought to his knowledge by any exertion of his mental powers, however exalted they may be; that it is made known to him by any other teaching than his own, and is received through simple belief of the testimony given. Let no one suppose for a moment that the self-education I am about to commend, in respect of the things of this life, extends to any considerations of the hope set before us, as if man by reasoning could find out God. It would be improper here to enter upon this subject further than to claim an absolute distinction between religious and ordinary belief. I shall be reproached with the weakness of refusing to apply those mental operations which I think good in respect of high things to the very highest. I am content to bear the reproach. Yet even in earthly matters I believe that “the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead,” and I have never seen anything incompatible between those things of man which can be known by the spirit of man which is within him, and those higher things concerning his future, which he cannot know by that spirit.’

With convictions similar to these, Darwin, too, was able to found his materialistic Darwinism and yet remain a pious man in quite a bigoted sense. Newton was the most bigoted man in the world in a dogmatic sense. When Darwinism had been carried to Central Europe and taken up by Haeckel it could no longer be separated from religious feelings. This was because of the characteristic nature of thought in German. In the thinking of Haeckel, Darwinism became a religious system. All these things have the deepest foundations. They show us how people can work together without differentiating between religions, nationalities and so forth, if they are able to distinguish between the missions of the different peoples. Mankind as a whole will have to come to an understanding of this. When this has been achieved, on the one hand justice will be done to the deeper natures of the different peoples and, on the other hand, sad times such as those of today will no longer occur: times which are sad, not only because of all the blood that is being spilt but also because they prove how little sense for truth there is in mankind quite generally. This is why we are allowed to speak about such things here. For our motto is: ‘Wisdom lies solely in truth’. Especially in times as grave as these is it permitted to draw attention to such things, times in which our hearts bleed terribly. Instead of passing time with all sorts of things people do under the influence of journalism, it would be more useful to make a start on a great many other things.

One positive thought on which to found a judgement is, for instance, the terrible fact that this war is not only being waged from the periphery but is being waged in such a way that it is lasting longer than it need, not because of unavoidable circumstances but because of culpable actions. This is utterly scandalous when you consider how much it matters that the war should not last too long, if it has to be waged in the first place. The war is being conducted from the periphery, not merely conducted, but conducted in a way that would never be possible if only people would see that, under the influence of their own dilettantism and incapacity, they keep avoiding any useful action, and by the very fact of doing nothing they are causing it to drag on so endlessly.

But a time has now come which could reveal whether those who matter—not the people themselves, who will only show whether or not they have learnt anything in all these months of war—whether those who matter are expressing even the semblance of a spark of truth when they say that they, too, want some kind of peace. I say a semblance, for in reality it is something else. For if peace does not come very soon, every child will be able to see who does not want peace! Indeed every child can already see how laughable are the excuses being made at this moment. There is no need to go so far as to set any store by a report in a journal in one of the Entente countries—and the story seems to be true—that, among others, the sentence was printed: To all the missiles Germany has sent us is now added the worst missile of all—peace.

There was no need for it to come to such excesses of madness as are expressed in the saying that peace is the worst missile of all. It would be enough to say that the Germans have invented this or that refinement, have this or that intention. Briand or Lloyd George would be quite capable of thinking up all sorts of motives the Germans might have, but it is not a question of these motives; indeed, they might just as well be presumed to exist. If you were to take the trouble to analyse all the different motives which have so far been mentioned, you could not fail to reach the conclusion: If things really are as Monsieur Briand, or whoever else, presumes them to be, then any true friend of peace must be longing to achieve peace as soon as possible! If only, my dear friends, far from influencing people's judgements, it were possible at least to clear away the huge mountains of rubble piled on top of people's ability to judge!

You cannot imagine how the hearts of those who see what is going on bleed when they see people still capable of listening to or reading, without any kind of holy indignation, what is written so paradoxically today. For if these things were not rooted in something that exists, they could not be written. So merely to complain about the journalists will not get us very far either. It is perfectly possible, perhaps not exactly to throw sand in certain people's eyes, but certainly to obscure the eye of their soul by saying: Watch out, they are about to scatter poison amongst us! It is child's play to convince oneself what nonsense this is, for even if one assumes it is true—why not assume it?—it is still no reason for not doing what must be done for the good of mankind, namely, bringing the bloodshed to an end! None of the allegations that have been made so far have been sufficient reason for not doing this.

I can only think of one category of people who, as a result of their delusions, would not come to their senses, namely, those who still exist even now and who say: We want absolutely permanent, totally perfect peace, and until we can have that we cannot end the war. There are many such people; quite often they call themselves pacifists. Some have just begun to be ashamed of their extreme views and are starting to express more sensible judgements. But it really has happened during all these terrible events that people have said: We are fighting for permanent peace. They do not notice that this is rubbish, for it is quite possible to talk rubbish while giving the impression of proclaiming the highest ideals.

No, my dear friends! The ideal of perfect peace can never be achieved if even the smallest drop of blood is shed by means of an instrument of war. Perfect peace must come into the world in quite another way! And whoever says he is fighting for peace, and must continue to make war till the enemy is annihilated in order to achieve peace, is lying, even if he does not realize it, and regardless of who he may be!

These are things which are hardly considered today. What we all need is spiritual science to be our teacher in forming judgements. Therefore, I do not hesitate from time to time to call a spade a spade and express a judgement that has truly not been arrived at lightly. However, we had better not go on till midnight today, so let us draw to a close for the moment.

Today I would like to request you once again, without exception, to refrain from taking notes. This applies to all three days.

Most of you were present last Thursday at our discussion in Basel. I now want to bring to your attention once more quite a short extract of what we talked about then, as I consider it not unimportant for these thoughts to become known to us.

I described how the wisdom about Christ was destroyed root and branch by dogmatism, namely, that wisdom which was present in Gnosis which itself was rooted out, since what remains of it now is no more than a fairly good number of fragments. Gnosis was a remnant of ancient wisdom arising out of an atavistic knowledge of the spiritual worlds in the days of early mankind. Those who possessed this ancient wisdom, which was still understood by the Gnostics at the time of the Mystery of Golgotha, knew that it contained a view—the names were different then—of the hierarchies which underlie the creation of the world, and they were thus able to conceive of the significance of Christ. Together with Gnosis there disappeared the possibility of comprehending the Christ-Being as a cosmic being. Instead there remains dogma which has perpetuated certain incomprehensible concepts—the Credo and so on—about the Christ-Being.

What was important in centuries now gone by was not so much the wisdom about Christ as the fact itself, the fact that Christ turned towards the earth and fulfilled the Mystery of Golgotha. A true understanding of the Christ-Being will first have to be won through the new Gnosis, which is something entirely different from the old Gnosis, for it is anthroposophical Spiritual Science.

More important for our point of departure today is something else I introduced last Thursday, namely that in the North in very early pre-Christian times—I said 3000 years BC—there was a certain custom among peoples whom Tacitus called the Ingaevones. This custom was guided by Mystery priests in a Mystery centre focused on what is today Jutland, part of Denmark. This Mystery centre was able to work at that time and in those parts because all the climatic conditions in those colder regions differed from any in the southern, warmer regions—for all material conditions also have their own spiritual background. While the warmer regions were more suited to developing an understanding of the Christ-Being in Gnosis, the colder parts lent themselves more to evolving feelings about Jesus because of ideas still prevalent about ancient customs.

Thus it was that, in the South, Gnosis had more of an understanding of the Easter Mystery, the Christ Mystery. But the understanding, as I have said, was destroyed root and branch by dogma. In the North, in contrast, there was more of a comprehension of the Jesus Mystery, a feeling for the child who comes into the world to save mankind. This was based not so much on actual ideas, which had died out, but on feelings which live longer than ideas. The feeling of these ancient customs made comprehension possible. So it came about that in the South it was the task of the church to root out the Christ Mystery, whereas in the North it was its task to root out the Christmas Mystery, to transform it into something innocuous. Thus later, in the Middle Ages, the idea of Christmas came into being which, one might say, reckoned with the rise of bourgeois values of more recent times, which appeared increasingly as the age of materialism dawned. For bourgeois values in the widest sense are a concomitant of materialism. We have to be clear, though, that greater, more significant ideas, in the form of feelings, lived in Central Europe right into the eighth, ninth and even the tenth centuries, for these feelings originated from prevalent usages, such as processions and other folk customs.

Let me briefly sketch these ancient customs once again. Among the Ingaevones the life of the people was firmly guided by the Mystery centre which laid down the season when provision could be made for procreation. The union of man with woman was permitted only in the days of spring, around the first full moon after the spring equinox. It was approximately the time we now call Easter time. The remainder of the year was taboo as far as human reproduction was concerned, and those born at a time which showed that their conception had been out of season were regarded, in a way, as not quite proper people.

So the births of people conceived at the correct time all came together in the middle of winter, just after our present Christmas time. All those regarded by the Ingaevones as fully human had to be born at this time. The births had to fall at the time of the darkest winter days, when the trees were covered in snow and the people confined to their primitive homesteads. To use the language of today, every child was in a way a Christmas child, a child of the winter solstice.

This affected people's frame of mind and soul. Because nothing to do with procreation occurred at other times of the year, the old dream-conscious clairvoyance was preserved. And when the time of conception approached as the permitted spring days drew near, conditions of unconsciousness took over. Conception was brought about in a state of unconsciousness, not in waking consciousness. The woman who was conceiving was truly conscious, however, of the visionary appearance of a spiritual being descending from spiritual worlds to announce the coming child. These women even foresaw the face of the coming child. And this annunciation, as we saw, is echoed in the time of the Luke gospel in the annunciation to Mary by the Archangel Gabriel. We saw that there even exists a fragment of an Anglo-Saxon rune song which tells of what existed in the old consciousness and that on the Jutland peninsula there really was a Mystery centre which then migrated eastwards.

Now mankind is, of course, developing, and development is a part of mankind. So this Mystery centre could only exist in most ancient times, for, had it persisted, there would have been no development of the type of consciousness needed as the task of the fourth, and then of the fifth post-Atlantean period. To clairvoyant consciousness the custom is hardly to be found anywhere in northern regions, where it flourished, even in the second millennium BC, and it is seen to have disappeared fully by the first millennium BC. By then, human conception and birth were spread more or less over the whole year and there is no more knowledge of a coming-down out of cosmic worlds via the starry constellations, nor of how much depends for a person's destiny on earth on the constellation under which he is born. Human conception and birth are spread over the whole year.

Parallel with this development is the rise of a new consciousness, the rise of the possibility of freedom for the human being and so on.

One last thing remained, however. Something had existed in the region where Denmark is today; it migrated from tribe to tribe until it reached the East, where the Christ-Being was to be incarnated in one last body still seen in connection with the constellations. The first-born of many brothers became the last-born of those who were seen in connection with the starry constellations. In evolution the last remnant of the old always links up with what is new.

Because in northern regions the feeling had evolved that the human being appears on the earth during the consecrated season, it came about that here, too, surrounded by the echo of those atavistic feelings, the feeling for Jesus could evolve. Thus you will find in these northern regions that the paramount feeling and better understanding was for the Luke gospel, and that the Christmas Mystery worked more strongly than the Easter Mystery, which was imprisoned among the secrets of the church, whereas the Christmas Mystery became quite general.

I hinted last Thursday, and shall perhaps be able to follow through in more detail during these three days, that every three years special attention was paid to the one born first after the twelfth hour of the night that we now call Christmas Eve, the first-born of every fourth year, the first to be born after three years. This first-born was destined to undergo certain procedures until his thirtieth year. Until his thirtieth year he was kept apart and brought up by the Mystery priests. His soul was given a distinct direction. His soul was destined to undergo experiences in a quite special way during the first thirty years of his life. These experiences and procedures were to lead him—this is barely comprehensible today—in his thirtieth year to an inner understanding of the link between the human being and the surrounding spiritual world. Certain quite specific inner experiences during these thirty years were to lead him gradually to this point.

First of all this first-born was to understand, even as a tiny child, how the human being is linked to the spiritual world through his angel. Separated from the rest of the world, undisturbed by the concepts which usually enter a child's soul from his environment, he was to remain close to spiritual workings and spiritual events and, to start with, develop a profound awareness of his links with the angel-being who was his guide—his angelos. In this way this child was equipped with a soul which was taught something very special, about which we may perhaps speak during the next few days. This special learning was expressed by saying that the child had become a ‘raven’. This was a stage of initiation which was disseminated over wide regions and was contained particularly in the Persian Mithras initiation, of which I have spoken in past years. Then this soul was to ascend to an even more intense feeling for its connection with the spiritual worlds; this first-born was to relive in his soul the secrets of the spiritual worlds.

This would not be possible today, for our consciousness develops under different conditions. But, in those ancient times, when it was possible to develop a dream consciousness this was still perfectly possible. When the child had grown into a youth—it was always a boy, a girl did not count—he was given the leadership over individual districts, smaller sections of the tribe. Finally, he had to serve in the administration and government of smaller communities. But it is important to remember that these affairs of government were always conducted in such a way that the youth was ever protected from external influences, especially shielded from the influences of various egoisms; he was most carefully shielded from the influences of egoisms, from influences which came about on the basis of external experiences.

Thus it was achieved that, towards the end of these thirty years, he could take on the role of representative of the whole tribe. When he reached the age of thirty he was ready to absorb consciously the connections of man with the whole cosmos. He became what is called in the Mystery centres a ‘sun hero’. Now he was destined to rule the tribe for three years. None but a ‘sun hero’ could rule the tribe. He was permitted to rule for only three years. At the end of the three years something else, about which I shall speak, was done with him under the guidance of the Mysteries. In particular, in all the arrangements that emanated from the tribe of the Ingaevones, nobody was allowed to be king for longer than three years, and none was allowed to become king who had not undergone what I have described.

You see, forming in these tribes, as it were the skeleton, out of which the gospels later created the life of Christ Jesus. These communities lived in very ancient times. Only symbols of what had gone before come down to later ages. Thus the vision of the annunciation of the child to the mother came down to later ages as the worship of Nerthus, of Ertha. And the fact that the act of conception had to take place unconsciously in olden times is still hinted at in the Nerthus myth told by Tacitus a hundred years after the birth of Jesus. He describes how Ertha—who is male-female, not only female, for she is the same as the god Nerthus—arrives in her chariot; in other words, she is none other than the angel of the annunciation. Then those who have served her have to be drowned in the sea—slain. This is an echo of the submergence into unconsciousness of the act of conception in those ancient days.

In this myth of Ertha in her chariot and the slaves who accompany her but are drowned as soon as their service is concluded, in this myth of Nerthus, we have in the feeling-life an echo of something that was formerly an astral reality, something that had been experienced astrally. Nerthus processions were held in some districts until quite recently in history, right into the early Christian centuries. There were Ertha processions even in Swabia. These were echoes of ancient days. Those who in olden times, through certain rites which still existed as an echo of ancient heathen times, knew something about these earlier millennia, felt and thought about these processions of Ertha in her chariot: This is what our ancestors did. And when that single event then occurred which was the life of Jesus, it was brought into connection with what had been more general in ancient times. This was then better understood in the feelings, at the level of the feelings.

Therefore the monks and priests made every effort to root out anything which might remind their flocks of these things. Such things were rooted out just as carefully in the North as was Gnosis in the South. Otherwise people would have known, by bringing together these ancient customs with the Mystery of Golgotha, that this Mystery, in so far as it is a Christmas Mystery, was not an ancient, natural custom brought into the present but rather that it was replaced in the feeling for the Christmas Mystery by something at a higher level of consciousness. But this was not to be known consciously. This was to be suppressed into the subconscious, for there are always certain powers who reckon with the unconscious. A great part of what happens in history comes about because things conscious and things unconscious are brought together by those who know how to bring such things together.

We rightly speak of what happens in going from the fourth to the fifth post-Atlantean period. But even in the transition from the third to the fourth there was a step forward in human consciousness towards increased ego-consciousness, increased waking consciousness. The ancient dream visions of the spiritual world have disappeared. In the North this was expressed by saying that the Vanir, who were connected with what is given in visions, had been replaced by the Aesir, who are indeed gods for a well-developed day consciousness. This is what was said in the North during the fourth post-Atlantean period, until all such memories had been rooted out by the priests. In the fifth post-Atlantean period, when materialism, or rather ‘Christianityism’, appeared, these things had already disappeared. While in the South the Greeks had their gods: Zeus, Apollo and the others, the people of the North had the Aesir, a word which is connected with esse, to be, which in turn is connected with being seen, being seen with the eyes. But during the third post-Atlantean period the ancient peoples who inhabited the North of Europe had the Vanir. These Vanir were far closer to the people. Nerthus, which became Nört in the North, is one of the Vanir, who announced every conception or birth. Now I said that what had existed earlier was always preserved in later times in symbols. Thus something that I have so far only sketchily described to you and which we may be able to go into more deeply in the next day or two, namely, the knowledge bound up with becoming ‘king’, becoming the ‘sun hero’, was carried over first into the cult-myth and then into the myth. We have to distinguish between the cult-myth and the myth as such. The cult-myth is something that is still performed in external customs like a ‘dream performance’ of what reminds people of the ancient clairvoyant visions.

Thus, at a time when what I described to you no longer worked, we have in the Baldur myth, the myth of the god Baldur which was performed in many tribes as a mystery play, an echo of what was involved in ‘becoming king’. First it existed as a reality. Later it was performed as a mystery play. Then it became a myth that was merely recounted. And finally it was rooted out by the monks and priests. Baldur is one of the Aesir, that is, he was one of the ruling spiritual powers at a time when man had already awakened to ego-consciousness. The Vanir had already faded, and yet Baldur remains as a representative of that being who was to become king, the first-born who came every three years.

It is told that, at a certain time in his life, Baldur had dreams announcing his death. Later these dreams came true. But this did not mean merely that he had felt the approach of his physical death. It meant that, having accomplished three years of service as king, he was raised from the consciousness appropriate for that, to a higher level of consciousness. Until then he had been shielded from contact with the outer materialistic world. A king such as this was to live within the priesthood so that all egoism should depart from his soul and none could enter in. He was not permitted to be king for more than three years. Towards the end of the three years Baldur sensed the approach of the end of his time of kingly dignity. This meant, according to the ancient beliefs, that he was ready for contact with the outside world. First he had to rule, but he had to do this solely in accordance with the wishes of the spiritual world. After that he was to become something else; he was to enter the outside world.

For someone who had never had such contact before this was, in truth, a kind of death. This is what was expressed in his dreams. The myth describes how the gods heard about these dreams and became uneasy. We must always think of the human element in relation to the divine element in the way that the two are united in the ancient Mysteries. When, towards the end of his time as king, Baldur felt the moment approaching, the gods—that is the Mystery priests—became uneasy and made all the creatures and all the conditions of the earth swear that they would not harm Baldur. They forgot only one insignificant little plant—mistletoe, the Christmas plant. Loki, the enemy of the Aesir, found the mistletoe. And he made use of it at the festival of the gods, that is, at the event of the god Baldur's first contact with the outside world.

Here we have an ancient Christmas festival, and the mistletoe custom linked with Christmas is still today a memory of this ancient custom which had to do with establishing a new king in place of the old. The contact of the old king with the material world is depicted in the mystery play and the myth. All created things have sworn not to harm Baldur. They are now used by the gods who throw them at Baldur and shoot them at him. Nothing—no plant, no animal, no illness, no poison—can harm him. Only Loki has discovered the mistletoe, which he has brought amongst the community of gods—that is, the priests—and given to the blind god Hödr. Hödr says: What shall I do with the mistletoe? I am blind and cannot see where Baldur is standing, I cannot shoot at him as the other gods do. But Loki showed him the direction and he shot at Baldur with the mistletoe twig. Baldur was wounded and died.

So Hödr is the one who appears as the representative of the outside, material world, in so far as this material world is not comprehended in its connection with the spiritual world but lives like a parasite. ‘Höd’ is the ancient name for battle or war, while ‘Baldur’, as it still exists today, can be traced back to another designation of which the best, still preserved, appears in Anglo-Saxon. As I showed recently, ‘Tag’ appears at an earlier stage of the sound shift as ‘day’. ‘Bal day’ is a possible name, even though Anglo-Saxon. It means ‘shining day’, which expresses Baldur's connection with daytime consciousness, that consciousness which did not come to mankind until the fourth post-Atlantean period. Hödr is a representative of matter, of darkness, but also of battle and conflict. Baldur is the representative of understanding, of knowledge, of light—namely, that light which shines in the human soul in the state of consciousness which has developed since the fourth post-Atlantean period.

So in the Baldur myth we have a special version of the Christmas Mystery. Awareness of the connection between the Baldur myth and the Christmas Mystery was also rooted out by the monks and priests. For Baldur has some of the good qualities of Lucifer, and Hödr has some of the good qualities of the later Mephistopheles-Ahriman. I do not mean ‘good’ in the moral sense but rather in the sense of what is necessary for evolution. Such things, too, are connected with evolution as a whole. During the fourth post-Atlantean period it was still possible for a human being to be guided into the spiritual world in the ancient way as was the case in the old northern Mysteries. This had to be changed as time went on, for the tentative way, later only present in an atavistic form, the tentative, clairvoyant way—still with a certain echo of dream consciousness, which was fitting for the fourth post-Atlantean period—could not resist the more robust demands of the materialistic age. This relationship of ancient clairvoyance from the fourth post-Atlantean period to what came later is expressed in the myth depicting the contrast between Baldur and Hödr. What is working here, what is behind the fact that Baldur—the representative of human consciousness, which can be illuminated by the divine—can be killed through the influence of the evil power of Loki over Hödr, the god of battle, of war and of darkness? Behind all this lies the fact that in our age, as it has been for a long time and as it will still be for some time to come, there must always be a working together of light and darkness. To try and make people believe that anything in the physical world, the world of maya, can be totally good, is nothing but religious egoism. Every light has its shadow, and a thorough comprehension of this fact is extremely important and significant.

Let us take an example. Under the influence of the Christmas Mystery it will be possible for us to go more deeply into a number of matters we have discussed recently. So let us take an example. I have often suggested that if Spiritual Science comes to be taken up more fully by people then, for instance, it will influence medicine, the art of healing. Certain more physical methods of healing will be found for sicknesses of the soul, and more spiritual methods for bodily illnesses. I told you why this is not yet possible: It is simply because the sins have been created by the law and not the law by the sins. So long as the laws work in such a way that materialistic medicine is considered to represent them—and that is the case today—so long will individuals, however thorough their insight, be unable to do anything and, indeed, they ought not to do anything. But a time will come in the not too distant future when medicine, the art of healing, will incorporate the impulses which come from spiritual knowledge. I merely want to point this out for the moment, since I am actually leading up to something else. Knowledge of the healing forces is inseparable from knowledge of the forces of sickness. One cannot be taught without the other. No one in the world can gain knowledge of the healing forces, without at the same time learning about the forces of sickness. So you can see how important it is for people to be morally good through and through as regards such serious matters. For someone who can heal a person's soul can also make a person's soul sick in the same degree. Therefore such truths may not be imparted by the gods to man until a stage of morality has been reached at which the healing medicine cannot be transformed into poison.

This applies not only to the situation in which we are dealing with abnormal states of body or soul but also to what goes on in social life. In what has been said in recent lectures you will have seen quite clearly that impulses work in the social life of human beings, good and bad impulses, which can be guided by those who understand such things, and are indeed often guided in rather extraordinary ways. You will realize that it is simply necessary for this to be so, for mankind must learn on its own account how to achieve the good. I know very well how little these things are taken seriously, even in our circles, and how narrow-minded are the excuses and objections. But this also has to be so at present.

As with the individual, so is it also in social life: Certain impulses can be steered and guided to one side or the other. In social life, in particular, it is still possible nowadays to make use to a considerable extent of the unconscious, for every age has its unconscious aspect. As soon as you start to reckon with the unconscious or the subconscious it is possible to achieve effects which differ considerably from what can be done consciously, for today's consciousness will not achieve its natural connection with the cosmos until the sixth post-Atlantean epoch. Today, those who reckon with the unconscious bring things over from the fourth post-Atlantean epoch in either a mephistophelean or a luciferic way. Now, it fits in well with our present endeavours in these grave times to apply general truths of this kind to specific situations, for it is appropriate not just to play theosophical games but to gather serious knowledge which affects reality, even though this serious knowledge might make demands as to the degree of prejudice existing in our feelings. Also, we are in accord with a feeling for Christmas if we make the decision to approach the earnestness of life. Nowadays we cannot allow ourselves to indulge luxuriously in sentimental Christmas-tree feelings, for a true Christmas mood involves feeling one's way to its connection with the grave and shattering experiences of the present time.

You can see, particularly in people's everyday lives, what happens if they are being influenced at a subconscious level. You can hypnotize an individual person, so that once he is hypnotized he is in your power, and you can make him do things he would never even consider doing in a waking state. You can hypnotize him, which means putting him into a state of consciousness belonging to ages long past, and you may have all sorts of intentions for doing so. In the same way it is possible to hypnotize whole communities. An individual person is stronger in the physical world than is a group, and it is therefore necessary to lower his consciousness considerably more in order to work through him while he is in this other consciousness. In the case of a community or group of people the lowering of consciousness need not even be noticeable, for it can be far more slight. Yet certain things would not be achieved by continuing to speak, for instance, in the way we speak with one another. Therefore I must stress again and again: I shall never consider speaking other than in difficult concepts which require intellectual understanding, so that each person is forced to follow the line of thought and form concepts of what is being said. If we take the fifth post-Atlantean period and its requirements seriously, there can be no question of wishing to bring about any kind of intoxication, or of intending to work on anything other than the intellect. Even someone who knows nothing of Spiritual Science, but has a certain awareness of what it means to be in the fifth post-Atlantean period, will respect the inner freedom of the human being and speak in a way which does not dupe the feelings or create disturbances in the soul.

It would be different with a person who wanted to achieve effects different from those I have described, that is, if someone wanted to make use of a lowered consciousness, which can be achieved far more easily with a crowd than with an individual, since for a crowd no hypnosis is needed. You know how a crowd, a group, can be seized by a certain intoxication if it is handled in a suitable way. I have said on earlier occasions that I have met orators who knew by instinct how to speak in a way which does not directly address the intellect but uses slogans and telling images to speak to a consciousness that is somewhat askew, somewhat delirious. As I said, the approach has to be stronger in the case of an individual, but for a crowd no more is needed. I have given you examples of this.

It is entirely fitting to contemplate these things in a mood of inwardness which befits these days, for they are deeply bound up with the Christmas and Easter Mysteries. I described some time ago how I was moved in my youth when I met with such an effect in a certain situation. I have recounted this example quite often: My karma led me at the right time to hear the sermons of a very important Jesuit father. I could watch as a certain image was intensified in the people by means of particular words; I saw them being convinced in a manner that did not involve their intellect but brought about a certain kind of delirious mood. Let us look at the example. The Jesuit was preaching about the necessity of believing in the Easter confession and he said, in effect, the following: Well, of course non-believers think that the Easter confession was instituted by the Pope or the college of cardinals. What an idea, my dear Christians! Someone who maintains that the Easter confession has been established by the Pope and the priests might be compared with somebody watching a trooper standing beside his cannon, with an officer next to him giving orders. The trooper only has to light the fuse and the cannon goes off. My dear Christians, compare the trooper with the Pope in Rome and the officer giving the orders with God! Just imagine the officer standing there shouting ‘Fire’, and the trooper lighting the fuse without any will of his own. The cannon goes off. This is what the Pope does. He listens to God's commandments. God commanded—the Pope was like the trooper who lit the fuse—and there was the Easter confession. Would you say that the trooper standing by the cannon and lighting the fuse had also invented the gunpowder? It is as unlikely that you would say the trooper invented the gunpowder as it is that you would maintain that the Pope invented the Easter confession! And all the people were convinced, of course! It was perfectly obvious.

In certain communities these things have to be learned, namely, how to describe things in pictures, how to use images, bring about intensifications, and employ comparisons. This is a special art which is diligently practised in the grey brotherhoods. But there is no need to belong to a grey brotherhood in order to practise such an art. One can be dependent in one way or another on the grey brotherhoods, perhaps without even knowing how dependent one is, and then one can use these methods.

What is all this based on? It is based on the fact that a different kind of soul life is present when we speak with one another in a manner suited to the fifth post-Atlantean period, for then we direct ourselves to the intellect and not to a kind of delirium which would be brought about if we used some of the means I have just sketched. In the fifth post-Atlantean period we have to learn to withstand Hödr, we have to learn to withstand the remnants of an earlier time that resemble the mistletoe which has become a parasite in the plant world. We have to learn to withstand Hödr, the unconscious one, the blind one, the passionate one, the delirious one.

We can only win this capacity by making our understanding such that we feel quite isolated from the world, whereas those who develop a delirious type of consciousness immediately attract to themselves cosmic effects; they draw cosmic effects down into the present. With the consciousness of the fifth post-Atlantean period we stand in isolation on the earth. In a delirious consciousness, cosmic effects are drawn into the soul. And these, of course, have to be utilized in an appropriate way. Let us take an actual case.

Someone who today wants to work on others, on those whose consciousness is delirious, with the aim of achieving a particular end, can do the following: He can remember when something similar existed in an earlier age when the starry constellations were also similar. Now since everything goes in waves in the world, so that a particular wave returns to the surface after a certain time, in order to achieve certain effects he can make use of an event which under similar cosmic conditions is like a copy of an earlier event; he can make it a copy of an earlier event. Let us assume that someone wants to achieve something by influencing others in their delirious consciousness, by carrying out certain procedures involving certain facts. He goes back in history and recalls something which happened at an earlier date under a similar starry constellation.

Assume someone wants to bring something about on a day in the spring of a particular year. Having established that it is Whitsuntide, he goes back through time until he finds an event that is similar to the one he wants to bring about. And it must fall in a year when the date of Whitsun fell approximately on similar days of the month. Then the starry constellation will also be roughly the same. By utilizing all this it will then be possible to work on those in a delirious state of consciousness. In a sense it will be possible, by bringing about a state of delirious consciousness under a particular starry constellation, to hit the target of a group of people who are always a kind of Baldur in the fifth post-Atlantean period; in other words, to play Loki with blind Hödr, or through blind Hödr.

Now let us take an actual case: In an earlier age Whitsuntide fell on 20 May 1347. At this time on a particular day the heralds, flourishing their trumpets, marched with a crowd—it does not matter that their relationship to the Whitsun Mystery differed from ours today—leading Cola di Rienzi, who made the proclamation, from that important place in Rome under that very starry constellation which fell on 20 May, which was to give him the title of tribune of Rome. The impression he made was comparable to the impression made on a group or crowd in a state of delirious consciousness. For the crowd believed that Cola di Rienzi had brought the Holy Ghost; and utilization of the starry constellation of the time made it possible, though for a very short time only, for him to achieve what he intended.

A remarkable copy of this event took place under the same starry constellation in 1915 when, not Cola di Rienzi, but Signor d'Annunzio called together a crowd on the same spot in a very similar way! Again a delirious consciousness was affected by ideas and symbols which conjured up pictures that were eminently suitable for speaking to this delirious consciousness. I am not criticizing anybody's consciousness but merely reporting facts—facts which, if you like, have been pushed as far as possible down into the unconscious. But this does not alter their effectiveness. On Whitsun-day 1915 the same happened in Rome as had happened on Whitsun-day 1347, which also fell on 20, 21 May. One day makes no difference. On the contrary, the constellation was all the more identical. At Whitsun 1915 there was a repeat performance of what had happened under Cola di Rienzi in 1347. The new event was thus particularly effective, for it was borne on the same vibrations, the same waves, the same conditions.

History will only be understood when such facts are known, when it is known what can be achieved with the help of such facts. Regardless of what the influences were, Signor d'Annunzio, through the life he had led so far, had the potential of succumbing to all sorts of influences, and he had the strength to put these influences to use. Let me remark merely that, because of his earlier poetry, this poet was called by a number of critics representing the healthy side of Italy ‘The singer of all shameful degeneracy’. In ordinary life his name was Rapagnetta, which I am told means ‘little turnip’, but he called himself d'Annunzio.

Under this starry constellation Signor d'Annunzio gave a speech which you may judge for yourselves because I am going to read it aloud to you to the best of my ability. To put you in the picture: There were two parties in Italy at that time, the Neutralists and the Interventionists, and Signor d'Annunzio set himself the task of transforming all the Neutralists into Interventionists. The Neutralists wanted to preserve neutrality, and Giolitti, a man who had been very active in Italian political life for a long time, was for neutrality. That speech by d'Annunzio, which was like a repetition of the one made long ago by Cola di Rienzi under the same starry constellation, went as follows:

‘Romans!

Yesterday you presented a noble show to the world! Your never-ending, well-ordered procession resembled those solemn processions of ancient days which gathered here in the temple of Jupiter Maximus; and every street through which such power marches, such power coupled with such dignity, becomes a Via Sacra. Invisible in your midst you drew, on an invisible carriage, the statue of our great mother.

Blessed be the Roman mothers I saw in the procession yesterday, the mothers who bore their sons in their arms and wore on their foreheads the mark of resigned courage and silent sacrifice.

Is there any need for exhortations when the very stones are eloquent? The people of Rome were prepared to tear up the paving stones trampled by the horses which ought long since to be standing firm at the borders of Istria, instead of remaining here, humbled by shame, to defend the nests of poisonous creatures, the houses of traitors! What must have been the sadness of our young soldiers!—What a show of discipline and self-denial they gave, when they protected, against the just anger of the people, those very men who denigrate and slander them, humiliating them before their brothers and before the enemy. Let us cry: “Long live the army!” That is the call of this hour! Of all the vile actions committed by Giolitti and his pack this is the vilest: the denigration of our arms and of our national defence. Until yesterday they got away with the dissemination of doubt, suspicion, and disregard for our soldiers—our handsome, good, strong, brave, impetuous soldiers, the flower of our people, the reliable heroes of tomorrow. With what heavy hearts did they fix their bayonets in order to repulse the very people whose only purpose was to avenge them!

O my admirable comrades! Today every good citizen is a soldier for the freedom of Italy! Through you and with you we are victorious, we have brought confusion to the ranks of the traitors. Hear, O hear! The crime of high treason has been declared and proved, and publicly announced. The dishonourable names are known; punishment is needed!

Do not be taken in, do not be moved to pity. A rabble like that has no twinges of conscience, no remorse. Who can teach another taste to the beast who is accustomed to the filth in which he rolls and the trough from which he gorges?

On the twentieth of May in the solemn gathering of our union, we shall not tolerate the shameless presence of those who, for months, have been negotiating the sale of Italy with the enemy. Clowns may not be permitted to clothe themselves in the tri-coloured mantle, and bellow from unclean throats the holy name of the fatherland. Write out your list of proscription without pity. It is your right, it is your duty! Who saved Italy in her hour of darkness, who but you, her people, pure and profound?

Never forget that! The others may escape punishment only by flight! Let them go! This is the only leniency permitted towards them. Was not a certain one, even this morning, still inclined to join in the plots whose net is being spun among the blossoming rosebeds of the villa on the Pincio—now to be confiscated—by the fat German spider who lives there? We never believed for one minute, of course, that a ministry formed by Herr Bülow could have received the approval of the King—or rather, that the King could have become an accomplice to such a thing.

In his great heart the King has heard the exhortation of Camillo Cavour: The hour of the House of Savoy has come!

The hour has come. It tolls under the high heavens which arch over your Pantheon, O Romans, and over this eternal Capitol! Here, where the plebeians held the meetings of their council; here, where every increase in the empire of Rome was consecrated, where the consuls exacted the levies and received the oaths of the soldiers; whence the magistrates of the republic departed to take over command of the armies and control the provinces; where Germanicus set up the trophies of his victory over the Germans; where the triumphant Octavian solemnly confirmed Roman dominance over the whole of the Mediterranean basin; here, at this place, the starting point and the goal of all our victories, we celebrate the voluntary sacrifice, we cry the words of consecration and desire: Long live the war, long live Rome, long live Italy, long live the army and the fleet, long live the King! Glory and victory!’

Thus spoke the new Cola di Rienzi. Then he received the #8224 presented to him as a special souvenir of Nino Bixio. This #8224 stemmed from ancient days and had been treasured by the Podrecca family. The #8224 is presented—pardon me, but this is really true—by the editor of Asino! Asino is a particularly obscene satirical journal. But d'Annunzio takes hold of the #8224, kisses it solemnly, strides through the crowd and enters—not, like Cola di Rienzi, a horse-drawn triumphal chariot, for times have changed—he enters a motor car, having first commanded all the church bells to be rung. The delirious consciousness must not be allowed to fade too soon. All the bells are rung to keep it going a little longer. Then d'Annunzio halts his car at the telegraph office and sends a telegram to the editor of Le Gaulois who answers—I am sorry I do not know how to pronounce this in French so I shall have to say it in the German way—who answers to the name of Meier:

‘Rome, 1 p.m., great battle fought. Have just spoken on the Capitol to an enormous, delirious crowd. The bells are sounding the alarm, the cries of the people rise up to the most beautiful sky in the world. I am drunk with joy. After the French miracle I have now witnessed the Italian miracle.’

Without making any comments or taking sides I simply wanted to point out certain facts in order to show, by the way in which they are connected, how things happen that are hardly noticed by our unobservant contemporaries. I wanted to show that although the ‘singer of all shameful degeneracy’, as he was called in Italy, probably did not believe very strongly in the miracle of Whitsun, he nevertheless succeeded very well in working on certain unconscious impulses by using a repetition of an event which made available considerable forces within a delirious consciousness. This man, who in his own country is called ‘the singer of all shameful degeneracy’ and who has succeeded in writing a novel which trumpets forth his relationship with a famous woman in the most contemptible way—this man found another whole series of effective images in another long speech, this time in the Constanzi theatre. The image of the cannon, which I have already mentioned, is rather less significant. I cannot read the whole speech to you as this would take too long. Let me give you a passage from the beginning and another from the end. It begins:

‘Romans, Italians, brothers in faith and in yearning, my new friends, and my companions of old!’

Well, so he says ‘of old’!

‘Your greetings of warm kindness, of generous recognition, are not intended for me. It is not the homecomer in me you are welcoming, I know, it is the spirit that leads me, the love that fills me, the idea that I serve.

Your welcome goes through me and beyond me to a higher goal. I bring you the tidings of Quarto, Roman tidings to the Rome of the Villa Spada and of Vascello.

This evening the daylight has not gone from the Aurelian walls and it will not go: the glimmer remains on San Pancratio.

Let us this evening confront cowardice with heroism and remember that sixty-six years ago today the leader of men led his legion, already destined to become the June miracle, from Palestrina back to Rome. Let us this evening confront shame with fame and remember that fifty-five years ago at this very hour the thousand on the march from Marsala to Salemi were bivouacking, their muskets stacked together, eating their bread or sleeping quietly. In their hearts they carried the stars and the words of their leader which still sound vital and commanding to this day: “If we unite, our task will be easy. To arms!” It was the call of Marsala, which continued with the robust threat: “Those who do not arm are cowards or traitors!” If he, the saviour, could but descend from the Janiculus into the plain, would he not brand with one or the other of these signs and charge with shame all those who secretly or publicly work towards disarming Italy, shaming our fatherland, returning it to a state of servitude, nailing it back on its cross or leaving it to die in a bed that has sometimes seemed to us a grave without a cover?

Some need fifty years to die in their beds, some need fifty years to complete their disintegration in their beds. Is it possible we would allow strangers in our midst or from without, enemies who live in our house or who have entered it forcibly, to impose this kind of death on a people who yesterday raised with a shudder of power an image of their highest myth upon their shore, a monument of their true will, their Roman will, O citizens? For three days now an indefinable stink of treachery has been seeking to suffocate us.’

And so it goes on. Then, at the end we find a new, warmed-up version of something we know so well from the gospels. D'Annunzio of all people dares to speak the following words:

‘Blessed are they who have more, for all the more shall they give, all the more shall their enthusiasm be inflamed! Blessed are they who have for twenty years a pure spirit, a hardened physique, a courageous mother!

Blessed are they who refrained, waiting and trusting, from squandering their strength, preserving it instead with a warrior's discipline!

Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

D'Annunzio of all people says: ‘Blessed are they who scorned unfruitful dalliance, saving their virginity for this first and last love!’

‘Blessed are they who shall tear out the hate rooted in their breast with their own hands and then offer their sacrifice!

Blessed are they who yesterday still resisted the event, yet today silently accept it as a profound necessity, desiring now to be no longer the last but the first!

Blessed are the young men who hunger and thirst for glory, for they shall be satisfied!

Blessed are the compassionate, for they shall wipe away the shining blood and bind up the lustrous pain!

Blessed are the pure in heart, blessed those who return victorious; for they shall see the new countenance of Rome, the re-crowned head of Dante, the triumphant beauty of Italy.’

So even in our own time such things are sometimes said! And it is so important, my dear friends, not to pass by these things. For not all people act in accord with the One Whose birth we celebrate in the holy night—not those who scream out such beatitudes into the world. To belong, not to the darkness, but to the light which has entered into the world: This is a feeling with which to fill our souls at the time of this holy feast. To dedicate ourselves to the light, instead of to that inattentiveness which brings us only darkness: This, too, can be something in these grave times which it is important for us to inscribe in our souls on Christmas Eve.

Yesterday we began by considering the Baldur myth which, as we saw, goes back to ancient customs, and it is precisely such considerations that make clear for us how Christianity had to, and indeed should, link on to what mankind had previously understood. The three great festivals of the year, as they are still celebrated today, are very much linked with things which have slowly and gradually come about during the course of human evolution. We can only completely understand what still wants to express itself in the Christmas, Easter and Whitsun Mysteries if we do not shy away from linking these things with the thinking and feeling and experience of mankind gradually developing during the course of evolution. We saw how the Christ idea goes back to early, early times.

To understand this more exactly you only need to call before your soul what is contained in the book The Spiritual Guidance of Man and Humanity. There you will learn how the foundation of the Christ idea can be traced back to the mysteries of the spiritual worlds. In the book is shown the path followed in the spiritual worlds by the Being Who underlies the Christ idea before He revealed Himself in physical human incarnation at a certain point in earthly evolution. In coming to grips with these concepts concerning the spiritual guidance of mankind it is possible to sense what connection, or even lack of connection, there exists between anthroposophical spiritual science and ancient Gnosis. To describe the path of Christ through the spiritual worlds in the way it is done in The Spiritual Guidance of Man and Humanity would not yet have been possible for ancient Gnosis. But this ancient Gnosis also had its own image of Christ, its Christ idea. It was capable of drawing sufficient understanding out of its atavistic or clairvoyant knowledge to comprehend the Christ in a spiritual way, saying: In the spiritual world there is an evolution; the hierarchies—or, as Gnosis put it, the aeons—follow one another; and one such aeon is the Christ. Gnosis showed how, as aeon after aeon evolved, Christ gradually descended and revealed Himself in a human being. This can be shown even more clearly today, and you may read about it in the book The Spiritual Guidance of Man and Humanity.

It is good, in our spiritual scientific Movement, to feel many aspects of the deeper connections in order to free oneself of purely personal affairs. For in this fifth post-Atlantean period mankind has reached a stage in evolution at which it is very difficult for the individual to escape from his personal affairs. The individual is in danger of mixing up his personal instincts and passions with what is common to mankind as a whole.

Even the various festivals have deteriorated into purely personal affairs because mankind has lost the earnestness and dignity which alone make it possible to approach the spiritual world in the right way. It is perfectly natural in our fifth post-Atlantean period, in which man is supposed to comprehend himself to a certain extent and become independent, that there should exist such a danger of man to some extent losing his connections with the spiritual world. In earlier times man was aware of his connections with the spiritual world, yet unaware of certain other things, such as I pointed out yesterday. Today man is, above all, unaware of those things I have mentioned in these lectures by saying: People are no longer inclined to pay attention to them; they allow them to pass by without being concerned about them.

It is a good thing on occasions such as the Christmas festival to say to oneself: Spiritual impulses, both good and evil, play into the evolution of our world. We have seen how these impulses can be used in an evil way by individuals who know about them either for some personal, egoistic purpose, or in the interests of the egoism of a group. We must learn to adjust our feelings to more comprehensive affairs and more comprehensive conditions. Even though we cannot always advertise such feelings, we must nevertheless cultivate them.

I am now going to give you the opportunity—in connection with a certain matter—to, as it were, tear your soul away from any sort of personal interpretation of Anthroposophy and turn instead towards something general which is connected with our Anthroposophical Movement. If you understood properly what I said yesterday, you will say to yourself: That twentieth day of May in 1347, that May Whitsuntide when Cola di Rienzi accomplished his important manifesto in Rome, was repeated in a certain way at Whitsuntide in the year 1915. Those who have been following the events will soon notice, or would soon notice, that this May Whitsuntide was selected entirely purposely and entirely consciously by those who brought this about. It was known to these people that these old impulses would once again revive, and that the hearts and souls who succumb to the blindness of Hödr can be caught when Loki approaches them. But people can only be caught so long as they do not have the will to accustom themselves to look at, and be impressed by, connections that are perfectly obvious and comprehensible. One is only at the mercy of connections that remain in the unconscious so long as one is so tied up in personal matters that one cannot see proper connections—connections in the good sense—so long as one has no interest for those things which involve mankind as a whole, which are things that inevitably lead into the spiritual realm.

I explained to you that in Gnosis there was still an understanding of the Christ idea; that when Gnosis was rooted out the Christ idea degenerated into dogma and that, in the South, therefore, the genuine Christ idea more or less disappeared. Now spiritual science has the task, in accordance with spiritual evolution, of once again comprehending this Christ idea, of forming a Christ idea that is not an empty phrase but filled with content, with real content.

In the North the very thing that could take root there has disappeared, namely, the feeling for Jesus. As I said the day before yesterday, the feeling for Jesus was really formed in the North and lingered on into the eighth, ninth, tenth centuries after the Mystery of Golgotha. In ancient times the Christ-child was welcomed wherever a birth took place, wherever a worthy new member could be taken into the tribe, especially among the Ingaevones, while those born at the wrong time were out of place—of course I am not being pedantic. We then saw how, as external Christianity spread, all things connected with the ancient feeling for Jesus, even the myths and processions—in other words, any remnants of religious customs—were pushed aside. We also saw how, since the Middle Ages, strenuous efforts have been going on to obliterate all that spread from Jutland across Europe, especially Central Europe.

Situated in the region of Denmark was the chief Mystery centre which laid down and watched over the conditions which then appeared in the regulation of conception and birth. There it was that a general consciousness of the social connections of human beings grew up, connections that were also sacramental, a true social sacrament. The year as such was arranged as a sacrament and human beings knew they were contained within this sacrament of the year. For people in those days the sun did not for nothing go in different ways across the dome of heaven at different seasons, for what took place on earth was a mirror image of heavenly events. Where human beings as yet have, or can have, no influence, where elemental and nature beings still regulate what is now regulated by human beings in social life—there the sacrament can exist. Today, though people are not as yet aware of it, quite strong ahrimanic impulses live in individual human beings. I mean it when I say that people are not yet aware of this. These ahrimanic impulses are directed towards seizing from certain elemental nature spirits their sacramental influence on earthly evolution.

When modern technology has made it possible to warm large areas with artificial heat—I am not finding fault but merely telling you of something that will of necessity come about in the future—then plant growth, above all that of grain, will be taken away from the nature and elemental spirits. There will be heating installations, not only for winter gardens and smaller spaces for plants to grow, but for whole cornfields. Deprived of cosmic laws, grain will grow in every season, instead of only when it grows of its own accord—that is, when it grows through the working of the nature and elemental spirits. For the seeds this will be similar to what happened when the ancient consciousness of sacramental laws about conception and birth faded so that these events came to be spread over the whole year. The task of Mystery centres such as that in Denmark, which I described as regulating, as a sacrament, the social life of the people, was to search for ways in which spiritual beings could work in the social and sacramental field, just as they work on the sprouting and growing of plants in the spring and their fading in autumn. From this centre in Denmark there spread what we were able to find in the third millennium before the Mystery of Golgotha, but which then faded gradually to make way for something new, without which human beings would have been unable to ascend to the use of their intellect. These things are necessary and we ought to recognize them as such, instead of trying to meddle with the handiwork of the gods by saying: Why have the gods done it like this, why did they not arrange things like that?—which always means: Why have they not made things more comfortable for human beings!

So in Jutland, in Denmark, originated the receptivity for the feeling for Jesus. You see, it is important to think about what is happening, not only in connection with events which are more or less important, but also to consider the connections. But this thinking must be straight and true, not full of fantastic aberrations. Many people like to brood on the weird and wonderful, but proper thinking means to consider how actual events are linked and then to wait and see what arises in the way of understanding.

After all I have said in the last few days it might occur to you to ask the following question, and those of you who have already asked yourselves this question have definitely sensed in your soul something that is right. If you have not yet asked it, you could strive in future to ask yourselves this kind of question. For such questions are to be found everywhere when there is determination that there shall be truth, not only in what is said, but also in what is done. The World Logos, Whose birth we celebrate in the Christmas Mystery, can only be understood rightly if we think of It as being as general and universal as possible, if we think of this World Logos actually vibrating and pulsating in all things that happen, in every event. And when we have the humility and devotion to feel ourselves interwoven with this universal process, then we recognize the connections and links which hold sway.

What is the question our soul might place before us? In recent days you soul might have thought: We have now seen that in Gnosis there was an important Christ idea; it disappeared in the South and, in a certain way, was unable to make its way to the North. To meet it came the Jesus idea, which is linked as a feeling to the Mysteries of Jutland. This is what we have seen.

Having recognized this and having seen the links between these two, would it not be natural to have the desire to bring together what has been unable to come together? In the world evolution of the West the Christ idea has been unable to come together with the Jesus idea. Out of this must surely come the desire to unite them.

In all modesty, modern Anthroposophy is to take on this task. It is the affair of Anthroposophy to endeavour to do what is right in this matter and bring these things together to some extent in the constellation of the universe. So in attempting to describe how modern Anthroposophy, as a Gnosis brought forward into the present day, can once again understand the Christ, the wish might arise to unite this Christ idea with something that can live again in a certain place where once it lived as the feeling for Jesus in such an intense way. To do this, one would endeavour to speak about the Christ idea and how it fits in with the spiritual guidance of man exactly at that spot, or as near to that spot as possible, whence the feeling for Jesus originally emanated.

This is why, years ago, in response to an invitation from Copenhagen I spoke particularly there about the path of Christ through the spiritual evolutions. Why did the need arise just at that time, to develop at that particular place the theme of the Christ idea as it is woven into The Spiritual Guidance of Man and Humanity? It is a statement, expressed not in spoken words but in the constellation! It is up to people to understand such things. There is no need to speak about it publicly everywhere, but one must understand that not only what is said but also what is done will bring things to expression, and that in these things the Universal Logos lives in a certain way.

It seems to be the case nowadays that people obviously bring more feeling to bear on what is not right, on what is evil, seen universally, than they do when, by expressing a real fact, one endeavours to incorporate something that is essentially good in the sense of human evolution. But the feeling one really wants to inspire, especially now in connection with the Christmas Mystery, is that of participation in the Anthrosophical Movement, the feeling of living within something that is above mere external maya. Also one hopes that people will take seriously the knowledge that what happens on the physical plane, the way things happen on the physical plane, is maya, and not reality in the higher sense.

Not until we feel that what takes place on the earth also, in a way, takes place in ‘heaven’—to use a Christian expression—not until we feel that the full truth only comes about when we bring the two together in the human spirit—that is, in this fifth post-Atlantean period, the human intellect—are we seeing the full reality. The full reality lies in the bringing-together of what happens on earth and in heaven. Without this, we remain held fast in maya. We have, today, this great desire to remain held fast in maya because, in the fifth post-Atlantean period, we are far too exposed to the danger of taking the word for the fact. To a great extent words have lost their meaning, by which I mean the living soul-connection of the word with the reality that underlies the word. Words have become mere abbreviations, and the intoxication in which many people live with regard to words is no longer genuine ecstasy, because only a deepening as regards the spiritual world can make genuine the words we speak. Words will only regain real content when human beings fill themselves with knowledge of the spiritual world. Ancient knowledge is lost, and for the most part we speak in the way we do just because the ancient knowledge is lost and we are surrounded by maya, which gives us nothing but mere words. Now we must once again seek a spiritual life which gives the words their content. We live, in a way, in a mechanism of words, just as externally we shall gradually completely lose our individuality in a mechanism of technology until we are at the mercy of external mechanisms.

It is our task to bring together what lives in the spiritual world with what lives in the physical world. To do this we have to tackle very seriously the grasping of reality. In this materialistic age people are too much accustomed to living within narrow horizons and to seeing things confined within these horizons. They have even arranged their religion so comfortably that it gives them a narrow horizon. People today avoid wide horizons and do not want to call a spade a spade. That is why it is so difficult for them to understand how a karma could come about that is as terrible as that besetting Europe today. Everybody regards this karma—today, at least—from a narrow national standpoint, as it is called, although there is much that is untrue in this too. But at the foundation there lies the karma of mankind as a whole, something that is everybody's concern, which can be expressed in a single sentence with regard to one particular point—though there are many other points as well. People are inclined to pass by the very thing that matters. This thing that matters is the flight from truth into which souls have fallen today! Souls run away from the truth; they have a terrible abhorrence of grasping the truth in all its strength and intensity.

Consider the following: We have gradually built up a picture for ourselves of the evolution of mankind and we now know how to assess the fact that, during a certain period in this evolution, wars came upon the scene, that wars were what fired mankind. But it was a time when mankind believed in war. What do I mean when I say that it was a time when mankind believed in wars? What does it mean: to believe in wars? Well, a belief in wars is very similar to a belief in the duel, in the fight between two. But when does a duel have a real meaning? It has a meaning only when the two concerned are inwardly fully convinced that, not chance, but the gods will decide the outcome. If the two who take up their positions in order to fight a duel fully believe that the one who is killed or wounded will receive his death or wound because a god has sided against him, then there is truth in the duel. There is no truth in the duel if this conviction is lacking; then, obviously, the duel is a genuine lie. It is the same in the case of war. If the individuals who constitute the warring peoples are convinced that the outcome of the war is divine, that the gods govern what is to happen, then there is truth in the actions of war. But then the participants must understand the meaning of the words: A divine judgement will come about.

Ask yourselves whether there is any truth in such words today! You need only ask: Do people believe that actions of war express divine judgements? Do people believe this? Ask yourselves how many people believe that the outcome is divine! How many people truly believe this, how many honestly believe this? For among the many lies buzzing about in the world today are the prayers to the gods, or to God, offered up—naturally—by all sides. Obviously, in this materialistic age there cannot be a real belief that a divine judgement is going to take place. So it is necessary to look seriously and soberly at this matter, and admit that one is doing something without believing in its inner reality. One does not believe in this inner reality, and one believes all the less in this inner reality the further westwards one goes in Europe—quite rightly, because the further westwards one goes, the more does one enter western Europe, which has the task for the fifth post-Atlantean period of bringing about materialism.

Things are different going eastwards, however. I am not in the habit of constructing theories about such things or of saying such things lightheartedly. When I say something of this kind it is based on actual facts. It is nowadays already possible to make a remarkable discovery. Coming from the West to Central Europe you discover that here there exists a sporadic belief in divine judgement. In the West this is impossible unless it has been imported from Central Europe. But in Central Europe there are isolated individuals who have a kind of belief in destiny and who use the word ‘divine judgement’. And if you go right to the East where the future is being prepared, you will, of course, find numerous people who regard the approaching outcome as a divine judgement. For Russian people are not averse—as are the people of the West—to seeing a divine judgement in what takes place.

These things must be faced with full objectivity. Only then can we speak truly; only then do our words have meaning. Mankind has the task of learning to give meaning back to words.

Some time ago I drew your attention to what almost amounts to a religious cultivation of something that is entirely without thought or feeling, namely, the lack of desire to know that modern religions, when they speak of ‘God’, actually only mean an angel being, an angelos. When human beings today speak of ‘God’ they mean only their angel, the angel who guides them through life. But they persuade themselves that they are speaking of a being higher than an angel. It is maya that modern monotheism speaks of a single god for, in reality, seen from a spiritual point of view, mankind has the tendency to speak of as many gods as there are human beings on the earth, since each individual means only his own angel. Under the mask of monotheism is hidden the most absolute polytheism. That is why modern religions are in danger of being atomized, since each individual represents only his own idea of God, his own standpoint. Why is this? It is because, today, in the fifth post-Atlantean period, we are isolated from the spiritual world. Our consciousness remains solely in the human sphere.

In the fourth post-Atlantean period human consciousness reached some way into the spiritual sphere, namely, as far as the region of the angeloi. In the third post-Atlantean period it penetrated as far as the archangeloi. Only in this third period could such a thing as the Mysteries of Jutland, of Denmark come into being. What kind of a being was it who announced to each individual mother the coming birth of her child? It was the being about whom the Luke gospel speaks: an archangel, a being from the region of the archangeloi. One who can see only as far as the angeloi and calls an angel-being his god—regardless of whether he believes this is really God, for it is reality and not belief that matters—such a one is incapable of finding any connection that goes beyond the time between birth and death to those regions which are today hidden by external maya. In the third post-Atlantean period, however, he was still able to look into the region of the archangels, for there was still a living connection with that region. In the second post-Atlantean period, the ancient Persian period, what was open to human consciousness was still connected with the archai. Then man did not feel himself to be in what we today call nature. He felt himself to be in a spiritual world. Light and darkness were not yet external, material processes, but spiritual processes. In the original Zarathustra religion, in the second post-Atlantean period, this was so.

So mankind gradually came down to the earth. In the second post-Atlantean period his consciousness reached up into the region of the archai, so that he was then still able to say: As a human being I am not solely an articulated doll consisting of muscles and flesh—which is what modern anatomists, physiologists and biologists maintain—but a being who can only be understood in connection with the spiritual world, immersed in the living weaving of light and darkness, for I belong to the weaving of light and darkness.

Then came the third post-Atlantean period. Nature began to take hold of man in so far as it worked on him. For the processes of birth and death link the soul life of man with nature. For external maya these are natural processes. Birth, conception, death are natural processes for external maya. They are only spiritual processes for one who can see where spiritual reality intervenes in these natural processes, and that is in the region of the archangeloi. This connection was seen during the third post-Atlantean period.

Gradually, nature itself became reality for man. This was from the fourth post-Atlantean period onwards. Before that nature was not spoken of in the way we speak of it today. But man needed to step out of the spiritual world and dwell alone with nature, isolated to a certain extent from the spiritual world. But then he needed an event which would enable him once again to forge links with the spiritual world. In the second post-Atlantean period the divine element appeared to him in the region of the archai; in the third, in the region of the archangeloi; and, in the fourth, in the region of the angeloi. In the fifth post-Atlantean period he had to recognize the divine as man. This was prepared in the middle of the fourth period when the divine appeared as Man—in the Christ. What this means is that Christ must come to be understood ever better and better; He must come to be understood in His connection with the human being. For Christ appeared as Man so that man might find the connection of mankind with the Christ. Such things we must make especially clear to ourselves in connection with the Christmas Mystery. Mankind's connection with the spiritual world must be found in the way that has become possible since man stepped down from this spiritual world in order to dwell within nature. This was prepared, as a fact, during the fourth post-Atlantean period. Now, in the fifth post-Atlantean period, it must be understood—really understood!

Human beings must find their way to an understanding of the fact of Christ, to an understanding of this in its connection with the whole of the spiritual world. There is so much today which is not understood about Christ, and so much which is not understood about Jesus. Yet these are the two constituent parts necessary for the understanding of Christ Jesus! Looking at the historical context we can see that the understanding for Christ disappeared when Gnosis was rooted out. Looking at the mysteries expressed in the Baldur myth we can understand how the feeling for Jesus was rooted out.

If we remain truthful we can see now, in the present, how external life corroborates what we find in history. For how many representatives of religion today believe in their hearts—not merely with their lips but in their hearts—how many believe in the true Resurrection, in the Mystery of Easter? They can only believe if they can comprehend it. How many priests do? Modern priests and pastors think themselves particularly enlightened when they succeed in disavowing the Easter Mystery, the Resurrection Mystery, if they manage somehow to discuss it to bits, to make it disappear through sophistry. They are delighted every time they discover a new reason for not having to believe in it.

First of all, the Christ idea, which is inseparable from the Resurrection Mystery, was made into dogma. Then gradually it became a subject for discussion, and the tendency now is to drop the Resurrection Mystery altogether. But the Mystery of the Birth is also not understood. People no longer want to have dealings with it because they do not want to accept its validity in all its profound depths as a mystery. They want to see only the natural side; they do not want to be aware that something spiritual came down. In the third post-Atlantean period human beings still saw this spiritual element descending, but then their consciousness was at a different level. What is today called modern religion, modern Christianity, really has no desire to comprehend either the birth or the death of Christ Jesus. Some still want to maintain a dogmatic connection. But a comprehension of these things that goes beyond mere words is today only possible through spiritual science. For this to be possible, the horizon of comprehension must be widened. But people today flee from the truth; they literally flee from what could lead them to an understanding of these things.

Only anthroposophical spiritual science is in a position to create out of itself—not by warming up ancient history—certain concepts which will now exist for conscious rather than atavistic understanding. Long ago these concepts existed atavistically; today, people no longer have any real feeling for them. Let me remind you of something I mentioned yesterday. The kingship of the ancient European tribes was connected with all those social institutions I mentioned as emanating from the Mysteries of Jutland. The first child born in the holy night in the third year was destined to be king. He was prepared for this in the way I explained and he grew up to be the man who could be king for three years. He had reached the stage I described when I said that he grew beyond his national limits—he stepped out of the context of his tribe. An individual of the fifth degree-called ‘Persian’ by the Persians—bore in every tribe the name of that tribe; he still stood within the group. The one who was to be king for three years had to be filled with the mystery of the ‘sun hero’. This was the sixth degree, and for this he had to have grown beyond his tribe or group and stand in the context of mankind as a whole. But he could only do this if his connections were not only earthly but also cosmic, if he was a ‘sun hero’, which meant that he lived in a realm governed not only by earthly laws but also by those laws with which the sun is interwoven. If man is to act on the earth he has to have contact with the earthly realm, and contact with this realm brings about a certain process. This process must be recognized. For by recognizing this process we gain an understanding for certain transitions, for certain things into which we need insight if we are to gain insight into reality.

In ancient times a man belonging to the tribe of the Ingaevones was called an ‘Ingaevoni’. But the one who ruled the tribe for three years as a ‘sun hero’ could not be called an Ingaevoni, because he had grown beyond his tribe. It would not have been truthful to call the ‘sun hero’ an Ingaevoni, because he had become something else. You see what an exact concept was attached to an earthly reality because the spiritual world was felt to be streaming in.

Nowadays, when we merely play with words instead of adhering strictly to concepts, who would take it into his head to say that it is untrue to call the Pope a Christian, since this is a paradox, just as it would have been paradoxical to call the king of the Ingaevones an Ingaevoni? If the Pope really wanted to be a ‘pope’, that is, if he really wanted to stand within the actual spiritual process, it would not be possible to take him for a Christian. We can only be Christians if the Pope is not a Christian. To say this would be to speak the truth.

Who would take it into his head today to want to think the truth about such important matters? And who would take it into his head to see in earthly things, which he recognizes as maya, the playing in of divine, of supernatural forces? This would be quite uncharacteristic of the present day. Only if we are forced do we recognize these things; only if forced do we bow to the laws of the cosmos. We are forced to recognize that the blade of wheat sprouts from the earth at a given season, develops ears which in turn produce new seeds; that there is a definite rotation so that what has come into being has to fade again in due season in accordance with the laws of nature. Even this we would not recognize if we were not forced to do so.

In ancient times it was recognized that the ‘sun hero’ called to be the leader of the Ingaevones would cease to be so after three years. These laws were felt, just as were those of the growing plants. It is important to endeavour to think of all these things resounding in unison, in harmony. Only by doing so can one come to the truth and widen one's horizons. For the truth is not a child's game to be arranged according to personal interests. To adhere to the truth is a grave and holy act of worship. This must be felt and sensed. Yet the whole tendency today is none other than to make maya absolute and declare it to be the truth.

What is the historical criticism cultivated today in historical seminars? It is a neat paring down to the bare sense-perceptible facts, and this can only lead to error. For by striving to pare things down to the sense-perceptible facts we drift over into maya. But maya is illusion. So any science of history which endeavours to exclude every spiritual element and, instead, bring maya to the fore, must of necessity lead directly to maya. Just try, by using modern seminar methods applied in historical departments today, to pare things down to the truth by eliminating anything spiritual and accepting only what takes place on the physical plane, that is, only sense-perceptible facts, and you will find that you fall a victim to maya and never reach an understanding of history. Take a modern history book for which anything super-sensible is an absurdity and in which great care is taken to attach validity only to physical events, and you have in your hand the striving to bring maya to the fore. But maya is illusion. So you have to fall a victim to illusion; and this is exactly what you do. The moment you believe history as it is written today you become a victim of maya, of illusion.

But history has not always been written in this way. The way it was done in former times is scorned today. It is a terrible aspect of human karma that even in man's view of history the spiritual element is excluded. Let us look back to the time when the attitude of the fourth post-Atlantean period was dominant. History was told quite differently then. It was told in a way which makes today's professors turn up their noses and say: These fellows were totally uncritical; they let themselves be lumbered with all sorts of myths and sagas; they had no feeling for tidy criticism which would have shown them the facts as they really were. This is what historians say today, and of course also those who copy them. The people in those days were childish, they say. Of course they were childish when compared with today's notions! Let us listen to the old way of telling history, of telling what countless people with the attitude of mind of the fourth post-Atlantean period saw as history. Let us listen to this today and look at it as an example which we can use as a basis for what is to be said tomorrow:

Once upon a time there lived in Saxon lands an Emperor whom people called ‘Red Emperor’, the Emperor with the red beard: Otto of the Red Beard. This Emperor had a wife who came from England and whose heart's desire it was to endow a church. So Otto the Red decided to endow the archbishopric of Magdeburg. The archbishopric of Magdeburg was to have a special mission in Central Europe. It was to link the West with the East in such a way that this very archbishopric would be the one to bring Christianity to the neighbouring Slavs. The archbishopric of Magdeburg made good progress, carrying out charitable works over a wide area, and Otto of the Red Beard saw what good effects his endowment was having in the district. He was very pleased at this. He said to himself: My deeds are sufficient as a blessing in the physical world. He always longed for God to reward him for his benevolent deeds towards the people. That was his aim: that God might reward him because, after all, everything he did was done from piety.

Once he knelt in church in prayer which rose up to become a meditation, beseeching the gods to reward him, when he died, for his endowment, in the same way as he had found his reward on the physical plane, in all the good that had come about in the environment of the archbishopric of Magdeburg. Then a spiritual being appeared to him and said: It is true, you have endowed much that is good, you have acted with much benevolence towards many people. But you have done all this with a view to receiving the blessing of the divine world after your death, just as you are now enjoying the blessing of the earthly world. This is bad and it spoils your endowment.

Now Otto of the Red Beard was very unhappy about this and he spoke with this being who was—was he not?—a being from the ranks of the angeloi. We may feel this in the attitude of mind of the fourth post-Atlantean period. He spoke with this being and this being said to him: Go to Cologne where Gerhard the Good lives. Ask where you can find Gerhard the Good. If you can make yourself more virtuous through what Gerhard the Good will say to you, then perhaps you can avoid what I have just said will happen to you. This, more or less, was the conversation of Otto of the Red Beard with the spiritual being.

With a speed which those around him could not understand, the Emperor Otto made ready to journey to Cologne. In Cologne he called a gathering of the Burgomaster and all ‘wise and benign councillors’. One of those who came he recognized by his appearance as an unusual man, the one whom he had really come to see. He asked the Archbishop of Cologne, who had accompanied him, whether this was Gerhard the Good. And indeed it was. Then the Emperor said to the councillors: I wished to consult with you, but now I shall first speak apart with this man and then discuss with you what I have gleaned from him when I have spoken with him.

Perhaps this put the councillors' noses out of joint somewhat, but we shall not go into this. So the Emperor took aside the councillor known in Cologne as Gerhard the Good and asked: Why do people call you Gerhard the Good? He had to ask this question, for the angel had pointed out that it all depended on whether he could recognize why this man was called Gerhard the Good. For he was to be healed through him. Gerhard the Good answered: People call me Gerhard the Good because they are thoughtless. I have not done anything special. But what I have done, which is something quite insignificant and about which I shall not tell you, has become known to some extent and, because people always want to invent phrases, they call me Gerhard the Good. The Emperor said: Surely it cannot be as simple as all that, and it is extremely important for me and my whole reign that I discover why people call you Gerhard the Good. Gerhard the Good did not want to disclose anything, but the Emperor pressed him ever harder till Gerhard the Good said: Very well, I will tell you why they call me Gerhard the Good, but you must not tell anyone else, for truly I see nothing special in it:

I am a simple merchant, I have always been a simple merchant, and one day I prepared to set out on a journey. First I journeyed on land for a while, and then at sea. I travelled as far as the Orient where I purchased very many valuable materials and valuable objects for very little money. I planned to sell these things elsewhere for double, treble, or even four or five times the price, for this is the custom among merchants; this was my business, my trade. Then I continued my journey by ship. But we were blown off course by an unfavourable wind. We had no idea where we were. So I found myself off course in the wind on the open sea with a few companions and all my costly objects and materials. We came ashore and from this shore a cliff rose up. We sent out a scout to climb the cliff to see what was beyond it, for we had been stranded on the shore. The scout saw a great city beyond the cliff; it was obviously a great trading city. Caravans were approaching along roads from all sides and a river flowed past it. The scout returned and showed us the way to approach the city from a spot where we could make fast our ship.

Here we were, in a city totally strange to us. Soon it became obvious that we Christians were surrounded by heathens. We saw a busy market. I thought to myself that I would be able to sell all sorts of things in the market, for the bargaining was lively. But I did not know the customs of the country. Then I saw coming towards me along the street a man who looked trustworthy. To him I said: Could you help me to sell my wares here? The man evidently felt that I too looked trustworthy and said: Where have you come from? I told him I was a Christian from Cologne. He said: Despite that, you seem quite respectable. Hitherto I have entertained the worst suspicions about Christians, but you do not seem to be a monster. I shall assist you and will find you lodgings. After that you may like to show me your wares.

When the merchant, Gerhard the Good, had settled in his lodgings, the heathen man he had met came one day, inspected his wares and found them exceptionally costly. He said: Though there are quite a few rich people in the town, none of them is rich enough to buy all this. I am the only one to possess anything equivalent to these wares. If you want to sell them to me, I can give you what they are worth, but I am the only one who could do this. The merchant from Cologne wanted to see for himself, so the heathen offered to show him that he did indeed possess wares of an equivalent value to those extremely costly pieces gathered from all over the world.

So Gerhard went to the home of the heathen, where he saw immediately that he was dealing with a most important citizen of the town. First the heathen led him to a chamber in which twelve youths lay chained. They were prisoners, starving and wretched. He said: See, these are twelve Christians whom we took prisoner on the high seas where they were drifting aimlessly. Now come and see the rest of the wares. He took him to another room and showed him the same number of miserable old men. Gerhard's heart bled more for the old men than it had for the youths. Then he showed him a number of women—fifteen, I believe—who had also been taken prisoner. And he said: If you give me the wares I will give you these prisoners. They are exceedingly valuable and you can have them.

Then Gerhard, the merchant from Cologne, discovered that one of the women was exceedingly valuable because she was a daughter of the King of Norway who had been shipwrecked with her women—only some of the fifteen, the others were from elsewhere—and taken prisoner by the heathen. The other women were from England, as were the youths and old men. They had set sail with William, the son of the King of England, to fetch his Norwegian bride. When he had collected his Norwegian bride from Norway they had met with misfortune and been washed out to sea. William, the King's son, had been separated from the others. They did not know what had befallen him. As far as they were concerned he was lost. But the others, the women and the King's daughter from Norway, the twelve noble youths, the twelve noble old men, and the English women who had accompanied William to collect his bride, had all been shipwrecked and fallen into the hands of this heathen prince. He now wanted to sell them to Gerhard in exchange for his oriental wares. Gerhard wept bitter tears, not on account of the wares but, on the contrary, because he was to receive such valuable commodities in exchange for them. With his whole heart he agreed to the deal. The heathen prince was much moved and thought to himself: These Christians are not at all the monsters I thought them to be. He even equipped a fully provisioned ship so that Gerhard might take the youths and the old men, the King's daughter and the maidens across the sea with him. In parting from them all he was much moved and said: On account of you I shall henceforth be very just to all Christians who come into my care.

Now the merchant Gerhard from Cologne set off across the sea, and when they came to the point where the configuration of the land showed that the passages to London and to Utrecht must separate, he said to his travelling companions: Those who belong to England may sail that way. Those who belong to Norway, the King's daughter with her few women, may come with me to Cologne and I shall see whether the one whose bride she was to be has perhaps been found so that he may come and collect her.

In Cologne Gerhard kept the King's daughter in accordance with her standing. She was most lovingly cared for by his family. Only at first—Gerhard the Good permitted himself to remark—was his wife's nose put slightly out of joint when he arrived with the King's daughter. But soon she loved her like her own daughter. These things are quite understandable. She grew up like a daughter of the house and was cared for lovingly. Her only great sadness was that she never stopped weeping for her beloved William, for she naturally presumed that if he had been saved he would scour the world to find her. But he did not come. The family of Gerhard the Good loved her, and Gerhard had a son, so he thought to himself that this beautiful maiden might become a wife for his son. Of course, in accordance with opinions at that time, this could only happen if the son could be raised up to an equal standing. The archbishop of Cologne declared himself prepared to make the son a knight. Everything was done in a suitable way. Gerhard was very rich and everything went well. Tournaments were held and after waiting still another year in case William should turn up—the King's daughter had begged for this—preparations were made for the wedding.

During the wedding a pilgrim appeared, a man with a beard so long that it was plain to see that much time had passed since it had last seen a blade. And he was very sad. Gerhard the Good was filled with pity at the sight of the pilgrim and asked him what was the matter. It is impossible to say, said the pilgrim, for from now on he must carry his sorrow through the wide world; from today he knew that his sorrow would never cease. For the pilgrim was William who had lost all his companions, had found land at last, had wandered about and arrived at the very moment when his bride was almost married to Gerhard's son in Cologne. Then Gerhard said: Of course you shall have your rightful bride; I shall speak with my son. Since the bride loved her lost bridegroom, William, more than Gerhard's son, everything was arranged and, after her marriage to William had been celebrated in Cologne, Gerhard accompanied William, the heir to the throne of England, with his bride to England. There he left them. Since he was known in London as a merchant he walked about the town and heard that a great meeting was in progress. Everything was in turbulence and it was plain to see that a revolution might break out. He heard that this was because there was no heir to the throne. The heir had disappeared years ago. He had quite a number of supporters in the land, but all the others were in disagreement and the meeting was now to decide on a new heir.

Gerhard donned his best robe and went to the meeting. He was allowed in on account of his best robe—which was exceedingly splendid because he was such a rich merchant. There he found four-and-twenty men discussing who should replace the beloved heir, William. Gerhard saw that the four-and-twenty were the selfsame men he had rescued from the heathen prince and had sent to London at the point where the ways to London and Utrecht parted. They did not recognize him immediately. They told him that William had been lost—William, whom they loved above all others. But then they recognized each other. Now Gerhard explained that he would bring William to them. So the matter was settled. I need not describe to you the joy which now broke out all over England. At first, in the meeting, before they knew who Gerhard was about to bring to them, but having recognized him as the one who had saved them, they even wanted to declare Gerhard himself king. Now William became King of England. Then William wanted to confer on Gerhard the Duchy of Kent, but he did not accept this. Even from the new Queen, who had for so long been his foster daughter, he refused the gold treasures she wished to bestow on him, accepting only a ring and a few other trinkets to bring to his wife as keepsakes from their foster daughter. So he departed for home.

All this has now unfortunately become known here—said Gerhard the Good to Otto the Red—and that is why people call me Gerhard the Good. But it is not for people, or even myself, to judge whether what I did was good or not. Therefore it is nonsense for people to call me Gerhard the Good, for the words can have no meaning.

Otto the Red, the Emperor, listened attentively and realized that other attitudes than the one he had developed were possible and existed, even in the heart of a merchant of Cologne. This made a deep impression on him. He returned to the council meeting and said to the councillors: Gentlemen, you may go home, for I have learned all I needed to know from Gerhard the Good. This put the noses of the wise and benign councillors thoroughly out of joint, but the attitude of soul of Otto the Red was entirely transformed.

This is how a story—history—was told in those days. What is told here is criticized, obviously, by the historians of today, whose aim is to pare history down to the facts of the physical plane, facts which have their feet on the ground. Not only this event but many others also were told, when the feeling for history was still that of the fourth post-Atlantean period, with the inclusion of not only the physical facts but also with the meaning they had in relation to the spiritual world. There was an interweaving between what happened on the physical plane and what flowed through it, giving it meaning.

There is very deep meaning in the story of Otto the Red and Gerhard the Good.

I wanted to tell you this story, which was once seen as history, so that tomorrow we can use it, among other things, as a foundation for further discussions which will widen our horizons still further.