The Rudolf Steiner Archive

Introductory words by Rudolf Steiner

Dear attendees,

In order to have a fruitful discussion about the establishment of workers' councils, I would like to say a few words to set the scene. I believe that it is essential to grasp the socialization task of the present time in the right way from the outset when setting up workers' councils. This means that, in setting up these works councils, we are carrying out a real socialization effort or, better said, making a real start on socialization. You know that the impulse for the threefold social order is intended to achieve what can lead to such a comprehensive real socialization. Now it must be said that the establishment of works councils in particular immediately shows how little understanding there still is today for the real social movement. Should not certain people, who mainly represent the interests of employers, think about how it has come about that today, in such a loud voice, precisely the working class is raising this call for socialization? When a specific issue arises, such as the question of works councils, then you immediately notice on this side, I mean on the side of those who represent the interests of the employers, how little understanding there actually is for such an institution. One can say: The resistance that comes from this side shows how difficult it will be to implement a true socialization rather than a false one. You have the leaflets in front of you, which were written at the suggestion of the Federation for the Tripartite Structure of the Social Organism for the appointment of works councils.

Now, what do we hear from the other side, from the representatives of the employers' interests, in the face of what is expressed in these leaflets? You see, the first thing they say is: Yes, if it is as it is explained in this leaflet, then the workers are taking the law into their own hands! The people who speak in this way do not consider that basically the working class has only ever resorted to self-help when it was urgently necessary to do so!

In my lectures, I have explained on various occasions how the non-proletariat, how the ruling circles in modern times have missed every opportunity to respond sympathetically to the social movement. And I have also described how even the small crumbs given to the workers in the form of insurance, pensions or the regulation of working hours or the prohibition of child labor and the like, I have described how even this all only became possible because the workers resorted to self-help. Today, however, things are somewhat different. What I have just enumerated is rather a trifle in relation to the great task of socialization that is now at hand. In the past, the workers resorted to self-help in relation to trifles. But now there are bigger tasks to be tackled, which means that now, for once, we have to take a big task and take steps to achieve it by self-help. But in doing so, one must always bear in mind that, from the employers' point of view, the slogan “the workers are taking up self-help” always acts as a red rag. Because, you see, the employers are now once again striving to instill trust and a desire to work in the companies, even though they could have seen how unsuitable the representatives of the employers' interests are to justify this trust and this desire to work. It is precisely because of the way these leading circles have proceeded that trust and the desire to work have disappeared from the factories. And now they want to say: It is not for you, it is for us – when what is necessary for production and for social life is to be taken into the hands of those who have personally experienced the work of the employers.

They will know from the flyer and perhaps also from the last few meetings, if you were there, that it is important first of all that there are works councils, works councils that have really emerged from the totality of of all those who are involved in working and organizing in the economic life, and that it is important that the people who have been elected now also really have their say, can express themselves about what should happen. The old economic structures cannot simply be continued, but something new must be created from the very foundations. And we can only make progress by electing works councils in the individual companies today and then, emerging from a larger coherent economic area, say Württemberg, a general meeting of works councils is convened and that this then gives itself a constitution based on the experiences and knowledge of the works councils, thus defining what the works councils have to do and what their rights and duties are. In this way, what is necessary for economic life must arise today from economic life itself, from independent economic life. So something must first come into being through the works councils. We cannot create today, out of the old institutions, what should actually be achieved through the truly new works council.

You see, that should actually be the aim of the broadest sections of working people today: Through the trust that the person who is to be elected has in the company, through this trust he should be supported. And then he should unite with the works councils of a larger contiguous economic area, let's say Württemberg in this case, in order to determine and define the tasks of the works councils together with them. Today, that should be the view of the broadest circles of working humanity.

This is now contrasted with what is being demanded from the other side – to my amazement, however, also by very many circles of the working class. This is that, initially, in the old way, as it has always been done, a law should be passed by the old state that determines from the outset what rights and duties the works councils should have. If we proceed in this way, I believe that we will not only make no progress, but, in view of the times, we will even take quite a few steps backwards. We have clearly seen what might come from this quarter. What, then, are the demands that are coming from this side? For example, it is said that the state, the entrepreneur and the workers must get their money's worth. That the state, which today is still basically conceived as the protector of capitalism, should get its due, that can be sincerely meant. And I don't doubt that the entrepreneur should also get his rights. But what people mean by the fact that the worker can get his rights when they make such laws, I think that needs a closer look, because these people usually confuse the interests of the worker with how they can best use the worker in their own interests.

So these people come up with strange words, words that are basically always used to throw dust in people's eyes, a dust that usually has a very strange purpose. This dust is supposed to turn into a little gold when it falls back on those who scatter it. People say: the works councils must serve the whole, the whole of the state. They are not there to obtain advantages for the individual worker either, but to serve the flourishing of the whole enterprise. – Now I ask you what that actually means when one says something like, “the works councils should serve the flourishing of the whole enterprise”. That means nothing other than that what it is actually about is veiled in an abstract way. What are enterprises in the world for at all? They are there to provide something for people, and all people are individuals! Factories exist only to ensure that what is produced in them becomes a consumer good for individuals. And to speak of a flourishing of the factories in a different sense, as the individual coming to flourish through what is produced in the factories, that is not speaking from reality, but covering reality with smoke.

It always sounds so terribly beautiful when one says that the whole should be served. In the economic sphere this has no meaning, because: What is the whole there? It is the individuals all together! So one should not say “the flourishing of the companies”, but “the flourishing of all those who are involved in the companies and in the economy in general”. Then the matter would be presented correctly and the facts would not be covered up by deception.

You see, it is often said that the impulse for a tripartite social organism is an ideology. But in truth, this impulse wants to eliminate all the smoke and mirrors, which have not only been talked about enough but have been used in the service of oppression, and to replace them with the true reality, with the human being and their needs. Now you see, what are people demanding? The people demand that the powers of the works councils be regulated by experts after a thorough examination of the circumstances – that is what people always say when they don't want something – and the experts named are employers, employees and social politicians. Now, the concept of the employer – you can see it from my earlier lectures and also from my book on the social question – the concept of the employer, must actually disappear as such in a real socialization. For there can only be an employer if there is an owner of labor, and there must not be any owners of labor. There can only be directors of labor, that is, people who are active in the organization of labor in such a way that the physical worker also knows how to best use his or her labor power and the like. Of course, in a company, work cannot be done in such a way that everyone does what they want. There must be a management, the whole enterprise must be imbued with a spiritual purpose, but these are not employers, they are work managers, that is to say, workers of a different kind. The greatest importance must be attached to the fact that we must at last grasp the real concept of work, because an employer who does not work himself does not really belong to the enterprise at all, but is a parasite on the work.

People today have very strange ideas about these things. The day before yesterday I was in Tübingen, where I spoke to a meeting. There were also professors there, and you see, one of these professors seemed to be particularly upset by the fact that I said that the worker has now finally realized that the old wage relationship must end, because under this old wage relationship the worker has to sell his labor power as a commodity. Well, one of the professors then objected as follows: Is it really not humane to sell one's labor? What difference does it ultimately make whether the worker in the factory sells his labor or Caruso sings for an evening and gets 30,000 to 40,000 marks? Has he not also sold his labor? You see, people still have ideas like that today, and we still have to fight against them today!

But what is being demanded today? Employers, employees and social politicians should first consider what the works councils should do. Well, the social politicians are the very gentlemen who represent the similarity of the work of the factory worker and Caruso. These gentlemen should therefore have the most weighty vote. But the point today is that we should finally come to the conclusion that these people have cast their votes for long enough, and precisely by the way they have cast their votes, they have shown that they have no say in the matter. The social politicians can be dispensed with to a large extent. I am convinced that we can achieve something much more sensible if we elect shop stewards for the works council from among the workers in the factories, from among the physical and mental laborers, than if the social politicians get together, who have thoroughly proved that they can ruin everything but cannot build anything. And because this has been recognized, the impulse for the threefold order has, above all, realized that something can only come out of a general assembly of works councils. And if it were asked today who has a say in this, then I would say: above all, not those who still cling to the old concept of the employer, and not those who are theorizing social politicians, they had better stay out. There are people who then say: This requires detailed studies, as carried out by socialization committees. You see, a real socialization committee is exactly what the works council would like to have, one that arises from the real trust of the people. On the other hand, however, these people say that the most serious damage is to be expected from violent interventions by the works councils, which, without prior legal regulation, give themselves their powers and form a central council in the sense of the leaflet. It should be clear that perhaps serious damage to the old capitalism is to be expected, but that such damage will prove useful in the service of truly active humanity.

Then there is another phrase that is used again and again today and that is also used in employer circles, namely that the establishment of works councils can only fulfill its purpose through extensive education and training of the workforce and entrepreneurs. Yes, some of this kind of training has already been implemented. The purpose of this type of training is, after all, to prepare people thoroughly so that they can best serve the ruling classes, and not to teach them anything worthy of human beings. The aim of the training is to thoroughly expel from their minds everything they have learned through life and what they would like to express from their souls in view of the current conditions. The intention of establishing and strengthening the trust between employer and employee is associated with this training. As I said before, after doing everything to thoroughly eradicate this trust, it has been realized that this trust can be restored by training people in this trust. In this case, that means nothing more than training people to feel comfortable in the service of capitalism.

Something else must be taken into account, namely that the state also wants to profit from the working class. Recently, in the city where the headquarters of the highest intelligentsia in Württemberg is located, a professor of constitutional law said: Yes, we are heading for sad times. People will be very poor! —The gentleman may be right to some extent. But then he said: We will have large, large expenditures. How will these large expenditures be covered? The people will have no money to cover these expenditures. The state will have to step in to cover these expenses! — Now, ladies and gentlemen, I must say that this is a fundamental proof that, once and for all, the intellectual life must also be put on a different footing, when an outstanding representative of the intellectual life asserts today that the state must stand up for the poor so that it can pay the large expenses that we will incur. I would just like to know how the state can do this without first taking the money out of people's wallets? So one speaks of the state as if it were a real personality. If people were to talk about ghosts paying their debts today, they would naturally laugh at you as a foolish fellow. But this state, as it is spoken of, is nothing more than a ghost. After all, you can't get ahead in the real economy by printing one banknote after another, because these notes only have a value if they are redeemed through labor!

You see, people today also like to say: Until it has been determined, with the help of experts, what powers the works councils can have without destroying our seriously ill economic body, and until the laws to be created by the government have established the rights of the works councils, wildly elected – I emphasize wildly elected – works councils can only cause harm. Yes, these spontaneously elected works councils are supposed to be those works councils that are only set up by the trust of the working population. They are to be opposed to those who are placed in the factories by telling them: This you may do, this you may not do, this you must refrain from doing. Yes, of course this leads to nothing but the preservation of the old conditions. It does not lead forward, but a few steps back, because it was already a disaster when the economy was still flourishing that people thought of workers' committees in this way. Now that the economy is on the ground, it is an even greater disaster if the works council does not arise from the working population itself and if, when something like this occurs, it is said that it is a wild-grown humanity.

Well, after seeing what is to be planted by the other side, one must resort to the wild-growing ones. That will be the healthier, healthier than that which is to be planted in the ornamental gardens of those who so much want to remain stuck in the old conditions. I would like to mention another nice sentence that has also emerged in recent days against our efforts to elect works councils. Namely, various fears are expressed about these randomly elected works councils. Among other things, it is said that the one-sided exploitation of the companies by the workers contradicts the idea of socialization. But I don't even know what that is supposed to mean. I am racking my brain to come up with something to go with this sentence. What is meant by the workers' one-sided exploitation of the factories? You see, when the workers have their due share of responsibility for the factory, then they will know that if they do not take care of the factories on their own initiative, the factories will quickly be in such a state that they can no longer exploit them. One should not assume that the clever representatives of the business community expect the workers to be so foolish as to try to get everything out of the company, only to throw themselves out on the street afterwards. After all, the workers have learned well enough what it means to be put out on the street by others. I don't think that they will imitate this themselves, because they have seen enough of this practice with others.

And then the statement that the idea of socialization is being contradicted. Yes, socialization should be: calling for cooperation in the social order in the spiritual, legal and economic life of all those who, as working people, are involved in this life and who, as working people, are really at work. This is to be achieved by the working population electing the works council – as the gentlemen say – “wildly”. Well, that is supposed to contradict socialization. So I also agonize over the second half of that sentence and just can't figure out what is meant by it, because the fact that works councils are elected from among those who run the companies and ensure the prosperity of the entire economy is supposed to contradict socialization. Perhaps it could mean that those who work in the factories participate in the fructification, while those who previously only participated in the profits in various ways get a raw deal. That is to say, those who make their living purely from capitalism will fare badly. So I would have to interpret the sentence as meaning that the one-sided selection of works council members, as we want it, contradicts the eradication of the actual capitalists. Then I would have to think that in the mind of such a person the thought may arise that the eradication of private capitalism contradicts socialization. I can even imagine that some people understand socialization to mean that, by contradicting the interests of private capitalists, it is not a true socialization. But then we have to admit that we ourselves have to develop ideas about socialization, that we truly cannot let people impose on us the ideas of true socialization or of what contradicts this socialization. No matter how much we scream about laws, we will not gain a true concept of the works councils. That is why we must decide to create these works councils as a true concept of works councils, and not be deterred from doing so by the fact that we are opposing the wild-growing works councils to the ornamental gardens of the system of today's economic order. We must take courage and say to ourselves: From the institution of those works councils that we now establish through direct election – the details of which can be discussed later – a works council system should emerge that is now suitable for creating a basis for socialization. Then it may be that socialization will really march, whereas so far, only those people who are known to understand by real socialization a capitalist specter in a new form that is supposed to gorge itself with all sorts of parasites, talk about the march of socialization.

If we can penetrate this, then we will be able to ignite the courage within us to finally send this wild forest of works councils out into the world, so that not everything will be corrupted again by the ornamental plants of those who understand nothing about socializing.

Discussion

Fran Bühl: She distributed the flyer of the union about the creation of works councils in Calw and learned that the workers there show little interest in the creation of works councils. She therefore asks Dr. Rudolf Steiner to give a lecture there to shake people up a bit.

Mr. Armbruster is not satisfied with the course of events and, like the “Social Democrat”, finds Dr. Steiner's comments “soft as a plum”. He also finds that socialization is nothing new. He hopes that a new government will help.

Rudolf Steiner: Yes, the fact that the “Social Democrat” admitted that my remarks were “plum soft” did not mean anything to me at the time. I said to myself: There have been so many statements about all kinds of socialist and social programs that tasted like sour plums, so it doesn't seem so out of order to finally bring the plums to maturity; then, as everyone knows, they are soft.

But one thing that the previous speaker said is very close to my heart, because I believe that it is perhaps not so much directed at our intellect as at our will. It may be true to say that if, when the revolution occurred in 1918, people had spoken of threefolding and socialization in the way that is being attempted today, and had striven for them, we would be further ahead today. You see, I did not appear myself at the time, there were reasons for that, because I finally thought that the others, who had always been in the party, who had always been inside, could do it better, and I also waited to see if they could do it better. Now the honorable speaker before me has said that we have not actually achieved anything in particular. It may perhaps appear justified in the light of the facts that, after those on whom we relied have achieved nothing, we then get involved in the matter. What is important – if the previous speaker really means that we would be further ahead today if this had been tackled back then – is that we say to ourselves: Well, then we want to at least tackle it today, so that when we are again as many months after today as we are now after the revolution, we will find ourselves in the reality that we want today. So I would like to express this as an appeal for the will and courage to socialize. And here I do believe that we should rely a little on experience.

Please do not take it amiss if I say that the saying “When we have a new government, it will do it” has actually been heard again and again under the old regime. Yes, there is even a cute example where roughly every few months it was said: “When we have a new government, things will get better.” That was in Austria in the decades before the war. Every few months a new government was formed and relied on. But now we should have learned from the facts that we should not rely on any government in such a way. That is why the works council is to be created precisely for the purpose of enabling the broad masses of the working population to be creative with regard to socialization. It seems to me that one thing in particular – as I have said here before – has not yet been grasped, but should be, and that is that there is a difference between ruling and governing. In the future, the entire working population will have to rule. In the past, the people in power and the government were confused, because it was believed that the government should also rule. In the future, governments will have to learn to govern. To govern means to express what the working people actually want. This is a difference that must first be learned.

The new government has learned far too much from the old governments, which were governments of domination. It has appropriated far too much of what was always said before, namely that the government will do the right thing. I think that, with regard to the problem of socialization, a significant step forward will have to consist precisely in the fact that what the government does can be properly controlled by the people. The government will have to give its direction, so that one does not rely solely on ballots, but on real life, which basically points the government in the direction of its actions every day. But this will not be achieved if we always say: if we only have a new government, then things will go better, it will socialize. Rather, it is now time for every person to work towards socialization. That is precisely the meaning of our time, that every person feels that they must work together. And we must learn to understand that if we want to socialize, the first thing we must do is socialize domination. Domination must be socialized. It must not be continued in the old forms. Therefore, I do not want to hear any more talk about “the government will do it,” but I would be more satisfied if it were said by the broadest sections of the people: We will do it, even if not only the government but all the devils were against it.

A participant in the discussion reports that the clothing and maintenance office in Feuerbach is about to elect its works council. The commanding officer has expressed himself to the effect that he is not averse to the election of works councils, but must emphasize in advance that these works councils may only have an advisory vote and not a deciding one.

Rudolf Steiner: What the esteemed previous speaker has said is to be avoided by the special way in which the works council is meant here. Of course, if the works councils are to be set up in accordance with the law, which is to be made in the old spirit, they will of course be straw dolls. And so that not straw puppets arise, but real works councils, should, well, let's say, first these wildlings are elected against the plants of the others. And so it will not interest us particularly at first, when it is said: Well, I want to agree to the election of works councils, but they may only have an advisory vote.

We would like to see works councils in place to start with. And I said that we would then strive for the works councils to feel that they are a legislative assembly from which a kind of central economic council will then emerge, and that this will then take over the functions of those who currently want to create straw dolls. We want to arrive at a system of works councils precisely through this special approach and thus prevent this law from becoming reality. To do that, it is necessary that the workers really stand behind this subversion of the works councils. If the workers really stand behind it, there is no need to fear that some law that turns the works councils into straw dolls will be passed. That is what it all comes down to.

I must say that I was quite astonished the day before yesterday when I heard a very interesting personage, who spoke in favour of the socialization of all conditions, but kept saying, “Yes, but you have to bear in mind that now, finally, since November 1918, everything has been achieved. Württemberg has become a free people's state in which everything can be achieved. This People's State of Wuerttemberg will even give itself a wonderful school law, and it will also manage to get a law that properly establishes the works councils, and one should not tamper with the law. So it will be a matter of finally realizing that mere calls for power achieve nothing, but that this power must first be created. But how is it created? It will be created by people no longer believing in things as I have described them, but by more and more people coming together to perform a truly free deed. The power will consist precisely in people becoming more and more aware of this power of theirs. If they only ever talk about this power should come from this or that quarter, then this power will never be attained. This power will be attained when people become aware that they must act on the basis of their own understanding. When there are enough people who understand how to go from the working population to socialization, then I am not at all worried about power.

In a lengthy discussion, in which trade union issues are also touched upon, the speakers unanimously emphasize that, where this has not yet happened, works councils should be elected as quickly as possible despite the resistance of employers and the management of state-owned enterprises.

One speaker refers to the work of Professor Abbe of Jena, who, although under the favorable conditions of a monopoly operation, has done good preparatory work for socialization. He also refers to the ideas of Friedrich Naumann and Walther Rathenau.

Debater Grosshans, Heilbronn: Unfortunately, I was unable to attend Dr. Steiner's lecture, but I heard him speak in Heilbronn once. My 39-month imprisonment in Russia gives me cause to say a few words to you in order to explain my experiences of the various problems that the revolution in Russia has brought with it. When the Bolsheviks' second revolution began in Russia, it was the case that these Bolsheviks made the biggest mistake by chasing away all the technical management and all the officials. They wanted to take their fate into their own hands. I think this is right, but given that the situation in Russia is such that 60% of the population is illiterate, how can they be capable of running the factories themselves? Experience shows, then, that it was fundamentally wrong to chase away all the officials, technical managers, etc., and to want to take the fate into their own hands. In my opinion, these are the thoughts that Dr. Steiner probably presented to you this evening as well, according to which the aim should be to work towards the independence of the entire working population, in order to achieve the long-desired power of the working, the creative people.

What I would also like to discuss are the major mistakes that have been made in our country since November 9. I disapprove of the fact that the war with Russia is still being continued today, even at the behest of the Entente. But do not forget: if we had sought an alliance with Russia, the Entente would not be able to confront us as it is doing today. In Russia and Siberia, I myself have seen colossal quantities of coal lying on the surface, which do not even need to be mined, because they are on the surface. There are colossal copper mines on the Murmansk coast, as well as mercury and all the raw materials that we could so urgently need in Germany today. Furthermore, I saw how in Samara in the Volga valley, colossal grain stocks from 1912, 1913 and 1914 are still lying today, that is, in July 1917, they had not even been threshed. They were piled up in heaps as tall as a three-story house. If our government after the revolution – I don't want to go back to the old system, which has been swept away, because we don't need to devote any more words to it – if we had sought an alliance with Russia after the revolution, if we had worked towards an understanding with Russia, we would have different times today and would not be at the mercy and mercy of our enemies, whom we face powerless.

And I would like to add the following: When I look at what has happened in Germany since November 9, I come to the conclusion that it is high time that we came to an agreement. We, the entire working population, the manual laborers, the intellectual workers, the employees, must trust each other, must be able to rely on each other and not let ourselves be drawn into the party and union barriers again and again. I am convinced that a large number of our leaders have long since been overtaken by the new times. These proposals for socialization prove this to us. When we read through the individual paragraphs, we and our works councils are ultimately nothing more than a token. We may be works councils, but we have no rights; we are only there so that we can sit in the company.

In fact, if you look at this program of our government, it is well over 50 years old, and I believe that this program can no longer be our guide today. Therefore, I ask you, who are here today, to carry these ideals, which Dr. Steiner presented to us, out to the broad masses of the working people. See to it that we come to an understanding and that we introduce the works councils as quickly as possible, because time is pressing. It is high time that our economic life was finally uplifted for the benefit of the whole working people.

Rudolf Steiner: Our main task today was to discuss the importance and necessity of works councils, so that with these works councils we finally have the positive, the actual basis from which further work can be done. I can certainly understand when it is said here that it would have been desirable for us to have made significant progress today. Of course we all wanted that, but we needed this work in order to at least get to the point where we have now achieved the result that we can look more clearly towards the establishment of this works council. I think it is a great step forward that we have been able to tell so many of those present how far the matter has progressed, and that we have even dealt with the matter with regard to the elections and will deal with it even more in the near future. I believe that we can see from this how necessary it is, first of all, to prepare the ground for these works councils and at the same time to see that, if you only have the good will, you can really make progress with it.

There will be hard work associated with what I have called a kind of legislative assembly that arises from the works council, and it seems to me to be of particular importance that we do not harbor the illusion that we can anticipate anything to this primal assembly of the works council. The very issues that the gentleman from Heilbronn mentioned, in connection with the nature of the distribution of goods and the like, will be an essential part of the work of the assemblies that the workers' councils will have to hold. All these matters should be discussed there in terms of the basic conditions of our economic life, so that the appropriate foundations can be laid. I recognize that many good beginnings have been made, such as that of Professor Abbe. Many others have been made as well; in England, in particular, a wide range of experiments have been carried out. It has been rightly pointed out that Abbe was only able to achieve as much as he did because his business was of a very special nature. On the other hand, it has always been shown, precisely where the matter has been pursued further, that these things cannot, after all, lead to a certain end. And then one must raise the question: why is that so? Well, the reason is precisely that these things have been tackled again and again by well-meaning people, like Abbe, in a very individualistic way and not really socially. This is what I ask you not to underestimate and to fail to recognize: that we now really want to take the matter in a social way, that we actually want to create what is then tackled in individual companies, from the social sphere of the whole economy across a closed economic area. Württemberg would come into question here. Only then, when one has worked in this direction, which can probably happen relatively quickly with good will, then one will see how individual operations cannot actually be socialized at all, but that the socialization of the individual operation can only result from the socialization of a closed economic area. Only then will we have the opportunity to truly implement what socialism has always demanded, namely that production should not be for profit but for consumption.

You see, with today's structure of society, there is actually no other way to produce than with a view to profit. The principle of producing to consume must first be created! And whether ways can be found to distribute goods in a corresponding way will depend on this principle. It will depend a lot on finding, I would say, an economic unit cell over a large area.

This economic unit – I would like to say a few words about it – what is it? If we start not from production but from consumption, from the satisfaction of needs, then we must first arrive at a practical conclusion as to what leads to an appropriate pricing in terms of satisfying needs. Today, this is done in an anarchic and chaotic way by supply and demand, and that is why it is so impossible to get anything at all these days. The formula of supply and demand will not help us to achieve the goal of producing for consumption. No, to reach the goal, it is necessary that what I produce must be worth so much compared to other goods that I can exchange it, no matter how the exchange is organized, all those goods that satisfy my needs up to the point where I have produced a product the same as now. In this calculation, everything that one has to contribute for those who are currently unable to produce directly themselves must be included, i.e. for children who need to be educated, for those unable to work, and so on. So what we have to start from is to be clear about this economic unit. Only by doing so will it be possible to achieve a fair pricing system on an economic basis, so that in the future, when more is earned on the one hand, more does not have to be spent on the other, because things naturally become more expensive under the influence of the extra income.

Today, people still complain time and again that there is an unnatural relationship between the price of goods and wages. Socialization will have to solve the big problem of eliminating this difference between the price of goods and wages altogether, because wages as such must be eliminated, because in the future there must be no wage earners, but only free comrades, free collaborators of the spiritual worker, the spiritual leader, because the relationship between employee and employer in its present form must become an impossibility. Only when it is possible to eliminate everything that exists today and that contaminates the pricing process, only then will it be possible to achieve real socialization.

Today, people don't just buy goods, but rather, they buy goods, rights, and labor. You buy rights when you acquire land. The fact that land can be exchanged for production goods today creates an impossible situation, which is due to the fact that land is subject to the same pricing mechanisms as other goods on the general market. Furthermore, the means of production today also cost something after they have been completed. You know that in my book it is assumed that the means of production, when they are completed, are no longer for sale, but are to be introduced into society by other means. In the future, a means of production must only consume labor until it is finished.

If you ask today's economists: What is capital? you will get very different answers. The best economists are ultimately those who say: capital is produced means of production, that is, completely produced means of production that one can own and that can then be sold. Yes, precisely when you look at capital as corresponding to the produced means of production, then capital proves to be a fifth wheel on the wagon. You know that in my book I have listed as the basis for all future distribution of goods that in fact the means of production may only devour labor until it is completed. A locomotive, when it is finished, may only be brought into social circulation through measures other than purchase. We therefore need to be clear about the fact that, with regard to the means of production and land, completely different measures must be taken than have been taken so far. Only by doing this – and there is no other way – only by allowing the means of production to consume human labor only until they are finished, can we truly establish labor's rights. After all, what is money? Money is nothing. He who possesses a great deal would have nothing if he were not in a position, through the existing power relations, to cause so and so many people to do work for his money. They will no longer be able to do so if we set the prices of the means of production in such a way that these prices cease altogether when the means of production are ready. A further problem is that of the distribution of goods:

The gentleman who raised the issue of the distribution of goods must bear in mind that our entire distribution of goods has become one that is entirely in line with capitalism over the past three to four centuries and must therefore also be socialized. This can only happen when we have a primal assembly of people who are truly willing to develop the courage to develop new and necessary forms of pricing against all odds. It will be hard work, and it will be accomplished all the more quickly if we do not take the third step before the first, but decide to really take the first step. Today everything depends – and it is no small thing – on our first step being the formation of this workers' council. This workers' council should not draw up programs and the like, but should start by creating facts.

I just wanted to hint at how difficult the problem of the distribution of goods is. We will only overcome it when we have the foundations, and the foundations are the people who have the trust of their fellow human beings to come together as they have never come together in the world before, not to undertake small atomistic experiments, which are also called socialization, but to really socialize from the whole.

Various names have been mentioned, including that of Rathenau. The name Rathenau reminds me of something that is not at all unimportant for the present. Yesterday the latest issue of “Zukunft” was published, containing an essay by Walther Rathenau entitled “The End”. This essay “The End” is a perfect example of how the capitalist is truly at a loss when it comes to judging current events. Walther Rathenau is more sincere and, in a certain sense, more honest than the others, but he does not go any further than those who do not form their ideas out of social thinking but out of capitalist thinking. I would like to say: What Walther Rathenau says in this essay 'The End' is all too well founded. He says: Well, for a long time we have only heard what was false from all sides. Our first demand should be that people should not be told what is not true, but what is true. And he rightly asks: What if the current peace treaty is not signed? Well, then another one will be made, and then another. But what if it is signed after all? Rathenau says: Rantzau can then do nothing but declare the National Assembly dissolved; he can declare that it no longer makes sense for Germany to have a president, a chancellor, and so on. So there is nothing he can do but place all the sovereign rights of the former German Empire in the hands of the Entente and ask them to take care of the 60 million people in Germany. Yes, that is the truth from this point of view. It is the truth that those people who have steered the destiny of the country so far are now at the end of their tether with regard to Central Europe and have to admit to themselves: We have brought it to the point where we can actually do nothing but offer the Entente: take over our entire government and take care of us! – He is even justifiably a little proud of those who say, “Better to die than to sign the treaty!” – by pointing out that one cannot imagine that 60 million Germans will die at once.

What is there to say about this? Only one thing: what has taken place between Central Europe and the West is a game between capitalism and capitalism. And as long as it is a game between capitalism and capitalism, it will lead to nothing but its end. A new beginning can only be made when work is done from below, that is, when the working population works on a truly serious social reconstruction. [...]* And because we need a beginning for domestic and, above all, foreign policy reasons, this impulse of the tripartite social organism has emerged, which alone is capable of helping a realistic production of goods to its right. At the same time, it is important to find new ways of distributing goods, which will prevent the emergence of what has so far been capital-forming and what has also caused our international conflicts. Therefore, the most important thing today is to recognize that socialization must begin with us having a base of socially minded people. These will make it possible to find the way to such a distribution of goods as I have just indicated, and to arrive at a new way of dealing with the problems associated with land and the means of production. It is not enough just to make demands. Socialization of the means of production is good. But the main thing is to find ways and means of fulfilling these demands. There is no other way than to get down to work. Today it would be quite interesting to talk about how we distribute goods in all sorts of ways. But the first thing that is necessary is that we are finally able to talk to people who are willing to undertake a different distribution of goods. We do not need words that are programs, but words that put people on their feet. Programs will never be of use to us. Today we need people who are truly aware of their power and who put into practice what the words are meant to be the germinal thoughts for.

I ask you not to take this as meaning that it would be good if we had made more progress and already knew what needed to be done. People like Naumann always know what needs to be done; but I would not worry so much if I knew what was to be done in Naumann's sense. Then I would know that these are fine thoughts to enjoy, but they do not socialize. The impulse of the threefold social organism differs from other impulses in that it does not introduce a new program into the world, but merely seeks to show how people in the world must come together, how they must find each other, so that realities and not utopias or programs arise. In this sense, it is a source of satisfaction to me that so many of our friends have already proclaimed how far things have already come. I would ask you not to slacken, to continue the steps that have been taken and to take them faster and faster. Because if we have the councils, everything else can be achieved with their help. Those who today are truly taking what has been said to heart should have understood that. They should have understood that it is essential that we first have people who really want socialization. That is the first actual socialization program. And the first step towards socialization will have been taken when the works councils in the local economic area have been elected. And then we will be able to say: Now we want to take the next step. Because for that, they must first be there for us to take the next steps. For socialization, we need the people who want socialization. And the works council will probably be seen in the future as the first step towards true socialization.

According to the chairman, it has just been announced that four works councils have been elected and that the election of six further works councils is in progress.

Chairman Mr. Lohrmann: I open today's meeting. Unfortunately, it is very poorly attended, which is probably very much due to the fact that the parties are beginning to fight our cause. This is based on an error. I have also argued with various party members. They see in the matter of threefolding a fragmentation of the working class, of the proletariat, in the struggle that will lead to the liberation of the proletariat. For this reason, the party fights the threefolding of the social organism. We can still discuss today what position we must adopt in future, especially with regard to the parties. I believe that this matter can be raised later in the discussion.

Introductory words by Rudolf Steiner

Dear Participants, I will be very brief in my introduction because I believe that the main thing should be dealt with in speech and counter-speech. The chairman has just drawn your attention to the fact that there is a strong counter-movement against what the “Federation for Threefolding” wants here. And you have also heard the reasons for this counter-movement. I would even like to say that one could express the matter quite differently, that is, what is said about the reasons for which this counter-current asserts itself. If this counter-current were really based on the assumption that a wedge could be driven into the party system, then it would be based on completely false premises. I cannot understand how anyone can maintain that there should be any intention on our part to drive a wedge into the party system. Because, you see, the situation is like this: the parties have their program, and they also have the intention of doing this or that in the near future. They are not prevented from doing this or that! The only thing is that members of any party - they can stay in their party context and go along with what the party context demands of them - are offered the opportunity to take on something positive that can become action. There can be no question of this being connected with the intention that the personalities of the “Federation for the Threefold Social Organism” themselves want to take the places that party members want to take.

You see, the situation has arisen in such a way that it has been seen that with the party program, nothing can be achieved at present with regard to the most important question, the question of socialization. You have experienced the so-called revolution of November 9. You have seen that the party men have taken the lead in the government. But they also experienced that these party men knew nothing to do with what was really at hand, that they had power over it to a high degree. They could experience a great disappointment, yes, I would like to say, I am convinced that they really experience it, if they would not at all respond to something like the striving for the tripartite social organism. You might experience the disappointment that after the second revolution other party members come to the fore who, not out of any ill will but simply because party programs are powerless, after some time produce nothing positive. They may experience disappointment again. The “Bund für Dreigliederung des sozialen Organismus” has set itself the task of protecting them from these disappointments, these new disappointments, by pointing out what is needed in the present time and what can actually be implemented.

Parties always have the peculiarity that they gradually depart from what originally inspired them. Parties have a strange destiny in general. Since I did not pluck the impulse for the threefold social organism out of thin air, but rather grasped it on the basis of a truly intensive experience of the social movement over decades, I have also experienced many things. For example, I experienced the rise of the so-called liberal party in Austria. This party called itself liberal, but stood on the ground of monarchism, as was natural in the 1860s and 1870s. So it was a liberal party. But when this liberal party wanted to assert itself within the existing Austrian state, this liberal party acquired a strange designation: “Your Majesty's Most Loyal Opposition”. That was an official epithet for the opposition in the Austrian monarchy.

I have given this example to show that in certain situations the parties are sometimes deprived of their actual impact. But there are even more telling examples. In North America, for example, there are two main parties, the Democratic and the Republican. These two parties got their name right a long time ago: one called itself Republican because it was Republican, the other called itself Democratic because it was Democratic. Today, the Republican Party is no longer Republican at all and the Democratic Party is anything but democratic. The only difference between the two parties is that they are fed by different consortia from different election funds. Parties come into being, have a certain lifespan, which is relatively short, then they die. But they remain, so to speak, even when they are already dead, still alive as a corpse; they do not like to die. But that does no harm. Even if they have lost their original meaning, they are still a rallying point for people, and it is still good that they are there, so that people do not stray. Therefore, if you are not a theorizing politician, as party politicians often are, and if you do not want to be an ideological or utopian politician, but want to stand on practical ground and are aware that in political life you can only achieve something with united groups of people, then you have no interest in fragmenting the parties. We would be doing the most foolish thing we could possibly do if we were out to split the parties, or even wanted to found a new party. We couldn't do anything more foolish. So, that's really not an issue at all.

So one wonders: where is this resistance actually coming from? You see, I would say it comes from people's conservative attitudes. In my many lectures, I experience it again and again that the following happens. Discussion speakers stand up, and when they speak, one has a strange experience. They have only heard what they have been accustomed to thinking for decades. Much of it is correct, because the old things are not wrong. But today new things must be added to the old things! The strange thing that one can often observe in the speakers is that they have not even heard the new with their physical ears. They have only heard what they have been accustomed to hearing for decades. Yes, this is based on a certain inner dullness of the present human mind. One must become familiar with this inner inertia of the present human mind, and one must fight it.

But what is difficult for me to understand is when a certain side says: Yes, we actually agree with what Steiner says about fighting capitalism, as well as with the threefold social organism, which must come. But we are fighting against it! We must fight against it! — Anyone with a certain common sense must find this strange. And yet this point of view exists!

We are now facing the establishment of works councils. Yes, these works councils are an extremely important thing, for the following reason. Today, works councils can be set up in such a way that they are nothing more than a decoration for a mysterious continuation of the old capitalist system. They can be set up in this way, but they will certainly become nothing more than that if they are set up in the sense of the bill, which you are of course sufficiently familiar with. They will certainly become nothing more than a mere decoration if they are appointed on the basis of another bill. The only way to save them is to establish the works councils, as I have often said here, out of the living economic life, that is, to have them elected out of the economic life itself and to join together within a self-contained economic area. Here, because we have to keep to the old national borders, it would be Württemberg. This must be a constituent assembly that creates out of itself what the others want to make law. The rights, the powers, everything that the works councils have to do, must arise from the works council itself. And we must not lose the courage to create the works council out of economic life itself. But you see, as soon as you start at one end, as soon as you really take it seriously, to take the one link of the tripartite social organism as it is to be taken in the economic cycle, then you have to stand on the ground of the tripartite social organism. Then the other two links must at least somehow participate and be set up in parallel, otherwise you will not make any progress. Today it is easy to prove, simply on the basis of the facts, that what the threefold social organism wants is needed. Because, whatever is said about that socialization experiment that was carried out in the East, the important thing is always not emphasized.

If you have followed the reports carefully, you will have heard from the ministerial side in the local parliament in recent days that Lenin has now come full circle again, namely to seek help from capitalism because he doubts that socialization as he wanted it can be carried out in the present day. Such things are indeed noted with a certain satisfaction even by socialist governments today. Let them have their satisfaction. But you see, what matters is that we must ask ourselves why this Eastern experiment has failed. It is because – it really is possible to see this, you just have to have the courage to fight your own prejudices – it is because, above all, no consideration was given within this Russian, Eastern, socialist experiment to establishing an independent socialization of intellectual life. This link was missing, and that is why it failed. And when people realize this, they will know how to do things differently. We must learn from the facts and not from the party program spectres that have been haunting our minds for decades. That is what matters, and I can tell you: either the works councils are set up in such a way that they are the first step towards what is planned on a large scale in the sense of a social organization of the human community, so that something can emerge from the works councils that amounts to real socialization, or it is not done that way, and then real socialization will not be achieved. If we wait until the continuation of the old system of government sets up works councils on the basis of a law, if we always start from the idea that those who want to take practical action are fragmenting the party, then we will get nowhere.

One question must be asked again and again. You see, when we started talking about things here in terms of the tripartite social organism, we and our friends from the parties relatively quickly gained the trust of the working class, the trust of a large part of the working class. At first, they apparently watched this with composure, because they thought, well, as long as a few people are fooling around, it is enough to say: don't worry about these utopians. But then they saw that it was not about utopia at all, but about the beginning of actually doing something practical. The utopia and ideology thing didn't quite work anymore. But then, when we tried to work for the works councils, the accusation of utopia could no longer be maintained at all. And now they are saying that fragmentation is being carried into the party. Yes, but they had to come first and say that; they had to tell the people first that fragmentation was being carried into the party. We did not introduce it. But those who say that they themselves introduced it. Where does the fragmentation come from? There is only one answer to this question: you do not have to talk about it the way you do, then there would be no fragmentation. Well, the matter of the works council is just too serious for such things not to be discussed today. And so I hope that from these points of view, one or other of you will talk a great deal more about the various things that are necessary at this unfortunately poorly attended meeting.

Actually, I am very surprised at the opposition that arises here when I take a closer look at some things. The parties, for example, they all actually need a certain going out beyond themselves, namely a going up to something positive. Yesterday I received the “Arbeiterrat” (Workers' Council), the organ of the Workers' Councils of Germany, whose editorial office is held by Ernst Däumig. In this you will find an article entitled “Geistesarbeiterrat und Volksgeist” (Intellectual Workers' Council and National Spirit) by Dr. Heuser, KPD. It discusses a number of issues. In this article, you will find the following, among other things, which I consider so important that I would like to read it to you. So, the article is by Dr. Heuser, a member of the KPD: “However, it is a condition of life in the socialist state that the intellectual element in the life of the people be given its due consideration. There is a great danger that the one-sided consideration of the materially active part of the people will stifle the spiritual conditions of life in the socialist community and transform the state of the future into a material entity in which spiritual forces have no leeway and thus no freedom. The purposeful working class rightly demands: All political power to the workers' councils – all economic power to the works councils. We demand: All spiritual power to the intellectual workers' councils!” — Please, a member of the KPD! All intellectual power to the intellectual workers' councils! “We demand, in addition to the body of workers' councils (political body) and that of the works councils (economic body), a body of intellectual councils (intellectual body), in which the intellectual element of the people can make itself heard at any time and which, to balance the enormous political and economic rights of the overwhelming manual laborers, sufficient influence over the filling of the more important positions in the community with intellectual, capable personalities, since otherwise there is no guarantee that these positions will not be filled, as has been the case so far, in a spiritless manner according to power-political or material-economic considerations. The militaristic Hohenzollern regime collapsed because it failed to understand the social demands of our time, just as the capitalist sham democracy will collapse despite its 'victories'. A socialist state that unilaterally favors the interests of manual laborers and neglects the interests of the intellectual element of the people is just as untenable: it will create a new class antagonism, new oppression, and new struggles.

Now I ask you – there is no mention here of reading my book – but I ask you: what is this other than threefolding? And now an especially important conclusion:

"However, the spiritual element of nations alone is capable of shaping the international understanding of the future and creating a league of nations that is not hypocritical. Let us assume that in the new socialist state the political workers' councils or the economic works councils have the decisive say – where would that lead? Foreign policy would then either be decided according to (political) power considerations – the cabinet wars of earlier centuries are already a sufficient warning for us – or politics would be decided by economic interests; the world war we have just experienced is a terrible example of this. If, however, politics is guided by considerations of spiritual humanity, then this alone will ensure that a permanent barrier is erected against the temptations of human lust for power and possessions. Only then will civilized man return to justice towards himself and others."

This, you see, is an article by a member of the Communist Party on the “Workers' Council,” which is edited by Ernst Däumig. So, those who see things not only through the party glasses, but see them as they are, confirm what has been said here often, namely that the threefolding of the social organism is in the air. It is strange that more people do not think of it. But here you have the whole story of the threefold social order without our movement being mentioned. In my book, of course, it is fully substantiated and developed in detail. You can already find it hinted at in the appeal “To the German People and to the Cultural World”.

Unfortunately, however, it is still the case that people today cannot rise to the great issues that are really necessary. Therefore, they will not be able to establish even the smallest institutions in the sense that they correspond to the great reckoning in which we find ourselves. Therefore, it is necessary that we really know today that a cure for economic life can only come about if we first set up an independent economic body – at least we have to start with that. That must be the works council. The other things that have to come will also grow out of the works council: the transport council and the economic council. From these three councils, it will follow that the works councils will deal more with production, the transport councils with the circulation of goods, and the economic councils with the consumer cooperative in the broadest sense. Everything else, such as forestry, agriculture, the extraction of raw materials, and above all, international economic life, can then be incorporated into this council system of economic life. It must be clearly understood that economic life does not present the difficulties which are always mentioned in order to create a bugbear. It is only necessary, when one socializes economically, to record the passive trade balance, that is, the surplus of imports over exports, on the consumption side. Then the right thing will come out by itself.

All this is contained in the system of the tripartite social organism, and when people say they do not understand it, it is only because they do not want to take the trouble to really draw the appropriate conclusions, but believe that you first have to draw up a program. Yes, reality is not a program; reality needs more than what can be said in a program. Anyone who talks about reality must assume that people think a little, because reality is very complicated. And I ask you, when it comes to the important question of works councils in a practical sense, not to really imagine the matter as simply as many do today. The future social economic order will have to start from the principle that has been proclaimed for decades, and quite correctly: Production must be for consumption, not for profit. The question is: how do we do it? This question cannot be answered in theory, but rather by you electing works councils and then these works councils coming together in a works council federation. If you proceed in this way, the question of production for consumption will be answered from within people. There is no theory about it, but the solution will be what the living people who come from the economic life have to say, each from their own needs, and what they contribute to the solution.

Things have to be tackled in such a way that you don't call it practical when you say that this or that should happen, but when you put people on their feet who should now figure out the right thing through a living interaction. On the surface, it can be said that it is easy to understand what is related to consumption, because the statistics everywhere tell us how much pepper, how much coal, how many knives and forks and the like we need. And if you have the exact statistics, you will simply have to produce as much as these statistics indicate. Yes, even if the statistics are not too old, they would still be completely useless for the present moment. And even if they are new, they are only valid for this one year, and by next year they will already be outdated. What needs to be said about consumption must be continually grasped and approached in a living way. For this you need economic councils. They must be in constant motion. Because it is not that simple. We cannot rely on literature, but we need a living council system that covers the entire economic system. But you have to have the courage to do that. We need living people in place of what capital has done in an egoistic way, so that the reorganization of economic life is done in a social way. Otherwise we will not get anywhere. This is what must be seriously considered today, especially with regard to the question of works councils. In practice, this means nothing other than that the works councils are elected and then meet in a plenary assembly of works councils. Then this works council will have to be supplemented by the transport council and the economic council. In this way we will move forward.

How the fact that a practical way is now being indicated to lead to the fragmentation of the parties and to a confusion of minds, that is something that another person can see more clearly than I can. I cannot see it. The parties should not be harmed by this, certainly not if they want to form a united phalanx. They may do it. That will be much better than if the people go their separate ways. We certainly have no interest in people going their separate ways. But we do have an interest – especially when we see that nothing positive can be done through mere programs – in the positive being carried into the working class. Our aim was never to found a new party, but the intention underlying the founding of the “Bund für Dreigliederung” was to help the proletariat achieve a truly social position. And this can only be realized when class rule ceases. But then the question is not what small or large numbers of members adhere to a party program, but rather to ask oneself: What has to happen? And because it is increasingly recognized that the proletariat will never achieve its goal with the old party programs, that is why the impetus for the threefold order is there.

I wanted to say this by way of introduction. Now I hope that we will have a lively discussion about the works council question and other related issues. If the works council election is to be the first step towards real socialization, then it can only be good to keep looking at socialization from a different, higher point of view.

Discussion

Chairman Lohrmann: It is very important for us in the present time and under the present conditions that, as Dr. Steiner has read, a communist leader writes that threefolding must be undertaken. When we talk to our comrades, we are dismissed with short catchwords. This is the stumbling block in our work for the election of works councils! We have convinced comrades as leaders in the factories, but they are influenced by the party against our cause, so that they are not even interested. They dismiss the matter without looking into it. Our main work will be to overcome this resistance. The parties fear that the threefold order will create a rift in the working class that will weaken the proletariat in the struggle against capitalism.

But I have also spoken to many comrades who think our cause is good. However, people do not want to appear in public so as not to compromise themselves with regard to the party leaders and comrades. This is the great cancer in our movement. Everyone who has grasped the cause should freely and openly profess it.

At Bosch, we have set up a works council, but only as a provisional measure. This is another problem, because if we now have a provisional works council, the people are not appointed by the workforce, and so not all of the workforce is interested in the matter. Our main task is to interest the whole proletariat in the matter, in order to show the present government, which supports capitalism, seriously, what we want.

Mr. Huth: When I look at the empty hall, I have to say to myself that those who have to bear responsibility as members of the working committee should also have the courage to stand up for what they have recognized as right. And those who recognize the threefold order as right, as their strong applause always showed, also support it. It is said that the threefold order means fragmentation of the working class. Let us take a look at the working class. It is so torn between different parties that they fight each other fiercely that it is almost impossible to fragment it even further.

We need the unification of the proletariat, but not just under any slogan, such as “All power to the councils,” as it is given by the communists, but no one knows what they actually want to say. It is just a slogan, and we need action. When we utter such slogans as “The dictatorship of the proletariat”, it is necessary that we can imagine something under this slogan.

What exactly is the “dictatorship of the proletariat”? Should it come from above or from below? If we wait for the government to create a works council law that meets our needs, then we probably won't see it, and if we want to wait for some proletarian party to give us the guidelines we need to achieve unity of the proletariat, then I am convinced that we will never achieve unity, just as we will never achieve true socialization. Today everyone clings to the words of Karl Marx: “The emancipation of the working class can only be the work of the working class itself.” And when they do start, people say: Leave it alone, you don't understand it, until we tell you what to do. The fact that every party wants something different is what causes the fragmentation. We need a revolutionary act in which every worker, regardless of which proletarian party they belong to, can participate. And one such act is the creation of workers' councils on a truly revolutionary basis, as Dr. Steiner showed us. What Dr. Steiner read as the words of a communist are actually exactly the same as what Dr. Steiner tells us, namely threefolding.

Let us read the brochure in which comrade Däumig's speech at the USP party conference is printed, and let us apply it to practice. He doesn't say “threefolding,” but what he says means threefolding. For example, when he explains that a strict distinction must be made between the political and economic tasks to be solved, and that a special council system must exist for both branches. He only mentioned this briefly because he was not fully aware of it. It will be necessary for the members of the workers' committee who agreed with what Dr. Steiner said not to be deterred by the appearance of the parties, who now see themselves excluded from the truly revolutionary work, and not to be deterred by the clamor that the world, but to consistently continue to implement what they have found to be right, namely to hold elections for works councils in all companies and to have these works councils meet to form a works council that will create the laws itself, which we need.

We have elected the works council in our company, and I would now like to ask all the works councils that have already been elected to register with both the “Federation for Threefolding” and the Action Committee of the United Proletariat. This Action Committee has issued a flyer for the election of the works councils because this Action Committee also wants the election of the works councils to be carried out on the basis of how it has been characterized. It is therefore necessary for the works councils to come forward so that we can get down to the real practical work. It was asked earlier whether the action committee still exists. Yes, it still exists, although the party has called on its members to resign from the action committee. That is an assumption on the part of the party. The members of the action committee have been elected from within the factories, against the parties and against the leaders of the parties. Only if we can go beyond the parties can we achieve a healthy party life. The parties have driven us apart; they cannot bring us together again. They have fought each other so fiercely that, as they themselves say, they refuse to sit down at the same table. But when I, as a member of the USP, talk to a member of the KPD today, we are in complete agreement. This unity can only be embodied in an organization that is supported by the trust of all workers. We must have the courage to tell the leaders what is necessary and right. If they reject the threefold order without having given the idea any thought at all, then it is, yes, I can't find a suitable expression, almost a meanness to simply expect the worker who has familiarized himself with the train of thought of the threefold order to go away and to put him on trial before an inquisition because he considers something to be good and true based on his conviction. If the labor leaders act courageously, we will also be able to convince the workers who are organized in the parties that the threefold order must come. They themselves, the members and leaders of these parties, unconsciously provide us with the weapons to beat them themselves. Read the article in “Spartakist” about the threefold order. You can see that they completely agree with the threefold order but still fight it. Why? If we show the article from the “Süddeutsche Zeitung” to our leaders, I am convinced that the workers who are organized in these parties will also be convinced that the threefold social order must come and that it is a revolutionary act when we work for it and stand up for it. It is only the conservative thinking of all these leaders who want to be revolutionary that prevents them from really understanding the threefold order.

So I would like to ask that in the companies where there is some kind of beginning, where a small start has been made towards the works council election, the committee members should not be misled, but should consistently continue and always take a stand again at every works meeting on the works council election. We must achieve the unification of the proletariat at all costs, and nothing is more important. We will never achieve unity through the parties. The working class will become more and more fragmented, and the socialization of the entire economic life, including intellectual life and political life, would never be realized. In this sense, I would like to ask those present to no longer raise the question: What power do we have? – This is a completely secondary question. We should only come forward and go to the heart of the matter, and we should have the courage to defend the threefold social organism to the parties. Only if we speak with courage and self-respect to those who are too comfortable to embrace a new opinion will we make progress.

Mr. Sander: I have heard all of Dr. Steiner's lectures and have never seen the matter through party glasses, but rather considered it an ideal matter. Now the parties are coming and saying that the path of threefolding is a new party. However, I do not yet consider the matter feasible because we do not yet have humanity for it. We only have party people who quarrel with each other and who have not yet entered into a spiritual life at all. Since the worker has no spiritual life at all, he cannot live with the matter. Only material interest plays a role for the proletariat. In this respect, the proletarian is no different from the capitalist. He also never gets enough. Only through threefolding can things improve; only through it can a recovery of the whole of life come about, for the whole of social life is suffering from the confusion of the three spheres. But the proletarians have often been disappointed and are therefore mistrustful. They are always afraid: Stop, that man and that man - there is something else behind it. They think that Dr. Steiner could also be in the thrall of capitalism. They cannot explain it differently, they just think: the man has been paid! — That, of course, is out of the question. I have also noticed in meetings and lectures that many people clapped so enthusiastically that others said: Why are they clapping like that? — People become so mistrustful as a result of their great disappointment.

In the last Sieglehaus lecture, a USP agitator said that people who support threefolding should simply leave the party. — This is an assumption on the part of the party that must be denounced. The matter of threefolding has nothing to do with the party. The parties themselves fragment the masses. The Action Committee of United Proletarians was a party too, and that was a big mistake. If it had not been a party, then unity would have been much more easily achieved.

The question of works councils is a very serious one. Whether the system of councils adopted by the National Assembly will be developed is another question. But if we set up the works councils now, we will encounter difficulties with the government, which is of the opinion that it is up to us to accept the laws that we present to you. And for the time being, we have to abide by that. Works councils can only be set up when the parties or trade unions order it. I would also say that works councils should have been introduced long ago, and we must thank Dr. Steiner for telling us what a works council looks like. No one has yet stood up and said what a works council is and what its duties and tasks are. We could only learn this from Dr. Steiner. I think the others either conceal it or don't know about it. Even if it cannot yet be put into practice, it is still a tremendous step forward for our time that we have finally received guidelines, that at long last a movement is taking place in the innermost heart through Dr. Steiner. He has gained a deep influence over inner human feeling and thinking. Anyone who has been to the lectures will have to admit to themselves, even if they do not confess it publicly, that the man is right after all. Mr. Sommer from Munich-Pasing: I came here to find out how conditions in Bavaria could be shaped in the future. Bavaria has a very special interest in emerging from the revolution with a profit. The government that now exists in Bavaria has not yet brought a solution that the Bavarian people and also the other German states need. To make it easier to understand what I want to say, I would like to point out that I am a senior civil servant. In my job, one of the things I have to do is procure documents for the very large projects that are now being discussed everywhere, including outside Bavaria, and that are to be carried out in Bavaria. These projects are concerned with major water connections between the Rhine and the Danube. Bavaria is, relatively speaking, extremely favored in Germany. According to recent studies, if everything were done in the best possible technical way – which of course will never happen, it is only the highest limit, the theoretical one, that could be achieved with technical means – one could obtain about six million horsepower from water power. Walchensee project, Middle Isar project and so on. (Interjection: To the point!) I am interested in hearing and being educated in lectures by Dr. Steiner when such great things are being prepared, how this should be done in the future. Is it more expedient to maintain the course that the relevant government in Bavaria has taken so far, or is it more correct and better for the welfare of the people to take the course proposed by Dr. Steiner? On the basis of what I have learned here, I have come to the conclusion that it can only be in the interest of the people's welfare if work is carried out on the basis of Dr. Steiner's proposals. Dr. Steiner's ideas must be disseminated in all circles. I believe that unfortunately relatively very few of the middle and higher officials who have now been drawn into the tow of the existing government and who, in very many cases, at least as advisers, are consulted when drafting laws, are informed about the matter. One reason why things are progressing more slowly than one would like, knowing the seriousness of the matter, is that people are afflicted with fear. I am speaking here in Stuttgart today. It is questionable whether I would be allowed to say what I am saying here in my home country without risking this or that. But in the here and now, we must rise above fear of man and only look at what is best for the general public.

Mr. Pfetzer: We must not believe that we can persuade capitalism to help the working class. This can only be done through violence, through struggle. We can elect the works councils, but what function and what role do the works councils have vis-à-vis the current government, which is completely in control? The government is working closely with capitalist society! The fragmentation of the parties really exists, but I am clear that the workers are united in their plight. But we all have selfishness on our minds, and that is also present in the party leaders. I am convinced that the parties think of nothing but: How can I get a ministerial seat or a seat in parliament? We should elect representatives who can be removed if we have reason to believe that they are harming the general public. Then I am convinced that we will not have parties in charge.

Mr. Lange: There is far too much mystery in the threefold order, in Dr. Steiner's work, and people are adding this and that that he did not say at all. We should simply try to grasp the new for once! One of the speakers said that if you want to buy a place, you have to have money. But Dr. Steiner says that money must be introduced into the economic cycle, and the soil is a means of production; that is what matters. In the new order, everyone who has the desire and love for it must be able to find their place. The gentleman from Bavaria was right to say that we cannot exploit the economic and technical possibilities as much as we could. Why not? Just because of the tiresome money and because money has such a position today as it has? As the previous speaker said, making your body available is not that important. The practical thing is not to let yourself be shot dead. Then you are no longer there and cannot work anymore. You have to realize: I have to be there, I have to be the carrier of the right ideas, I have to really work and not think, that I have to let myself be shot dead. That the parties, like the dear church, are falling out over it: How is the matter likely to be accurate to a hundredth of a millimeter? - and can't come to the right one, you can see that. Schiller said: I don't belong to any church - out of religiosity. - So today you can say: I don't belong to any party. But many then swing back and forth between the parties.

The issue today is to create works councils, and so the question is: What will the government say? — We don't care what the government says, it doesn't matter at all. The main thing is that we set up works councils. People will then make the laws. We first need to have people who can represent the economy. Now they are still scattered. There is no one who would really be the champion of practical fulfillment. People always say: That is theoretical, you can't understand it. — I recently spoke to commercial employees. I said: Now we want to have pushed through our salary and wage demands [...] Yesterday people were talking about it, I wasn't there, but they understood without further ado: We must have workers' councils, we must have people who can really determine what is to become of economic life. It is essential that these people, who are immersed in the economy, do what is necessary. Then people will no longer ask, “What will the government say?” or “What will happen to us?” Nothing will happen to us, but we must simply recognize how simple the matter is and not read into it anything that is not there.

Dr. Unger: The subject of today's deliberations is, first and foremost, the question of works councils, and second, how we can respond to the attacks that have been made against the goals of the “Bund für Dreigliederung”. In this context, it is surely our duty to refer to something that I said publicly last Tuesday at the Siegle House regarding the strong resistance from industry against the election of works councils. Now, please note that these industrialists have more or less decided to reject the works councils as a matter of course. But secondly, those industrialists who are active in the “Federation for Threefolding”, for example, or those who want to join forces with the other productive forces to form works councils, are also rejected. A heresy trial is held by the industrialists over such members of the “Federation for Threefold Order”. So on the one hand we see parties that declare that those who want to propagate the threefold order of the social organism must now be asked whether they can remain in the party or not. On the other hand, we see industrialists doing exactly the same. They see the use of force from both the right and the left against something that can take hold of the mind, the heart, the head, the whole human being as a way out of chaos. Against this, the law asserts itself, which violently seeks to suppress the emergence of an idea. [Some critical remarks about the attitude of the parties and leading business circles follow. The remarks conclude with the words:] I would like to relate something that happened last week. We had a meeting at which a communist said: I followed Dr. Steiner's appearance with great interest. But then I had to tell myself that such theories do not mean very much in the end. Now, however, I see more and more clearly that this 'Federation for Threefolding' has not remained at the level of theory, but is practically taking up an issue that is in fact a fundamental question of the present day, namely the question of works councils. Since I realized this, I am in complete agreement. I have to admit that there is indeed a determination here to move forward with practical work. Now that was a confession we can use.

Another participant in the discussion speaks up: As a worker, I naturally have the greatest interest in the question of works councils being implemented in practice. The Reich bill for the establishment of works councils still represents nothing more than silhouettes. [...] The parties' aversion to the threefold order is primarily because they feel that the working class is being drawn away from the class struggle. But we are still standing on this ground of the class struggle and we will also know how to represent our interests there. For the time being, we just have to achieve practical results, and that is to elect works councils. The question of works councils is also the question of the class struggle. It is even the most practical question, and we must do everything we can to create works councils as quickly as possible. If the bill passes, then the old capitalism will remain. We must learn our lessons from the overall opposition and the statements from the right and the left. How can we do that? There is only one answer: we elect our works councils despite all the hostility. We are promoting the idea of works councils because it is the only true way out of the chaos that we cannot escape from without practical work.

Mr. Navrocki from Berlin-Friedrichshagen: Dear Comrades! If I may be so bold as to make a few comments, I would like to start by saying that before I came here, the problem under discussion was new to me. But as a proletarian who thinks and feels with the masses, it was clear to me that this problem, if it is to be truly addressed, cannot be treated as a party program, but, as Dr. Steiner said, must be addressed from life itself. [After some critical remarks about the way the parties have proceeded so far, Mr. Navrocki concludes his remarks with the words:] Several speakers have said: We must move on to action. But this action can only be to go beyond the government program and prove that it is possible to carry out our program. The most necessary and important thing, however, is that all those who devote themselves wholeheartedly to this program because they are convinced that only by realizing this program can something meaningful be created also commit themselves completely to it. These can only be people who think and feel proletarian. Only someone who is in touch with the masses and has perhaps gone through the proletarian school of misery himself will also care about leading the proletariat out of misery. He will have to realize that the only direction in which work can be done is to lead all people to lofty human thoughts. It is at this level that thoughts also arise, and we are only those who have to go out to realize this program.

Mr. Jansen: I want to be the first to report on the state of the elections for the introduction of works councils. If a workers' group in our company had not taken a separate position, we could tell you that the election of the works councils took place today. Last Monday, we negotiated with our management about the introduction of workers' councils. We presented the various points of view and said: The purpose of introducing workers' councils is to replace private capitalism. We want to replace private capitalism, and that is why we want to elect workers' councils. At first, the director made a strange face, but he is a jovial and reasonable man and came to terms with the situation. He said: Well, whether we hold the election of the works councils a little earlier than is legally required is of no concern to me. By all means call the election. — This as a message. The one group of us who have not yet been able to bring themselves to comment on it will have to answer for it on Monday, so that the election will take place on Wednesday either way.

From discussions with colleagues and others, it can be seen that people feel that the introduction of works councils is a path that leads into the dark. There are a lot of people who are not used to thinking and acting independently. They do not want or desire to do or refrain from doing something in any way. They want to be presented with the consequences of their actions down to the last detail from the outset. But because the works councils are required to have the obligation and responsibility, after they have been elected, to bring the life of the company and the economy into the channels that should be decisive for the welfare of the proletariat and the entire nation, they shrink back. This is too much to expect. And truly, one can understand this. For years and years there has been organization, there has been leading. We must not overlook this. For decades, the majority of our work colleagues have not been able to bring themselves to think independently or to come to an independent act. They need support and guidance in everything. The resistance and dislike on the part of some of the workers can be traced back to this. A certain lack of interest prevails, combined with a great deal of laziness. With Dr. Steiner, one could also speak of mental laziness. We must fight against this.

The question of wages is still too much in the foreground for colleagues. When it comes to works councils, the first question is: will we get more wages? If we could say, two marks more a day, then we would have nothing but friends. But because we say: colleagues, look ahead for once! If you achieve today through struggle that you get one mark more, tomorrow you have to spend one mark fifty more. It's an eternal screw. One drives the other. Your life situation is getting worse and worse. Suddenly you have reached the point where you can no longer exist.

Mr. Lorenz: All shop stewards and committee members should consider it their first duty to put their will into action as quickly as possible, especially by promoting the idea in those companies where nothing is yet known about it. — A works council has been set up in our company a month ago. Of course, as long as the works councils are only introduced in individual companies, it is futile. We need to gather the works councils here as quickly as possible so that a general assembly can be held.

Mr. Baumann: The parties, especially their leaders, repeatedly make the accusation that Dr. Steiner is not a Marxist. He does not stand on the ground of Marxism. So we cannot deal with him. — This remark seems to me to be made by people who take the view that they are venerating the bones of a saint. It must be said that a great many party members are bone or fetish worshippers because they only want to adhere to the old ways. Marx says in his manifesto: Proletarians of all countries, unite! If Marx could speak today, he would use glowing words to point out that parties should not be fragmented and pushed to the fore, but used as a rallying point so that something can be achieved through them. He would say: If you cannot even agree in Germany, let alone in the whole world, then you are not worthy of anything but the contempt of capitalism. We should not place ourselves in the worship of bones, but in the living effect of thought, in the thoughts that Dr. Steiner has shown us. Marx would say: If someone comes after me who brings something new and his name is not Marx but Steiner, then hold fast to the living spirit and not to the old bones.

Mr. Conradt: Much has been said against the threefold social order, but especially that the idea could not be translated into reality. Since the issue of the workers' councils has been raised and factual objections cannot be raised, more convenient means of fighting have been resorted to, in that untruths have been circulated in the parties. One of these untruths was that those who advocate the idea of threefolding receive money for doing so. The one who said this said that for reasons of purity, the party must expel such people. What should be done with those in the party who have to resort to defamation for reasons of purity? When the speaker in question rebuffed Mr. Gönnewein and said that no one would seek to discredit the other if they had not done so themselves, the speaker used a word that was appropriate in this case: he shouted “meanness!” But the word falls back on him, because he has approached us with such an accusation. So the resistance we experience increases. At first it is unobjective objections, then meanness. We will see what will follow. We absolutely must discuss the question of threefolding with those who have so far avoided discussion. Although the leader of the USP has said that threefolding should not be discussed at every meeting, I still think that we can get things moving in party meetings. That is the right way to justify ourselves, not before the small circle of initiates, but before the general public.

[The following resolution is read and unanimously adopted:]

Resolution

The assembly of many workers' and employees' committees in Greater Stuttgart, which took place on June 14, sees the threefold social order as the right practical way to heal our entire national life, despite all the hostility from employers' associations, trade unions and party leaders.

The assembly recognizes the legally prescribed works councils merely as a shadowy form of the same, which will never be able to gain influence over socialization, and therefore has no interest in the election and establishment of such shadow works councils.

Rudolf Steiner: Today's discussion has only expressed approval. Therefore, I will be able to be quite brief in my closing remarks and only make a few comments.

You see, it is good, when faced with such facts, as they have been discussed many times today and which have a hindering effect on what one wants to do in the sense of the progressive socialization of the human community, when faced with such facts, to really look at the whole attitude, at, I would say, the whole state of mind from which something like this arises. At such a serious moment as the present, we should have no illusions or allow ourselves to be deceived. A few days ago you will have read a strange article. I believe it was in the “Sozialdemokrat”. It talks about “pushing and pulling behind the scenes”. The underlying issue is that a so-called “Daimler-Werk-Zeitung” has been founded. This “Daimler-Werk-Zeitung” is supposed to state that the management has no inclination or trust in conducting oral negotiations with the workforce. That is why they are trying to set up a company newspaper. If you read what one or the other writes, it might be easier to reach an understanding. Well, I read this in the Sozialdemokrat. It reminds me that it does happen that people who live together in a family cannot communicate properly, and then, even though they live in the same apartment, they write letters to each other. But apart from that, it is pointed out that a great deal of work has been done behind the scenes, probably between me – this is clearly stated – and between Mr. Muff, who is said to be a major, and between Director Dr. Riebensam.

But you see, I heard about this Daimler factory newspaper for the first time through the article in the “Sozialdemokrat”. I knew nothing about Mr. Muff, with whom I am supposed to have conferred, until then. I don't even know him. Dr. Riebensam was at various public meetings, and I occasionally spoke to him quite publicly after these meetings. Beyond that, however, I never had a meeting with him. We merely met each other at a few gatherings, which were not exactly the place to conspire against the Stuttgart working class or against the Daimler workers in particular. There were workers from the Daimler factory standing around everywhere, because most of the gatherings were attended by the Daimler workers themselves. You see, these things arise from strange ideological backgrounds, and you have to be very attentive to see the matter in the right light.

Then I would like to point out how strangely this or that point is thought of. I once attended a meeting where socialization was discussed in such a way that ultimately nothing could come of it. I cannot go into the matter itself now. Well, there was also a trade union leader who said: We cannot agree with this matter of threefold social order. I thought that the man would now explain to me his reasons for opposing the threefold social order. But I miscalculated. He knew nothing about it. But he did say, “Yes, you know, you published a flyer with the words ‘Lord’ and ‘Sir’ underneath it, and when you are in such company, we want nothing to do with you.” You see, there is the condemnation, which may have taken on great dimensions now. It comes from very strange ideological backgrounds. I think it would be quite good, precisely in order to muster the impetus to do the things that are important in the first instance, if one were to face such things, which actually arise from quite murky backgrounds – I could also say are washed up – if one were to face such things quite disillusioned. For we are living in such serious times today and need to approach the things we do in such a serious way that we must resolve to believe that progress will only come to those who work with pure means and from a pure mind.

My esteemed audience, unfortunately, a great deal of work has been done all over the world in recent decades with impure means and an impure mind, and the world has ultimately come to the great murder through this way of working with impure minds and impure means. If we really want to get out of what we have gotten into, then we need moral strength and courage. That is what I want to say quite openly, especially because it would give me particular pleasure if those people who have so often worked with unclean means and, by virtue of their social position, veiled this would be to point out to them that those whom they have oppressed and in whom the consciousness of their humanity has now awakened, work only with pure means and want to show them how they should have done it. It would give me great pleasure if it could be said of the German proletariat, in particular, that it can be a model for the world in terms of the choice of means. I believe that a great deal will depend on such things in the near future. If you look at the international situation – you only have to look a little beyond the borders – it is immediately apparent that people around the world are waiting for a different tone to be adopted in Germany than was the case before 1914 and after 1914. But not only those in Germany who are still capable of thinking, but also those in the world, that is, outside of Germany, do not believe in anything positive coming from Germany as long as the continuers of the old ways are on top. These things are very important. And that is why courage must not be lacking, so that, despite the present government and despite all party leadership, those whose names have not yet been mentioned will stand up. That they will stand up, lift themselves out of the broad masses of humanity and say: We are here! — Therefore create a works council in a sensible way, because I believe that the works council can be the first step for new people to come to the surface, who judge from completely different backgrounds than those who are now showing the peculiar spectacle of governing the world.

It is a national and an international matter that is at stake. Look at such a question as that of the works councils from as high a point of view as possible. Try to create something with it that can exist from a high point of view for the first time, then you will have created something great – even if it is only a beginning, but it will be a beginning to something great. We must not be fainthearted and say: We don't have the people, the proletarians are not yet ready in their education, we have to wait. — We can't wait any longer, we have to act, and we have to have the courage to set up the works council so that it is there. Then the people who have not yet been able to emerge will come to the fore from among them. That is precisely the important thing, that we put people in the right places, where they belong. Because those who have come to the fore so far have shown quite clearly that they have had their day. We need a new spirit, a new system of human activity. We must be quite clear about this. We must write this very thoroughly into our souls. If we take the matter bravely in hand, then we shall make progress. Therefore, I would like to say again and again: Let us take the risk, let us set up the works councils! I have no doubt that there will be those in this works council who have something sensible to say about the progress of human development. Because if one wanted to doubt that, then one would have to despair of humanity altogether, and I do not want that.

Chairman Mr. Gönnewein: In the name of the “Federation for Threefolding” I hereby open tonight's discussion evening and warmly welcome you to it. I assume that tonight's evening will take us a step further. In various companies, works councils have already been elected, and this evening these works councils will be given the opportunity to express everything they have to say here, and also to ask questions so that they can be dealt with in detail by Dr. Steiner, so that any doubts can be dispelled. Today's events force us more than ever to take a close look at what the coming period will bring us. I therefore assume that everyone present will make full use of the discussion. I give the floor to Dr. Steiner.

Introductory words

Rudolf Steiner: Dear attendees! I would like to begin with a brief introduction, as is also customary in these meetings, and hope that everything of importance to be discussed today will come up during the discussion.

We have repeatedly gathered here to discuss the question of the election of workers' councils, and we have tried to make clear in these meetings from which point of view the question of workers' councils is to be treated here, from the point of view of the tripartite social organism.

This threefold social organism should structure the whole of social life into three parts, namely the economic, the legal or state, and the spiritual sub-organism. So what has until now been chaotically merged into a unified state should be divided into its three natural parts. One may ask why this should actually happen. It should happen because historical development itself has been pressing towards this threefold order. Thus, this historical development of humanity shows us that, especially in the course of the last three to four centuries, but particularly in the 19th and at the beginning of the 20th century, everything that is human relationships has been pushed together into the unitary state, and that it is precisely because economic conditions have been pushed together with state and spiritual conditions that we have ended up in catastrophes. Until one is willing to recognize that it is only possible to make progress in terms of a recovery of the situation and thus also in the development of humanity by dividing this unitary state into the three parts, one will not be able to make any progress at all, neither with socialization nor with democracy. That is why we have approached the question of workers' councils from the point of view of independent economic life. You can most easily understand the necessity of dividing the unitary state, which has so far been a failure, into three parts if you recognize how everything in economic life differs from actual state and intellectual life. In economic life, on the one hand, everything is subject to natural conditions. These change and vary. The size of the population also plays a role. Then, in economic life, everything depends on people organizing themselves into certain professional branches and professional groups. Furthermore, economic life contains an individual and personal factor, which is the sum of human needs. It is easy to see that the sum of human needs would turn people into a kind of machine for social life if the needs of the individual were somehow to be regulated. That is why you also find it clearly stated in the socialist view, and already with Marx, that in the real socialist community there should be no standardization, no regulation of the needs of the individual. One person has these needs, another those, and it cannot be a matter of some central office dictating to people what needs they should have. Instead, it is a matter of fathoming out needs from life and ensuring through production that needs can actually be satisfied.

If you look at the whole of economic life, you will see that everything in economic life must be based on the principle of contract. Everything that makes up economic life is, or should be, based on performance and consideration within a social community. This fact also underlies the demands of the proletarians today, since it has been established that this fact is still not taken into account at all today, namely that a service must be reciprocated. Today the principle still prevails that one takes from the labor of others what one needs or believes one needs, without having to give anything in return. That is why the demands of the proletarian masses today express the view that in the future there should no longer be the possibility of satisfying one's needs from the achievements of the working population without the latter receiving something in return. It must be clear that in economic life it always depends on the specific circumstances, that is, on the natural conditions, the type of occupations, the work, the performance. One can only manage if one establishes connections between the different types of services. Not everything that is done today can always be utilized in the same way. Services that will only be provided in the future must also be foreseen. Yes, there is still much to be said if one wanted to fully characterize economic life in this way.

Because everything in economic life must be based on performance and consideration, and because these two depend on different things, everything in economic life must be based on the principle of contract. In the future, we must have cooperatives and associations in economic life that base their mutual performances and considerations on the principle of contract, on the contracts they conclude with each other. This contractual principle must govern all of life and particularly life within consumer cooperatives, production cooperatives and professional associations. A contract is always limited in some way. If no more services are provided, then it no longer makes sense, then it loses its value. The whole of economic life is based on this.

The legal system is based on something fundamentally different. It is based on the democratic adoption of all those measures by which every human being is equal to every other in terms of human rights. Labor law is also part of human rights. Every person who has come of age can stand up for this. Every person who has come of age can participate – either directly, for example by means of a referendum, or indirectly through elections or a parliament – in determining the rights that are to prevail among equals. Therefore, it is not the contract that prevails on the legal, state or political level, but the law. In the future, laws will also regulate working conditions, for example. Thus, laws will determine the time, extent and type of work, while what is to be achieved within the legally stipulated working hours will be regulated by contracts within the economic body.

Intellectual life, on the other hand, is of a completely different nature. Intellectual life is based on the fact that humanity can develop its abilities for state and economic life. However, this is only possible if the foundations are laid in intellectual life for the appropriate development of the human faculties, which are not simply given to a person at birth but must first be developed. It would be a great mistake to believe that mental and physical abilities — the latter are basically equivalent to the mental ones — can be recognized and cultivated in the same way as state and economic matters. What relates to education and teaching, for example, cannot be based on treaties, laws or ordinances, but must be based on advice given for the development of abilities.

Yes, these three spheres of life, spiritual life, legal life and economic life, are very different, so that their mixing is not only a complete impossibility, but also means great harm for human development. Our present confusion and social ills have arisen precisely from this mixing. If we now embark on a problem such as the establishment of works councils, we must first understand from which of the three areas of life the appropriate measures are to be taken.

You see, you are right to find in Marxism the view that in a social community everyone must be provided for according to their abilities and needs. But here the question arises: what is the way to provide for everyone in human society according to their abilities and needs? The way to let everyone have their rights with regard to their abilities is through a completely free intellectual life, independent of economic and state life, with the education and school system. And the possibility of letting everyone have their rights with regard to their needs is only given in an independent economic life. In between lies what has been forgotten in Marxism: the legal life, which has to do with what is expressed neither in economic life nor in intellectual life, but which simply depends on the fact that one has come of age and develops a relationship with every adult citizen within a self-contained area. What I do in economic life is subject to the laws of commodity production, commodity circulation and commodity consumption. How I work in the economic life is subject to the law. This distinction must be made in a fundamental way from now on. Only in this way can we go beyond what is today called capitalism and what constitutes the present wage system. Because capital and the wage system are components of economic life, everything that could lead the economic life to recovery is actually undermined. But we should not believe that things are really as simple as many people still imagine them to be. But if we start to do some really positive work, first with the workers' councils and then with the economic councils, it will become clear that this work will be a major, comprehensive undertaking. One of the most difficult tasks within the so-called socialization is to find out how, within the social order, performance and consideration can be regulated in the right way. And the works councils will have to make the first start with this regulation, that is, with the true socialization. This means that the works councils have been given a major, fundamental goal, because they will have to take seriously for the first time what others only talk about: socialization. What people today usually imagine by socialization is, for the most part, not only not socialization, but at best a kind of fiscalization. In some cases, there is a complete lack of clear thought and imagination.

As I said, many people today have a much too simplistic view of the matter, which is also due to the fact that economics and, in general, the science of human coexistence - forgive the expression - is still in its infancy, or not even that, because it has not yet been born. It is true that people rightly say: in the future, we shall not produce in order to profit, but we shall produce in order to consume. That is quite right, for in saying this people mean that it is important that everyone should receive what corresponds to his needs. But a healthy community would not yet have been created. This is only given when the performance is matched by a return service, when people are willing to provide something of equal value in return for what others work, produce and deliver for them. And this problem is very difficult to deal with, as you can see from the fact that current science has no concrete ideas or suggestions on the matter. At best, you will find the suggestion today that the state should be replaced by the economic state, a kind of large economic cooperative.

But you see, this overlooks the fact that it is impossible to centrally manage an economic entity if it goes beyond a certain size and encompasses too many different economic sectors. But people would only realize this when they have actually set up the so-called economic state. Then they would see that it does not work that way. The matter must be settled in a completely different way, namely, in such a way that, even if one adheres to the principle that production must take place in order to consume, nevertheless, the performance must be matched by a corresponding consideration. One can now say: So we do not care about the comparative value of one good with the other. — What some economists say today sounds like this: We only care about needs and then we centrally produce what is necessary to satisfy those needs and distribute them. — Yes, but you see, it turns out that you are forced to introduce the work compulsion. But this is a terrible measure, especially when it is not necessary. And it is not necessary! The compulsion to work is only considered necessary because of the superstition that there is no other means of realizing the principle of performance and reward than the compulsion to work. Furthermore, no consideration is given to the sophisticated means that will be found in the future to avoid work if, for example, the compulsion to work is introduced by law. So, it is not just that the compulsion to work is unnecessary, but it is also that it could not be carried out at all. But, as I said, the main thing remains that it is not necessary if one thoroughly implements the principle that every performance must be matched by a corresponding return. This can now be concretized in the following way.

Do people not have to work, that is, perform some service, if they want to live in human society? By doing so, they produce something that has meaning for others. What a person produces must have a certain value. He must be able to exchange what he produces for what he needs in the way of products from the work of others, and he must be able to do so for a certain length of time. He must be able to satisfy his needs with what he exchanges until he has produced another product of the same kind. Let us take a simple example: if I make a pair of boots, this pair of boots must be worth enough so that I can exchange this pair of boots for what I need until I have made a new pair of boots. You only have a real measure of value when you include everything that has to be paid for people who cannot work, for children who need to be educated, for those who are unable to work, for invalids, and so on. It is possible to determine the correct price of a product. But to do so, the following is necessary: the moment too many workers are working on an item, that is, when an item is produced in too large a quantity, it becomes too cheap. I do not get enough to satisfy my needs until I have produced the same product again. At the moment when too few workers are at work, that is, when an article is not produced in sufficient quantity, it becomes too expensive. Only those who have more than a normal income would be able to buy it. It is therefore necessary, in order to make a fair pricing possible, to ensure that the right number of workers – both intellectual and physical workers – are always working on an article. This means that if, for example, now that we are living in a transitional period, it were to emerge that any given article is being produced in too many factories, that is, that it is being produced in excess, then individual factories would have to be closed down and contracts would have to be concluded with the workers of these factories so that they could continue to work in another industry. Only in this way is it possible to ensure that fair prices are set. There is no other way to do it. If too little of a particular article is produced, new factories would have to be set up for the production of that article. That means that it must be constantly ensured in the economic life that production takes place under consideration of certain proportionalities. Then the wage relationship can cease, then the capital relationship can cease; only the contractual relationship between intellectual and physical laborers regarding the just [fixing of the share due to those who jointly create the product] needs to continue to exist. One actually lives towards this ideal, one hopes for this ideal, one must steer towards this ideal, and everything that does not steer towards this ideal, those are unclear ideas.

What is basically intended by the threefold social order is that people should not be deceived, but that they should be told what the living conditions of the social organism are, that is, how one can really live. And it is possible for the present sick social organism to become healthy. But then one must also really look at the concrete living conditions. That is what matters. But if that is to happen, if the economy is to be managed in such a way that the right prices are created, then this forms the true basis for socialization. The old wage relationships, where people fight for higher wages, which usually results in higher prices for food, housing, and so on, must be overcome. The function and significance of money today must be changed. In the future, money will be a kind of portable accounting, a record, so to speak, of what one has produced and what one can exchange for it. All this is not something that can only be pursued in decades, but can be pursued immediately, if only enough people understand it. Everything else is basically wishy-washy. Therefore, the first thing to be aware of is that it is essential for the works councils not to be based on a law, but to emerge directly from economic life. And so, in a primary assembly of the works councils, the experiences of economic life must be at the center. Then the functions and tasks of the works councils will emerge. That is what must be understood, namely that this system of works councils must arise out of economic life and not out of the old state life, and that this system of works councils must be the first thing to really show what socialization is. You can only socialize if you have socializing bodies in economic life. And the works councils should be this first body that really socializes out of economic life.

You cannot socialize through decrees and laws, but only through people who work out of economic life. Instead of merely fantastic demands, the impulse of the threefold order of the organism wants to put the truth. And that is what matters today. And I believe that today people can learn what is needed. So far, people have imagined various ways of improving the ailing life of the social organism. And how did things turn out?

You see, I have mentioned this before and now I want to refrain from talking about what ideas the previous practitioners of life had in January 1914 until August. But I want to talk about what the practitioners imagined when the misfortune occurred that led us into the present catastrophe: Bethmann Hohlkopf, I wanted to say Bethmann Hollweg, said, it will be a violent but short thunderstorm. - So he spoke of the coming war, and others have said something similar, for example: In six to seven weeks, the German armies should be in Paris and so on. The practitioners always said that at the time, and so it has always been in recent years. And now again, in the October-November catastrophe, what was not said then! Everything that was said has ultimately led to yesterday, which has presented us with hardship and misery. It is now time that we no longer listen to what people predict, but that we finally listen to what is being thought out of reality. Today, there is a lot of talk, for example, on the part of economists and political scientists, but it is never mentioned that the principle that performance must be matched by a return service is based on strict principles of reality. This principle amounts to everyone getting what they need to satisfy their needs for their performance until they have provided a new service.

We therefore want to set up works councils to which we can explain the specific task of socializing the economy. Legal norms will not help here, nor will general socialist ideals. The only thing that will help is what is honestly and sincerely taken from reality. And that is what should be brought into the works council. The establishment of the works council should really be the first step towards taking the socialization of economic life seriously. If we start somewhere, further steps will follow. Then people will also be found who will try to create equal rights for all people and the necessary institutions in which people's abilities are fostered. Today, oppression still reigns, as does the phrase. I have often referred to the phrase “free rein for the hardworking”. However, these words usually conceal very selfish interests. Only through a truly free spiritual life can human abilities develop in the future. And only in a legal life in which every human being is equal to another can political conditions develop anew. And in economic life, fair prices must prevail. Then everything will not be geared towards competition between capital and wages or competition between individual companies. But for this to happen, it is necessary to replace the competition that culminates in the interaction of supply and demand with sensible resolutions and contracts, which must emerge from bodies such as the works council that is to be established.

What do we actually want with the works council? With the works council, we want to make a start on a real, honestly intended socialization of economic life. And it can fill one with deep satisfaction that, despite some resistance, which has of course been amply asserted in certain circles of the local workforce, the idea of works councils has been met with understanding, so that we have already been able to report about twelve works councils and negotiations are to take place regarding the election of further ones. But if something truly fruitful is to come of it, then works councils must be elected in all companies in the Württemberg area. Then the works councils from the most diverse industries must gather, because only through negotiations, through the exchange of experiences and the resulting measures, can what is the beginning of real socialization come about. You can have this socialization tomorrow, but you cannot just talk about it and let theorists make laws; instead, people must be put in place with whom true socialization can be carried out. Because socialization is not something that will be achieved through laws, socialization will come when there are a thousand people in Württemberg industry. We have tried to tackle the issue where the reality is, and the reality for socialization is in the flesh and blood of the people and not in the laws that are written on paper and are then supposed to magically be transformed into reality.

What we want to derive from the reality of people of flesh and blood is called utopia. One might ask: Who are the real utopians? We don't want a utopia! Or is it a utopia to elect a thousand people who can achieve something in the economic field? Are a thousand people of flesh and blood a utopia? Yes, just when it was seen that it was not a utopia, but a number of real people who want to carry out socialization, people started talking about us striving for a utopia. We do not want a utopia, we want the purest, truest and most honest reality! That is what matters to us. That is something that one need only recognize. Therefore, regardless of what is being said by those utopians who have always gone wrong with their utopias, that is, by those utopians who are campaigning against the reality represented by the “Federation for Threefolding”, I ask you to make yourself independent, to rely on your own judgment for once. I believe that any rational person can distinguish utopia from reality. And if people accuse me of merely prophesying something, I think that anyone who has heard what I have said today will no longer speak of mere or even false prophecy. I am not prophesying anything, I am only saying: if a thousand people are chosen from all walks of life, then that is not a prophecy, because what they will do, they will do without prophecy, because they will be a living reality. Enough has been prophesied in recent years. Before November 9, what new victories were always prophesied: “We will win because we must win!” — Those who hurl the word “prophecy” like some kind of slander at those who speak from reality should take note of this. The others have done enough prophesying, that is, the leading circles so far. Now one has to speak to the world in a different tone, one that is already present in the hearts and souls of people. And you elect such people to your works council. Then you will be able to put forward the right thing for true socialization in the world.

Discussion

The chairman, Mr. Gönnewein, thanks Dr. Steiner for his important remarks and calls for discussion.

Mr. Lange: He first speaks of the danger of Anglo-American capitalism taking hold in Germany, thereby enslaving everyone.

We must help ourselves. This self-help consists in our saying: We take the economy into our own hands. The German capitalists do not want to exploit us after all. We have to go together with the German capitalists in a certain respect. There are also people among them who honestly want to work on the reconstruction. But the workers and employees must say: We take the factories into our own hands, we are no longer interested in strikes, but in work, and in work that is truly constructive. And for that we need the works councils. We need raw materials and land. But reconstruction is only possible if the working people come together. As workers, we must stand firm: only work can redeem us. The speaker continues to talk about monetary conditions.

Mr. Roser: Over the past few weeks, we have had various discussion evenings and talked about the works councils and economic councils. Many of you will be familiar with this and will have gained some insight into what the threefold social order is striving for. Nevertheless, one must repeatedly observe that the idea is still not sufficiently understood. But this is of course understandable, because the threefold social order represents a completely new idea, and as with everything new, this idea is also met with a certain pessimism. But at least we can state that the reception in those circles that have an interest in it can appear satisfactory. It must undoubtedly be emphasized that it is precisely this combining of the three organs, economic life, politics and spiritual culture, in the old state system that has conjured up so much of this terrible misery for the German people. When we read Dr. Steiner's book, we can clearly see that if we are unable to fundamentally separate these three organs, that is, to cultivate each according to its nature, then we will inevitably end up in a mess. We should therefore strive with all our might for this threefold order. As workers, we naturally have the greatest interest in economic life, because that is the factor, that is the institution in which we are represented. Therefore, we must also show the greatest interest in the economic sphere. Of course, we must also have and gain some influence in the legal or political and intellectual parliament, but as manual and mental workers, we must deal primarily with the economic body, with the economic parliament.

The question has been raised repeatedly: what area, what work is there for us? This work has been mentioned and discussed many times. It is the formation of works councils. Socialization, which has often been discussed by Dr. Steiner and other speakers, is increasingly being demanded from all sides. Why? Because it is the only way out of the chaos that can lead our economic life back to a healthy path. Socialization means the nationalization of all means of production, the transfer into the hands of those classes that can dispose of and determine them. Therefore, it would be of the utmost importance that we show even more interest in the question of works councils than we have done so far. But it is understandable, given the political circumstances, the political storm clouds that have been hanging over us in the last few weeks, until yesterday's conclusion. All of this has not allowed us to gain proper insight into this issue. I believe that things should be different in the future. We simply have to deal with this question, and deal with it very intensively, precisely because of the circumstances that arose yesterday with the signing of the peace treaty. It is self-evident: if we are not able to take socialization into our own hands, then we will never achieve our goal, but will instead drive our people towards general enslavement and impoverishment. Therefore, we must first and foremost take the question of works councils energetically into our own hands, regardless of anything that stands in our way. If we expect the works councils from the law, then we will get none, but only living paragraphs that actually have nothing else to do than to carry out what the previous exploiters have done with us so far. But they should be nothing more than the tool of the working class, of the whole nation.

We must create the works councils as an institution so that they do not have to dance to the tune of capitalism. The catastrophe of war in particular has given us enough to think about. We, who are active in the working committee of the “Federation for Threefolding”, have clearly recognized that, whatever proposal is made, there is no better idea than threefolding. Threefolding, and with it the independence of the individual corporate bodies, will form the basis upon which our national whole can be rebuilt. We want to strive for something other than the subjugation of the proletariat. Nor do we want to be responsible for the state continuing to use the entire economy for political purposes, only to ultimately sacrifice it to militarism. We must make economic life independent, so that something useful for the whole life of the nation may come of it. I therefore appeal to you: work to ensure that the idea of threefolding is carried to the masses, despite all challenges from right and left. The idea of threefolding is only challenged by those elements who do not want to take it into account and do not want to let it arise for their own benefit. That is why they fight it. I believe that we can only improve the life of our people if we realize the basic idea of threefolding: the independence of economic life, of legal life and of spiritual life. Then we will see whether we cannot count on a better well-being of our people.

Mr. Georg Müller: Dr. Steiner has left some points about the works councils still very unclear. Firstly, you will all agree with me that the establishment of works councils is not as easy as some people imagine. The law has already put a stop to that. If we want the works council system as described by Dr. Steiner, then we will have to fight hard in the future, because we must be clear about one thing: whatever is done by the workers, it will always be undermined by capitalism. Our greatest opponent is still capitalism today. As soon as you come up with practical proposals, you will find that everything you do is undermined. Therefore, I ask: what is the easiest way for us to get past this harassment? Some of you will eventually say that the only way is to strike. But now we are not talking about striking. We have to find more practical ways to implement our ideas. If the workers really want to get together, discuss and work together, we will find other ways, even outside the law. We don't just want a consultative vote, we want a decisive vote in the works councils. Not only capitalism, but also a large part of the bourgeoisie opposes this. It will take decades to push through the works councils as they are meant here. The worker cannot do it alone, and the others will not give up their companies to socialize them. The question now is: how far will the struggles go to achieve this? Above all, however, the workers must stick together more.

Mr. Hahl: As a representative of the “General Association of German Bank Employees,” I would like to say a few words. I can do this based on the experience I have had in my varied life.

I was head of a company in Egypt and as such had the best experiences with involving colleagues, not just giving orders but also educating them about business matters and asking for their opinions. This stimulated business interest. Today's law on works councils puts a stop to the real participation of employees. Above all, this law does not eliminate the feeling among employees that they are still in a kind of slave relationship to the dominant capitalism. Through tripartism, employees are introduced to the secrets of the company and educated about all its branches, so that they can have not only the right but also the ability to throw their vote into the balance when it comes to management. I would also like to say this to the previous speaker: if you have the skills, you will not be so easily taken advantage of by the capitalist manager. In the realization of the works councils in the sense of threefolding, one does not work against each other, but together on the basis of complete equality. The entrepreneurs rail against this and hold fast to the old rule of domination, without realizing that they are running the risk of losing everything. For the rebellion that is arising today in the ranks of the workers against the material and spiritual domination of capital will not cease until the human labor force, which is degraded to the level of a commodity by the circumstances, loses its slave character. This can only come about through the threefold social order and through the workers' councils that it demands. No matter how much the government socializes, it cannot escape the unrest until it tries to solve the problem through threefolding. As long as it only looks at the actions of other people and does not study the motives, it cannot get a picture of what the movement of the proletariat means. Today, the government believes that the proletarian movement is a passing fancy that can be dismissed by posters on advertising pillars with the slogan “Work! Work! Work!” The sufferings that are emerging today, however, are the logical consequences of the mixing of economic, intellectual and legal life. During the war you were able to see how the pastor in the pulpit even had to say what the state prescribed as good patriotism. This is the confusion, hence the disaster. This is the cause of the evil, that is where the lever should be applied, so that the individual areas are made independent, so that the schools and the church no longer have to do what the state prescribes.

The day before yesterday, the new Prime Minister spoke those words about the life and death of our nation. These words can be applied here with full justification. A struggle against the enslavement of the working class is taking place here. And if this slave relationship is not abolished - and it will only be abolished through the threefold social order and the workers' councils it demands - then it could be that we are indeed doomed to die as a nation. Then it could be that the passions conjured up take everything from capital, that we become the battlefield between Bolshevism and the Entente. That is why I consider it the urgent duty of everyone to advocate tripartism and workers' councils. That is why I call on you once again to elect workers' councils in the spirit of the tripartite division of the social organism.

Mr. Münzing: I would like to start by mentioning something that is in the book “The Key Points of the Social Question”. It says on page 78: “Whatever increase in capital from the means of production – after deduction of the rightful interest – owes its existence to the effect of the entire social organism.” “After deduction of the legitimate interest” - I would like to ask you to tell me what I should understand by that. In my opinion, the whole question that revolves around capitalism and socialism ultimately boils down to the words: ‘Money bears interest, capital bears interest.’

If we examine the idea more closely, we can repeatedly find that in reality money differs in such a way that it bears interest without working. As workers, we must be disgusted when we hear that money works. Who works? Not money, surely! Money is used to make others work in order to obtain interest. Today there are views that say: the social question can be solved by abolishing commercial profit and the like, and there are many other recipes for solving the social question. I believe that the solution to the social question could only be achieved if the parties were to prescribe: Interest forbidden! That also affects the war loan and the money in the savings bank. I would like to ask you to think this idea through, even if it is not the topic of tonight's discussion. If a government came today and said that money would no longer bear interest, the whole situation would be postponed immediately. All the speculation is ultimately based on the fact that capital in the savings bank bears interest, that money has to work. I miss this simple demand for the abolition of interest in all the programs. And I would like to ask Dr. Steiner for information in this regard. I am a newcomer, but I have come across this question again and again. Rent also belongs in this question. It should then be paid in such a way that certain wear and tear of a house would be paid for, because a house does lose value through use. And to the works councils: if the works councils are to have real practical value, they must have the opportunity to influence not only wage regulations but also price regulations.

Rudolf Steiner: I would like to respond only to the two direct questions. Mr. Müller is concerned, in a sense, that the works councils could not prevail and that, above all, if they approached the employers with what they assumed to be their powers, they might simply be rejected. You see, in such matters we must also take the actual situation into account, and we must bear in mind that something like the works councils envisaged here has basically never faced the business community. Just consider how, in the course of capitalist development in modern times, the protectionist relationship between the state and capitalist entrepreneurship has grown more and more. On the one hand, the capitalist entrepreneurship supported the state, on the other hand, the state supported the entrepreneurship. This is particularly evident in the various causes of war, especially in the West. But a body that has really emerged from economic life itself, from all sectors of economic life, and that is supported by the trust of the entire workforce, such a body has never faced capitalist entrepreneurship. And I ask you not to disregard this fact. I ask you to compare it with what has already happened historically, namely that when such unified rallies took place, something could be achieved through these rallies. As Mr. Müller said, it certainly depends on whether this unity, this unity, really exists. And the election of the works councils can only take place if this unity exists. It should arise from this unity.

If the works councils exist, then they will be a revelation for the unification of the current workforce, and then we will see what happens when the united workforce confronts the business community in the form of the works councils. It is not only the 'works councils of the individual company that face the individual entrepreneurship, but the entire works council, which is made up of members from all sectors and companies, faces the entrepreneurs of an entire economic area. The individual works councils return to their companies as representatives of the entire works council and now face the entrepreneur not as individuals, but as representatives of the works council of the corresponding economic area. This is a power that one must only become aware of. You can safely take a chance on such a trial of strength; it will have significant consequences. That is one thing.

The other thing is that, as Mr. Müller also said, the works council should not just have an advisory vote. No, it should not even have just a deciding vote, but should be the actual administrator of the company. It should simply manage the companies itself on behalf of the entire workforce. Naturally, certain difficulties arise from this, and they arise in quite different areas than you imagine. For example, initiative within a company must not be paralyzed by the fact that many want to give orders and the like. But all this can be overcome. That is one thing. But then there is something else to consider. I ask you: what is the capital of an economic enterprise basically based on? No matter how much money the capitalists have, this money only has value if people work, nothing else! So, the workers are not opposed to those people who are actually still entrepreneurs, but to those who only have money. And in this context, we must be clear about one thing: if we live in reality, then we do not live outside of time, but we live in a certain time. And I have the feeling that many people from the working class still talk as if things were as they were seven or eight years ago, before we sailed into this catastrophe of war. I don't think many people have thought about what it means economically that when the war ended, some companies were manufacturing all sorts of things and then breaking them up again. Such things were done because no one knew how to maintain production in a natural way. Things have changed, but today we still have the habit of talking about the old conditions from the point of view of capitalism.

You see, in many respects the situation is such that old truths are no longer truths at all today. Of course, the truth of surplus value is a sweeping truth, only today it no longer exists for the most part. It has been blown away, and what is so feared today as capitalism is actually based on terribly hollow ground. This is no longer recognized. You can see this from the fact that people are now thinking: for God's sake, if we could only save ourselves to Entente capitalism, so that we can crawl under there; we can't cope on our own anymore. The time will come when the works council will no longer face capitalism in the old way, but will face the collapsing entrepreneurship and take over what has collapsed. And the time will come when you will say: It was good that we had these works councils, because someone has to manage the factories; the others can't do it anymore, because the business community has largely collapsed, it can't do it anymore. That's what these works councils are for. They may not be present everywhere, but that will be the case. For the most part, they will find abandoned battlefields. It will even not infrequently happen that the entrepreneurs will be glad when the works councils come on behalf of a closed economic area. Now they are still doing so because they believe that they can be covered by the protector state and the laws. They would like to have what they themselves can no longer do covered by the protector state. In this case, strange circumstances would arise. Not only would the works councils be decorative pieces, but the channels would also be found again through which the run-down capital could be restored, through which in turn a variety of things would flow back to where they had gone. People have strange views about this. In Tübingen a professor said: We shall become a poor people in the future. People will no longer be able to pay for schools, so the state will have to step in and pay for them. — The professor was afraid that people would no longer be able to pay for schools. He had only forgotten to ask himself: Where will the state get the money? But only out of the pockets of individuals! In this respect, laws very often only mean that things that have some value end up where they are supposed to be. And under certain circumstances, laws can only be a detour to getting the already crumbling capital back on its feet. A workers' council that emerges from economic life and from the working population will not be one of those. It will know how to stand on its own two feet. Then let it come to the showdown. There is no need to tell us that the workers' councils will stand paralyzed before the entrepreneur. The opposite could also occur due to the current situation.

We do not live outside of time, but in a particular time, and in this time, we know that capitalism is on the verge of collapse. We have to take this into account. We must also be aware that economic life must be rebuilt from the other side. And socialism is helped by the collapse into which capitalism has run itself. For the world war catastrophe was at the same time the collapse of capitalism and will consequently influence the collapse more and more. I ask you to bear this in mind. When considering things that relate to the future, one must take such factors into account.

When quoting something like the sentence about interest, I would ask you to bear in mind that every sentence in my book strives to honestly state what really is the case, and that my book strictly rejects everything that is said to be the result of interest. So, real growth of capital, as is the case today, where capital can double in fifteen years, is impossible if the reality I describe in my book comes to pass. But I am talking about a legitimate interest rate. In this context, I ask you to consider how I talk about capital in my book. Because, you see, it is easy to fool people by telling them: If you abolish all interest, then the right thing will come out. — In all these things, it is only a matter of whether you can do it. And I have only described things that can really be done.

Consider the situation. If the things in my book are realized, money will take on a certain character. I have sometimes expressed this rather trivially to friends by saying: money really starts to stink for the first time in the economic order meant in my book. What does that mean? It means the following: When I acquire realities – money itself is not a reality, but only in that the power relations are such that money is a reality – when I acquire realities, these are subject to the law of being consumed. We have capitalism in the real sense not only within the human world, but also in the animal world. When the hamster hoards, when it lays in its winter supplies, then that is its capital for the near future, only it has the property that it can only be used in the near future, otherwise it would perish. And in our capitalist economic system, we have managed to make money lose the character of all other realities, at least for certain short periods of time. What do we do when we calculate the interest? We multiply the money by the percentage rate and by the time period, and then divide by a hundred. That is how we arrive at the interest. As a result, we have been calculating with unreal, illusory constructs! We have been calculating with what we have presented as representations of reality. What was produced by capital may have long since become unusable, may even no longer exist at all, and yet, according to our power relations, we can calculate: capital times interest rate and time divided by one hundred. [...] In the future, it is important to be aware when founding a company or business – and this must happen again and again, otherwise the whole process of human development would come to a standstill – that past labor is always used in future labor.

You see, when you set up a new business, you have to employ new workers, regardless of whether it is a society or an individual that does so. In the past it was the individual, in the future it will depend on the structure of society. So you have to employ workers. When you set up a business that cannot yet give anything back to society, these workers need to feed and clothe themselves. So in order for this business to come into being, work must have been done earlier. Therefore, it must be possible for earlier work to be used for later services. But this is only possible if, when my earlier work is incorporated into a later service, I derive some benefit from it. Because in reality, let's say, I work quite hard today, and it doesn't matter how, but in ten years some new business will be built from what I work on today. That's added to it. When I work today, I also have to get something for my work. It's just that the work is saved for the next one. And that is what I call legitimate interest, and I have called it that because I want to be honest in my book, because I do not want to have cheap success by calling white black. In economic life, past work must be used for future services. Just as work in the present has a return service, so must it also have a return service in the future if it is saved. Economic life makes it necessary for past labor to be used in the future. Consider that capital is gradually being depleted. Whereas capital has now doubled in fifteen years, in the future it will more or less cease to exist after fifteen years. The reverse process is taking place! As the other things become stinking, so does the money. Thus, capital does not bear interest, but it must be made possible for what was worked on earlier to be included in a future performance. Then you must also have the reward for it. I could have called it [in my book] reward, but I wanted to be completely honest and wanted to express: The purpose of economic activity is to incorporate past labor into future performance, and that is what I call the fair remuneration for interest. That is why I also said explicitly: there is no interest on interest. There cannot be, nor can there be any arbitrary labor of capital. Money gets stinky. It gets lost just like other things, like meat and the like. It is no longer there, it no longer works. If you take the things as they are presented in my book, you must bear in mind that I start from what is possible and what should really be, and not from demands that arise from saying: We are abolishing this and that. Yes, my dear audience, someone might eventually come up with the crazy idea of saying: We are abolishing the floor. Then we would no longer be able to walk! You cannot abolish things that are simply necessary in real economic life or in other areas. You have to take things as they are, only then can you be honest. I do not promise people the earth, but I want to speak about the real living conditions of the social organism. And so I wanted to speak here of what can really be implemented, and that will already be what also brings about what unconsciously underlies the demands of the broad working masses. And it is better to strive to fulfill these demands out of a knowledge of reality than to lull people with mere promises.

Mr. Haupt from Eßlingen: He voluntarily created works councils in his company a long time ago. Among other things, he states:

What does the employer imagine a works council to be? He sees the establishment of works councils as a spectre! It is the worker's duty to also show trust and say: We don't want to tear everything down, that is not our goal. We want to work, but without a knout, freely from our own hearts. If you approach the employer like that, he is also willing. I know for a fact that a large number of Esslingen companies would like to do things this way. But they can't because they have made a compromise with the unions. The union leaders have come up with a collective agreement, so to speak as a last resort, to bring together the masses who want nothing to do with them. This is a mistake that will have bitter repercussions. It will become the grave of the unions. Only the works councils can save us from this mess. The unions have the greatest interest in not doing this. The employers' associations are hiding behind them and are glad that the works councils are not progressing as quickly as they had hoped.

There are three ways to introduce works councils: either the employer in question does it voluntarily – that's what I did – which is probably the most sensible thing. I said to myself: everything is broken, we are clear about that. So let's see if we can find something new to get out of this misery after all. – The second thing is: not so much talking! Action and not talk! Talking is useless. They talk and talk, but the Confederation has made a great effort and said: people, take action. You can't tell, the people are asleep. - The third measure is power. But I say explicitly: power without terror, without strikes, that's important. - By power I mean the ability and the awareness of having the masses behind you. They will push things through. If the matter were organized as I envision it, the union or a corporation of workers' representatives would come together first and listen to the views and contradictions. The corporation would then take advantage of this and approach the employer. You can't get more rejected than that. But if the employers reject this, they have created a poisonous wound; it remains a volcano. Well, that would be the last hand the two can shake. Otherwise there is no other option than ruthless terror. We can come together if we really want to. That's what matters.

The tasks of the works council are not that easy. If you have works councils yourself, you know what curious things can come to light. There are people who are wholeheartedly committed, but there are also those who come with political intentions and the like. We have experienced many things. Finally, I would like to say to you: take action today, not tomorrow. Get in touch with the “Association for the Tripartite Structure of the Social Organism”. I am convinced that the group in Stuttgart will then take matters into their own hands. They are trying to come to an agreement with the employers after all. And then you stand in front of the employers and say: We declare that the works councils have been elected. - Let's trust each other! Woe to anyone who goes on strike! They must not go on strike! It must be possible without terror, without power, without oppression of the soul and the like.

Mr. Schlegel: I am basically of the opinion that the works councils and the body that brings together the works councils, as Dr. Steiner described them in his lecture this evening, are the only practical way to implement the socialization of economic life, which is to create the material basis for the advancement of humanity. And this evening will probably be the only opportunity to take a step towards socialization in order to save our people and our Reich, our country, from economic collapse. On the other hand, I am of the opinion that one should not wildly establish works councils because the “Bund” wants to do so. The prerequisite would be that the employers do not oppose these works councils. If, for example, works councils are introduced in only some of the companies, how do you then imagine the consolidation, that is, the body of works councils? The regulation of production is the main thing. How does Dr. Steiner think that these bodies will gain power if not all political and state power is concentrated in the hands of the works councils? Is it not impossible to introduce the works councils alone for such a small area as Württemberg? For Württemberg's industry is not yet sufficient to produce all the goods. Württemberg needs the exchange. I ask Dr. Steiner to comment on these concerns.

Dr. Steiner said that it would be impossible to bring the workers' councils into being through legal provisions. I am of the opinion that it is necessary that the election of the workers' councils be made mandatory according to the centralist principle. The only question is what form the law will take. It could also take the form that is necessary. If the entire working class, intellectual and manual laborers, is united and has political power, then it will be easy to gain political power in the state and then take the necessary measures for socialization. I appeal above all to the representatives of the socialist parties to work towards achieving unity.

I would remind you that we could win over large numbers of employees and the rural population to the idea of socialism if only we were united. We need precisely the intellectual proletariat and the peasantry if we want to implement socialization. It is understandable that large masses of workers go to the USP and the Communists, because when people are complaining, they turn to them when they cannot get what they want. Dr. Steiner has already pointed out that the old ideas are still alive among a large part of the working population and that the situation today is the same as it was before the war. He also said that if we tackle socialization, we would very quickly achieve a material improvement for the masses of the working population. That is a mistake! Even if we tackle socialization through the works councils and through the threefold social order, all we achieve at the moment is to save our economic life from ruin for the time being. It will take years of work and, above all, the destruction of the capitalism of the Entente before the fruits of socialization can be seen. In this respect, too, the party leaders must point out the actual situation to their followers.

I would also like to point out that there is actually a tripartite structure to the social organism [interjection: oh oh] and that the task at hand is to reshape it and steer it in different directions [laughter]. The three areas are only combined [laughter], they can only be torn apart. I say this because in many circles there is a view that something new should be created. It is only a matter of reshaping it, and doing so according to the principles that the “Federation for Threefolding” represents.

It would be just as necessary as the creation of the works councils to work more with the workers and employees in a spiritual sense than has been done so far. The ethical goals of socialism have been pushed into the background today in favor of material goals. There should be agitation for this. Dr. Steiner believes that the works councils will bring about the unity of the proletariat. I believe that the socialization and the works councils will bring about the unity of the proletariat. Mr. Haller: I would like to correct some of what the speakers have said. One gentleman spoke of power without terror. If the working masses are still so skeptical of these works councils today, it is because the working class knows full well that nowhere in world history is it written that capitalism will ever voluntarily renounce its prerogatives and place the entire system in the hands of the masses. I think the most important thing would not be to quickly elect the works councils, but to spread the idea among the masses, because the works councils are quickly elected once the ideas have been spread among the masses. It has been said that the election of the works councils is preparatory work. I cannot disagree with that, but I would like to emphasize that we have no interest in continuing the future state in a capitalist form. We have to build something new.

If the workers' councils in the industrial state of Württemberg gain power, it might be impossible to maintain control over the entire Reich in the long term, because the capitalists are united and will also reconcile with the Entente capitalists. If the masses of workers were as united internationally as the international capitalists, we would have been spared this terrible ruin. We must try to get the whole economy under control.

Dr. Steiner said that many have not yet understood socialization. The workers do not understand what it means. There is still a lot of education to be done. And the intellectual workers have not yet been aware that they depend on the entrepreneur just as much as the proletarian manual laborer. It has been said that a bridge must be built between the manual laborer and the intellectual laborer. I have not yet seen much of such a bridge being built. If the leaders are not willing to build this bridge, the intellectual and manual laborers must do what is necessary themselves. If it is said that we would then possibly surrender the battlefield between Bolshevism and Entente capitalism, I must say that the conditions in Russia and Germany are quite different. In Russia, the intellectual workers have been engaged in sabotage. I ask the manual workers to prevent this disaster in this difficult hour. The intellectual workers must stand by us so that we can finally reach our goal. If a works council is elected today and the entire economic entity is in our hands, a director will have no more rights than a works councilor. The works councils are to be the nucleus of economic life. The works councils must realize that they are only the nucleus and say: Mr. Director, you may continue to manage the post under our control and leadership. We are not here to chase people away, but we only want equal rights for all.

Mr. Biel: I actually wanted to refrain from saying anything, but since I am also a member of the works council, I would like to say a few words. I would like to come back to how necessary it is that we seek to create a new economic system. In my opinion, this new economic system can only be found through the threefold social order proposed by Dr. Steiner. You are all well aware that the conditions we face are very difficult. We will have to start with a down payment, and this down payment alone requires a reorganization of economic life. It can no longer be the case that we produce under the old conditions, that we stand there as workers with the so-called minimum living wage and next door is a capitalist who earns millions. We are then always forced to pay out of our own pockets the debts that this old society and the still existing capitalists have incurred. For these reasons alone, everyone should be aware that the old method is an impossibility. I do believe, however, that there is still so much reason in humanity that the conditions of the Entente will be rejected as impossible. I believe it will happen very soon. Let us approach the election of works councils with care and not let what our brothers in the East have achieved slip away again, so that they do not have to reproach us later with: You were shown the way, but you did not want to go it. — They showed us the elementary school, now we want to see if we are capable of passing the matriculation examination.

Mr. Spörr: It is clear to us all that the works councils are a necessity. It is also clear to us that in our entire spiritual life, in all that we think and feel, new paths must be taken. I therefore welcome the fact that Dr. Steiner is able to cast his thoughts into the masses in such a gripping way and also find his followers there. However, one big question remains unanswered for me in Dr. Steiner's statements: How will the employers' resistance to this movement be broken? The employers will take the position of only granting what they are legally obliged to grant. However, the laws that are made today are not made by practitioners, but by party bigwigs. We need men who can create laws that can be used. And we must act quickly, otherwise we will be crushed by Entente capitalism. It will take a long time before the Entente's workers have come to understand what necessity has taught us.

I believe that there is only one guideline, namely that we work as quickly as possible to ensure that intellectual workers get involved in areas where organized labor is involved. That was the curse of the revolution, that precisely the educated masses were not politically mature. Here the “Bund” has the task, above all, of educating. When we look at bourgeois circles today and see that the people who owe the working class their freedom of speech are willing to shoot this working class, these are factors that make us think. I do not think it is right for the government to be able to hold on only by arming itself. Above all, education must be carried out here.

Mr. Gönnewein: Most speakers rightly stated very clearly that enough words have been spoken and that they want to see action. This can only be underlined. If we cannot take action today, it is not because the people are not mature, but because they are not united. I believe that the people are actually mature. At least one might assume that they have been brought to maturity during these four years. But attempts are being made from all sides to divide the people, because people do not want anything to come from other sides, except from the so-called party leaders themselves. If we do not yet have workers' councils in various enterprises, especially in large enterprises, it is not because the people are not ready for them, but because efforts are being made from all sides to prevent them. We are willing to do this. But because it was Dr. Steiner who came up with the idea of threefolding, and not those who believe they are called to do so, it is not the right thing. I recall that when Dr. Steiner gave his first lectures to the workers, they cheered him and declared that something had come that could free the workers from their misery. After examining the matter, the party leaders came to the conclusion that if they paid too much homage to the matter, it could go awry for various reasons. So they dragged the matter through the mud, so that many approached the party bigwigs to stir up sentiment for them. It is not the work of the party bigwigs that is dangerous, but that of their satellites, because they allow dogma to be imposed on them. That is an unhealthy relationship. As long as this is not understood, we will not get out of the mess.

It has been rightly pointed out that people are only trying to make inflammatory speeches. They can go anywhere. Every day, there is an opportunity to hear all sorts. Today it would have been appropriate and a particular satisfaction if these gentlemen had come to the discussion evening and told us clearly that they have something better than Dr. Steiner's idea. We try at every opportunity to invite the gentlemen to finally come up with something better. But that has not yet happened.

It has already been pointed out that capitalism will not give up its privileges, of course not. We are aware that this is an invincible opponent for us. We know full well that it can only be brought down through intensive struggle. But we can no longer speak of such capitalism. After such misery, there can no longer be any talk of capitalism on this scale. Today it is imperative that if we do not want to fall into misery, we must start to unite all of humanity in order to emerge from the ruins. There can be no question of not being able to declare one's solidarity with intellectual workers. One speaker said that the bridge between manual and mental laborers has not yet been built. Certainly, there are manual laborers who have the good will to build the bridge. But I would like to remind you that it is precisely those who have not yet seen the bridge who prevent us from doing what is necessary. If you talk to an engineer or a higher-level employee, for example, they will shout after you: “Look, this worker traitor! He's cuddling with capitalism!” How are we supposed to build the bridge to bring about an agreement? There is no doubt that more thought needs to be given to this.

If we say that we must take up the fight against capitalism and establish the dictatorship of the proletariat and then introduce the threefold order, we are aware that if we do not have the power, the matter must fail because of the spirit of the entrepreneur. But I have come to the conclusion that it will not remain so, but that the coming time will already give us something. We would have to be out of our minds if we did not see from today's situation that something new must come. But then it is necessary that we do not fall into the same mistake as on November 9, when we were cheated of the whole story, of not approaching the matter consciously enough. Today we must occupy ourselves with the idea of wanting to put something tangible in place, so that when we have the power we also know how to make something out of it. When the Communists say to me: We want everything in the way we think about it -, then I call out to them: I hear the message well, but I lack faith. One must ask: If the people are not ripe for socialism, how then should communism have a place? Unfortunately we have not yet come so far, therefore we occupy ourselves with that which gives us the opportunity to ascend to the light. And here I must say that threefolding is a step by which we can ascend to socialism. It is therefore unjust that we are constantly criticized for declaring our solidarity with the capitalists who have descended to the proletariat in order to do something together with the proletarians so that humanity can survive. Today, we cannot look at everything as we did in 1913. Someone should come along today and explain to us a better way out of our misery! Until that happens, it is unseemly to drag this idea through the mud in the newspapers and elsewhere. Today would be the opportunity for these gentlemen to stand up and show a better way. I call out to you: do not let yourselves be put off by these gentlemen! If you have joined the idea of threefolding, do not let them tell you: it is not the right way – but choose for yourselves! Do not let yourselves be counted among those who allow dogma to be imposed on them, but go the straight way as militant and class-conscious workers in the parties! But here too, in the “Association for Threefolding”, you can find inspiration for absorbing an idea. Here, the proletarian and the class-conscious fighter have nothing to forgive each other. Therefore, whenever you are approached by the party, you must say that it is an injustice to restrict you when you go where your conscience sends you, where you can learn something.

On July 2, there will be a continuation of the discussion here. I would like to ask you to bring with you people who still have no faith in the threefold social order. Those who have pricked up their ears this evening will already have realized what it is about. We do not need to do any more training courses, we do not need to explore what the “covenant” wants, but we do want to strive to carry the idea of threefolding into other circles and tell the leaders that they should sit down on their behinds and read Dr. Steiner's book. Then they will come to a different opinion. Shout it in the faces of the gentlemen, so that they finally understand, for they are slow of comprehension.

Rudolf Steiner: I have only a little more to say to you, but this little will be necessary.

First of all, it has been said that in principle the only practical possibility for solving the socialization question lies in what the threefold social order wants in relation to works councils or similar. But it has been criticized that the “Bund für Dreigliederung” wants to have the works councils elected in a wild way. Yes, I don't really understand what is meant by the fact that this one is a wild election. Under certain circumstances, one might even be of the opinion, if one studies the draft of the law for the works councils quite impartially, which was in the press some time ago, that this one is a wild thing. So it is important to try to see the matter really impartially. Then it will become clear that if what we as works councils envision comes about in economic life, a good deal of what must be conquered in the future as real power will indeed be achieved. When people keep saying that we are not getting anywhere if we don't have this or that, and that economic power is of no use to us if we don't have political power, and the like, then you have to say in response that it's a matter of starting somewhere, and that you can't always be deterred by saying that this is of no use and that is of no use.

You see, I can well understand when someone says: Even if a small area like Württemberg elects works councils, not everyone will do so; the whole of Germany should vote. Yes, of course it would be best if the whole world elected works councils. But I think that since we cannot do it all over the world right away, we should start where we can do it. We have to take into account the circumstances that exist, and first of all we have Württemberg as a closed economic area. If we just start somewhere, then if the project is successful, it will also be possible to continue. I think that we should not be deterred by all the objections. If it is not possible to set up works councils throughout Germany right away, then we must think about what would be fruitful for Württemberg. What is important is to recognize this threefold nature, to see that the matter must be taken in hand in each of the three individual, independent areas of the social organism. I must say that the esteemed speaker who spoke of the wild works councils – because they emerged purely from economic life – has not yet fully understood the threefold social order, otherwise he would not have been able to say that this threefold order is actually already there and that the threefold order is just mixed up. Of course these three members of the social organism are there, but the fact that they were mixed up before is what was wrong. Therefore we want to separate them. It is not important that they are there, but how they are formed or should be formed. And the “Federation for the Threefold Social Organism” would certainly not have been formed if it were not important to present these three elements in a correct way, side by side, in their independence. The fact that the three elements are presented in the right way in life is what is important.

Some other things have been said, in particular by the gentleman who, with a slight smile, touched again on the subject of the “idealist”. But what he said was entirely informed by a certain abstract idealism. For example, he said: practitioners must arise. Yes, we must bring things to the people as they are, then one is a practitioner, not when one calls idealistically: practitioners must arise. We do not want to wait, but we want to take such measures that the practitioners can assert themselves. That is what we can do. The call “practitioners shall arise” is an abstract idealistic call. Nor should we say, “A struggle will arise.” That will not create practitioners; they will arise through the liberation of intellectual life and the other areas. Because whenever it is said that we need development, and a sense of pessimism is introduced into the whole thing, I would like to draw your attention to the fact - although I have also pointed this out in the relevant places in my book - that certain things cannot be done overnight. But after all, works councils can be set up overnight, so to speak, and then things will move forward. It is not a matter of always just pointing to development, but of getting down to what can really be done in the short term. I would always like to call out to those who talk about development that they seem to me like a person sitting in a room where the air has become bad and who, before he faints, could open the window to improve the air, but he would have to do the next step. He should not wait for development to improve the air. That is what we should finally understand, that where human action is concerned, people must actually take action. We cannot wait until the Entente workers can come to our aid. Let us do what the workers are supposed to do here, then there is a chance that we will make progress and address the most pressing issues. That will do us more good than devoting ourselves to abstract ideals.

Now I would like to come back to one point in particular. It is always said that socialization can only arise from the unity of the proletariat. It can just as well be said, and this will be the really practical thing, that the proletariat should try to devote itself to one great task! What causes the disunity? It arises from the fact that one does not set oneself the right tasks, that one talks past things, that one does not talk much about what matters, not about where the shoe pinches, but that one makes party programs that one can vary at will. Then one can say this and that. But in really factual things, the proletarians agree. They need only remember that it depends on the issues. Therefore, try to establish a body that emerges from the trust of the workforce, in which one negotiates on substantive issues and the objectively necessary. You will see that there will be agreement, because you will talk about something that really is, and not about something that is a mere party program and the like. Party programs are mostly there to avoid talking about the real issues. Try to make a start with this works council and use it to talk about the factual things themselves, and perhaps unity will come about as if by magic.

Mr. Gönnewein, you have the last word, and I would like to say to you: Take to heart what has been said! Carry it to your colleagues, so that it may bear fruit for the good of the tripartite social organism. — The meeting is hereby closed.

The chairman, Mr. Roser, opens the meeting.

Introductory words

Rudolf Steiner: Dear attendees! I will keep this short today as well and hope that you will make active use of the discussion, so that we might be able to discuss one or two details today. As events are increasingly pushing for a reorganization of the social order, it would not be good if the efforts that are intended to bring about such a reorganization, such as the establishment of works councils, were to be completely abandoned. Because, my dear attendees, there are people who would be quite happy if the works council movement were to die out. All the more reason for us to make an effort not to let it fall asleep. At the last meeting, I spoke about the threefold social order and its connection to the works council question. Today, I would like to say a few words about how an understanding of the works council system can be brought about with regard to the threefold social order.

You know that we initially want to create works councils simply from the individual companies. We want works councils to be elected from the individual companies that are simply there and then form a works council for an initially self-contained economic area, say Württemberg. In a general assembly of this council of works councils, everything would then be determined that concerns the tasks, competencies, etc. of the works councils. In this way, economic measures would arise for the first time independently of the other two institutions, i.e., intellectual life and state or legal life, from the personalities involved in economic life. These measures would first be decided upon in the general assembly of the council of works councils. Only then would the tasks arise. Then the individual works councils elected in the companies would return to their companies and take on their tasks there. At the same time, the demands that can only be made for general socialization would then also be on the table. If there were real unanimity - because power lies in that unanimity - any government, whatever it might be, would have to comply. I believe that some people already have a clear sense of what it would mean if these works councils were elected in all companies and formed a general assembly across a unified economic area, and if this general assembly in turn were to adopt resolutions that were then supported by the confidence of the entire workforce in this economic area. That would be real power, because no government, no legislative body, can in the long run contradict a power that is based on its own judgment and on unanimity and trust. In this way, one can think of a very concrete path. But at the same time, this would be the first step towards real socialization, a socialization that can only emerge from the provisions and measures of the people who are managing the economy themselves. Perhaps only when the decisions of such a works council are in place will we know what socialization actually means.

Now, however, it must also be clear that the election of the works councils must be handled very sensibly, because this works council will have to take completely new economic measures in many respects and set completely new impulses. I have often said, when speaking about these things in connection with the threefold social order, that what we need most of all at the present time is a real change of thinking. And I imagine that precisely at the moment when, for the first time within a closed economic area, the primary assembly, supported by the confidence of the entire working class, unanimously takes such an economic measure, a change of thinking, a re-learning, could come about. But we must realize how much of today's economic thinking needs to be revised. Therefore, in order for you to be able to orient yourselves regarding the difficult tasks of the works councils, I would like to describe an example of the old way of thinking.

You see, this old thinking is not just a collection of thoughts, but it is the expression of the economic order that has existed so far and that has come to an end as a result of the world war catastrophe. But what people thought still extends into more recent times, and that is what must be thoroughly removed from people's minds. I would now like to give a characteristic example of this. An essay has just been published by a very famous teacher of political economy of the old regime, that is, by a man whose ideas reflect much of what the old regime, what the so-called private capital regime that must be overcome, has produced. I would like to cite what is said by Professor Dr. Lujo Brentano as an example of what prevails in the old regime. These thoughts of Brentano's refer to the entrepreneur of the old regime, and he is making a sincere effort, as far as he is able, to form a concept of what the private entrepreneur actually is. You can see from Brentano's closing words that he does not at all regard this private entrepreneur as a superfluous element of the future economic order. He says:

"Many today believe that private enterprise is coming to an end. They see the absorption of all private enterprise into a single, large-scale enterprise by the banks, which control so many large-scale enterprises, as the beginning of the absorption of all private enterprise into a single, large-scale enterprise, and in this the transition of all enterprises into state-owned enterprises. We are only at the beginning of a development that opens up private enterprise to hitherto untouched parts of the world, and experience to date has shown that the various nations emerge as winners in the competition for this development, the less they leave to the state and the more they leave to private initiative. The more the national economy of the individual nations becomes a world economy, the greater the scope for private enterprise, and the greater its future. It will not only solve its task all the more successfully, but also all the more consistently and thus all the more advantageously for itself, the more unreservedly it recognizes one of the fundamental principles of today's economic order, personal freedom, also in the shaping of the employment relationship and the more she seeks to earn money by working, not by increasing the value of the means of production at the expense of the needs of the products they are intended to serve, but by satisfying those needs as fully as possible while using the means of production as economically as possible. As long as she is guided by this principle, there is no end in sight to her success.

So you see, a true representative of the old economic order says here that private enterprise is not only not at an end, but that it is only now really beginning to flourish, because without it the economic order that is to develop in the future would not be possible at all. We are therefore dealing with an opinion that still dominates many circles today, namely that the abolition of private enterprise is out of the question because it has a future. Therefore, if one approaches the question of the replacement of the old entrepreneurial system by the works councils seriously and not merely in an agitative way, one must deal a little with the thoughts that are haunting people's minds. You have to be prepared, so to speak, you have to know what people are thinking and what they will say when it comes to arguments between the representatives of the past and the representatives of the future, that is, those who want to stand up for the works councils.

Now you see, the concept of the entrepreneur is what this economics teacher wants to clarify for himself and present to people. He asks himself the question: What is an entrepreneur? Yes, he now gives three characteristics of the right entrepreneur. First, “that he combines in his hand the right of disposal over the production elements necessary for the manufacture of a product.” But first of all, it must be made clear what this gentleman actually means by “production elements”. What he understands by this is made perfectly clear in one of his sentences. He does not even make this sentence up himself, but borrows it from Emil Kirdorff, one of the most successful men in practice to date. He says: “We directors of joint-stock companies are also employees of the company and have duties and responsibilities towards it.” And now Mr. Brentano has discovered that directors like Privy Councillor Emil Kirdorff are also among the “production elements,” that is, the entrepreneur must have the right of disposal over the “production elements,” which also includes directors. The entire workforce, right up to the directors, are all “production elements.” First, then, an entrepreneur is the one who has the right of disposal over the “production elements”; these also include the directors. And a man like Kirdorff sees quite well that he is actually not a human being, but a “production element” in economic life. You have to realize what kind of ideas are in people's heads. That is why I have repeatedly emphasized that it is necessary to rethink and relearn. So that was the first quality of a real entrepreneur.

The second is that “he gives these production elements the purpose of serving a specific production purpose and disposes of them accordingly.” Here one has to bear in mind that all people in production are meant; so he must give them a purpose. That is the second quality.

The third is that “he does this at his own risk and expense.” So now we have all three characteristics of a true entrepreneur in the sense of the old regime, that is, the entrepreneur who, in the sense of the old regime, must continue to exist in order to maintain the future economic order and who should have an even greater significance there than he has had so far.

You see, if you are not wearing professors' or entrepreneurs' or other blinkers, then you have to admit that people with these three qualities will not tolerate the facts that are now to be created in Europe because after all, we have come so far in our consciousness that the future cannot depend on a small number of entrepreneurs who determine the 'productive elements' of the far greater number of people, that is, the masses. But that is exactly what is required. Now, however, let us follow the train of thought of this representative of the old regime a little further. It is actually extremely interesting. You will probably think I am making a joke, but the following is really in this essay; I am not joking. After initially presenting the vast majority of workers as “production elements,” Brentano strangely includes the workers, the proletarians, among the entrepreneurs! He says: “If the worker is not the producer of a consumer-ready product, he is nonetheless the producer of an independent good that he brings to market at his own risk and expense. He too is an entrepreneur, an entrepreneur of labor services.”

So you see, my dear audience, we now have the concept of the entrepreneur before us, as presented by a contemporary economic luminary. This concept of the entrepreneur is so confused, indeed it is just that you are all entrepreneurs as you sit here, namely entrepreneurs of your labor, which you bring to market at your own risk and expense. Yes, and now there is something else. Brentano says that the evil of which people are always talking does not exist at all, since everyone is an entrepreneur. Therefore, he had to find out what it actually is that makes the great masses of people not satisfied with being entrepreneurs at their own risk and expense through their labor. He says: “Once upon a time, the worker was not that, a time when he was absorbed in the business in which he was employed. He was not yet an independent economic unit, but nothing but a cog in the economic enterprise of his master. That was the time of the worker's personal bondage. The master's interest in the progress of his own economy then led him to awaken an interest in his performance in the worker he employed. This brought about the gradual emancipation of the worker, and finally his complete declaration of freedom.” That's nice, except that the damage lies in the following. There is another nice sentence, which reads: “But the capitalist entrepreneur has not yet found his way into this transformation from a gentleman into a mere labor buyer.” So the only harm is that the entrepreneur has not yet found his way into this role, that is, no longer being a gentleman in the old sense, but a buyer of labor. With that, Brentano is actually saying the following: If the worker sells his labor to the entrepreneur for his own account and risk, then everything is in order. It is only necessary for the entrepreneur to learn to understand what it means to be a buyer of labor. It is only because he does not yet understand that there is still damage. So it is only necessary to hammer it into the entrepreneur: you just have to learn to understand how to buy labor on the labor market that the worker sells to you as an entrepreneur of his labor.

Yes, it is of course a strange testimony that the gentleman gives to the entrepreneurs. The proletariat is now at the point of saying that it is above all important that labor should no longer be a commodity. But this gentleman gives the entrepreneurs the testimony that they have not even risen to the realization that they are buyers of labor. So this star of political economy thinks that today's entrepreneurship is very backward.

But what does all this actually mean? You see, you just have to face the full gravity of this fact. Lujo Brentano is one of the most famous economists of the present day, and one of those who have perhaps put the most ideas into the heads of those who speak as intellectuals about economic life. Yes, we have to look at things clearly today. Today, we often indulge in a belief in authority that is much, much worse than the Catholics' belief in authority towards the princes of the church ever was. People just don't want to admit that. That is why we have to be clear about things, and we have to learn from such things what a great task this works council will have. Above all, it will have to show what economic life really is, because what has emerged from the circles of the intelligentsia as a result of reflecting on economic life was, after all, just cabbage. But what is this cabbage? Let us just look at it in terms of its reality. Why is this cabbage there? People haven't even thought it up. If they had thought it up, they would have come up with something even bigger. They did not even think it up, but simply studied the conditions as they are now, and these conditions are confused, they are a chaos. Very gradually, this thoughtlessness of supply and demand in all areas of economic life has led to chaos. The first act of real socialization must be to start to shape it from scratch. We need, I would say, this sense of the seriousness of what the works council is supposed to be. And I would like to speak of this seriousness again and again and again, because in some circles of the proletariat, too, there is so little of this seriousness and awareness of the magnitude of the task.

You see, when one speaks of the threefold social order today, what is one speaking of? We are speaking of what must be done to satisfy the demands of the proletariat, which have been around for decades. But what do we get in return? Yes, there is another article in the Tribüne. It is entitled “Dr. Steiner and the Proletariat”. It says, for example, that the threefold social order is only concerned with ideas and that there are already enough ideas floating around in the air at present. That is what I would call a careless assertion. Then this gentleman should just point out the ideas that are now swarming through the air in such masses. He should just prove the existence of one fruitful idea! It is precisely the lack of ideas that plagues the present day. That is the case, and here it is carelessly asserted that ideas are just swarming around in the air. And then they say: “What helps the worker - I am speaking only of the physically laboring - to improve his life is not sophistry, but an energetic realization of socialism.” But what is the realization of socialism? You see, if you just keep saying socialism, socialism, then you have a phrase, a word! But you have to show the way! When someone says: What helps the worker to improve his life is socialism —– then it seems to me as if someone were to say: I want to go to Tübingen —– and I say to him: Well, you can take the train, there are trains at such and such times. — I tell him exactly how to get to Tübingen, just as the path to the threefold social organism indicates exactly how to achieve socialization. He says: It is sophistry that you give me the minutes of the trains; I say to you, if I want to come to Tübingen, then I only come by moving over to Tübingen. — So roughly one can say: I do not want a certain, concrete, individually characterized way, but I want socialism. — I want to come to Tübingen by moving over.

Now, the article continues: “Every individual who is concerned about public life will very often have to deal with political and economic issues together in one sentence.” Yes, but this happens because everything has been mixed up. But it must be separated. Then it says: “Therefore, no ‘threefold social order’, but the realization of socialism!” So again: I want to come to Tübingen by moving across.

Yes, we must face the fact that there are obstacles to such a real marking out of the way, as we are trying to do in relation to the now often discussed question of works councils, based on the ideas of the threefold social organism. What really hinders us from marking out the way is that people are always willing to be deceived. But you will achieve nothing by being deceived, however beautifully it may be spun, unless you take definite action, as in the case I mentioned at the beginning of my talk. Let us elect members to the factory councils who are there as human beings and not as ideas whizzing through the air! These people can then decide, on the basis of their economic experience, what is necessary for the recovery of our economic life. Today it is necessary for us to go beyond mere talk and gain insights into economic life and to penetrate from these insights to further development. That we cannot rely on the luminaries, on the authorities, I have shown you today. I have presented one of the most famous to you on the basis of his latest statements. I presented him in such a way that you could see the value of what the followers of tradition say: Yes, the famous Mr. So-and-so said that, you can't counter that with anything else. Of course, if you always point out what this or that person has said about current events, you still don't know what the facts are, even if this or that person is famous. But if you look at things where concepts are in confusion, where concepts are falling apart, then it becomes clear that we have to rethink and relearn in the present. And so I would like to say again and again: if not through something else, then surely the necessity will bring about this rethinking and relearning. Even those who still resist today will have to change their minds, because many things will still happen in this poor Central Europe in the coming years and decades, and many things will have to happen if, for example, one third of the population of Central Europe can no longer be fed, if the old conditions persist in the form they still have as a result of this terrible Treaty of Versailles, the so-called peace. A third of the population of Central Europe would have to die out or be killed if the old conditions were to be maintained.

The reason for the reorganization today is, of course, that the old conditions cannot continue at all. But the fact that the imminent prospect is the death or extermination of one-third of the population of Central Europe should convince people today that they can no longer remain in their old, complacent position and say: We are practical people, such ideas are just ideas, you can't get involved in them! — No, people are just too lazy to get involved in something really practical. Today, this practicality must be comprehensive, must not be limited to just one or two areas, but must embrace the whole economic sphere. And if we do not want to abandon this complacency of thought in the face of circumstances, we will not make any progress. Now, with these words I wanted to point out to you how we must move forward, and now we can enter into the discussion.

Discussion

Mr. Roser: From Dr. Steiner's comments on Brentano's article, one can clearly see where the course is headed. It is now up to us to show that the proletariat does not remain at the point of view, as the luminaries of the economy imagine, but that it takes its fate into its own hands. Our first duty is to promote socialization by setting up workers' councils in line with the threefold social order, otherwise we are heading for chaos on a scale that we cannot even imagine. We must make the economic sphere independent by its own efforts. This does not mean that it must be done by force; that is not necessary. Especially Dr. Steiner's proposals, especially the idea of making economic life independent in the sense of threefold social order, must be the way for us to work in practice in the first place. There can be no doubt about it: If the works councils are properly elected by popular vote, with perhaps a thousand members in Württemberg, do you think that the government would have the means or the courage to break up these works councils? — I find that hard to believe, because the workers who elected these works councils to do practical work will also provide the necessary support for the works council to be able to function. We must uphold the idea of setting up works councils at all costs, because that is the only way out of chaos that can lead us to the establishment of the works councils and the works councilors, and then actually to a legislative body riding together to carry out the socialization in the sense of the tripartite division. Only in this way can we be saved from destruction. The idea of threefolding is so great, so powerful, that every single person should grasp it, out of their own interest, because as a proletarian they must say to themselves: my future is at stake, I have a duty to do everything I can to push this idea through. With this in mind, I ask you to join the discussion. Speak up.

Emil Leinhas: Dr. Steiner has presented you with an article by a luminary of political economy today. As it happens, I also have something with me in which a luminary of practice expresses his views on socialization. It is the Privy Councillor Deutsch, the chairman of the board of directors of the General Electricity Company. The fact that this statement by this great practitioner on the socialization is considered desirable for the broader public is evidenced by the fact that the venerable Berlin Chamber of Commerce is publishing this memorandum, with the following introduction. The Chamber of Commerce writes:

“In connection with the investigations we are conducting into the probable effects of socialization under the law of March 23, 1919, we have received from our member, Privy Councillor Deutsch, Chairman of the Board of Directors of the General Electricity Company, and explanations of the ratio of the share of labor and capital in the profits of a larger number of industrial enterprises, which we hereby submit to the public as a contribution to the assessment of these issues."

The Chamber of Commerce is providing additional copies of the memorandum to those who wish to help by distributing it. And what does this luminary of practice say about socialization? I will read you a few passages; they speak for themselves:

"Why is it that the word ‘socialization’ has taken root in millions of brains with an ineradicable tenacity and why do workers in particular see it as a panacea that would put an end to all their ailments and dissatisfaction with their economic situation in one fell swoop? This dissatisfaction and the hostility of the workers towards the capitalist system of production are constantly fueled by the provocative idea that a small number of capitalists take up by far the largest share of the profits from industrial labor, while the working class has to be content with a small share. This idea is as false as it is provocative, and as long as we do not succeed in convincing the workers of this, a beneficial and peaceful collaboration between the two factors of economic production is impossible in the long run.

[E. Leinhas then continues to speak about Deutsch's remarks. Since he himself announced that more details would soon be published in print, his further remarks were no longer written down.] Mr. Stecher reports on the Haushahn company: We have often discussed the question of threefolding among our colleagues at work. I was able to ascertain that on this question the entire workforce, with the exception of those who only do propaganda for party purposes, are sympathetic to the matter. This morning, at the invitation of the “Bund”, I contacted our company regarding the works councils as chairman of the workers' committee with the employees' committee. The chairman of the employees' committee explained to me that he also sympathized with the matter, but then he said: “The good should come from the government after all.” A few days ago, Dr. Steiner gave a lecture in Weil that made a tremendous, deep and unforgettable impression. People flocked there from far and wide. I call upon the workers' and employees' committees present to join together and discuss the matter of threefolding everywhere they have influence. They can request speakers from the Federation for Threefolding to promote the cause. The speakers will find willing ears and willing hearts among the workers. Business circles are also taking an interest. A manager in our company told me that he is also looking into the matter, because it is known that if things continue as they are, we will face bankruptcy. Something new must come. Unfortunately, the employees are not yet interested in the burning issues. But if we do not gather and work together, we will not make any progress.

Mr. Conradt: The Federation for Threefolding is often accused of wanting to break up the parties, similar to the syndicalists. That cannot be the intention of the federation. I have heard the accusation dozens of times. Particularly when one professes the idea of threefolding, one can easily see what is fruitful in the parties and that something is alive in the parties that only intervenes in our national life in a supportive way when the impulses living in the parties are not carried out one-sidedly. There are, of course, currents in the parties that belong to an ascending culture and currents that belong to a descending culture. The good must be brought to life in the right way.

[The stenographer did not transcribe Mr. Conradt's further remarks word for word. A brief summary is given below: “Mr. Conradt then goes on to say that in the threefold social order, social measures can only be taken in the economic sphere, that democracy belongs only in the life of the state or of the law, but that in the sphere of spiritual and cultural life one can speak of anarchism if one divests the word of its evil meaning."

It is also reported that a new works council has been formed in the Faber company and that the following motion has been put forward by the workers' committee of the Julius Faber company:]

"Today's meeting of the employee and worker committees requests the previously elected works councils to form a works council in the near future, and instructs this provisional works council to take all preparatory measures it deems necessary to propagate the idea of a works council everywhere and to give the works councils the influence they deserve. Signed Glatz, Chairman of the Works Council and Chairman of the Workers' Committee at Julius Faber.

Mr. Glatz: The motion put forward by our workers' committee and which has just been presented to you speaks for itself. We have now been together in a number of meetings without actually achieving any practical result. As things stand now, we have every reason to work as quickly and intensively as possible to achieve what we are all striving for in practical terms for the working class and for humanity as a whole. We must not allow interest to wane instead of increasing. First and foremost, it will of course be necessary to encourage the establishment of works councils in companies where they do not yet exist. Furthermore, the agitation must also be taken to the countryside.

The principal of our company has himself drawn our attention to the lectures by Dr. Steiner. The gentleman has very liberal views and plays a role in business circles. After we had concerned ourselves with the matter of the threefold order and were striving for the works council election, he then took the opposite point of view and said: The employers had decided to wait with the works councils until the matter was regulated by law. He could not recognize us as a works council. Nevertheless, we went ahead with the election. The decision was unanimous; the employees also joined. The election was held with great enthusiasm in the factory itself. It is gratifying to note that almost all employees and workers exercised their right to vote, despite the company's resistance. Even if the company does not recognize the works councils, they have still been elected. And since the works councils also belong to the workers' committee for the most part, they must still be heard.

I would therefore ask you to support the motion so that the matter can be properly addressed.

Mr. Roser: I would like to announce that twelve works councils have been elected so far. I would also like to express the wish that the works council be formed during the course of this week or at the beginning of next week. Of course, we don't just need works councils in Stuttgart, but the idea must be spread throughout Württemberg. I would therefore like to make a special appeal to those present to show even more interest in the idea of works councils than they have done so far. Furthermore, I can report that new works councils are in the process of being formed. We will notify the individual works councils next week when they are to meet. Then they can make the necessary decisions among themselves.

Mr. Jansen: I would like to present you with a document that deserves to be made public. I won't mention the company's name; that has nothing to do with the matter at hand. I just want to characterize the overall train of thought:

“The undersigned officials have not officially declared, either in writing or orally, that they have been elected by the staff as works council members. As has already been said, our position on this matter is as follows: firstly, the election by the workers has been challenged and this challenge has been upheld by the management through a corresponding announcement. Accordingly, the validity of the election is in doubt. Secondly, according to a paper by Dr. Steiner, only those persons can be considered as works council members who are in a completely independent position, dependent neither on the boss nor on the business. Since this is not the case with us and we civil servants are in a distinctly dependent position, our election is also questionable. Thirdly, according to a gentleman, socialization at the... has already taken place, in that all surpluses after payment of the guaranteed interest of five percent are transferred in full to the municipality and thus to the general public. From this point of view, the supervisory board has rejected a works council. Efforts are being made to ensure that a joint meeting of all committees is held to discuss the works council issue. Fourthly, we take the view that works councils should be elected if the law requires it. We know that Dr. Steiner plans to socialize companies in such a way that the employer, the management and the supervisory boards and all shareholders are to be eliminated and that the so-called works council or all employees are to take their place. Since this amounts to an overthrow of the existing order and the existing laws, we hereby declare that we do not support such efforts and therefore cannot accept election as works council members.

This is truly a document of world-historical significance! Here are people who, thanks to the revolution, have finally escaped from dependency after half a year, and they declare: We are not allowed to participate because we don't want to get rid of capitalism, because we are, after all, in the service of capitalism. They have an interest in keeping the sacred capitalism alive and in being the employees who want to help support this idol so that the golden calf does not fall over. The logic in this document is a sign that there is still a huge amount of work to be done to hammer out the stupidity. To do this, the iron fist of the proletariat will be needed to carry out this work. However, I will seek a connection with these instances and try to find out to what extent the document corresponds to the facts and to what extent the gentlemen are revolting against any economic reconstruction.

Rudolf Steiner: Regarding this document, which is very interesting, I would like to make the comment that there are, after all, employees at present who are able to develop the following idea: the law on works councils is not yet a law, but only a draft. So there is no law on works councils yet. But, according to the four sentences, the gentlemen take the view that it is not just a matter of an overthrow – that could be discussed, but we do not need that – of the existing order and laws if one finds some existing law bad , but the gentlemen take the view that it is already an unlawful subversion if one violates any law that is not yet there, that they do not yet know, or a law that could come out, today. So, the gentlemen undertake to assure all laws that may be imposed on them of their obedience from the outset.

Mr. Nagel, Dresden: Anyone who has followed Dr. Steiner's comments on Brentano's essay no longer finds it incomprehensible that the government can approach us with a bill like the one on works councils. We cannot be concerned with getting works councils like that; instead, we have to get our hands on economic power. Unfortunately, the movement is still very small here in Dresden, but it is well known that Dresden has been fifty years behind the times. However, I hope that after studying the conditions here, I will be able to give enough impetus in my report back home to enable fruitful work to be done there as well. It was very encouraging for me to see that so many workers in Stuttgart already support the threefold social order.

Mr. Dorfner: As much as we have heard that is encouraging, I do miss one thing: I am often asked about this and that regarding the threefold social order and works councils. I always say: come to the discussion evenings, where you can ask questions that Dr. Steiner himself will answer. But hardly any questions are asked here. Those who do not like to do so orally can of course do so in writing. - I have also been asked the question: Won't the works councils make the workers' committees superfluous? - I would like to ask Dr. Steiner to answer this question.

Rudolf Steiner: The workers' committees have their tasks primarily in the individual companies. But the point of setting up works councils is to tackle real socialization. If the works councils are elected now and then come together as a works council, then this original assembly of the works council can take the first steps towards real socialization. Then the workers' committees, if they are to continue to exist, will presumably be able to receive a task for the individual companies, or, which is much more likely, the workers' committees will no longer be needed as such, but the works council will take their place. However, the works council may have to co-opt personalities from the current workers' committees for its further work, since it will not have enough people available to carry out the tasks currently performed by the workers' committees if it only has seven or eight members.

These specific questions will only be fully answered when we have a complete works council. The workers' committees were originally set up differently from the works councils. The works councils are intended to be the real leaders of the companies. A real works council would either have the current entrepreneur, if he agrees, as a works councilor, as well as people from the ranks of the employees, the intellectual workers, and the physical workers, or the entrepreneur would have to withdraw. It must be made perfectly clear that the works council is intended to be the real director of the factory, so that all entrepreneurship in the modern sense disappears alongside this works council. The workers' committee, however, is still intended to reflect the old form of entrepreneurship. I ask you to consider this difference carefully, that is, the difference between something that still exists from the old order, such as the workers' committee, and what should now form the first step towards a real reorganization. You must consider this difference, otherwise you will not be able to think about the tasks of the works councils in a truly comprehensive way.

Furthermore, it should be borne in mind that the question of the continued existence or reorganization of the workers' committees can only be answered when we have the founding assembly of the works council.

Then there is the question of how things should be organized with regard to the works council in a state-owned enterprise. In this regard, I must say – and this has already been mentioned – that there should be no difference in the election of works councils between a private or state-owned company. In a state-owned company, too, an attempt should be made to overcome all prejudices and to elect works councils, so that these works councils will then also have their place in the works council when the so-called statute of the works council is being drafted. Then it will follow that the state's usual absorption of such enterprises will naturally not continue. These enterprises will have to be transformed into independent economic organisms. But this demand will first have to be formulated.

You see, the things that underlie the impulse for threefolding are indeed intended as practical demands, but they must first be formulated. They have to be put forward by an individual in his book, and also by a “union” advocating them; but that is not enough. On the economic plane, these demands must be put forward by the economic actors themselves, and they must have the confidence of the entire working population behind them.

Furthermore, the question has been raised as to how the socialization of the state railways and the postal and telegraph systems can be carried out from the point of view of threefolding. Of course, people today still have great prejudices in this regard, and it can be readily admitted that the upheaval would be very great indeed if these economic enterprises were also to be transferred from the present state to the administration of an independent economic body. But this must be done, because postal and telegraph services, like the railways, are an integral part of economic life and can only develop properly in economic life if that economic life is independent of state or legal life. |

The fact that it is difficult to imagine these things today is due to the following. We have become accustomed to thinking of things as they have always been. We say, “These are facts.” But, my dear audience, facts are things that have been created, created by people, and they can just as easily be re-created, changed. That is what we must bear in mind. It is absolutely essential that everything that belongs to economic life is also really placed on its own free economic ground. The reason why these things are so difficult to imagine today is that today money, which in any case is no longer really money in a large number of European states, is actually based on a very false foundation. Naturally the transition will be difficult because through money humanity is dependent on England as the leading commercial state and because we cannot simply dissuade the English and Americans from the gold standard overnight. In foreign trade with these states, we must of course have the gold standard until, under the pressure of circumstances, the gold standard will also cease. But for the threefold social organism, the aim must be that the state no longer lends value to money, but that money acquires its value within the economic organism. But then money is no longer a commodity, as it is today. Even if it is hidden, today money is in fact a commodity, and only because the state attributes its value to it. But in the threefold social organism, money will only be present as a means of circulation in the sense that it is, so to speak, a flying bookkeeping. You know from what I said eight days ago: everything in the coming economic life will be based on real performance and counter-performance. For the performance, one gets, so to speak, the note, which means nothing other than: on the general credit side, what corresponds to my performance is available to me and I can exchange it for what corresponds to my needs. If I give the note, it means the same as if I were to enter in a small business today what is on the left side to balance what is on the right side. So monetary transactions will be the flying bookkeeping for the economic organism. Such things are actually already in existence today in their beginnings. You know that there is already a kind of credit entry, that is, credit balances that can be transferred without having monetary transactions in certain areas. In fact, most of what the threefold social organism demands is already there in germinal form and present here and there. Those people who today speak of the impracticality of the threefold social organism should see how, here and there – albeit on a small scale, so that it is sometimes not useful but harmful – how, here and there, what exists in combination and stylized on a large scale will give the threefold social organism. Today, the state railways are almost conceived as a state piece of furniture, and one thinks of the upheaval as something terrible. But one must only consider that what matters in the future, namely the administration of economic life by works councils, by transport and economic councils – they are added on top of that – that these changes are entirely related to a real socialization and that all the fears are superfluous. It is therefore important, for example, that the railways are managed in a sensible way and not in such a way that the bureaucratic state is behind them.

If you look at things in detail, you will see that practical solutions can be found everywhere. If people keep coming to me and saying that they do not understand what is in my book, then I must say that I understand that today, because I would have to be very surprised if, for example, Professor Brentano, whom I have told you about, and his students, who are very numerous, would understand the “Key Points of the Social Question”. Because I do not think they can understand the book. But it is precisely these people, whose thoughts have not been corrupted by this education, that I believe can understand what is in the “Key Points” if they just overcome their habitual ways of thinking a little.

Mr. Roser: The individual points that came up this evening were mainly related to the economic field. It is understandable that this economic field is of the greatest importance in our discussion evenings. But in all this, we must not forget that economic life is only one part of that great problem, that great idea of the threefold social order. We must not lose sight of the fact that economic life alone is not viable and cannot function if we do not also look at the legal and spiritual life in an appropriate way. The reason for this is that our present circumstances are so chaotic because the three areas have been mixed up. This must always be our guiding star, that above all we strive to finally separate these three areas. These must then work together again in harmony, but not in the way it is now or has been the case, for example, that the constitutional state claims and abuses economic life or that economic life exploits intellectual life. Only when intellectual life also comes to full bloom, only then can a healthy economic life, indeed a healthy national life, come into being. Only through the threefold order can the whole life of the nation be seen in its true light.

Mr. Lange: He says that the doctor today is degraded to the level of a craftsman because he cannot prescribe medicines and the like freely, but must follow the instructions of the health insurance companies. Here, too, there is an all-round restriction through state laws and state authority. Furthermore, the mistake is made today that one always wants to press the new into the old. But in this way one does not move forward.

Mr. Kühn: The fact that the meeting today is not well attended is not due to a certain lack of interest, but to the fact that a large meeting is taking place at the same time in the Dinkelacker Hall. A lot of detailed work has to be done to establish the works councils. It's a long road. At the individual meetings in the factories, it becomes clear how difficult it is to convince individuals. It should not really depend so much on individuals, but more on the understanding of the masses. Then individual companies will simply be carried along. We have various speakers or lecturers who are constantly available to speak at meetings. From my experience in individual companies, it must be said that factual objections to the threefold social order are almost never heard. The workers almost all agree, only the employees are usually a little more hesitant, as can be seen from the interesting letter that was read out earlier. In many cases, people do not have the right feeling for the matter.

It would be desirable if the works councils elected to date could meet more often, including those from outside. Here, during these discussion evenings, would be such an opportunity to meet, but unfortunately not even all the works councils are here, apart from the fact that those from Esslingen and Heilbronn cannot travel here every time. The various sectors should be represented; an agreement should be reached on this, and I will now read out which sectors and industries are represented: a leather factory, several machine factories, trams, a cigarette factory, a cardboard box factory, a shoe factory, a measuring instrument factory, a state agency, a typesetting machine factory, and an optical instruments factory. I should also mention that the works council in the state-owned company is the only one that was set up with the approval of the superior. As you can see, we have a whole range of different industries. A works council is still being formed in a shoe factory in Kornwestheim, and in four or five engineering works; these are the most prevalent. But there are still some sectors missing, such as the textile, paper and printing industries, which is a shame. The food industry is not represented either. The current works councils are not yet sufficient to do real work. I would therefore like to make the suggestion that the works councils attend these meetings as often as possible or even regularly, and that the workers' and employees' committees, which come here anyway, are all converted into works councils. If you all go to the polls and not just listen to what is being said, you will all soon be works councils, so that we can soon fill this hall with works councils, although I do not mean, of course, that the workers' committees should disappear; they will probably often be part of the works council. If these question and discussion evenings are to be organized in such a way that the details are discussed, for example how this or that business can be transformed, then this is already a certain preparatory work for the later work of the works council. And so these evenings would be interesting.

Rudolf Steiner: There is not much more to say in today's closing remarks either. I will first answer a question that has been asked. This question is: The great mass of the proletariat, still thinking in materialistic terms, expects the activities of the works council to improve its material needs. What measures would have to be taken to quickly and fairly balance needs and wages during the transition period? You see, there are things that cannot be easily achieved from cloud-cuckoo-land. If it were not the case that works councils are absolutely necessary and are finally beginning to do real social work, the proposal to set them up would not be made at all. Therefore, such a view of improving the situation before the works councils start working cannot really be considered very significant. Today, there are many people who come up with strange questions when it comes to asserting the really practical points of view that will now lead humanity to more salutary conditions than we have today. In the last few weeks I have repeatedly experienced people asking: Yes, but now it should be socialized. What will happen to a small shopkeeper on the street after socialization? Or another question: How will the university custodian be socialized if threefolding is to be introduced?

Well, if you listen to these questions, they all actually boil down to one, namely, how do we actually bring about the great upheaval in such a way that not everything remains the same? That is what one type of person asks. The other type of people would like to see a great upheaval, but they do not want to do it that way; they do not want to intervene, they want easier measures. And this tendency underlies our question to some extent. One can only answer: With this other, easier form, even for the transition period, nothing can be achieved. Therefore, it is important that those who want improvement are prepared to take the measures that can bring about that improvement. You cannot ask: How do we bring about improvement in the run-up to the establishment of works councils? — But you have to say: In order to bring about improvement, we want to have works councils as soon as possible. I am even afraid that a miracle would not help here either. So don't rely on miracle cures, but take the practical route; the sooner the better.

Look, this “Tribune” has just come out, and it contains the essay about me and the proletariat that I mentioned earlier. In the same issue, there is another essay by a university professor who refutes the entire threefold social order point by point. It cannot even be said that what he presents this time is not true, but it is true for a very strange reason. You see, the man does not understand anything about the threefold social order. He is not at all in a position to really understand any of the ideas in my book about the key points of the social question. Because he does not understand this, but is still a university professor, he must understand everything. Because he does not understand, he makes up his own threefolding. That is a terrible mess. If you put together everything he describes as a threefolding, it makes a terrible mess, an unworkable, ridiculous, dreadful mess. And that is what he is now refuting. It is terribly easy to refute what he has concocted. But that is what the essay consists of. It contains nothing of what it is actually about. So the man cannot imagine why this independent economic entity should actually exist. I told you the other day: the independent economic entity must exist in the threefold social organism because everything in the field of economic life must arise out of expertise, out of being involved in economic life, out of the experiences of economic life, and because one cannot decide on economic life in the field of general law, where every mature person has to decide on what makes him equal to every other person. It can only be a blessing for economic life if it is decided by experts. Professor Heck cannot imagine this. He cannot imagine anything different from what he has already seen and experienced and in which his habits of thought are rooted. When it comes to such things, I always think of something I heard recently. Someone — I think it was a professor — said to me: I know the aspirations of the threefold social organism. — I asked him: Does any of it make sense to you? — Not so far, he said. You see, that “not so far” was all he could think of. What has not been so far does not seem to be open to discussion; he could not say anything more about it. You just experience things like that. You encounter objections that are not really objections. Not so long ago, someone even raised the objection: Yes, the idea of the threefold social order is, so to speak, based on a moral point of view, and taking a moral point of view is a big mistake. Yes, this objection has also been raised. The objections are all very strange. One of the most common is: Yes, it would be all very well with this threefold social order, but other people are needed for it. You cannot introduce the threefold social order with the present generation of people. Well, the person who says this does not understand that much of what is expressed in the present generation of people is precisely a consequence of our social conditions and that it will be different the moment our social conditions improve.

Well, people never look at things from a truly objective point of view. I will give you a drastic example, which I may have already given here. Was there not a terrible bureaucracy, especially within the civil service in Germany, before this world war? Now, the necessity of not only letting civil servants manage the economy, but also increasingly appointing merchants and industrialists to public offices, so that they could apply their practical wisdom to increasing the war economy, was recognized by the war economy. Then the strange fact arose, which is very interesting. The merchants and industrialists became much more bureaucratic than the bureaucracy had ever been before! So, they have adapted wonderfully to bureaucracy. Anyone who has observed this also knows what it would mean if people were no longer surrounded by unhealthy, i.e. bureaucratic, conditions, but by the kind of conditions that the impulse of the threefold social organism speaks of. In this way, just as industrialists and merchants have been transformed into dyed-in-the-wool bureaucrats within the existing bureaucracy, people would adapt to healthy conditions, and it would no longer be possible to say that one must first have better people in order to establish a better social order. It must be made clear that it is precisely by improving social conditions that people will be given the opportunity to become better people. But if you demand that people must first be better people, then we do not need to improve social conditions at all. If people had not become what they are at present because of social conditions, then social conditions must be good, then they must be all right. You can see from this the necessity of rethinking and relearning. This is what is fundamentally necessary above all else. And if people could only place themselves a little in reality and think from that basis, then we would already be one step further.

You see, a very well-meaning young man writes — one would like to help him so much — he writes: Yes, he cannot help but say that perhaps the threefold social order would be a solution if people were different from what they are now. And now I ask you: Don't you think that this man carries in the depths of his soul the view that the others are not better people, but he, who realizes this, is, at least in terms of his nature, this better person? — If you go to the next person who says the same thing, then he in turn sees himself as the better person and a third probably as well. So everyone should say to themselves: if everyone thought like him – and actually, you have to take into account what other people are like – so if everyone thought like him, then the better people would already be there! You see, it is not a matter of thinking in an abstract, logical way, but of being rooted in reality with one's thinking, so that one does not say something that, as a thought, is constantly doing somersaults. But this is precisely what has such a terrible effect in the present and strikes us, that people continually stumble over their own thoughts, which are actually non-thoughts. Therefore, it must be emphasized again and again that not only is a change in our economic life necessary, but also a change in the spiritual structure of our social life. We have been driven by what has happened so far into a crisis of intellectual life in particular.

If we look at the world today, what strikes us most? Yes, in the last four to five years, what strikes us most is that basically the truth has not been told about any world affairs, but all world affairs have been distorted, presented in a false light, from reports of battles to the goals of nations. From the motives for war to those for peace, everything has been presented in a distorted way. Everywhere, phrases prevail that do not correspond to the facts in the world. But this lives in everything that has developed from the previous cultural and social conditions. This lives on into the individual activities and institutions of human life. Therefore, we must say that all those who view the social question one-sidedly do not have humanity at heart. One is only honest about humanity when one says to oneself: economic life has led people into crisis, so it must be placed on a different footing. The legal sphere has shown that class privileges and class disadvantages prevail in the individual jurisdictions, so it must be placed on the basis of universal human rights. It has become clear that we call something law that which can only be supported by force, and this has continued to this day. And it has become clear that in the spiritual life, people's thoughts are warped. In the three fundamental spheres of life – economic, legal and spiritual – we see humanity in crisis. Those who are sincere about progress must realize that in each of these three areas, progress must be made independently, because the crises result precisely from the intermingling of these three areas. Therefore, I can only say: If you take decisive measures in any particular area, as you are now doing in connection with the works councils, in the sense of a comprehensive social reorganization, that is, in the sense of the threefold social order, then you are acting in the direction of progress for humanity towards a real social order. Consider this connection between an individual measure and the measures based on an overall view. Only then are you doing your duty today towards humanity and towards yourself. Individual measures have no significance today, only what is conceived in the great social context. The smallest must be thought together with the greatest. Be aware of this: if you succeed in really bringing about the works council, then you will have done something of historical significance for all of humanity that follows, because this is connected with the greatest problems that are posed to humanity today. Therefore, do not ask about small steps, but stand on such ground that really forms the basis for moving forward to action, because action is what matters. And if we add deed to deed to what we understand from the threefold social organism, then we will be able to create what gives us hope of emerging from the terrible situation into which the previous spiritual life, the previous so-called legal life and the previous economic life have led us.

Yesterday I tried to show how a more intimate study of man's dream-life can lead us towards the Science of Initiation. To a certain extent, the point of view was that of ordinary consciousness. Today it will be my task to enter more deeply into the same subject-matter from the point of view of ‘imaginative’ cognition—i.e. to present what we were studying yesterday as it appears to one who has learnt to see the world in ‘imaginations’.

For the moment we will neglect the difference between the two kinds of dreams discussed yesterday, and consider dreams as such. It will be a sound approach to describe ‘imaginative’ vision in relation to dreams which a man endowed with imagination may have. Let us compare such a dream with the self-perception attained by the imaginative seer when he looks back upon his own being—when he observes imaginatively his own or another's organs—or, perhaps, the whole human being as a complete organism. You see, the appearance of the dream-world to imaginative consciousness is quite different from its appearance to ordinary consciousness. The same is true of the physical and etheric organism. Now the imaginative seer can dream too; and under certain circumstances his dreams will be just as chaotic as those of other people. From his own experience he can quite well judge the world of dreams; for, side by side with the imaginative life that is inwardly co-ordinated, clear and luminous, the dream-world runs its ordinary course, just as it does side by side with waking life. I have often emphasised that one who attains really spiritual perception does not become a dreamer or enthusiast, living only in the higher worlds and not seeing external reality. People who are ever dreaming in higher worlds, or about them, and do not see external reality, are not initiates; they should be considered from a pathological point of view, at least in the psychological sense of the term. The real knowledge of initiation does not estrange one from ordinary, physical life and its various relationships. On the contrary, it makes one a more painstaking, conscientious observer than without the faculty of seership. Indeed we may say: if a man has no sense of ordinary realities, no interest in ordinary realities, no interest in the details of others' lives, if he is so ‘superior’ that he sails through life without troubling about its details, he shows he is not a genuine seer. A man with imaginative cognition—he may, of course, also have ‘inspired’ and ‘intuitive’ cognition, but at present I am only speaking of ‘imagination’—is quite well acquainted with dream-life from his own experience. Nevertheless, his conception of dreams is different. He feels the dream as something with which he is connected, with which he unites himself much more strongly than is possible through ordinary consciousness. He can take dreams more seriously. Indeed, only imagination justifies us taking our dreams seriously, for it enables us to look, as it were, behind dreaming and apprehend its dramatic course—its tensions, resolutions, catastrophes, and crises—rather than its detailed con-tent. The individual content interests us less, even before we acquire imagination; we are more interested in studying whether the dream leads to a crisis, or to inner joy, to something that we find easy or that proves difficult—and the like.

It is the course of the dream just that which does not interest ordinary consciousness and which I can only call the dramatic quality of the dream—that begins to interest us most. We see behind the scenes of dream-life and, in doing so, become aware that we have before us something related to man's spiritual being in quite a definite way. We see that, in a spiritual sense, the dream is the human being, as the seed is the plant. And in this ‘seed-like’ man we learn to grasp what is really foreign to his present life—just as the seed taken from the plant in the autumn of a given year is foreign to the plant's life of that year and will only be at home in the plant-growth of the following year. It is just this way of studying the dream that gives imaginative consciousness its strongest impressions; for, in our own dreaming being, we detect more and more that we bear within us something that passes over to our next life on earth, germinating between death and a new birth and growing on into our next earthly life. It is the seed of this next earthly life that we learn to feel in the dream.

This is extremely important and is further confirmed by comparing this special experience, which is an intense experience of feeling, with the perception we can have of a physical human being standing before us with his several organs. This perception, too, changes for imaginative consciousness, so that we feel like we do when a fresh, green, blossoming plant we have known begins to fade. When, in imaginative consciousness, we observe the lungs, liver, stomach, and, most of all, the brain as physical organs, we say to ourselves that these, in respect to the physical, are all withering.

Now you will say that it cannot be pleasant to confront, in imaginations, a physical man as a withering being. Well, no one who knows the Science of Initiation will tell you it is only there to offer pleasant truths to men. It has to tell the truth, not please. On the other hand, it must be remembered that, while we learn to know the physical man as a withering being, we perceive in him the spiritual man; in a sense, you cannot see the spiritual man shine forth without learning to know the physical as a decaying, withering being.

Thus man's appearance does not thereby become uglier but more beautiful—and truer, too. And when one is able to perceive the withering of man's organs, which is such a spiritual process, these organs with their etheric content appear as something that has come over from the past—from the last life on earth—and is now withering. In this way we really come to see that the seed of a future life is being formed within the withering process that proceeds from man's being of a former life on earth.

The human head is withering most; and the dream appears to imaginative perception as an emanation of the human head. On the other hand, the metabolic and limb organism appears to imaginative vision to be withering least of all. It appears very similar to the ordinary dream; it is least faded and most closely united, in form and content, with the future of man. The rhythmic organisation contained in the chest is the connecting link between them, holding the balance. It is just to spiritual perception that the human heart appears as a remarkable organ. It, too, is seen to be withering; nevertheless, seen imaginatively, it retains almost its physical form, only beautified and ennobled (I say ‘almost’, not ‘completely’).

There would be a certain amount of truth in painting man's spiritual appearance as follows: a countenance comparatively wise looking, perhaps even somewhat aged; hands and feet small and childlike; wings to indicate remoteness from the earth; and the heart indicated in some form or other reminiscent of the physical organ.

If we can perceive the human being imaginatively, such a picture which we might attempt to paint will not be symbolic in the bad sense that symbolism has today. It will not be empty and insipid, but will contain elements of physical existence while, at the same time, transcending the physical. One might also say, speaking paradoxically (one must begin to speak in paradoxes to some extent when one speaks of the spiritual world, for the spiritual world does really appear quite different from the physical): When we begin to perceive man with imagination we feel in regard to his head: How intensely I must think, if I am to hold my own against this head! Contemplating the human head with imaginative consciousness one gradually comes to feel quite feeble-minded, for with the acutest thoughts acquired in daily life one cannot easily approach this wonderful physical structure of the human head. It is now transformed into something spiritual and its form is still more wonderful as it withers, showing its form so clearly. For the convolutions of the brain actually seem to contain, in a withered form, deep secrets of the world's structure. When we begin to understand the human head we gaze deeply into these cosmic secrets, yet feel ourselves continually baffled in our attempts.

On the other hand, when we try to understand the metabolic and limb system with imaginative consciousness, we say to our-selves: Your keen intellect does not help you here; you ought properly to sleep and dream of man, for man only apprehends this part of his organisation by dreaming of it while awake.

So you see, we must proceed to a highly differentiated mode of perception when we begin to study man's physical organisation imaginatively. We must become clever, terribly clever, when we study his head. We must become dreamers when studying his system of limbs and metabolism. And we must really swing to and fro, as it were, between dreaming and waking if we want to grasp, in imaginative vision, the wonderful structure of man's rhythmic system. But all this appears as the relic of his last life on earth. What he experiences in the waking state is the relic of his last life; this plays into his present life, giving him as much as I ascribed to him yesterday when I said of his life of action, for example, that only as much of man's actions as he can dream of is really done by himself; the rest is done by the gods in and through him. The present is active to this extent; all the rest comes from his former earthly lives. We see that this is so when we have a man before us and perceive his withering physical organisation. And if we look at what man knows of himself while he dreams—dreams in his sleep—we have before us what man is preparing for the next life on earth. These things can be easily distinguished.

Thus imagination leads directly from a study of the waking and sleeping man to a perception of his development from earthly life to earthly life.

Now what is preserved in memory occupies a quite special place in the waking and in the sleeping man. Consider your ordinary memories. What you remember you draw forth from within you in the form of thoughts or mental presentations; you represent to yourself past experiences. These, as you know, lose in memory their vividness, impressiveness, colour, etc. Remembered experiences are pale. But, on the other hand, memory cannot but appear to be very closely connected with man's being; indeed it appears to be his very being. Man is not usually honest enough in his soul to make the necessary confession to himself; but I ask you to look into yourself to find out what you really are in respect to what you call your ego. Is there anything there beside your memories? If you try to get to your ego you will scarcely find anything else but your life's memories. True, you find these permeated by a kind of activity, but this remains very shadowy and dim. It is your memories that, for earthly life, appear as your living ego.

Now this world of memories which you need only call to mind in order to realise how entirely shadowy they are—what does it become in imaginative cognition? It ‘expands’ at once; it becomes a mighty tableau through which we survey, in pictures, all that we have experienced in our present life on earth. One might say: If this¹ be man, and this the memory within him, imagination at once extends this memory back to his birth. One feels oneself outside of space; here all consists of events. One gazes into a tableau and surveys one's whole life up to the present. Time becomes space. It is like looking down an avenue; one takes in one's whole past in a tableau, or panorama, and can speak of memory expanding. In ordinary consciousness memory is confined, as it were, to a single moment at a time. Indeed, it is really as follows: If, for example, we have reached the age of forty and are recalling, not in ‘imagination’, but in ordinary consciousness, something experienced twenty years ago, it is as if it were far off in space, yet still there. Now—in imaginative cognition—it has remained; it has no more disappeared than the distant trees of an avenue. It is there. This is how we gaze into the tableau and know that the memory we bear with us in ordinary consciousness is a serious illusion. To take it for a reality is like taking a cross-section of a tree trunk for the tree trunk itself. Such a section is really nothing at all; the trunk is above and below the mere picture thus obtained. Now it is really like that when we perceive memories in imaginative cognition. We detect the utter unreality of the individual items; the whole expands almost as far as birth—in certain circumstances even farther. All that is past becomes present; it is there, though at the periphery.

Once we have grasped this, once we have attained this perception, we can know—and re-observe at any moment—that man reviews this tableau when he leaves his physical body at death. This lasts some days and is his natural life-element. On passing through the gate of death man gazes, to begin with, at his life in mighty, luminous, impressive pictures. This constitutes his experience for some days.

But we must now advance farther in imaginative cognition. As we do so our life is enriched in a certain way and we accordingly understand many things in a different way from before. Consider, for example, our behaviour towards other people. In ordinary life we may, in individual cases, think about the intentions we have had, the actions we have performed—our whole attitude towards others. We think about all this, more or less. according as we are more or less reflective persons. But now all this stands before us. In our idea of our behaviour we only grasp a part of the full reality. Suppose we have done another a service or an injury. We learn to see the results of our good deed, the satisfaction to the other man, perhaps his furtherance in this or that respect—i.e. we see the results which may follow our deed in the physical world. If we have done an evil deed, we come to see we have injured him, we see that he remained unsatisfied or, perhaps, was even physically injured; and so on. All this can be observed in physical life if we do not run away from it, finding it unpleasant to observe the consequences of our deeds.

This, however, is only one side. Every action we do to human beings, or indeed to the other kingdoms of Nature, has another side. Let us assume that you do a good deed to another man. Such a deed has its existence and its significance in the spiritual world; it kindles warmth there; it is, in a sense, a source of spiritual rays of warmth. In the spiritual world ‘soul-warmth’ streams from a good deed, ‘soul-coldness’ from an evil deed done to other human beings. It is really as if one engendered warmth or coldness in the spiritual world according to one's behaviour to others. Other human actions act like bright, luminous rays in this or that direction in the spiritual world; others have a darkening effect. In short, one may say that we only really experience one half of what we accomplish in our life on earth.

Now, on attaining imaginative consciousness, what ordinary consciousness knows already, really vanishes. Whether a man is being helped or injured is for ordinary consciousness to recognise; but the effect of a deed, be it good or evil, wise or foolish, in the spiritual world—its warming or chilling, lightening or darkening action (there are manifold effects)—all this arises before imaginative consciousness and begins to be there for us. And we say to ourselves: Because you did not know all this when you let your ordinary consciousness function in your actions, it does not follow that it was not there. Do not imagine that what you did not know of in your actions—the sources of luminous and warming rays, etc.—was not there because you did not see or experience it. Do not imagine that. You have experienced it all in your sub-consciousness; you have been through it all. Just as the spiritual eyes of your higher consciousness see it now, so, while you were helping or harming another by your kind or evil deed, your sub-consciousness experienced its parallel significance for the spiritual world.

Further: when we have progressed and attained a sufficient intensification of imaginative consciousness we do not only gaze at the panorama of our experiences, but become perforce aware that we are not complete human beings until we have lived through this other aspect of our earthly actions, which had remained subconscious before. We begin to feel quite maimed in the face of this life-panorama that extends back to birth, or beyond it. It is as if something had been torn from us. We say to ourselves continually: You ought to have experienced that aspect too; you are really maimed, as if an eye or a leg had been removed. You have not really had one half of your experiences. This must arise in the course of imaginative consciousness; we must feel ourselves maimed in this way in respect to our experiences. Above all, we must feel that ordinary life is hiding something from us.

This feeling is especially intense in our present materialistic age. For men simply do not believe today that human actions have any value or significance beyond that for immediate life which takes its course in the physical world. It is regarded, more or less, as folly to declare that something else takes place in the spiritual world. Nevertheless, it is there. This feeling of being maimed comes before ‘inspired’ consciousness and one says to one's self: I must make it possible for myself to experience all I have failed to experience; yet this is almost impossible, except in a few details and to a very limited extent.

It is this tragic mood that weighs upon one who sees more deeply into life. There is so much in life that we cannot fulfil on earth. In a sense, we must incur a debt to the future, admitting that life sets tasks which we cannot absolve in this present earthly life. We must owe them to the universe, saying: I shall only be able to experience that when I have passed through death. The Science of Initiation brings us this great, though often tragical enrichment of life; we feel this unavoidable indebtedness to life and recognise the necessity of owing the gods what we can only experience after death. Only then can we enter into an experience such as we owe to the universe.

This consciousness that our inner life must, in part, run its course by incurring debts to the future after death, leads to an immense deepening of human life. Spiritual science is not only there that we may learn this or that theoretically. He who studies it as one studies other things, would be better employed with a cookery book. Then, at least, he would be impelled to study in a more than theoretical manner, for life, chiefly the life of the stomach and all connected therewith, takes care that we take a cookery book more seriously than a mere theory. It is necessary for spiritual science, on approaching man, to deepen his life in respect to feeling.

Our life is immensely deepened when we become aware of our growing indebtedness to the gods and say: One half of our life on earth cannot really be lived, for it is hidden under the surface of existence. If, through initiation, we learn to know what is otherwise hidden from ordinary consciousness, we can see a little into the debts we have incurred. We then say: With ordinary consciousness we see we are incurring debts, but cannot read the ‘promissory note’ we ought to write. With initiation-consciousness we can, indeed, read the note, but cannot meet it in ordinary life. We must wait till death comes. And, when we have attained this consciousness, when we have so deepened our human conscience that this indebtedness is quite alive in us, we are ready to follow human life farther, beyond the retrospective tableau of which I have spoken and in which we reach back to birth. We now see that, after a few days, we must begin to experience what we have left un-experienced; and this holds for every single deed we have done to other human beings in the world. The last deeds done before death are the first to come before us, and so backwards through life. We first become aware of what our last evil or good deeds signify for the world. Our experience of them while on earth is now eliminated; what we now experience is their significance for the world.

And then we go farther back, experiencing our life again, but backwards. We know that while doing this we are still connected with the earth, for it is only the other side of our deeds that we experience now.

We feel as if our life from now onwards were being borne in the womb of the universe. What we now experience is a kind of embryonic stage for our further life between death and a new birth; only, it is not borne by a mother but by the world, by all that we did not experience in physical life. We live through our physical life again, backwards and in its cosmic significance. We experience it now with a very divided consciousness. Living here in the physical world and observing the creatures around him, man feels himself pretty well as the lord of creation; and even though he calls the lion the king of beasts, he still feels himself, as a human being, superior. Man feels the creatures of the other kingdoms as inferior; he can judge them, but does not ascribe to them the power to judge him. He is above the other kingdoms of Nature.

He has a very different feeling, however, when after death the undergoes the experience I have just described. He no longer feels himself confronting the inferior kingdoms of Nature, but kingdoms of the spiritual world that are superior to him. He feels himself as the lowest kingdom, the others standing above him.

Thus, in undergoing all he has previously left unexperienced, man feels all around him beings far higher than himself. They unfold their sympathies and antipathies towards all he now lives through as a consequence of his earthly life. In this experience immediately after death we are within a kind of ‘spiritual rain’. We live through the spiritual counterpart of our deeds, and the lofty beings who stand above us rain down their sympathies and antipathies. We are flooded by these, and feel in our spiritual being that what is illuminated by the sympathies of these lofty beings of the higher hierarchies will be accepted by the universe as a good element for the future; whereas all that encounters their antipathies will be rejected, for we feel it would be an evil element in the universe if we did not keep it to ourselves. The antipathies of these lofty beings rain down on an evil deed done to another human being, and we feel that the result would be something exceedingly bad for the universe if we released it, if we did not retain it in ourselves. So we gather up all that encounters the antipathies of these lofty beings. In this way we lay the foundation of our destiny, of all that works on into our next earthly life in order that it may find compensation through other deeds.

One can describe the passage of the human being through the soul-region after death from what I might call its more external aspect. I did this in my book Theosophy, where I followed more the accustomed lines of thought of our age. Now in this recapitulation within the General Anthroposophical Society I want to present a systematic statement of what Anthroposophy is, describing these things more inwardly. I want you to feel how man, in his inner being—in his human individuality—actually lives through the state after death.

Now when we understand these things in this way, we can again turn our attention to the world of dreams, and see it in a new light. Perceiving man's experience, after death, of the spiritual aspects of his earthly life, his deeds and thoughts, we can again turn to the dreaming man, to all he experiences when asleep. We now see that he has already lived through the above when asleep; but it remained quite unconscious. The difference between the experience in sleep and the experience after death becomes clear.

Consider man's life on earth. There are waking states interrupted again and again by sleep. Now a man who is not a ‘sleepy-head’ will spend about a third of his life asleep. During this third he does, in fact, live through the spiritual counterpart of his deeds; only he knows nothing of it, his dreams merely casting up ripples to the surface. Much of the spiritual counterpart is perceived in dreams, but only in the form of weak surface-ripples. Nevertheless in deep sleep we do experience unconsciously the whole spiritual aspect of our daily life. So we might put it this way: In our conscious daily life we experience what others think and feel, how they are helped or hindered by us; in sleep we experience unconsciously what the gods think about the deeds and thoughts of our waking life, though we know nothing of this. It is for this reason that one who sees into the secrets of life seems to himself so burdened with debt, so maimed—as I have described. All this has remained in the subconscious. Now after death it is really lived through consciously. For this reason man lives through the part of life he has slept through, i.e. about one-third, in time, of his earthly life. Thus, when he has passed through death, he lives through his nights again, backwards; only, what he lived through unconsciously, night by night, now becomes conscious.

We could even say—though it might almost seem as if we wanted to make fun of these exceedingly earliest matters: If one sleeps away the greater part of one's life, this retrospective experience after death will last longer; if one sleeps little, it will be shorter. On an average it will last a third of one's life, for one spends that in sleep. So if a man lives till the age of sixty, such experience after death will last twenty years. During this time he passes through a kind of embryonic stage for the spiritual world. Only after that will he be really free of the earth; then the earth no longer envelopes him, and he is born into the spiritual world. He escapes from the wrappings of earthly existence which he had borne around him until then, though in a spiritual sense, and feels this as his birth into the spiritual world.

• 1. The drawing is not reproduced.

You have seen from the preceding lectures that a study of man's faculty of memory can give us valuable insight into the whole of human life and its cosmic connections. So today we will study this faculty of memory as such, in the various phases of its manifestation in human life, beginning with its manifestation in the ordinary consciousness that man has between birth and death.

What man experiences in concrete, everyday life, in thinking, feeling and willing, in unfolding his physical forces, too—all this he transforms into memories which he recalls from time to time.

But if you compare the shadowy character of these memory-pictures, whether spontaneous or deliberately sought, with the robust experiences to which they refer, you will say that they exist as mere thoughts or mental presentations; you are led to call memories just ‘pictures’. Nevertheless, it is these pictures that we retain in our ego from our experiences in the outer world; in a sense, we bear them with us as the treasure won from experience. If a part of these memories should be lost—as in certain pathological cases of which I have already spoken—our ego itself suffers injury. We feel that our immermost being, our ego, has been damaged if it must forfeit this or that from its treasury of memories, for it is this treasury that makes our life a complete whole. One could also point to the very serious conditions that sometimes result in cases of apoplectic stroke when certain portions of the patient's past life are obliterated from his memory.

Moreover, when we survey from a given moment our life since our last birth, we must feel our memories as a connected whole if we are to regard ourselves rightly as human souls.

These few features indicate the role of the faculty of memory in physical, earthly life. But its role is far greater still. What would the external world with all its impressions constantly renewed, with all it gives us, however vividly—what would it be to us if we could not link new impressions to the memories of past ones! Last, but not least, we may say that, after all, all learning consists in linking new impressions to the content borne in memory. A great part of educational method depends on finding the most rational way of linking the new things we have to teach the children to what we can draw from their store of memories.

In short, whenever we have to bring the external world to the soul, to evoke the soul's own life that it may feel and experience inwardly its own existence, we appeal to memory in the last resort. So we must say that, on earth, memory constitutes the most important and most comprehensive part of man's inner life.

Let us now study memory from yet another point of view. It is quite easy to see that the sums of memories we bear within us is really a fragment. We have forgotten so much in the course of life; but there are moments, frequently abnormal, when what has been long forgotten comes before us again. These are especially such moments in which a man comes near to death and many things emerge that have long been far from his conscious memory. Old people, when dying, suddenly remember things that had long disappeared from their conscious memory. Moreover, if we study dreams really intimately—and they, too, link on to memory—we find things arising which have quite certainly been experienced, but they passed us by unnoticed. Nevertheless, they are in our soul life, and arise in sleep when the hindrances of the physical and etheric organism are not acting and the astral body and ego are alone. We do not usually notice these things and so fail to observe that conscious memory is but a fragment of all we receive; in the course of life we take in much in the same form, only, it is received into the subconscious directly, where it is inwardly elaborated.

Now, as long as we are living on earth, we continue to regard the memories that arise from the depths of our soul in the form of thoughts as the essential part of memory. Thoughts of past experience come and go. We search for them. We regard that as the essence of memory.

However, when we go through the gate of death our life on earth is followed by a few days in which pictures of the life just ended come before us in a gigantic perspective. These pictures are suddenly there: the events of years long past and of the last few days are there simultaneously. As the spatial exists side by side and only possesses spatial perspective, so the temporal events of our earthly life are now seen side by side and possess ‘time-perspective’. This tableau appears suddenly, but, during the short time it is there, it becomes more and more shadowy, weaker and weaker. Whereas in earthly life we look into ourselves and feel that we have our memory-pictures ‘rolled up’ within us, these pictures now become greater and greater. We feel as if they were being received by the universe. What is at first comprised within the memory tableau as in a narrow space, becomes greater and greater, more and more shadowy, until we find it has expanded to a universe, becoming so faint that we can scarcely decipher what we first saw plainly. We can still divine it; then it vanishes in the far spaces and is no longer there.

That is the second form taken by memory—in a sense, its second metamorphosis—in the first few days after death. It is the phase which we can describe as the flight of our memories out into the cosmos. And all that, like memory, we have bound so closely to our life between birth and death, expands and becomes more and more shadowy, to be finally lost in the wide spaces of the cosmos.

It is really as if we saw what we have actually been calling our ego during earthly life, disappear into the wide spaces of the cosmos. This experience lasts a few days and, when these have passed, we feel that we ourselves are being expanded too. Between birth and death we feel ourselves within our memories; and now we actually feel ourselves within these rapidly retreating memories and being received into the wide spaces of the universe.

After we have suffered this super-sensible stupor, or faintness, which takes from us the sum-total of our memories and our inner consciousness of earthly life, we live in the third phase of memory. This third phase of memory teaches us that what we had called ourself during earthly life—in virtue of our memories—has spread itself through the wide spaces of the universe, thereby proving its insubstantiality for us. If we were only what can be preserved in our memories between birth and death, we would be nothing at all a few days after death.

But we now enter a totally different element. We have realised that we cannot retain our memories, for the world takes them from us after death. But there is something objective behind all the memories we have harboured during earthly life. The spiritual counterpart, of which I spoke yesterday, is engraved into the world; and it is this counterpart of our memories that we now enter. Between birth and death we have experienced this or that with this or that person or plant or mountain spring, with all we have approached during life. There is no single experience whose spiritual counterpart is not engraved into the spiritual world in which we are ever present, even while on earth. Every hand-shake we have exchanged has its spiritual counterpart; it is there, inscribed into the spiritual world. Only while we are surveying our life in the first days after death do we have these pictures of our life before us. These conceal, to a certain extent, what we have inscribed into the world through our deeds, thoughts and feelings.

The moment we pass through the gate of death to this other ‘life’, we are at once filled with the content of our life-tableau, i.e. with pictures which extend, in perspective, back to birth and even beyond. But all this vanishes into the wide cosmic spaces and we now see the spiritual counter-images of all the deeds we have done since birth. All the spiritual counter-images we have experienced (unconsciously, in sleep) become visible, and in such a way that we are immediately impelled to retrace our steps and go through all these experiences once more. In ordinary life, when we go from Dornach to Basle we know we can go from Basle to Dornach, for we have in the physical world an appropriate conception of space. But in ordinary consciousness we do not know, when we go from birth to death, that we can also go from death to birth. As in the physical world one can go from Dornach to Basle and return from Basle to Dornach, so we go from birth to death during earthly life, and, after death, can return from death to birth. This is what we do in the spiritual world when we experience backwards the spiritual counter-images of all we have undergone during earthly life. Suppose you have had an experience with something in the external realm of Nature—let us say, with a tree. You have observed the tree or, as a woodman, cut it down. Now all this has its spiritual counterpart; above all, whether you have merely observed the tree, or cut it down, or done something else to it, has its significance for the whole universe. What you can experience with the physical tree you experience in physical, earthly life; now, as you go backwards from death to birth, it is the spiritual counterpart of this experience that you live through.

If, however, our experience was with another human being—if, for example, we have caused him pain—there is already a spiritual counterpart in the physical world; only, it is not our experience: it is the pain experienced by the other man. Perhaps the fact that we were the cause of his pain gave us a certain feeling of satisfaction; we may have been moved by a feeling of revenge or the like. Now, on going backwards through our life, we do not undergo our experience, but his. We experience what he experienced through our deed. That, too, is a part of the spiritual counterpart and is inscribed into the spiritual world. In short, man lives through his experiences once more, but in a spiritual way, going backwards from death to birth.

As I said yesterday, it is a part of this experience to feel that beings whom, for the present, we may call ‘superhuman’, are participating in it. Pressing onwards through these spiritual counterparts of our experiences, we feel as if these spiritual beings were showering down their sympathies and antipathies upon our deeds and thoughts, as we experience them backwards. Thereby we feel what each deed done by us on earth, each thought, feeling, or impulse of will, is worth for purely spiritual existence. In bitter pain we experience the harmfulness of some deed we have done. In burning thirst we experience the passions we have harboured in our soul; and this continues until we have sufficiently realised the worthlessness, for the spiritual world, of harbouring passions and have outgrown these states which depend on our physical, earthly personality.

At this point of our studies we can see where the boundary between the psychical and the physical really is. You see, we can easily regard things like thirst or hunger as physical. But I ask you to imagine that the same physical changes that are in your organism when you are thirsty were in a body not ensouled. The same changes could be there, but the soulless body would not suffer thirst. As a chemist you might investigate the changes in your body when you are thirsty. But if, by some means, you could produce these same changes, in the same substances and in the same complex of forces, in a body without a soul, it would not suffer thirst. Thirst is not something in the body; it lives in the soul—in the astral—through changes in the physical body. It is the same with hunger. And if someone, in his soul, takes great pleasure in something that can only be satisfied by physical measures in physical life, it is as if he were experiencing thirst in physical life; the psychical part of him feels thirst, burning thirst, for those things which he was accustomed to satisfy by physical means. For one cannot carry out physical functions when the physical body has been laid aside. Man must first accustom himself to live in his psycho-spiritual being without his physical body; and a great part of the backward journey I have described is concerned with this. At first he experiences continually burning thirst for what can only be gratified through a physical body. Just as the child must accustom himself to use his organs—must learn to speak, for example—so man between death and a new birth must accustom himself to do without his physical body as the foundation of his psychical experiences. He must grow into the spiritual world.

There are descriptions of this experience which, as I said yesterday, lasts one-third of the time of physical life, which depict it as a veritable hell. For example, if you read descriptions like those given in the literature of the Theosophical Society where, following oriental custom, this life is called Kamaloka, they will certainly make your flesh creep. Well, these experiences are not like that. They can appear so if you compare them directly with earthly life, for they are something to which we are so utterly unaccustomed. We must suddenly adapt ourselves to the spiritual counter-images and counter-values of our earthly experience. What we felt on earth as pleasure, is there privation, bitter privation, and, strictly speaking, only our unsatisfying, painful or sorrowful experiences on earth are satisfying there. In many respects that is somewhat horrible when compared with earthly life; but we simply cannot compare it with earthly life directly, for it is not experienced here but in the life after death where we do not judge with earthly conceptions.

So when, for example, you experience after death the pain of another man through having caused him pain on earth, you say to yourself at once: ‘If I did not feel this pain, I would remain an imperfect human soul, for the pain I have caused in the universe would continually take something from me. I only become a whole human being by experiencing this compensation.’

It may cost us a struggle to see that pain experienced after death in return for pain caused to another, is really a blessing. It will depend on the inner constitution of our soul whether we find this difficult or not; but there is a certain state of soul in which this painful compensation for many things done on earth is even experienced as bliss. It is the state of soul that results from acquiring on earth some knowledge of the super-sensible life. We feel that, through this painful compensation, we are perfecting our human being, while, without it, we should fall short of full human stature. If you have caused another pain, you are of less value than before; so, if you judge reasonably, you will say: In face of the universe I am a worse human soul after causing pain to another than before. You will feel it a blessing that you are able, after death, to compensate for this pain by experiencing it yourself.

That, my dear friends, is the third phase of memory. At first what we have within us as memory is condensed to pictures, which last some days after death; then it is scattered through the universe, your whole inner life in the form of thoughts returning thereto. But while we lose the memories locked up within us during earthly life—while these seek the cosmic spaces—the world, from out of all we have spiritually engraved upon it, gives us back to ourselves in objective form.

There is scarcely a stronger proof of man's intimate connection with the world than this; that after death, in regard to our inner life, we have first to lose ourselves, in order to be given back to ourselves from out of the universe. And we experience this, even in the face of painful events, as something that belongs to our human being as a whole. We do, indeed, feel that the world takes to itself the inner life we possessed here, and gives back to us again what we have engraved upon it. It is just the part we did not notice, the part we passed by but inscribed upon spiritual existence with clear strokes, that gives us our own self again. Then, as we retrace our life backwards through birth and beyond, we reach out into the wide spaces of spiritual existence.

It is only now, after having undergone all this, that we enter the spiritual world and are really able to live there. Our faculty of memory now undergoes its fourth metamorphosis. We feel that everywhere behind the ordinary memory of earthly life something has been living in us, though we were not aware of it. It has engraved itself into the world and now we, ourselves, become it. We have received our earthly life in its spiritual significance; we now become this significance. After travelling back through birth to the spiritual world we find ourselves confronting it in a very peculiar way. In a sense, we ourselves in our spiritual counterpart—in our true spiritual worth—now confront the world. We have passed through the above experiences, have experienced the pain caused to another, have experienced the spiritual value corresponding to an experience with a tree, let us say; we have experienced all this, but it was not self-experience. We might compare this with the embryonic stage of human life; for then—and even throughout the first years of life—all we experience does not yet reach the level of self-consciousness, which only awakens gradually.

Thus, when we enter the spiritual world, all we have experienced backwards gradually becomes ourself, our spiritual self-consciousness. We are now what we have experienced; we are our own spiritual worth corresponding thereto. With this existence, that really represents the other side of our earthly existence, we enter the world that contains nothing of the ordinary kingdoms of external Nature—mineral, plant and animal kingdoms—for these belong to the earth. But in that world there immediately come before us, first, the souls of those who have died before us and to whom we stood in some kind of relationship, and then the individualities of higher spiritual beings. We live as spirit among human and non-human spirits, and this environment of spiritual individualities is now our world. The relationship of these spiritual individualities, human or non-human, to ourselves now constitutes our experience. As on earth we have our experience with the beings of the external kingdoms of Nature, so now, with spiritual beings of different ranks. And it is especially important that we have felt their sympathies and antipathies like spiritual rain—to use yesterday's metaphor—permeating these experiences during the retrospective part of the life between death and birth that I have described to you schematically. We now stand face to face with these beings of whom we previously perceived only their sympathies and antipathies while we were living through the spiritual counterpart of our earthly life: we live among these beings now that we have reached the spiritual world. We gradually feel as if inwardly permeated with force, with impulses proceeding from the spiritual beings around us. All that we have previously experienced now becomes more and more real to us, in a spiritual way. We gradually feel as if standing in the light or shadow of these beings in whom we are beginning to live. Before, through living through the spiritual worth corresponding to some earthly experience, we felt this or that about it, found it valuable or harmful to the cosmos. We now feel: There is something I have done on earth, in thought or deed; it has its corresponding spiritual worth, and this is engraved into the spiritual cosmos. The beings whom I now encounter can either do something with it, or not; it either lies in the direction of their evolution or of the evolution for which they are striving, or it does not. We feel ourselves placed before the beings of the spiritual world and realise that we have acted in accordance with their intentions or against them, have either added to, or subtracted from, what they willed for the evolution of the world.

Above all, it is no mere ideal judgment of ourselves that we feel, but a real evaluation; and this evaluation is itself the reality of our existence when we enter the spiritual world after death.

When you have done something wrong as a man in the physical world, you condemn it yourself if you have sufficient conscience and reason; or it is condemned by the law, or by the judge, or by other men who despise you for it. But you do not grow thin on this account—at least, not very thin, unless you are quite specially constituted. On entering the world of spiritual beings, however, we do not merely meet the ideal judgment that we are of little worth in respect of any fault or disgraceful deed we have committed; we feel the gaze of these beings resting upon us as if it would annihilate our very being. In respect of all we have done that is valuable, the gaze of these beings falls upon us as if we first attained thereby our full reality as psycho-spiritual beings. Our reality depends upon our value. Should we have hindered the evolution that was intended in the spiritual world, it is as if darkness were robbing us of our very existence. If we have done something in accordance with the evolution of the spiritual world, and its effects continue, it is as if light were calling us to fresh spiritual life. We experience all I have described and enter the realm of spiritual beings. This enhances our consciousness in the spiritual world and keeps us awake. Through all the demands made upon us there, we realise that we have won something in the universe in regard to our own reality.

Suppose we have done something that hinders the evolution of the world and can only arouse the antipathy of the spiritual beings whose realm we now enter. The after-effect takes its course as I have described and we feel our consciousness darken; stupefaction ensues, sometimes complete extinction of consciousness. We must now wake up again. On doing so, we feel in regard to our spiritual existence as if someone were cutting into our flesh in the physical world; only, this experience in the spiritual is much more real—though it is real enough in the physical world. In short, what we are in the spiritual world proves to be the result of what we ourselves have initiated. You see from this that man has sufficient inducement to return again to earthly life.

Why to return? Well, through what he has engraved into the spiritual world man has himself experienced all he has done for good or ill in earthly life; and it is only by returning to earth that he can actually compensate for what, after all, he has only learnt to know through earthly experience. In fact, when he reads his value for the world in the countenances of these spiritual beings—to put it metaphorically—he is sufficiently impelled to return, when able, to the physical world, in order to live his life in a different way from before. Many incapacities for this he will still retain, and only after many lives on earth will full compensation really be possible.

If we look into ourselves during earthly life, we find, at first, memories. It is of these that, to begin with, we build our soul-life when we shut out the external world; and it is upon these alone that the creative imagination of the artist draws. That is the first form of memory. Behind it are the mighty ‘pictures’ which become perceptible immediately after we have passed through the gate of death. These are taken from us: they expand to the wide spaces of the universe. When we survey our memory-pictures we can say that there lives behind them something that at once proceeds towards the cosmic spaces when our body is taken from us. Through our body we hold together what is really seeking to become ‘ideal’ in the universe. But while we go through life and retain memories of our experiences, we leave behind in the world something still further behind our memories. We leave it behind us in the course of time and must experience it again as we retrace our steps. This lies behind our memory as a third ‘structure’. First, we have the tapestry of memory; behind it, the mighty cosmic pictures we have ‘rolled up’ within us; behind this, again, lives what we have written into the world. Not until we have lived through this are we really ourselves, standing naked in spirit before the spiritual universe which clothes us in its garments when we enter it.

We must, indeed, look at our memories if we want to get gradually beyond the transient life of man. Our earthly memories are transient and become dispersed through the universe. But our Self lives behind them: the Self that is given us again from out of the spiritual world that we may find our way from time to eternity.

This book is the transcript of a shorthand report of nine lectures given by Rudolf Steiner in the early part of 1924, about a year before he died. Although his audience consisted very largely of people who had been studying for many years the spiritual science which is Steiner's legacy to the world (and which he also called Anthroposophie), he himself described the course as an ‘Introduction’. The German title of the book is Anthroposophie: eine Einführung in die Anthroposophische Weltanschauung. ‘We will begin again,’ he observed in Lecture IV, ‘where we began twenty years ago;’ and he may well have had in mind that the Movement itself had, in some sense, begun again only a month or two before with the solemn Foundation of the General Anthroposophical Society under himself as President at Christmas 1923. Though he proceeded ab initio, assuming no previous knowledge on the part of his hearers, this course is not an elementary exposition of Anthroposophy. We are gradually led deeply in, and the path is steep towards the end.

There are many very different approaches to the general corpus of revelations or teachings which constitutes Spiritual Science. As with Nature herself, it is often only as the student penetrates deeper and nearer to the centre that any connection between these different approaches become apparent. A reader of Christianity as Mystical Fact, for example, which dates from 1902 and of Steiner's lectures on the Gospels might well be surprised to find that it is possible to read Theosophy (1904) without ever discovering that the incarnation of Christ and the death on Golgotha are, according to him, the very core of the evolution of the universe and man. The truth is that the mastery of Anthroposophy involves, for our too stereotyped thinking, something like the learning of a new language. It would be possible to learn to read Greek and only afterwards to discover that the New Testament was written in that tongue.

From this point of view the present book is in the same category as Theosophy, yet even within this category the two approaches are made from such diverse directions that one might almost suppose the books to be the work of different men. Nevertheless it is best to look on the following lectures—as Steiner himself makes it clear that he does—as a supplement or complement to what is to be found in Theosophy.

The book Theosophy is the most systematic of all the writings that Steiner has bequeathed to us. Its whole basis is classification and definition and, taken by itself, it undoubtedly gives (quite apart from the dubious associations which the word ‘theosophy’ has for English ears) a false impression of the nature of Anthroposophy. It is as indispensable to the student as a good grammar is indispensable to a man engaged in mastering a new language, and it contains as much—and as little—as a grammar does of all that the language can do and say. Its method is that of description from outside. And this approach, essential as it is as one among others, is perhaps the one most likely to lead to misunderstanding and misrepresentation. Such terms as ‘soul world’, ‘spiritland’, ‘elemental beings’, ‘aura’, are liable to be taken literally in spite of the author's express warnings to the contrary. The descriptions are taken as reproductions of the reality that underlies them instead of as similes—attempts, that is, at making clear a purely spiritual reality in words which have received their stamp of significance from their relation to the physical world.

No one who studies the teachings of Rudolf Steiner seriously remains in any real danger of succumbing to this sort of literalness. But anyone reading hurriedly through the book Theosophy—or even through Theosophy and the Occult Science—and inclined to judge the value of Anthroposophy from that single adventure may well do so. That is why the present book seems to me to be an important one—not only for ‘advanced’ students of Anthroposophy, to whom it is perhaps primarily addressed, but also to the comparative beginner. It is condensed and difficult for most readers, and above all for those who have never dipped into the broad unbroken stream of books and lectures which flowed from Rudolf Steiner during the twenty years that elapsed between the publication of Theosophy and the delivery of this Course. But even if the content is far from fully understood, it cannot fail to give the reader some idea, let us say, of the sort of thing that is really signified by the spatial and other physical metaphors in which the systematic exposition of Theosophy is couched.

For here the approach is from within. It is no longer simply the objective facts and events, but the way in which the soul tentatively begins to experience these, which the lecturer makes such earnest efforts to convey. We have exchanged a guide book for a book of travel. The one who has been there recreates his experience for the benefit of those who have not, trying with every device at his disposal to reveal what it actually felt like. Of course the difficulty is still there; it can still only be done by metaphor and suggestion; but the difficulty is much less likely to be burked by the reader's surreptitiously substituting in his own imagination a physical or sense-experience for a purely super-sensible one.

Compare, for instance the description of the astral body given in Theosophy with the characterisation of it in No. V of these lectures:

One says to oneself: What I am observing as the astral body of this person is not really present today, i.e. on the 2nd February 1924. If the person is twenty years of age, you must go backwards in time—let us say, to January 1904. You perceive that this astral body is really back there, and extends still further back into the unlimited. It has remained there and has not accompanied him through life. Here we have only a kind of appearance—a beam. It is like looking down an avenue; there, in the distance, are the last trees, very close together. Behind them is a source of light. You can have the radiance of the light here, but the source is behind—it need not move forward that its light may shine here.

So, too, the astral body has remained behind, and only throws its beam into life. It has really remained in the spiritual world and has not come with us into the physical. In respect to our astral body we always remain before conception and birth, in the spiritual world. If we are twenty years old in 1924, it is as if we were still living spiritually before the year 1904 and, in respect to our astral body, had only stretched forth a feeler.

‘Thus,’ he adds a few pages later, ‘if you describe the astral body as I have done in my Theosophy you must realise, in order to complete your insight (my italics)’:

that what is active here is the ‘radiance’ of something far back in time. The human being is really like a comet stretching its tail far back into the past. It is not possible to obtain a true insight into man's being unless we acquire these new concepts. People who believe one can enter the spiritual world with the same concepts one has for the physical world should become spiritualists, not anthroposophists.

In the same way one could compare the description of the etheric body in the earlier book with its treatment here in Lecture IV. The etheric body is not a vehicle of any such ‘life-force’, as is understood by the creative evolutionists. It is totally incompatible with the assumptions of positivist science. If it can be described as a ‘formative forces’ body, it can equally well be described, from another approach, as a thought-body. This is the approach which is required for all the teachings which Steiner developed later concerning the descent of the Cosmic Intelligence and its progressive embodiment in the personal intelligence of man. And it is this approach which is chosen in the book which follows.

He begins by describing the practical steps needed to develop the ‘strengthened thinking’ which is the first stage of higher knowledge. And he continues:

If you strengthen your thinking the supra-terrestrial spatial world begins to concern you and the ‘second man’ you have discovered just as the earthly, physical world concerned you before. And, as you ascribe the origin of your physical body to the physical earth, you now ascribe your second existence to the cosmic ether through whose activity earthly things become visible. From your own experience you can now speak of having a physical body and an etheric body ... I stretch out my physical arm and my physical hand takes hold of an object. I feel in a sense the flowing forces in this action. Through strengthening my thought I come to feel that it is inwardly mobile and now induces a kind of ‘touching’ within me—a ‘touching’ that also takes place in an organism; this is the etheric organism; that finer, super-sensible organism which exists no less than the physical organism, though it is connected with the supra-terrestrial, not the terrestrial.

Equally important is the exposition in this lecture of the way in which astral and etheric find outward expression in the physical constitution of man, the etheric in his fluid organisation, which can only be understood with the help of the concept of the etheric body, and the astral in that ‘third man’—who is physically the ‘airy man’ and who can be experienced as ‘an inner musical element in the breathing’. The nervous system is shown to be the representation of this inner music.

The matter in this book is extremely condensed and one feels one is maiming it by arbitrary selections such as I am making for the purpose of this Introduction. I have, for instance, said nothing of the extensive and detailed discourse on dreams contained in Lecture VII, and VIII, which some readers may even find the most enlightening thing in the book. One final selection may however perhaps be made. In these lectures Steiner approaches the life after death by speaking of ‘four phases of memory’. The theme is first heard in Lecture VI, where, after speaking of the nature of memory he emphasises that it is not the concern of the remembering individual alone, but is there for the sake of the universe—‘in order that its content may pass through us and be received again in the forms into which we can transmute it’.

The universe needs us because, through us, it ‘fulfils’ itself—fills itself again and again with its own content. ... The universe gives its cosmic thoughts to our etheric body and receives them back again in a humanised condition.

It receives them back when we die. The moment we die, the world takes back what it has given. ‘But it is something new that it receives, for we have experienced it all in a particular way.’ Then, in the ninth and last lecture, the last three phases of memory lead into—indeed become—in a miracle of condensation—all that is presented so differently in Theosophy under such titles as ‘The Soul in the Soul-World after Death’.

Is this an esoteric or an exoteric work? Certainly it will be more readily appreciated by readers who have worked through other approaches to be found in the books and lecture-cycles and perhaps especially in the Leading Thoughts. Yet it is the whole aim and character of Spiritual Science, as Rudolf Steiner developed it, to endeavour to be esoteric in an exoteric way. For that was what he believed the crisis of the twentieth century demands. And I doubt if he ever struggled harder to combine the two qualities than in these nine lectures given at the end of his life. Thus, although he was addressing members of the Anthroposophical Society, I believe that he had his gaze fixed on Western man in general, and I hope that an increasing number of those who are as yet unacquainted with any of his teaching may find in this book (and it can only be done by intensive application) a convincing proof of the immense fund of wisdom, insight and knowledge from which these teachings spring.

OWEN BARFIELD

London,
August 1960.

I should like to begin by speaking to you about the conditions and laws underlying human destiny, destiny, which customarily is called karma. This karma, however, will be understood, be clearly seen into only when we begin by acquainting ourselves with the varieties of laws underlying the universe. So today, then, I should like—for it is necessary to speak to you in a rather abstract form about the various underlying universal laws, in order then to crystallize out of this the more special form which can be designated as human destiny—karma.

We speak of cause and effect not only when we wish to comprehend the phenomena of the world, but also when we wish to fix our attention on the phenomena of human life itself. And at present it is quite customary to speak in general terms about cause and effect. Especially is this so in scientific circles. However, directly from this there result the greatest difficulties concerning the actual truth. For the various ways in which cause and effect appear in the world are not at all considered.

We can begin by looking at the so-called lifeless nature which, indeed, confronts us most clearly in the mineral kingdom, in all that we see in the rocky and stony part of the earth, often in such wonderful formations, but also in all that is reduced to powder, and which is then reunited and repacked in the formless rocky strata of the earth. Let us look, my dear friends, first at what thus appears as the lifeless in the world.

When we consider the lifeless—everything lifeless, without exception—we discover that everywhere within this kingdom of the lifeless we can find the causes themselves. Wherever the lifeless exists as effect, we can also seek the causes within this very same kingdom. In fact, we proceed in accordance with the principles of knowledge only when we seek the causes of the processes of the lifeless within its own kingdom.

If you have a crystal before you, however beautifully formed it may be, you should seek the cause of its forms in the kingdom of the lifeless itself. And thus, this lifeless kingdom shows itself as something contained within itself. We are, at first, not able to say where we can find the limits of this lifeless. Under certain conditions they may lie far distant out in the reaches of the universe. But if we are concerned with the effects of something lifeless confronting us, and we wish to find the causes, we must then seek them also within the realm of the lifeless. Through what we have said, however, we have already placed the lifeless alongside something else, and therewith a certain perspective is immediately opened before us.

Consider the human being himself. Consider how he passes through the door of death. Everything which existed and acted in him before this event has left the visible, apprehensible form which remains after the human soul has passed through death's portal; nothing remains but this discarded, deserted form, of which we say that it is lifeless. And just as we speak of the lifeless when we gaze upon the stony structure of the mountains with its crystal forms, so must we speak of the lifeless when we behold this human corpse, bereft of soul and spirit. What from the beginning prevailed in the rest of lifeless nature only now comes into existence for the corpse of the human being.

We were unable to find in the lifeless itself the causes of what occurs in the human form as effects during life before the soul has passed through the door of death. It is true that, when an arm is raised, not only do we seek in vain in the lifeless, physical laws of the human form for the cause of this action, but we shall also seek in vain in the realm of the chemical, in the realm of the physical forces which are present in the human form, for the cause, let us say, of the heart-beat, of the blood circulation, of any of the processes which are not at all under the control of the will.

But, at the moment when the human form has become a corpse, when the soul has stepped through the gateway of death, we observe an effect in the human organism. We perceive, let us say, a change in the color of the skin, the limbs become limp; briefly, everything appears which we are accustomed to behold in a corpse. Where do we seek the cause? In the corpse itself, in the chemical, physical, lifeless forces of the corpse itself.

When now in all its aspects, in all directions, you think out to the end what I have here indicated—I need only indicate it—you will realize that, after the human soul has crossed the threshold of death, the human being has then become, regarding his corpse, like lifeless nature about him. That means that we must now seek the causes for the effects in the same region in which the effects themselves lie. This is very important.

As soon, however, as we behold this special nature of the human corpse, we find something else that is extraordinarily significant. The human being casts off his corpse, as it were, at death. And if then, with that faculty of perception which is capable of it, we observe what the real human being, the soul-spirit human being, has become after he has passed through the door of death, we are compelled to say: Indeed, it is quite true that the corpse is cast off, and that now it has no longer any significance for this actual soul-spirit human being, who has reached the other side of death's door. This corpse has no longer any significance; it is now something discarded.

With lifeless external nature this is quite a different matter. And, indeed, even if we consider the matter only superficially, this difference confronts us. Let us observe a human corpse. It can best be observed where it has had an air-burial. In subterranean caves, which formerly were chiefly used by certain communities as burial places, we find the corpses of men, for example, simply hung up. There they dry out. They go so far in this drying out process and become so completely brittle that it only requires a little tap to cause them to fall into dust.

What we thus find preserved as the lifeless is something quite different from what we find outside in our earthly surroundings as lifeless nature. This lifeless nature fashions itself, it forms itself into crystal shapes. It is in a remarkable state of change. When we disregard what is purely earthly and look at other phenomena which are also lifeless, at water, and air, we then find that an active transformation and metamorphosis takes place in these lifeless elements. Let us now place this before the soul. Let us bear in mind the similarity of the human body in its lifelessness, after the soul has laid it aside, to extra-human lifeless nature.

Let us now proceed further. Let us consider the plant kingdom. Here we enter the sphere of the living. If we study a plant intimately, we shall never find ourselves able to explain the effect appearing in the plant merely as a result of the causes which lie in the plant kingdom itself—that is, in the same kingdom in which the effects appear. Certainly, there is today a science which attempts to do this. However, this science is on the wrong track, for finally it comes to the point of saying: Yes, indeed, it is possible to investigate the physical forces and laws acting in the plant; the chemically active forces and laws can be investigated; but something remains over and above. At this point these people divide into two groups. One group maintains that what remains over is only a sort of aggregation, a sort of form, shape; that what is active are only the physical and chemical laws. The other group says: No! there is something else there besides, which science has not yet investigated; science will, however, eventually discover it. But this will be said for a long time to come. The fact of the matter, however, is something different. For, when we wish to investigate plant nature, we cannot comprehend it, if the entire universe is not called to our aid, if the plant is not beheld in such a way that we say that the forces of plant activity lie in the reaches of the cosmos. Everything that happens in the plant is the effect of the reaches of the universe. The sun must first advance to a certain position in the cosmos in order that some particular effects may appear in the plant kingdom. Different forces must be active from wide spaces of the universe in order that the plant may receive its form, in order that it may receive its inner driving forces.

My dear friends, the truth of the matter is as follows. If we were able to travel, not in the manner of Jules Verne, but actually to travel out to the moon, to the sun, etc., then, unless we should have already acquired other forces of cognition than those we now possess, we would not become any more clever in this search for the causes than we are upon the earth itself. We would not get very far were we to say the following: “Very well, the causes of the effects which appear in the plant kingdom are not in the plant kingdom of the earth itself; so we travel to the sun; we shall find there the causes.” But we do not find them there with ordinary means of cognition. We do find them, however, if we lift ourselves to imaginative knowledge, if we possess quite a different mode of knowledge. In that case we do not need to travel to the sun; we find them here in the earth region itself. Only we shall find it necessary to cross over from an ordinary physical world to an ether world, and we shall find that in the reaches of the world the cosmic ether works everywhere with its forces, and that out of these reaches it works inward. Out of cosmic reaches everywhere the ether forces work into our world.

Thus, we must actually cross over to a second kingdom of the world, if we intend to seek the causes of the effects in the plant kingdom.

Now, the human being participates in the same element as the plant. The same forces which send their influences from the reaches of the ether cosmos down into the plants work also in the human being. He carries within him the ether forces, and we designate the sum of the forces he thus carries the ether body. And I have already told you how this ether body a few days after death becomes larger and larger and finally loses itself, so that the human being remains only in his astral and ego being. Thus, what he has carried within him of an etheric nature becomes larger and larger and finally loses itself in the cosmic reaches.

Let us now compare again what we can see of the human being when he has crossed the threshold of death with what we see in the plant kingdom. We must say that the causative forces of the plant kingdom conn* down to earth out of the reaches of space. We must say in regard to the human ether body that the forces of this ether body go out into these reaches, that is to say, they go to that region whence come the growth forces of the plant when the human being has passed through death's door. Now the matter already becomes clearer. If we merely look at a physical corpse and say that it is lifeless, then a descent into the rest of lifeless nature becomes difficult for us. But, if we look at the living, at the plant kingdom, and become aware that the causative forces for this kingdom come out of the cosmic reaches, then by plunging ourselves imaginatively into the nature of man, we see that, when the human being has crossed the threshold of death, the human ether body goes out into the source whence come the etheric forces of the plant kingdom.

Something else, however, is characteristic. What acts upon the plants as causative forces, acts relatively quickly; for upon the plants which are springing from the ground, which are developing their blossoms and their fruit, the sun of the day before yesterday has but little influence today. The sun of the day before yesterday is not effecting very much as a causative force. The sun must shine today, really shine today. That is important. And you will notice in our subsequent considerations that it is important that we note this fact.

The plants with their ether-causative forces have, it is true, their actual fundamental forces within the realm of the earthly, but they have these in what exists simultaneously in the cosmos and the earth. And when the human ether body dissolves itself, after the human being as a soul-spirit being has passed through the portal of death, this process lasts only a brief time, a few days only. Again, a simultaneous relationship exists, for the days during which this dissolution takes place, measured in the time of cosmic events, are but an insignificant moment.

When the ether body returns to that region whence come the ether forces which manifest as plant growth forces, we have, again, to do with something which shows us that as soon as the human being lives in the ether, his ether activity is not limited to the earth, for it departs from the earth, yet it develops with simultaneousness.

I shall now tabulate the foregoing in the following manner. We can say:

Mineral Kingdom: Simultaneousness of cause and effect in the physical.

Thus, we have essentially to do with simultaneousness of the causes in the physical. You will say: “Yes, but the causes of much that occurs in the physical lie prior in time.” This is in reality not the fact. If effects are to arise in the physical, then the causes must last, must continue to act. If the causes cease, effects no longer occur. We are, therefore, justified in writing this down thus:

Mineral Kingdom: Simultaneousness of the causes in the physical.

When we come to the plant kingdom, however—and in doing so we come to what can be observed in the human being also as something plantlike—we then have to do with simultaneousness in the physical and the super-physical.

Plant Kingdom: Simultaneousness of the causes in the physical and super-physical.

Let us now approach the animal kingdom. In this kingdom we shall seek quite in vain in the animal itself for what appears as effects as long as the animal is living. Even if the animal only crawls in order to seek its food, we shall seek quite in vain for the causes in the chemical and physical processes taking place within the animal body. We shall also seek entirely in vain in the reaches of ether space, where we find the causes for the plant nature,—we shall also seek there in vain for the causes of animal movement and animal sensation. For all that takes place in the animal in regard to what is plantlike in the animal, we find the causes also in ether space. And when the animal dies, its ether body also passes out into the reaches of cosmic ether. But we shall never be able to find within the earthly, within the physical, or the super-physical etheric, the causes of sensation. It is impossible to find them there.

Here it can be said that something occurs wherein the modern view is very much on the wrong track. Indeed, in regard to many phenomena which appear in the animal—the phenomena of sensation, of movement the human being with this modern conception must say to himself: “If I investigate the inner processes of the animal's physical, chemical forces, I cannot find the causes there. But also, in the reaches of the cosmos, in the ether reaches of the universe the causes cannot be found. If I wish to explain the nature of a blossom, then I must go out into the ether universe. I shall be able to explain the blossom's nature from the nature of the ether universe. I shall also be able to explain much in the animal which is plantlike from the nature of the ether cosmos, but I shall never be able to explain what appears in the animal as movement or as sensation.”

If I observe an animal on the 20th of June and consider its sensations, then I shall not be able to find the causes of the sensations on the 20th of June in anything that is in earthly or extra-earthly space. If I go still farther back I shall not find them either. I shall not find them in May, nor in April, nor in any other month.

The modern view feels this. Therefore, this modern view explains what is thus not capable of explanation, or at least a great deal of it, by means of heredity. That is to say, it explains by means of a phrase. It is “inherited.” It originates with the forebears, it is “inherited” by the offspring. Naturally, not everything, because that would, indeed, be too grotesque; nevertheless, a great deal. It is inherited!

What is meant by “inherited?” The concept of heredity leads finally back to the idea that what appears as complicated animal was contained in its mother's ovum. And it has, indeed, been the endeavor of the modern view to observe an ox outwardly in its complicated form and then to say: “Well, the ox sprang from the ovum; in it were the forces which then resulted in the full-grown ox. Therefore, the ovum is an extraordinarily complicated body.”

It would have to be extremely complicated, this ovum of the cow, for, is it not true? everything is contained within it which presses toward all sides, and forms, and fashions, and works, in order that out of the little ovum the complicated ox may emerge!

And however much we may struggle to find a way out—there are, indeed, many theories of evolution, of epigenesis, etc.—whatever way out we try to find, we see that there is nothing else to do than to conclude that this ovum, this little egg, is something extremely complicated. Since everything is led back to the molecule, which is built up of atoms in a complicated way, there are many who represent the first inception of this ovum as a complicated molecule. But, my dear friends, this does not even agree with physical observations.

The question arises: Is this ovum really such a complicated molecule, already such a complicated organism? The peculiarity of the ovum does not at all consist in its complexity, but in the fact that it throws all its substance back into chaos—into a chaotic state. Precisely the ovum is, in the mother-animal, not a complicated structure, but a completely pulverized, disarranged substance. It is not organized at all. It is something that falls back into an absolutely unorganized, powder-like condition. And reproduction would never occur, did not the unorganized, the lifeless matter which tends toward the crystalline, toward the form—did not this matter in the ovum fall back into itself, into chaos. The albumen is not the most complicated body, but rather the simplest, which has nothing determinative in it. And out of this little chaos, which exists there at first as an ovum, no ox could ever come into existence, for this ovum is just a chaos. Why, then, does an ox come forth from it? Because, in the maternal organism, the entire cosmos acts upon this ovum. It is just because it is unconditioned, because it is chaotic, that the entire cosmos can act upon it. And fructification has no other purpose than to cast back the matter of the ovum into chaos, into the indeterminate, into the unconditioned. Thus, nothing else acts but the universe alone. But now, if we look into the mother, we do not find therein the causes. If we look outside into the ether world, there also in the simultaneous occurrences the causes are not to be found. We must go back until we come to the time before the animal was born, if we wish to find the causes for what germinates there as the potential capacities of a being, capable of sensation and movement. We must go back to a time before life has begun. That is, for the capacities of feeling and movement the causal world does not lie in simultaneousness but lies in a time prior to the conception of this being.

The following is the curious fact: If I behold a plant, I must go out into what is simultaneous, and I then find the cause; but I find it in the reaches of the universe. If, however, I wish to find the cause of what acts in the animal as sensation, then I cannot look for it in simultaneousness, but I must look for it in what preceded life; in other words, the stellar constellation must have changed, it must have become different. It is not the stellar constellation in the universe which exists simultaneously with the animal that has its influence upon the actual animal nature, but the constellation of the stars preceding its life.

And now let us look at the human being when he has passed the threshold of death. When this has occurred, he must go back—after he has laid aside his ether body, which spreads out into every part of the reaches of the universe from whence come the growth forces of the plants, the etheric forces—he must go back, as I have described it, to his moment of birth. Then he has experienced in his astral body all that he has gone through in life, but in reverse order. In other words, the human being must not pass into the state of simultaneousness with his astral body after death; he must go back to the state prior to birth. He must go to that region whence come the forces which give the animal the capacity for sensation and the ability of movement. These do not come out of simultaneously existing stellar constellations, they come from the constellations existing prior to birth.

Thus, if we speak of the animal kingdom, we cannot speak of the simultaneousness of the causes in the physical and super-physical, but we must then speak of past super-physical causes passing over to the present effects in the physical.

Animal Kingdom: Past super-physical causes to present effects.

And here, too, we enter again the concept of time. We must, if I may use a trivial expression, go for a walk in time. If we wish to seek the causes of something occurring in the physical world, we go for a walk in this world; we do not need to go outside the physical world. If we wish to seek the causes of something which is really in the living plant kingdom, then we must go quite far away. We must seek in the ether world. And only there where the ether world comes to an end, where—speaking in terms of a fairy tale—the world is fenced, is boarded in, there only do we find the causes of plant growth.

We may go about there as much as we wish, yet we shall not find the cause of the faculty of sensation or movement. We must begin to go for a walk in time, we must tread there the path of time in reverse order. We must leave space and go for a walk in time.

You will note that we can place the human physical body in its lifelessness alongside lifeless outer nature in respect of causation; we can place the human ether body in its life and its expansion after death into the ether spaces alongside the ether life of the plant, which also comes hither out of the reaches of the ether, but, indeed, out of the simultaneous constellations of the super-physical, of the super-earthly. And we are able to place the human astral organism alongside of that which exists outside in the animal nature.

And we then advance from the mineral, to the plant, to the animal kingdom, coming finally to the real human kingdom. You will say: “Well, we have already considered that from the beginning.” Yes, indeed, but not altogether. We have, in the first place, considered the human kingdom in so far as the human being has a physical body; then, in so far as he has an ether body, and then, in so far as he has an astral body. But just note that he would be a crystal—a complicated one, to be sure, but a crystal, nevertheless—if he had only his physical body. If he were to have merely his ether body in addition, he would then be a plant, a beautiful plant perhaps, nevertheless, just a plant. If, again, the human being had in addition an astral body, he would go about on all fours, perhaps have horns and other similar animal characteristics—in short, he would be just an animal. The human being is none of these. The form which he has as an erect walking being he has by virtue of his possessing an ego organism besides the physical, etheric, and astral organisms. And only this being, who also has an ego organism, can we designate as man, as belonging to the human kingdom.

Let us now once more consider what we have already observed. If we wish to seek the causes of plant nature, we must then go out into the reaches of the ether realm, but we are still able to remain in space; only, as has been remarked, space in that case becomes somewhat hypothetical, for we must even resort to the fairy-tale concept, we must go “where the world is boarded up.” It is, however, really a fact that even modern human beings who think in accord with purely natural scientific research are coming to the view that we can actually speak of something like that expressed in the fairy tale “where the world is boarded in.” It is, naturally, a trivial, clumsy expression. But we need only recall how childishly human beings think: There is the sun. It sends forth its rays, sends them farther and farther away. They become, it is true, weaker and weaker. The light goes on and on and on, it goes further and further away, into the endless.

I have explained long ago to those who have already for years heard my lectures that it is nonsense to imagine that the light goes out into the endless. I have always said that the outspreading of light is dependent on its elasticity. If we take a rubber ball and depress it, we can do this only up to a certain point, it then snaps back again. That is to say, the elasticity of the ball has its limits; then the depressed surface springs back into place. This I have said is also true of light. It does not go out into the limitless, but, when a certain limit is reached, it returns.

This fact, that light does not expand out into the boundless, but only to a certain limit and then comes back, has found an advocate, for example, in England in the physicist Sir Oliver Lodge. So it can be seen that today physical science has already come to advocate what is given through spiritual science, and physical science will eventually accept, in all particulars, what is stated by spiritual science.

And thus it is, indeed, possible to speak also of the fact that there outside, if we think sufficiently far out into space, we must allow our thoughts to return and not permit ourselves simply to postulate endless space, which is fantastic—indeed, a fantasy we cannot imagine. Perhaps there may be some among you who will remember that in the description of the course of my life I said how very deep an impression was made on me when, in my study of modern synthetic geometry, I was led to the concept that a straight line may not be considered as having a limitless extension, a never ending extension, but that such a line extending in one direction actually returns from the other. Geometry expresses it somewhat as follows: The point at infinity to the right of a fixed point is the same as the infinitely distant point to the left. It is possible to calculate this. This is not merely analogous to the fact that when we have a circle and start here by following the circumference we return to the same point again, or that, if a semicircle is infinite it is a straight line. That is not the case. That would be an analogy to which those who can think with exactness do not attribute any value. What made an impression on me was not this trivial analogy, but the actual proof in accordance with strict calculation, that the infinitely distant point on the left is the same as the infinitely distant point on the right, and that actually if someone begins to run from here along a straight line continually he will not run to a limitless infinity, but that, if he but continue to run for the proper length of time, he will eventually come toward us again from the opposite direction. This appears grotesque to all physical thought. The moment physical thinking is laid aside, this is actually a reality, because the universe is not endless, but is limited in as far as the physical universe is concerned. Thus, it may be said that we reach the limits of the etheric when we speak of the vegetative and of what is etheric in the human being. But we must go outside of everything that exists in space when we wish to explain the animal and the astral nature in man. There we must go walking in time; there we must go beyond simultaneousness; there we must advance in time.

When we enter time, we cross the boundary of the physical in a twofold way. In describing the animal, we must already proceed in time. We must, however, not continue this mode of thinking abstractly, but continue it in a concrete way. Pay attention for a moment and see how this can be continued concretely.

Human beings think, do they not? that when the sun sends forth its light, this continues on its path endlessly. Sir Oliver Lodge shows, however, that we have already forsaken this mode of thinking about the matter and, instead, that we know that light comes to a boundary and then returns again. The sun receives back its light from all sides, although in another form, in a transformed condition. The sun receives back the light. Let us now employ this mode of thinking on what we have just been considering. We stand, at the outset, in space. Earth-space remains within it. We stride out into the universe. That is not yet enough for us: we stride out into time. Now some one could say: “Very well, we now stride on ever further and further.” No, not at all! We now return again. We must continue this mode of thinking. We return again. We come back again in the same way as we do when we march forth into space, going ever further, reaching finally the boundary, and then return. So here also do we return. That is to say, if we have sought the past super-physical causes in the reaches of time, we must return again into the physical.

What does that mean? It means, we must again descend out of time, out of time descend again upon the earth. If we wish, thus, to seek the causes of the human being, then we must seek them again upon earth. Now we have marched back in time. If, by marching back in time, we come again upon the earth, then of course we come into a previous human life. With the animal, we stride further; it dissipates in regard to time just as our ether body dissipates right out to the boundary of the cosmos. The human being does not dissipate himself out there, for when we retract his path in time we come back to the earth into his previous life. Thus, we must say for the human being: From past physical causes to present effects in the physical.

Mineral Kingdom: Simultaneousness of causes in the physical.

Plant Kingdom: Simultaneousness of the causes in the physical and super-physical.

Animal Kingdom: Past super-physical causes of present effects.

Human Kingdom: Past physical causes of present effects in the physical.

You see, it has required effort today to familiarize ourselves with abstractions in a preparatory way. But that, my dear friends, was necessary. It was necessary, because I wished to show you that there is also a logic for those spheres which we must consider to be the spiritual. Only, this logic does not agree with the clumsy logic which is deduced merely from physical phenomena, and in which human beings are accustomed entirely and only to believe.

If we proceed in a purely logical way and investigate the series of causes, then, in the mere train of thought, we reach the past earth lives. And it is necessary to call attention to the fact that also the mode of thinking itself must become different from the usual mode, if we wish to comprehend the spiritual.

Human beings believe that what reveals itself from the spiritual world cannot be comprehended. It can be comprehended, but we must broaden our logic. It is, indeed, also necessary, if we wish to comprehend a musical or any other work of art, that we bear in ourselves the conditions which meet the matter halfway. If we do not possess these conditions, then we understand nothing concerning them. Then the music passes us by as a noise. Or we may see in some work of art nothing but an incomprehensible shape. Thus, we must also meet what is communicated from the spirit world with a mode of thought commensurate with this world. This, however, becomes evident in mere logical thinking. By investigating the various natures of the causes, we reach, indeed, the possibility of understanding the past earth lives also in logical sequence.

Now there remains the important question, which begins there where we observe the corpse. It has become lifeless. Lifeless nature exists outside in its crystal forms, in its varied shapes. The important question now confronts us: What is the relationship of lifeless nature to the corpse of the human being?

Perhaps you will see, my dear friends, that something is being contributed to a meaning which lies in the direction of the answer to this question, if you take hold of the matter in its second step, if you say: When I behold the plant world surrounding me, then I realize that it carries in itself the forces coming from the reaches of the ether cosmos to which my ether body returns. There outside in the ether reaches, there above are the causative sources of the plants. Thither goes my ether body when it has served its purpose during my life. I go thither where plant life gushes forth from the ether reaches. I go thither—that is, I am related to it. Indeed, I can say: Something exists there above me; my ether body ascends to it; the verduring, sprouting, up-springing plant world comes thither from it. But there is a difference. I give up my ether body; the plants receive the ether in order to grow. They receive the ether in order to live. I yield up the ether body after death. I yield it up as something remaining over. The plants, however, receive this ether body as something that gives them life. They have their beginning in that region which I reach at my end. The plant beginning unites with the human ether body's ending.

May it perhaps be that in relation to the mineral, to the crystals of the most manifold forms, I can ask the following question: Is that which I leave behind as physical corpse, as an end of myself, perhaps also a beginning of the mineral? Do beginning and end perhaps meet?

With this question in mind we intend to close today, my dear friends, and to begin tomorrow, in order to enter thoroughly into the question of human destiny, of so-called karma. Thus, in the next lecture, I shall continue to speak about karma. You will then no longer have to find your way through such a thicket of abstractions, but you will also understand that this was quite necessary for a certain development of thought.

When we advance from the study the aim of which was to prepare us for the explanation of human destiny, of karma, when we advance from abstractions, from the intellectual, to life itself, this advance then brings us, first of all, to the point of placing before our minds the various spheres of life into which the human being is inserted, in order to gain from these constituents of life a basis for a characterization of karma, of human destiny.

Indeed, the human being belongs to the whole cosmos in a much more comprehensive sense than is usually thought. He is, indeed, a member of the cosmos, and without the cosmos he is nothing. I have often employed the comparison of some human bodily member, for example, a finger: A finger is a finger by virtue of its being a part of the human organism. The moment it is severed from the human organism it is no longer a finger. Outwardly, physically, as finger it is the same as previously, but after it has been severed from the human organism it is, indeed, no longer a finger. In like manner is the human being no longer a human being when he is lifted out of the general cosmic existence. He belongs to the general cosmic existence, and without it he cannot at all be looked upon, not at all be comprehended as a human being.

As we have already seen from yesterday's lecture, the world surroundings of mankind consist of various domains. To begin with, we have the lifeless domain of the world which, in ordinary language, we call the domain of the mineral world. We become similar to this domain of the mineral world as the lifeless element only after we have laid aside our body, when we, as far as this body is concerned, have passed through the portal of death. In our real being we never become similar to this lifeless element. The discarded bodily form alone becomes similar to this element.

Thus, we have on the one hand what the human being leaves behind as a physical corpse in the realm of the lifeless, and, on the other, what exists as the widespread lifeless, crystalline and non-crystalline mineral nature and world. As human beings we are entirely dissimilar to this mineral world as long as we live upon the earth. To this I have already drawn attention. In regard to our form, we are immediately destroyed when we are consigned to the mineral world as a corpse. We disintegrate into the mineral; that is, the element which holds our form together has nothing in common with mineral nature. From this it follows that the human being as he lives in the physical world cannot be actually influenced at all by the mineral nature itself.

The chief and most comprehensive influences which act upon the human being from the mineral kingdom come in a roundabout way through the senses. We see the mineral kingdom, we hear it, we perceive its warmth, briefly, we perceive it by means of the senses. Our other relationships to the mineral nature are extremely slight. Just consider how very little of a mineral nature enters into relationship with us during earth life. The salt with which we flavor our food is mineral, and a few other things which we take in with our food are of a mineral nature, but by far the largest part of the food stuff which the human being consumes comes from the plant and animal kingdoms. And what we receive from the mineral kingdom relates itself in a very peculiar way to what we receive from the mineral world through our senses simply as soul impressions, as sense perceptions. And I beg you to consider seriously in this connection something very important. I have, indeed, frequently described this: The human brain weighs on the average about 1500 grams. This is quite a weight. The blood vessels at the base of this brain would be completely crushed by it if they were so heavily pressed upon by such a weight as this. But the brain does not press so heavily, for it is subject to a certain law. This law, which I have described here recently, says that an object immersed in a liquid loses some of its weight.

This can be shown by experiment, by taking a pair of scales—first disregarding the liquid-filled vessel—weighing this object and noting its weight. Then place the vessel containing the water underneath one of the scale pans so that the object in the scale pan sinks into the water. Immediately the scale pans are no longer in balance. The pan containing the weight drops lower, because the object in the other pan becomes lighter. If you then investigate how much lighter the object in question becomes, you will find that it is lighter by an amount equal to the weight of the fluid which the object displaces. If thus you take water as a fluid, then will the weight of the body immersed be reduced by an amount equal to the weight of the displaced water. This is the so-called principle of Archimedes. He discovered this—as I have told you on another occasion—when taking a bath. By simply sitting in the bath he found that his leg became lighter or heavier, according as he inserted it in the water or lifted it out again. And he then cried: I have found it! Eureka!

Indeed, my dear friends, what has just been said is an extremely important fact; important facts, however, are often forgotten. Had the engineering art not forgotten this Archimedean principle, then in Italy perhaps one of the greatest disasters of recent times would not have occurred. These are just the things which occur also in outer life from inability to survey clearly present-day knowledge.

In any case, the body loses in weight an amount equal to the weight of the displaced water. Now, the brain is completely immersed in the cerebral fluid. It swims within this brain water. Once in a while, at the present time, the human being comes to realize that in so far as he is solid, he is actually a fish. In reality he is, indeed, a fish, for 90% of his body consists of water and the solid element swims within it like the fish in water.

Thus, the brain by swimming in the cerebral fluid becomes so much lighter than formerly that it weighs only 20 grams. The brain which out of its fluid weighs some 1500 grams, in its fluid presses upon its base with a weight of only 20 grams. Now just consider how strong in us is the tendency in such an important organ—on account of this swimming of our brain in the cerebral fluid—the tendency to become free from the earth. We do not at all think with an organ which is subject to the influence of gravity, but rather we think in opposition to this force of gravity. The brain organ has first been relieved of the force of gravity.

If you consider the wide significance of the impressions which you receive through the senses, and which you confront with your free will, and compare this with the minute influences which come from salt and similar substances absorbed as food or seasoning, then the following will result from your observation: So great is the predominance of our mere sense impressions, which render us independent of the stimuli from the mineral kingdom, that what we receive into ourselves as direct influence from the mineral world is related to our sense perceptions in the ratio of 20 to 1500 grams. What we take into ourselves through the sense perceptions does not tear us apart, and the elements in us which actually are subject to the earth's gravity—such as the mineral seasonings in our food are, for the most part, things that conserve us inwardly; for salt has at the same time a conserving, a maintaining, a refreshing force. The human being is thus, on the whole, independent of what exists in the surrounding mineral kingdom. He takes into himself from the mineral kingdom only that which has no direct influence on his inner nature. He moves about freely and independently in the mineral world.

My dear friends, if this freedom and independence of movement in the mineral world did not exist, what we call human freedom would not exist at all. And it is very important that we must acknowledge that the mineral kingdom actually exists as the necessary counterpart of human freedom. Indeed, were there no mineral kingdom, we would not be free beings. For the moment we ascend into the plant kingdom, we are no longer independent of that kingdom. It only seems as if we directed our eyes toward the plant kingdom in just the same way we direct them toward the crystal, toward the widespread mineral kingdom. That is, however, not the case. Here, on the earth, the plant kingdom lies outspread. And we human beings are born into the world as breathing, living beings, as beings having a certain metabolism. All this is, indeed, much more dependent on the environment than our eyes, our ears, than everything that is a transmitter of sense impressions. What exists as plant world, the outspread plant world, draws its life out of the strength-giving ether pouring from all sides downward into the earth. The human being also is subject to this ether.

When we are born as a little child and begin to grow, when the forces of growth are evident in us, these are the ether forces. The same forces which cause the plants to grow live in us as ether forces. We carry within us the ether body. The physical body harbors our eyes, harbors our ears. As I have just explained, this body has nothing in common with the rest of the physical world, and what shows this to be true is the fact that, as a corpse, it decays in the physical world.

In the case of the ether body we have at once a different condition. Through this ether body we are related to the plant kingdom. But by our growing—just consider this, my dear friends—by virtue of our growing, something forms itself within us which has a deep connection, in a certain sense, with our destiny. To employ some rather grotesque, radical illustrations, we may grow and yet remain small and fat, or become tall and slim; we may grow and have this or that shape of nose. In brief, the way we grow has most decidedly a certain influence upon our external appearance. This, again, is connected—although in the first place only loosely—with our destiny. Growth does not express itself, however, only in these coarser things. Were the instruments we possess for purposes of research fine enough, we should discover that actually every human being has a different liver composition, a different spleen composition, a different brain composition. Liver is not merely liver. In every individual—naturally, in a very delicate way—it is something different. All this is connected with the same forces which cause the plants to grow. And in beholding the plant cover of the earth we must become conscious of the fact that what pours in out of the reaches of the ether, causing the plants to grow, works and acts also in us; it produces in us the original human potentiality which has a great deal to do with our destiny. For whether a person has received this or that liver, lung, or brain composition from the etheric universe is a matter profoundly connected with his destiny.

We see only the outer side, to be sure, of all these things. Certainly, if we look upon the mineral kingdom, we see about all that exists in that world. Human beings are so fond, scientifically, of this mineral world—if it is at all possible to speak of a “scientific fondness” at the present time—because it contains everything that people wish to find.

This is certainly not the case with what sustains, as forces, the plant kingdom. For the moment we attain imaginative knowledge—I have already spoken of this on other occasions—we begin immediately to see that the minerals are of such a nature that they are enclosed in the mineral kingdom. What sustains the plant kingdom does not appear externally at all to ordinary consciousness. Here we must penetrate deeper into the world.

Suppose we ask the question: What is it really that acts in the plant kingdom? What acts there so that there can come from the distant ether reaches the forces which make the plants sprout and spring forth from the earth, which also cause our growth, however, and the finer composition of our whole body,—what acts there? This question then brings us to the beings of the so-called third Hierarchy, the Angeloi, Archangeloi, and Archai. These beings are the realm of the invisible; but without them there would be no up and down surging of the ether forces which cause the plants to grow, and which act in us through our having within us the same forces that cause growth in plants. We can no longer stop at the mere visible—unless we wish to remain dull in regard to knowledge—if we approach the plant world and its forces. And we must, indeed, become conscious of the fact that in the body-free existence between death and a new birth we develop our relationships, our connections with these beings, the Angeloi, Archangeloi, and Archai. And according to the way we develop these connections and relationships with these beings of the third

Hierarchy, does the karma of our inner nature—if I may designate it thus—fashion itself, that very karma which depends upon the way our ether body combines the bodily fluids, how it causes us to be tall or short, and so forth.

But here the beings of the third Hierarchy have only limited power. The ability of plants to grow does not originate from their power alone, for in this respect, these beings of the third Hierarchy—the Angeloi, Archangeloi, and Archai—stand in the service of yet higher beings. What we live through, however, before we descend out of the spiritual world into our physical body, what is connected with our more delicate bodily structure, and all that I have just described, all this is caused by our conscious encounter with these beings of the third Hierarchy. And under this instruction which we can receive from them, in accordance with our preparation in our previous earth life, that is, as a result of the instruction we receive for fashioning our ether body out of the forces of the ether reaches, all this occurs during the last pre-birth period, just before we descend from the super-physical into physical existence.

From the foregoing it is evident that our glance must first fall upon what works into our destiny, into our karma out of our inner constitution. For this aspect of karma, I should like to employ the expressions “comfort and discomfort in life.” Well-being, comfort, and discomfort in life are connected with what is our inner quality by virtue of our ether body.

A second element which lives in our karma depends upon the fact that the earth is not only covered by the plant kingdom but is inhabited by the animal kingdom. Now just consider, my dear friends, that the different regions of the earth have the most varied animals. The animal atmosphere in the different regions of the earth varies greatly.

You will, however, admit that the human being also lives in this atmosphere in which the animals live. That sounds grotesque at the present time, because human beings are not accustomed to consider such matters. There are, for example, regions where the elephant lives. Indeed, in the regions where the elephant lives the cosmos affects the earth in such a way as to make it possible for the elephant to come into being. Indeed, do you believe, my dear friends, that, if there is a portion of the earth upon which the elephant lives, with the elephant-forming forces working down upon it from the cosmos, the same forces are not working, if right at this same spot a human being is present? Of course, these forces are there also when a human being is present. And this is likewise just as true for the whole animal kingdom. In exactly the same way that the plant-forming forces from the ether reaches are present right here where we live—the walls of wood, stone, and even concrete do not hold them back; here in Dornach, we live more or less in the midst of the very forces that fashion the plants in the Jura Alps—so likewise, if a human being lives on the very soil where the elephant can exist according to the earth's constitution, does he live under the elephant-forming forces.

I can, indeed, quite well imagine that you now have before your mind's eye many a large and small animal which inhabits the earth, and you now learn that the human being, indeed, lives in the same atmosphere as these animals. All this actually works upon the human being. Naturally, it acts upon the human being differently from the way it acts upon the animals, because the human being has yet other qualities, yet other members of his being than the animals. It acts differently upon the human being; otherwise he would also become an elephant in the elephant sphere. He does not, however, become an elephant. Moreover, the human being lifts himself continually out of what works upon him there. Yet he lives in this atmosphere.

You see, everything that exists in the astral body of the human being is dependent upon this atmosphere in which he lives. And, if we may say that his well-being or discomfort is dependent upon the plant nature of the earth, so may we again say that the sympathies and antipathies which we, as man, develop within our earth existence, and which we bring with us from pre-earthly existence, depend on what constitutes, so to speak, the animal atmosphere.

The elephant has a trunk and thick, column-shaped legs. The stag has antlers, and so on. In these members live the animal-forming, the animal-shaping forces. In the human being these forces are manifest only in their effect upon his astral body. And in this effect upon his astral body they produce the sympathies and antipathies which the human individuality brings with him out of the spiritual world.

Just observe, my dear friends, these sympathies and antipathies. Observe what a strong dominant power these sympathies and antipathies have throughout the whole of life. Certainly, we human beings are taught, with justification in a certain respect, to rise above these strong sympathies and antipathies. Nevertheless, to begin with they still exist—these sympathies and antipathies; we still go through our lives living in sympathies and antipathies. One has sympathy for this and another for that. One has sympathy for sculpture, another for music; one has sympathy for blondes, another for brunettes. These are strong, radical sympathies. But our entire life is interwoven by such sympathies and antipathies. We live in dependence upon those forces which produce the manifold animal configurations.

And now, just ask yourselves, my dear friends, what then do we as human beings bear within us which corresponds within our own innermost being to the manifold animal shapes existing in outer nature? A hundredfold, a thousandfold are the animal shapes. A hundredfold, a thousandfold are the configurations of our sympathies and antipathies; only, most of them remain in the unconscious or in the subconscious.

This is an additional, a third, world.

The first world was the world upon which we really feel no dependence—the mineral world. The second world is the one in which Angeloi, Archangeloi, and Archai live, the one which causes the plant kingdom to sprout forth, which gives us our inner quality by means of which we carry well-being and discomfort into life, by means of which we feel desperately unhappy through ourselves or feel happy through ourselves. That which signifies our destiny through our inner composition, through our entire etheric humanness, is taken out of this second world. We now come to what further profoundly conditions our destiny,—that is, our sympathies and antipathies. And these sympathies and antipathies bring us, finally, what belongs to our destiny in a far wider scope than do merely these sympathies and antipathies themselves.

The one human being is carried by his sympathies and antipathies into far distances. He lives here and there, because his sympathies have borne him thither, and in these distant reaches the details of his destiny develop. Deeply linked to our whole human destiny are these sympathies and antipathies. They live in the world in which lives not the third Hierarchy, but the second Hierarchy—the Exusiai, the Dynamis, the Kyriotetes. That which is an earthly reflection of the sublime, glorious forms of this second Hierarchy lives in the animal kingdom. That, however, which these beings transplant into us during our intercourse with them between death and a new birth we bring with us out of the spiritual into the physical world as our inborn sympathies and antipathies.

If we fathom these matters, then such concepts as those of ordinary heredity become childish, really childish. For in order that I may possess some inherited trait from my father or mother, I must first develop the sympathy or antipathy for this trait of my father or mother. Thus, it does not depend merely upon the fact that I have inherited these qualities through some sort of lifeless nature-cause, but it depends upon whether I have had any sympathy for these qualities. The reason why I have had such sympathies for these qualities will be discussed in the subsequent lectures. Our discussions about karma will, indeed, occupy us for many hours to come. It is, however, really childish to speak about heredity in the way this usually occurs today in those scientific circles which consider themselves especially clever.

It is even asserted today that specifically soul-spirit characteristics are inherited. Genius is said to be inherited from the forebears, and when a genius appears in the world, we seek out the individual traits in the forebears which, when united in some personality, are supposed to produce this genius. Indeed, that is a strange kind of demonstration of the truth. A reasonable proof would be that, if a genius exists he would then, through heredity, again produce another genius. But, if we were to look for these proofs—well, Goethe also had a son, and other geniuses have had sons we would come upon curious things. That would be a proof! But the fact that a genius exists and that certain characteristics of his forebears are found in this genius has no more significance than that I am wet if I fall into the water and am pulled out. Through this event, I have very little to do in my own nature with the water which then drips from me. Naturally, since I am born into a certain hereditary stream, because of my sympathies with the qualities in question, I am vested with these inherited qualities just as, when I have fallen into the water, I carry some of this water on my body after having been pulled out of it. Grotesquely childish, however, are the ideas which people have in this regard. For the sympathies and antipathies have already appeared in the pre-earthly existence of the human being, and these give him his innermost structure. With these he enters into earth existence: with these he frames his destiny for himself out of his pre-earthly existence.

And we can now easily imagine the following: In a previous earth life, we were associated with a human being. Much has resulted from this association, which continues on in the life between death and a new birth. Under the influence of the forces of the higher Hierarchies, there is fashioned within the living thoughts, within the living cosmic impulses, all that which is then to pass over into the next earth life out of the experience of the previous one, in order to be lived further. For that purpose, we employ sympathies and antipathies, cultivating the impulses through which we find each other in life.

And these sympathies and antipathies are shaped under the influence of the Exusiai, Dynamis, Kyriotetes in the life between death and a new birth. These sympathies and antipathies enable us then to find the human beings in life with whom we must continue to live, in accordance with the previous earth lives. This is fashioned out of our inner human structure.

Naturally, in this acquiring of sympathies and antipathies the most manifold errors occur. These, however, are equalized again in the course of destiny throughout many earth lives. Thus, we have here a second constituent of karma: the sympathies and antipathies.

We may say: First constituent of karma—inner comfort, or discomfort; second constituent—sympathies and antipathies (see tabulation pages 26, 27). By virtue of our having reached the sympathies and antipathies in human destiny we have ascended into the sphere in which lie the forces for the formation of the animal kingdom.

Now we ascend into the real kingdom of man. We live not only in association with the plant kingdom, with the animal kingdom, but we live quite determinatively for our fate in association with other human beings in the world. That is quite a different association from the association with plants and animals. It is an association through which the chief element of our destiny is fashioned. The impulses which cause the peopling of the earth also with human beings act only upon mankind. And now the question arises: Which are the impulses that act only upon mankind? Here we can permit a purely external consideration to speak which I have already frequently presented.

Our life is, indeed, directed from its yonder side—if I may so express myself—with a much greater wisdom than we direct it here from this side.

We often meet in our later years someone who is extraordinarily important for our life. If we think back and see how we have lived up to the time when we met this human being, our whole life then appears to us to be the path we have taken in order to encounter him. It is as if we had ordered every step so as to find this individual exactly at the right point of time, or at least to find him at a certain point of time.

We need only, for once, ponder upon the following: Just think what, with full human awareness, it signifies, to find in some year of one's life a certain person and henceforward to experience something in common with him, to work and collaborate with him. Just consider what this means. Let us consider in full awareness what it is that offers itself as the impulse which has led us to meet this person. If we ponder upon the matter and ask ourselves how it is that we have found this person, perhaps it will then occur to us that an event had first to be experienced by us which was connected with many other people; otherwise there would not have* been the least possibility of finding this human being during life. And in order that this event might occur, another had in turn to be experienced. We arrive at complicated relationships all of which had to take place and into which we had to enter in order to have some decisive experience. And then we ponder, perhaps, upon the following: If at a certain age—I will not say at the age of one, but of fourteen—we had been put to the task of solving consciously the problem how we should, in the fiftieth year of our life, bring about a decisive meeting with some person, if we imagine that at a certain age we should have had to solve this problem consciously like a problem in arithmetic, I beg you just to consider what all of that would require! We human beings are, indeed, consciously extremely stupid, and what happens with us in the world is, if we consider such things, extremely clever and wise!

If we consider such a thing, our attention is directed to the extreme intricacy and significance of our destiny's working, of the action of our karma. And all this occurs in the realm of the human being.

Now, I beg you to consider that what takes place here with us is actually living in the unconscious. Right up to the moment when a critical event confronts us, it lies in the unconscious. Everything takes place as though subject to the laws of nature. But where would the laws of nature ever have the power to effect such a thing? What occurs in this region can, indeed, contradict all nature laws and everything that we construct in accordance with the outer laws of nature. I have repeatedly drawn your attention also to this fact.

The externalities of human life may even be stretched into the frame of calculated laws. Let us take, for example, the business of life insurance. It can only prosper through our being able to calculate the probable life duration of any—let us say—nineteen or twenty-year-old individual. When someone wishes to insure his life, the policy is based upon the probable length of life. That is, as a person, nineteen years old today, we are expected to live according to these calculations a certain number of years. That can be determined. But just suppose that this period has elapsed. You would not feel in duty bound to die because of this fact. According to this probable life duration, two human beings should have been dead for a long time. But, after they have long been “dead,” according to this probable duration of life, they meet each other for the first time in the way I have described! All this occurs beyond what we calculate for human life out of the external facts of nature. And nevertheless, it occurs with as much inner necessity as do the laws of nature. It is not possible to say anything but the following: With the same necessity with which any natural phenomenon takes place, an earthquake, or a volcanic eruption, or whatever it may be, a minor or a major event in nature, with the same necessity two human beings meet each other during earth life according to the rules of life which they have made for themselves. Thus, we see actually here within the physical realm a new realm established, and within this realm we live not only in comfort or discomfort, in sympathies and antipathies, but we live within it as in our own occurrences, our own experiences. We are entirely molded into the realm of events, of experiences which determine our life in accordance with destiny.

In this realm the beings of the first Hierarchy are active, the Seraphim, Cherubim, and Thrones. For, in order that every human step, every movement of the soul, everything in us may be guided in the world in such a way that the destiny of man may grow from it, a greater power is needed than that which acts in the plant kingdom, than that possessed by the Hierarchy of the Angeloi, Archangeloi, Archai, than that possessed by the Hierarchy of the Exusiai, Kyriotetes, Dynamis. To achieve this a power is needed which is inherent in the first Hierarchy, Seraphim, Cherubim, Thrones—the most exalted beings of the universe. Now, what comes to manifestation there lives in our real ego, in our ego organism, and extends its life from a previous earth existence into a later one.

Archai, Archangeloi, Angeloi:

First Constituent of Karma—Comfort, Discomfort.

Dynamis, Exusiai, Kyriotetes:

Second Constituent of Karma—Sympathies, Antipathies.

Seraphim, Cherubim, Thrones:

Third Constituent of Karma—Events, Experiences.

And now consider the following: You live a life on earth, causing this or that, out of instincts, passions, inclinations, let us say, or out of clever or foolish thoughts. All this is actually present within you as impulses. Consider that, when you live a life on earth, what you do through instincts leads to this or to that; it leads to the happiness or injury of another human being. Then you pass through the life between death and a new birth. In this life you have the strong consciousness: “If I have injured another human being, I am less perfect than I should have been had I not thus injured him. I must atone for it.” You feel in yourself the urge and the impulse to expiate this injury. If you have done something to a human being which advances him, then you behold what is advancing him in such a way that you say: “This must serve as the basis for general world advancement, this must lead to further results in the world.”

All this you are able to develop inwardly; all this may give well-being, ease, or discomfort, according to the way you fashion the inner nature of your body during life between death and a new birth. All this may lead you to sympathies and antipathies, in that you construct your astral body in the corresponding way with the help of the beings of the second Hierarchy, the Exusiai, Dynamis, and Kyriotetes. But all of this does not yet give you the power to cause what in a past life were mere human deeds to become a cosmic act. You advanced or injured a human being. The effect of this must be that this human being will encounter you in the next life and that you will find through this encounter the impulse to expiate the effect. What has a merely moral significance must become an outer fact, must become an outer world event.

For this purpose, the beings are needed who transform, metamorphose, moral acts into world deeds. These are the beings of the first Hierarchy, Seraphim, Cherubim, and Thrones. These beings transform what proceeds from us in one earth life into our experiences of the next earth lives. They act in what constitutes event and experience in human life.

We have there the three basic elements in our karma; that which composes our inner constitution, our inner human existence, is under the control of the third Hierarchy; that which exists as our sympathies and antipathies, that which in a certain way becomes our environment, is the concern of the second Hierarchy; finally, that which confronts us as our outer life is the concern of the first, the most exalted Hierarchy of beings ranging above men.

Thus, we look into the relationship in which the human being stands to the universe, and come now to the important question: How do all the details of our destiny develop from these three elements of the human being?

The human being is born into a parental home. He is born on a certain spot of the earth. He is born within a folk. He is born into a certain complex of facts. Everything, however, that appears by virtue of his being born into a parental home, of his being entrusted to educators, of his being born into a folk, of his being placed upon a certain spot on the earth at his birth,—all of this which, in spite of all human freedom, intervenes so profoundly, so fatefully in the life of the human being, all of this is finally, in some way, dependent upon these three elements which compose human destiny.

All individual questions will disclose themselves to us in corresponding answers, if we focus our attention upon these fundamentals in the right way. If we ask why someone in his twenty-fifth year has small pox, thus passing through the most extreme danger of life, if we ask why some other sickness or event may intervene in his life, why his life may be benefited by this or that older person, by this or that nation, or why advancement occurs to him through this or that outer event,—in every case we shall have to return to that which, in a threefold manner, composes human destiny and places the human being in the totality of the cosmic Hierarchies. In the mineral kingdom alone does the human being move about freely. There lies the realm of his freedom.

By paying attention to this, the human being learns also to pose in the right way the question of freedom. Read in my Philosophy of Spiritual Activity how much I have stressed the importance of not asking about the freedom of the will. The will resides deep down in the unconscious, and it is nonsense to ask about the freedom of the will; on the contrary, it is possible to speak only of the freedom of thinking, of thought. In my Philosophy of Spiritual Activity I have clearly made this distinction. Free thoughts must activate the will, then is the human being free. But with his thoughts the human being lives in the mineral kingdom. With everything else, with his life in the world of the plant, of the animal, in the purely human world, he is subject to destiny. And freedom is something of which one may say the following: The human being steps out of the realms which are ruled by the higher Hierarchies into the realm which, in a certain way, is independent of the higher Hierarchies, into the mineral kingdom, in order to be free as far as he is concerned. This mineral kingdom is, indeed, the realm to which the human being becomes similar only as a corpse, when he has laid his body aside after having passed through the portal of death. The human being is independent in his earth life of that kingdom which can only act for his destruction. It is not to be wondered at that he is free in this kingdom, since this kingdom has no other part in him but to destroy him when it receives him. He must first die in order that he be, as a corpse, in the realm in which he is free also as a phenomenon of nature. Thus, things are related.

We grow older and older. If the other incidents do not occur which we shall also learn about in connection with karma, if the human being dies at an advanced age, he becomes similar, as a corpse, to the mineral kingdom. He enters the sphere of the lifeless by growing older. Then he detaches his corpse from himself. That is no longer human; naturally, it is no longer human. Let us contemplate the mineral kingdom: that is no longer God. Just as the corpse is no longer human, is the mineral kingdom no longer God. What is it, then? The Godhead is in the plant, animal, and human kingdoms; we have found it there in its three Hierarchies. The Godhead is in the mineral kingdom just as little as the human corpse is the human being. The mineral kingdom is the divine corpse. To be sure, we shall encounter in due course the peculiar fact, upon which today I desire only to touch, that the human being grows older in order to become a corpse and the Gods grow younger in order to become a corpse. That is to say, the Gods travel on that other path on which we travel after our death. The mineral kingdom is, therefore, the youngest kingdom. It is, nevertheless, the one that the Gods detach from themselves. And because it is detached from the Gods, the human being can live within it as in the realm of his freedom. Thus, are these things interrelated. And the human being learns actually to feel more and more at home in the world by his learning in this way to place his sensations, his thoughts, his feelings, his will impulses in the right relationship to the world. But only thus do we see also how, in accordance with the laws of destiny, we are placed in the world and in relationship to other human beings.

Karma is best understood by contrasting it with that other impulse in man—the impulse which we indicate by the word freedom. Let us first, in a very crude way, I should say, place the question of karma before us. What does it signify?

In human life we have to record the fact of successive earth lives. By feeling ourselves within a given earth life, we can look back—in thought at least, to begin with—and see how this present earth life is a repetition of a number of previous earth lives. It was preceded by another, and that in turn by yet another life on earth, and so on until we get back into the ages where it is impossible to speak of repeated earth lives as we do in the present epoch of the earth, for in going farther backward, we reach a time when the life between birth and death and the life between death and a new birth become so similar that the immense difference which exists be- l ween them today is no longer present. Today we live in our earthly body bet ween birth and death in such a way that in every-day consciousness we feel cut off from the spiritual world. Out of this every-day consciousness, men speak of the spiritual world as a “beyond.” They even speak of it as though they might doubt its existence, as though they might deny it altogether, and so forth.

This is because man's life within earthly existence restricts him to the outer world of the senses, and to the intellect; the latter does not look far enough to perceive what really is connected with this earthly existence. Out of this, countless arguments arise, all of which actually are rooted in something unknown. No doubt, you will have often stood among people and experienced how they argued about monism, dualism, and so forth. It is, of course, quite absurd to argue about these catch-words. When people argue in this way, we are reminded of some primitive man, let us say, who has never heard that there is such a substance as air. It will not occur to anyone who knows that air exists, and what its functions are, to speak of it as something belonging to the beyond. Nor will he think of declaring: “I am a monist; air, water, and earth arc one, and you arc a dualist, because you regard air as something that extends beyond the earthly and watery elements.”

All these things are pure nonsense, as, indeed, are mostly all arguments about concepts. There can, therefore, be no question of our entering into such matters, but it can only be a question of drawing attention to them. For just as the air is not present for the one who knows nothing about it, but for him is something belonging to the “beyond,” so for those who do not yet know the spiritual world, which also exists everywhere just as the air, this spiritual world is something belonging to the “beyond;” but for those who take the matter into consideration, the spiritual world is something that belongs very much to this side. Thus, it is simply a question of our acknowledging the fact that at the present earth period the human being between birth and death lives in his physical body, in his whole organism, in such a way that this organism gives him a consciousness whereby he is cut off from a certain world of causes which, none the less, affects this physical earth existence.

Then, between death and a new birth he lives in another world, which we may call a spiritual world in contrast to our physical world; in this spiritual world he does not have a physical body which can be made visible to human senses, but he lives in a spiritual nature. And in this life between death and a new birth the world through which he passes between birth and death is just as alien, in turn, as the spirit world is now alien to every-day consciousness.

The dead look down onto the physical world just as the living that is the physically living—look upward into the spiritual world, and only the feelings are, so to speak, reversed. While the human being here in the physical world between birth and death has a certain aspiration toward another world which grants him fulfilment of much of which there is too little in this world, or of which this world affords him no satisfaction, he must between death and a new birth on account of the multitude of events, and because too much happens in proportion to what a human being can bear, feel a constant longing to return to earth life, to what is then the life in the beyond; hence, during the second half of the life between death and a new birth, he awaits with great longing the passage through birth into a new earth existence. Just as in earth existence the human being is afraid of death, because an uncertainty prevails about what happens thereafter—for in earth life a great uncertainty prevails for ordinary consciousness about what happens after death—so in the life between death and a new birth the condition is just the reverse, there prevails an excessive certainty about earth life. It is a certainty that stuns the human being, that makes him literally faint, so that he is in a state resembling a fainting dream, a state which fills him with the longing to descend again to earth.

These are only a few indications of the great difference prevailing between the earthly life and the life between death and a new birth. If, however, we now go back, let us say, even only as far as the Egyptian period, from the third on up into the first millennium before the founding of Christianity—and, after all, if we go back into this epoch, we go back to those human beings who were none other than ourselves, in a former earth life—indeed, then, at that time during earth existence, life was quite different from our so brutally clear consciousness of the present day. At present human beings have, indeed, a brutally clear consciousness; they are all so clever—I do not at all intend to be ironical—the people of today are, indeed, all very clever. In contrast to this brutally clear consciousness of today, the consciousness of the human being of the ancient Egyptian period was much more dream-like, a consciousness that did not, like ours, strike against outer objects. It passed through the world, as it were, without striking against objects. Instead, it was filled with pictures which, at the same time, revealed something of the spiritual existing in our environment. The spiritual still penetrated into physical earth existence.

Do not ask: How could a man with this more dream-like consciousness, not the brutally clear consciousness of today, have performed the tremendous tasks which were actually achieved, for instance, in the ancient Egyptian or Chaldean epochs? You need merely call to mind the fact that mad people at times, in certain states of mania, possess an immense increase of their physical forces; they begin to carry things which they could not carry when in a completely clear state of consciousness. It was, indeed, a fact that the physical strength of the human beings of that time was correspondingly greater, although they were perhaps of slighter build than men of today. For, as you know, it does not always follow that a stout man is strong and a thin man weak. But they did not spend their earthly life in observing every detail of their physical actions; their physical deeds went parallel with experiences into which the spiritual world still extended.

And again, when the people of that time were in the life between death and a new birth, then far more of this earthly life extended upward into the life beyond—if I may be allowed to use the expression “upward.” Nowadays it is exceedingly difficult to communicate with those who are present in the life between death and a new birth, for languages have gradually assumed a form no longer understood by the dead. Our nouns, for instance, soon after death are absolute gaps in the dead's comprehension of the earthly world. They understand nothing but the verbs, i.e. the words of motion, of action. And while we here on earth have our attention constantly drawn by materialistically minded people to the fact that everything should be defined in an orderly manner, and every concept be limited and sharply defined, the dead no longer know anything of definitions; they only know what is in motion, not what has contours and is limited.

But in more ancient times that which lived on earth as speech, that which lived as usage and habit of thought, was still of such a nature that it extended up into the life between death and a new birth, and the dead still heard an echo of this long after their death, and also an echo of what occurred on earth even after their death.

And if we go still farther back into the time following the catastrophe of Atlantis—the eighth and ninth millennium before the Christian era t lit* difference between the life on earth and the life in the beyond, if I may so describe it, becomes even more insignificant. And then, as we go backward, we gradually reach the ages when the two lives are similar. We can then no longer speak of repeated earth lives.

Thus, repeated earth lives have their limit as we look backward, just as they will have their limit when we look forward into the future. For what begins quite consciously with Anthroposophy—the extension of the spiritual world into the ordinary consciousness of man—will have the consequence that this earth world will extend, in turn, into the world through which we live between death and a new birth; but, in spite of this, our consciousness will not grow dream-like, but clearer and ever clearer. The difference will once again grow less. So that this living in repeated earth lives is limited by outermost boundaries, which then lead into quite another sort of human existence, where it is meaningless to speak of repeated earth lives, because the difference between the earthly and the spiritual life is not so great as it is today.

If we now assume, however, for the long stretch of the present period of the earth age that behind this earth life there lie others—we must not say countless others, for they can even be counted by exact spiritual- scientific research—if we say: behind our present earth life there lie many others, then we have had certain experiences in these previous earth lives which represented certain relationships between human beings. And the effects of these relationships between human beings, which at that time lived themselves out in what we then underwent, extend into this present earth life in the same way as the effects of what we do in this present earth life extend into our next lives on earth. Thus, we have to seek in the former earth life the causes of much that now enters into our present life. Then it is easy for the human being to say: “Thus, what I experience now is conditioned, caused. How can I, then, be a free human being?”

Now, this question is, indeed, a rather significant one, if we consider it in this way. For all spiritual observation shows that in this way the subsequent earth life is conditioned by the earlier ones. On the other hand, the consciousness of freedom absolutely exists. And, when you read my Philosophy of Spiritual Activity, you will see that we cannot understand the human being at all, if we are not clear about the fact that his whole soul life tends, is directed, is oriented toward freedom, but a freedom which we have to understand correctly.

Now, it is precisely in my Philosophy of Spiritual Activity that you will find an idea of freedom which it is very important to grasp correctly. The point is that we have developed freedom, to begin with, in thought. The fountainhead of freedom is in thought. Man has an immediate consciousness of the fact that he is a free being in his thought. You may rejoin: “But there are many people today who doubt the fact of freedom.” Yes, but this only proves that the theoretical fanaticism of people today is often stronger than their direct experience in reality. Because he is so crammed full of theoretical concepts the human being no longer believes in his own experiences. Out of his observations of the processes of nature, he arrives at the idea that everything is conditioned by necessity, every effect has a cause, all that exists has its cause; thus, if I conceive a thought, this has also a cause. He does not at once think of repeated earth lives in this connection, but he imagines that what wells forth from human thinking is caused in the same way as that which comes out of a machine.

As a result of this theory of universal causation, as it is called, the human being blinds himself frequently to the fact that he bears very clearly within himself the consciousness of freedom. Freedom is a fact which we experience, as soon as we really reflect upon ourselves.

Now, there are also those who are of the opinion that the nervous system is just a nature system, conjuring thoughts out of itself. According to this, then, the thoughts would—let us say—be necessary results, just like the flame which burns under the influence of a fuel, and there could be no question of freedom.

These people, however, contradict themselves in talking at all. As I have often related here, I had a friend in my youth, who had a fanatical inclination, at a certain period, to think materialistically. Thus, he said: “When I walk, for example, then it is the nerves of the brain, infiltrated by certain causes, which bring my walking into effect.” This led, at times, to quite a long debate with him. I finally said to him on one occasion: “Now, look here, you always say: ‘I walk.’ Why do you not say: ‘My brain walks?’ If you really believe in your theory, you ought never to say: ‘I walk, I take hold of things,’ but: ‘My brain walks, my brain takes hold of things.’ Why do you tell a lie?”

These are the theorists, but there are also the practical men. If they observe any nonsense in themselves which they do not wish to stop, they say: “O, I cannot get rid of that; it is just a part of my nature. It is there of its own accord, and I am powerless against it.” There are many such people; they refer to the immutable causation of their own nature. But, as a rule, they do not remain consistent. If they happen to be showing off something they rather like about themselves for which they need no excuse, but on the contrary are glad to receive a little flattery, they then abandon the aforesaid view.

The fundamental fact of the free human being—a self-evident fact can be directly experienced. Now, even in the ordinary, everyday earth life it is a fact that we do many things in complete freedom which, nevertheless, are of such a kind that we cannot easily leave them undone. And yet we do not feel our freedom in the least impaired through this fact.

Let us suppose, for a moment, that you now resolve to build yourself a house. It will take about a year to build it. In a year you will live in it. Will you feel that your freedom has been curtailed through the fact that you then have to say to yourself: “The house is now there, and I must move in, I must live in it; it is a case of compulsion?” No, you will surely not feel your freedom impaired through the fact of your having built a house for yourself. You see, therefore, even in ordinary life these two things stand side by side: You have committed yourself to something. It has thereby become a fact in life, a fact with which you have to reckon.

Now think of all that stems from former lives on earth, with which you have to reckon, because it is due to your own deeds—just as the building of the house is caused by you. Seen in this light, you will not feel your freedom impaired through the fact that your present life on earth is determined by former ones.

Perhaps you will say: “Very well. I will build me a house, but I still wish to remain a free man. I will not let myself be compelled. If I do not like it, I shall, in a year, not move into the new house; I shall sell it.” All right! We might also have our opinion about such a procedure; we might, perhaps, have the opinion that, if you do this, you are a person who does not know his own mind. Indeed, we might well have this opinion; but let us disregard this. Let us disregard the fact that a man is such a fanatical upholder of freedom that he constantly makes up his mind to do things, and afterwards out of sheer “freedom” leaves them undone. We then might well say: “That man has not even the freedom to enter upon the things he himself resolves upon. He constantly feels the goad of the will to be free and is positively persecuted by his fanatical worship of freedom.”

It is really important that these things not be taken in a rigid, theoretical manner, but be grasped in fullness of life. Let us now pass over to a more complicated concept. If we ascribe freedom to man, surely we must also ascribe it to the higher beings who are not hampered in their freedom by the limitations of human nature. If we rise to the beings of the higher Hierarchies, who certainly are not hampered by the limitations of human nature, we must, indeed, seek a higher degree of freedom with them. Now someone might propose a rather strange theological theory to the effect that God must surely be free; He has arranged the world in a certain way;

He has, however, thereby committed Himself; He certainly cannot change the world-order every day; thus, after all, He would in that case be unfree.

You see, if in this way you place in antithesis inner karmic necessity and freedom, which is a fact of our consciousness, which is simply a result of self-observation, you cannot then escape a continuous circle. In this way you cannot escape from a circle. For the matter is as follows: Let us take once more the illustration of the building of a house. I do not wish to press this example too far, but at this point it can still help us along the way. Someone builds himself a house. I will not say: I build myself a house—I shall probably never build one for myself—but, let us say, someone builds himself a house. Well, by this resolve he does, in a certain respect, determine his future. Now, when the house is finished, and he takes his former resolve into account, no freedom apparently remains for him, so far as the living in the house is concerned. He himself has certainly set this limitation to his freedom; nevertheless, apparently no freedom remains for him.

But just think, how many things still remain for you to do in freedom within this house, Indeed, within it you are even free to be stupid or wise, you are free to be horrid or lovable to your fellow men. In the house you are free to get up early or late. Perhaps, you may be under other obligations in this respect; but so far as the house is concerned, you are free to get up early or late. You are free to be an anthroposophist or a materialist within this house. In short, there are innumerable things still at your free disposal.

Likewise, in an individual human life, in spite of the presence of karmic necessity, there are countless things at your free disposal, far more than in a house, countless things fully and really in the domain of freedom.

Here you may, perhaps, be able to rejoin: “Very well, we do then have a certain domain of freedom in our life.” Indeed, that is so: a certain enclosed domain of freedom surrounded by the karmic necessity (see Figure III). Now, looking at this, you may assert the following. You may say: “Well, I am free in a certain domain; but I now reach the limits of my freedom. I then feel the karmic necessity everywhere. I walk around in my room of freedom, but everywhere at the boundaries I come up against my karmic necessity and sense this necessity.”

Indeed, my dear friends, if a fish thought likewise, it would be extremely unhappy in the water, for as it swims in the water it reaches the water's boundary. Outside of the water it can no longer live. Hence it refrains from going outside of the water. It does not go at all outside of the water; it remains in the water, it swims around in the water, and it just lets alone the other element which lies beyond, be it air or something else. And because the fish does this, I can in assure you that it is not at all unhappy over the fact that it cannot breathe with lung«. It does not occur to it to be unhappy. But, if ever it did occur to the fish to be unhappy because it breathes only with gills and not with lungs, then it would have to have lungs in reserve, then it would have to compare the difference between living down below in it lie water, and up in the air. Then the fish's whole way of feeling itself inwardly would be different. It would all be quite different.

If we apply this comparison to human life with respect to freedom and karmic necessity, then it is a fact, in the first place, that the human being in the present earth period has the ordinary consciousness. With this ordinary consciousness he lives in the sphere of freedom, just as the fish lives in the water, and with this consciousness he does not enter at all the realm of karmic necessity. Only when he begins really to perceive the spiritual world—this would be similar to the fish having lungs in reserve—only when he really finds his way into the spiritual world, does he acquire a perception of the impulses living in him as karmic necessity.

He then looks back into his former lives on earth and does not feel, does not say, on finding the causes of his present experiences in a previous earth life: “I am now under the compulsion of an iron necessity, and my freedom is impaired,” but he looks back and sees how he himself has fashioned what now confronts him, just as someone who has built himself a house looks back on the resolve which led him to build it. And we generally find it more reasonable to ask: “Was it, at that time, a sensible or foolish resolve to build this house?” Well, naturally, we can come later on to all sorts of opinions on the matter, if the things turn out in a certain way; but, if we find that it was an enormous stupidity to build the house, we can, at best, say that we were foolish.

Now, in earth life it is an awkward matter in regard to anything which one has inaugurated to have to say that it was stupid. We do not like this. We do not like to suffer from our own follies. We wish we had not made the foolish decision. But this really applies only to the one earth life, because between the foolishness of the resolve and the punishment we suffer in having to experience its consequences there lies the same earth life. It always remains thus.

But this is not so between the individual earth lives. For between them always lie the lives between death and a new birth; and these lives between death and a new birth change many things which would not change if earth life were to continue uniformly. Just suppose that you look back into a former earth life. There you did something good or ill to another human being. The life between death and a new birth took place between this previous earth life and the present earth life. In this life, in this spiritual life, you cannot think otherwise than that you have become imperfect by having done something evil to another human being. This takes away from your value as a human being. It cripples you in soul. You must repair the crippling, and you resolve to achieve in a new earth life what will make good the fault. Thus, between death and a new birth you absorb by your own will that which will compensate for the fault. If you have done good to another human being, you then know that the whole of human life is there for the whole of mankind. You see this most clearly in the life between death and a new birth. You then realize that when you have helped another human being, he has thereby achieved certain things which, without you, he would not have achieved in a former earth life; but, as a result, you feel again united with him in the life between death and a new birth, in order now to live and to develop further what you have achieved together with him in regard to human perfection. You seek him out again in a new earth life in order, in this new earth life, to work further with him through the way you have already helped him perfect himself.

The fact is not at all that we might abhor such necessity, when we, through a real insight into the spirit world, now perceive the scope of this karmic necessity all around us, but the fact is that we look back upon this necessity and see how the things were which we ourselves had done, and then behold them in such a way that we say: “What occurs out of inner necessity has to happen—out of complete freedom also it would have, to happen.”

We shall never have the experience of possessing a real insight into karma without being in agreement with it. If things result in the course of karma which do not please us, then we ought to consider them from the point of view of the general laws and principles of the universe. And we shall then realize more and more that, after all, what is karmically conditioned is better than our having to begin anew, better than our being a book of blank pages with every new earth life. For, as a matter of fact, we are ourselves our karma. We are ourselves that which comes over from previous earth lives. And it has no sense at all to say that something in our karma—alongside of which there exists definitely the realm of freedom—that something in our karma ought to be different from what it is, because it is not at all possible to criticize the single detail in an organically connected totality. Someone may not like his nose; but it is senseless to criticize merely the nose, as such, for the nose a man has must actually be as it is, if the whole man is as he is. The one who says: “I should like to have a different nose,” actually says that he would like to be an utterly different man. But in so doing he really eliminates himself in thought. This we cannot do. Thus, we cannot wipe out our karma, for we are ourselves our karma. Nor does it at all confound us, for it runs its course alongside the deeds of our freedom, and in no wise interferes with the deeds of our freedom.

I should like to use still another comparison to make the point clear. As human beings, we walk; but the ground on which we walk is also there. No one feels interfered with in walking by having the ground underneath his feet. Indeed, he ought even to know that, were the ground not there, he could not walk at all; he would fall through everywhere. It is thus with our freedom; it needs the “ground” of necessity. It must rise out of a foundation. And this foundation—we ourselves are.

As soon as we grasp in the right way the concept of freedom and the concept of karma, we shall be able to find them compatible, and we then need no longer shrink from a detailed study of the karmic laws. Indeed, in some instances we may even come to the following conclusion:

I now assume that someone, by means of the insight of initiation, is able to look back into former earth lives. He knows quite well, when he looks back into former earth lives that this and that has happened to him which has come with him into his present earth life. Had he not attained to initiation science, objective necessity would impel him to do certain things. He would do them quite inevitably. He would not feel his freedom hampered by it; for his freedom lies in his ordinary consciousness with which he never penetrates into the realm where this necessity acts, just as the fish never penetrates into the outer air. But when he has initiation science within him, he then looks back and he sees how things were in a former earth life, and he regards what now confronts him as a task which is consciously allotted to him for this present earth life. This is, indeed, a fact.

What I shall now say may sound paradoxical to you, yet it is true. In reality, a man who possesses no initiation science practically always knows through a kind of inner urge, through an instinct, what he is to do. O, indeed, people always know what they ought to do, feel themselves always impelled to this thing or that. For the one who begins with initiation science, matters become somewhat different in the world. As he faces life, quite strange questions arise in regard to the individual experiences. If he feels impelled to do something, he immediately feels also impelled not to do it. The obscure urge which drives most human beings to this or that is eliminated. And, actually, at a certain stage of initiate-insight, if nothing else were to intervene, a man could really come to the point of saying to himself: “After having reached this insight, I now prefer to spend the entire remainder of my life—I am now 40 years old, which is a matter of indifference to me—sitting on a chair doing nothing. For such pronounced urges to do this or that are no longer present.”

Do not believe, my dear friends, that initiation does not have a reality. It is strange, in this connection, how people sometimes think. In regard to a roast chicken, everyone who eats it believes that it has reality. In regard to initiate science, most people believe that it has only theoretical effects. No, it has effects on life. And such a life effect is the one I have just indicated. Before a man has attained to initiation, under the influence of an obscure urge, one thing is always important to him and another unimportant. The initiate would prefer to sit in a chair and let the world run its course, for it really does not matter—so it might appear to him whether this is done and that is left undone, and so forth. It will, however, not remain so, for initiation science also offers something else besides. The only corrective for the initiate's sitting on a chair, letting the world run its course, and saying: “everything is a matter of indifference to me,” is to look back into former earth lives. He then reads there from his karma the tasks for his present earth life, and he does consciously what his former earth lives impose upon him. He does not abstain from doing it because he believes that thereby his freedom is encroached on, but he does it. He does it, because by his discovery of what he had experienced in previous earth lives he becomes aware, at the same time, of what his life between death and a new birth has been, how he then realized the performance of the corresponding consequential actions as something reasonable. He would feel himself unfree if he could not come into the position of fulfilling the task which is allotted to him by his former earth life.

Thus, neither before nor after the entry into initiation science is there a contradiction between karmic necessity and freedom. Before the entry into initiation science, there is none, because with every-day consciousness the human being remains within the realm of freedom, while karmic necessity takes place outside, like a process of nature. He has nothing that feels different from what his own nature inspires in him. Nor is there any contradiction after the entry into initiation science, because he is then quite in agreement with his karma and simply considers it reasonable to act in harmony with karma. Just as you do not say, if you have built yourself a house: “the fact that I must now move in is hampering my freedom,” but just as you will probably say: “well, on the whole it was quite sensible to build myself a house in this neighborhood and on this site; now, let me be free in this house!” so likewise the one who looks back with initiate knowledge into former earth lives knows that he becomes free by fulfilling his karmic task, by moving into the house which he built for himself in former earth lives.

Thus, my dear friends, I wanted to explain to you the true compatibility of freedom and karmic necessity in human life. Tomorrow we shall continue, going more into the details of karma.