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Re: [anthroposophy_tomorrow] Re: Killing

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  • Mike T
    snip ... snip Social and Anti-Social Forces in the Human Being - Lecture Rudolf Steiner The times themselves speak clearly enough, demanding that we should
    Message 1 of 140 , Dec 31, 2006
      >So, Frank, how does one threefold ones life? What are
      >the practical manners in which this can be done. Can
      >you write and article, or have you written an article
      >about this? Snip
      >So, how does three folding work for the middle east?

      Social and Anti-Social Forces in the Human Being - Lecture Rudolf Steiner
      The times themselves speak clearly enough, demanding that we should apply to
      the conditions and activities of these times those feelings and modes of
      thinking which we have acquired from our studies of Spiritual Science. Not
      only do outward circumstances speak clearly, but our conceptions of
      Spiritual Science also justify us in a certain way, especially in what we
      have to say today. In many if our basic ways of looking at the world, we
      have started from one fundamental fact of human evolution, from the fact
      that this evolution is accomplished by successive stages of which the most
      important and most related to us began with the great Atlantean Catastrophe,
      namely this Post-Atlantean Epoch. Four periods of it have passed by, while
      we are now living in the Fifth Post-Atlantean Period. This period of
      development, which began in the 15th century of our Christian era, is the
      one which we can designate as the period of the Spiritual or Consciousness
      Soul. Other soul forces have been especially evolved in other periods of
      civilization. In our civilization which has followed the Greco-Latin
      civilization from the first half of the 15th century, humanity must
      gradually develop the Spiritual Soul. The preceding period, which commenced
      in the 8th century B.C. and finished in the 15th century A.D., was
      pre-eminently the period in which humanity developed the Intellectual or
      Mind Soul.
      Now we need not give a full description of these cultural stages, but we
      will particularly look at what is a peculiarity of our age � this age which
      has comparatively few centuries behind it. Each age lasts on average about
      2000 years. Therefore much remains to be done in this period of the
      Spiritual Soul. The task of humanity � of civilized humanity in this age of
      the Spiritual Soul � will be that of laying hold of the whole human being
      and making him entirely dependent on himself, of lifting into the full light
      of consciousness much of that which in earlier periods man felt
      instinctively and judged instinctively.
      Many present difficulties and much that is chaotic around us in our era,
      become quite explicable when one knows that the task of our era is to raise
      that which is instinctive to the plane of consciousness. What is instinctive
      in us happens to a certain degree by itself, but to achieve a conscious
      result one must make an inward effort, above all, to begin to think truly
      with one's whole being. Man tries to avoid this, he does not willingly take
      a conscious part in the shaping of world conditions. Here is a point over
      which many are indeed deceived today. Men today think the following: Well,
      today we live in the period of the development of thought. People are proud
      of the fact that there is more thinking nowadays than in the past. But this
      is an illusion � one of the many illusions in which humanity lives today.
      This comprehension on which people pride themselves today is mainly
      instinctive. Only when the instinctive nature which has appeared in the
      evolution of humanity and which so proudly speaks of thought � only when
      this instinctive nature becomes instead an active element, when the
      intellect does not depend merely on the brain but springs from the whole
      man, when it is separated from rationalism and is lifted to the plane of
      Imagination, Inspiration, and Intuition � only then will that gradually
      emerge which seeks to emerge in the Fifth Post-Atlantean Period, the period
      of the Spiritual Soul. That which meets man today and which is clearly
      indicated even in the worldly thought of the present epoch is something
      which one continuously needs to mention the appearance of the so-called
      Social Question.
      But he who has earnestly studied our anthroposophically oriented Spiritual
      Science will easily perceive that the essential impulse in the shaping of
      the social order (whether belonging to the State or not) must come from that
      which human beings can develop out of themselves, as it is this which
      regulates the relationship between people. Everything which the human being
      develops out of himself naturally corresponds to certain impulses which are
      ultimately found in our soul and spirit life. If one looks at the matter
      this way, one is able to ask: Must attention not then be directed above all
      to the social impulses or to the social instincts, movements or forces
      emerging in human nature? We can, if you like, call these social impulses,
      social drives; but we must keep in mind that they should not only be thought
      of as mere unconscious instincts since when we speak of social instincts
      today, we must take into account that we live in the age of the
      Consciousness Soul and that these drives seek to press up into
      Now, if these things are to count for us, then we must find social impulses
      which seek to become reality. But in so doing we must recognize the terrible
      one-sidedness of our age, which should not of course be deplored, but which
      should be looked at calmly because it has to be overcome. Man has such a
      great inclination in our day to look at things one-sidedly. But a pendulum
      cannot swing from the central point out to one side without also swinging
      back to the other. Just as little as a pendulum can swing to one side only,
      can social impulses of men be expressed by only one side. This is because
      the social impulses are quite naturally opposed by anti-social impulses in
      the human being. Precisely because one finds social impulses or drives in
      human nature, one also finds the opposite. This fact must above all be
      The social leaders and agitators, for example, live in the illusion that
      they need only spread certain ideas or need only appeal to a class of man
      who is willing and disposed (provided ideas are there) to help forward the
      social impulse. It is an illusion to act in this way, for in so doing one
      forgets that if social forces are working, then anti-social forces are also
      present. What we must be able to do today is to look these things straight
      in the face without illusion. It is only from the viewpoint of Spiritual
      Science that they can be looked at straightly without illusion. One is
      tempted to say that people are sleeping through the most important thing of
      all in life when they do not begin to look at life from the viewpoint of
      Spiritual Science.
      We must ask ourselves: What is the relation between people with regard to
      social and anti-social forces? We need to see that the relationship between
      people is fundamentally a complicated matter. When one person meets another,
      I would say we must look into the situation radically. Meetings of course
      point to differences which vary according to specific circumstances; but we
      must fix our eyes on the common characteristics, we must clearly see the
      common elements in the meeting, in the confrontation between one person and
      another. We must ask ourselves: What really happens then, not merely in that
      which presents itself to the senses, but in the total situation, when one
      person stands opposite another, when one person meets another? Nothing less
      than that a certain force works from one person to the other. The meeting of
      one with another leads to the working of a certain force between them. We
      cannot confront another person in life with indifference, not even in mere
      thoughts and feelings, even though we may be separated from them by
      distance. If we have any kind of relation to other people, or any
      communication with them, then a force flows between us creating a bond. It
      is this fact which lies at the basis of social life and which, when
      broadened, is really the foundation for the social structure of humanity.
      One sees this phenomenon most clearly when one thinks of the direct
      interchange between two people. The impression which one person makes on the
      other has the effect of lulling the other to sleep. Thus we frequently find
      in social life that one person gets lulled to sleepiness by the other with
      whom he has interchange. As a physicist might say: a �latent tendency� is
      always there for one man to lull another to sleep in social relationships.
      Why is this so? Well, we must see that this rests on a very important
      arrangement of man's total being. It rests on the fact that what we call
      social impulses, fundamentally speaking are only present in people of our
      present day consciousness during sleep. You are, in so far as you have not
      yet attained clairvoyance, really only penetrated by social forces when you
      are asleep, and only that which continues to work out of sleeping into
      waking conditions works into ordinary waking consciousness as a social
      impulse. When you know this, you do not need to be surprised when your
      social being seeks to lull you to sleep in your relationship with others. In
      the relationship between people the social impulse ought to develop. Yet it
      can only develop during sleep. Therefore in the relationship between people
      a tendency is shown for one person to dull the consciousness of the other so
      that a social relation may be established between them. This striking fact
      is evident to one who studies the realities of life. Above all things, our
      interchange with one another leads to dulling the consciousness of one
      another, in the interests of a social impulse between people. Of course you
      cannot go about continually asleep in life. Yet the tendency to establish
      social impulses consists in, and expresses itself by, an inclination to
      sleep. That of which I speak goes on subconsciously of course, but it
      nevertheless actually penetrates our life continuously. Thus there exists a
      permanent disposition to fall asleep precisely for the building up of the
      social structure of humanity.
      On the other hand, something else is also working. A perpetual struggle and
      opposition to falling asleep in social relationships is also present. If you
      meet a person you are continuously standing in a conflict situation in the
      following way: Because you meet him, the tendency to sleep always develops
      in you so that you may experience your relationship to him in sleep. But, at
      the same time, there is aroused in you the counter-force to keep yourself
      awake. This always happens in the meeting between people � a tendency to
      fall asleep, a tendency to keep awake. In this situation a tendency to keep
      awake has an anti-social character, the assertion of one's individuality, of
      one's personality, in opposition to the social structure of society. Simply
      because we are human beings, our soul-life swings to and fro between the
      social and the antisocial. And that which lives in us as these two forces,
      which may be observed between people communicating, can from an occult
      perspective be seen to govern our life. When we meet social arrangements and
      structures in society, even if these arrangements seem far-fetched from the
      seemingly wise consciousness of the present, they are still a manifestation
      of this pendulum between social and anti-social forces. The national
      economist may reflect upon what credit, capital and interest are. Yet even
      these things which make for regularity in social transactions are only
      outward swings of the pendulum between social and anti-social forces. The
      person who seeks to find healing remedies for these times must intelligently
      and scientifically connect with these facts. For how is it that social
      demands arise in our time? Well, we live in the age of the Spiritual or
      Consciousness Soul in which man must become independent. But on what does
      this depend? It depends on people's ability during our Fifth Post-Atlantean
      Period to become self-assertive, to not allow themselves to be put to sleep.
      It is the anti-social forces which require development in this time, for
      consciousness to be present. It would not be possible for mankind in the
      present to accomplish its task if just these anti-social forces did not
      become ever more powerful; they are indeed the pillars on which personal
      independence rests. At present, humanity has no idea how much more powerful
      anti-social impulses must become, right on until the 30th century. For men
      to progress properly, anti-social forces must develop
      In earlier periods the development of the anti-social forces was not the
      spiritual bread of humanity's evolution. There was therefore no need to
      establish a counter-force. Indeed none was set. In our day, when a person on
      his own account, for his individual self, must evolve antisocial forces,
      which are evolving because man is now subjected to this evolution against
      which nothing will prevail, there must also come about that with which man
      resists them: a social structure which will balance this anti-social
      evolutionary tendency. The anti-social forces must work inwardly so that
      human beings may reach the height of their development. Outwardly, in social
      life, structures must work so that people do not totally lose their outer
      connections in life. Hence the social demands of the present. They can in a
      certain sense be seen as the demand for a justified outer balance to the
      inward, essentially anti-social evolutionary tendency of humanity in the
      Fifth Post-Atlantean Epoch.
      From this you can see that nothing is accomplished by seeing things in a
      one-sided way. As men live nowadays, certain words (I will not say ideas or
      feelings), certain words have certain values. The word �anti-social� arouses
      a degree of antipathy. It is considered as something evil. Very well; we
      perhaps need not trouble ourselves whether it is considered good or bad,
      since it is quite necessary. Be it good or bad, it is connected with the
      necessary tendencies of evolution in our time. It is simply sheer nonsense
      to say that the anti-social impulses must be resisted, for they cannot be
      resisted. One must grasp the essential inner development of mankind in our
      time, understand the evolutionary tendency. It is not a matter of finding
      prescriptions for resisting the anti-social forces; but of so shaping, of so
      arranging the social order, the structure, the organization of that which
      lies outside of the individual, that a counter-balance is present to that
      which works as anti-social force within human beings. Therefore it is vital
      for our time that the individual achieves independence, but that social
      forms provide a balance to this independence. Otherwise neither the
      individual nor society can develop properly.
      In earlier periods there were tribes and classes. Our age strives against
      this. Our age is no longer able to divide people into classes but must
      consider them in their totality and create social structures which take this
      totality into account. I said yesterday in my public lecture that slavery
      could exist in the Greco-Latin Period; one was the master, the other the
      slave. Then men were divided. Today we have as a remnant just that which
      disturbs the working-man so much, namely that his power to work is sold; in
      this way something belonging to him is organized from outside. This must go;
      it is only possible to organize socially what does not integrally belong to
      the human being, such as his position or the function to which he is
      appointed, in short, something which is not an inner part of the individual.
      All this which we acknowledge with regard to the necessary development of
      social democracy is really so, and must be so understood.
      Just as no man can claim to do arithmetic if he has never learned his
      multiplication tables, so too he cannot claim to discuss social reforms and
      the like when he has never learned those things which we have just
      explained: namely, that socialism and anti-socialism exist quite concretely
      in the way described. People in some of the most important positions in
      society, when they begin talking about present social demands, often appear
      to those who know, as individuals who wish to begin building a bridge over a
      rushing stream without having the mast elementary knowledge of mechanics.
      They may well be able to put up a bridge, but it will collapse at the first
      opportunity. It seems with social leaders or with those who look after
      social institutions, that their plans will be shown to be impossible; for
      the things of reality demand that we work with them, and not against them.
      It is therefore tremendously important that those things which form the
      backbone of our anthroposophical thought and consciousness should one day be
      taken seriously.
      One of the impulses which ensoul us in the sphere of our anthroposophical
      movement is that we, in a sense, carry into the whole of man's life that
      which most people apply only to youth. We sit on the �school-bench� of life
      long after we have become grey. This is one of the differences between us
      and others, who believe that at the age of 25, or sometimes 26, when they
      have finished lazying about with their education, that they are ready for
      the rest of life � at most there may still be some amusing additions to
      one's education.
      But when we approach the very nerve of Spiritual Science, we feel that the
      human being really must continue to learn throughout his whole life if he
      wishes to tackle the tasks of life. It is vital that we should be permeated
      with this feeling. If we do not get rid of the belief that people can master
      everything with the faculties they have developed up to their 20th or 25th
      year, that then one only has to meet in Parliament or some other forum to
      decide all affairs � as long as we do not get rid of this view, we shall
      never be able to establish healthy conditions in the social structure of
      The study of the reciprocal relation between the social and the anti-social
      is extremely significant for our time. Just this anti-social tendency is of
      the utmost importance to understand because it must make itself felt and
      must be developed in us. This anti-social spirit can only be held in balance
      by the social. But the social must be nursed, must be consciously cared for.
      And in our day this becomes truly more and more difficult because the
      anti-social forces are really in accord with our natural development.
      The social element is essential; it must be cherished. We shall see that in
      this Fifth Post-Atlantean Period there is a tendency to take no notice of
      the social in merely acting naturally. Rather it must be acquired
      consciously in working with one's soul forces, while formerly it was felt
      instinctively in man. What is necessary and must be actively acquired is the
      interest of man in man. This is indeed the backbone of all social life.
      It almost sounds paradoxical to say today that no clear conception of the
      so-called difficult ideas of economics can be gained if the interest of one
      for another does not increase, if people do not begin to compare the
      illusions which have sway in social life with present realities. One who
      really thinks about it recognizes the fact that simply by being a member of
      society one is in a complicated relation to others. Imagine that you have a
      $5 note in your pocket, and you make use of this $5 note by going shopping
      one morning, and you spend the full $5. What does it mean that you go out
      with a $5 note in your pocket? The $5 note is really an illusion � it is
      worth nothing in reality (even if it is metal money. At this point I do not
      want to discuss the theories of the Metalists and the Nominalists with
      regard to money; but even if it is metal money, it is still an illusion and
      of no real worth). Money is namely only a �go-between�. And only because in
      our day a certain social order exists, an order belonging purely to the
      State, therefore this $5 note which you have spent in the morning for
      different items is nothing else than an equivalent for so many days of
      labour of so many men. A number of men must have completed so many days of
      work, so much human labour must have flowed into the social order � must
      have crystallized itself into merchandise � in order for the apparent worth
      of the bank note to have any real value, but only at the command of the
      social order. The bank note only gives you the power to call into your
      service so much labour, or to put it another way, to command its worth in
      work. You can picture it in your mind: There I have a bank note, which
      assigns to me, according to my social position, the power over so many men.
      If you now see these workmen selling their labour hour by hour, as the
      equivalent value of that which you have in your purse as the $5 note, then
      you begin to get a picture of the real facts.
      Our relationships have become so complicated that we no longer pay attention
      to these things, especially if they do not concern us closely. I have an
      example which easily clarifies this. In the more difficult considerations of
      economics, in the areas of capital and interest and credit, things are quite
      complicated; so that even university professors and political economists,
      whose position should mean possession of adequate insight, really have no
      knowledge. Thus you can see that it is necessary to look at things correctly
      in these areas. Of course we cannot immediately take in hand the reform of
      the national economy, which has been forced into such a helpless condition
      by what is nowadays taught as political economy. But we can at least ask
      with respect to national education and other such matters: What must be done
      so that social life and forms are consciously established in opposition to
      anti-social forces? What is really required? I said that it would be
      difficult in our time for people to develop sufficient interest in each
      other. You do not have sufficient interest if you think that you can buy
      yourself something with a $5 note and do not remember the fact that this
      brings about a social relationship with certain other human beings and their
      labour-power. You only have an adequate interest when in your picture you
      are able to substitute for each apparent transaction (such as the exchange
      of goods for a $5 note) the real transaction which is linked with it.
      Now, I would say that the mere egoistic, soul-stirring talk of loving our
      fellow-men and acting upon this love at the first opportunity, that this
      does not constitute social life. This sort of love is, for the most part,
      terribly egoistic. Many a man is supported by what he has first gained
      through robbing his fellow-men in a truly patriarchal fashion, in order to
      create for himself an object for his self-love, so that he can then feel
      nice and warm with the thought, �You are doing this, you are doing that� One
      does not easily discover that a large part of the so-called love of doing
      good is a masked self-love. Therefore, the main consideration is not merely
      to think of what lies nearest to hand, thereby enhancing our self-love, but
      to feel it our duty to look carefully at the many-sided social structures in
      which we are placed. We must at first lay the foundations for such
      understanding. Yet few today are disposed to do so.
      I would like to discuss one question from the viewpoint of general
      education, namely: How can we consciously establish social impulses to
      balance those anti-social forces which are developing naturally within us?
      How can we cultivate the social element, this interest of man in man, so
      that it springs up in us � going ever further and deeper, and leaving us no
      rest? How can we enkindle this interest which has disappeared so pitiably in
      our age, the age of the Spiritual Soul? In our age true chasms have already
      been created between people. Men have no idea about the manner in which they
      pass one another by without in the least comprehending each other. The
      desire to understand the other in all his or her uniqueness is very weak
      today. On the one hand, we have the cry for social union; and on the other,
      the ever-increasing spread of purely anti-social principles. The blindness
      of people toward each other can be seen in the many clubs and societies
      which people form. They do not provide any opportunity for people to get to
      know one another. It is possible for men to meet one another for years and
      not to know each other better at the end than they did at the beginning. The
      precise need of the future is that the social shall be brought to meet the
      antisocial in a systematic way. For this there are various inner soul
      methods. One is that we frequently attempt to look back over our present
      incarnation to survey what has happened to us in this life through our
      relations with others. If we are honest in this, most of us will say:
      Nowadays we generally regard the entrance of many people into our life in
      such a way that we see ourselves, our own personalities, as the center of
      the review. What have we gained from this or that person who has come into
      our life? This is our natural way of feeling. It is exactly this which we
      must try to combat. We should try in our souls to think of others, such as
      teachers, friends, those who have helped us and also those who have injured
      us (to whom we often owe more than to those who, from a certain point of
      view, have been of use to us). We should try to allow these pictures to pass
      before our souls as vividly as possible in order to see what each has done.
      We shall see, if we proceed in this way, that by degrees we learn to forget
      ourselves, that in reality we find that almost everything which forms part
      of us could not be there at all unless this or that person had affected our
      lives, helping us on or teaching us something. When we look back on the
      years in the more distant past to people with whom we are no longer in
      contact and about whom it is easier to be objective, then we shall see how
      the soul-substance of our life has been created by the people and
      circumstances of the past. Our gaze then extends over a multitude of people
      whom we have known in the course of time. If we try to develop a sense of
      the debt we owe to this or that person � if we try to see ourselves in the
      mirror of those who have influenced us in the course of time, and who have
      been associated with us � then we shall be able to experience the opening-up
      of a new sense in our souls, a sense which enables us to gain a picture of
      the people whom we meet even in the present, with whom we stand face to face
      today. This is because we have practiced developing an objective picture of
      our indebtedness to people in the past. It is tremendously important that
      the impulse should awaken in us, not merely to feel sympathy or antipathy
      towards the people we meet, not merely to hate or love something connected
      with the person, but to awaken a true picture of the other in us, free from
      love or hate.
      Perhaps you will not feel that what I am saying now is extremely important �
      but it is. For this ability to picture the other in oneself without love or
      hate, to allow the other individual to appear again within our soul, this is
      a faculty which is decreasing week by week in the evolution of humanity. It
      is something which men are, by degrees, completely losing. They pass one
      another by without arousing any interest in each other. Yet this ability to
      develop an imaginative faculty for the other is something that must enter
      into pedagogy and the education of children. For we can really develop this
      imaginative faculty in us if, instead of striving after the immediate
      sensations of life as is often done today, we are not afraid to look back
      quietly in our soul and see our relationships to other human beings. Then we
      shall be in a position to relate ourselves imaginatively to those whom we
      meet in the present. In this way we awaken the social instinct in us against
      the anti-social which quite unconsciously and of necessity continues to
      develop. This is one side of the picture.
      The other is something that can be linked up with this review of our
      relations to others. It is when we try to become more and more objective
      about ourselves. Here we must also go back to our earlier years. Then we can
      directly, so to speak, go to the facts themselves. Suppose you are 30 or 40
      years of age. You think, �How was it with me when I was ten years old? I
      will imagine myself entirely into the situation of that time. I will picture
      myself as another boy or girl of ten years old. I will try to forget that I
      was that; I will really take pains to objectify myself.� This objectifying
      of oneself, this freeing of oneself in the present from one's own past, this
      shelling-out of the Ego from its experiences, must be specially striven for
      in our present time. For the present has the tendency towards linking up the
      Ego more and more with its experiences.
      Nowadays man wants to be instinctively that which his experiences make him.
      For this reason it is so very difficult to acquire the activity which
      Spiritual Science gives. The spirit must make a fresh effort each time.
      According to true occult science, nothing can be done by comfortably
      remaining in one's position. One forgets things and must always be
      cultivating them afresh. This is just as it should be because fresh efforts
      need to continually be made. He who has already made some progress in the
      realm of Spiritual Science attempts the most elementary things every day;
      others are ashamed to pay attention to the basics. For Spiritual Science,
      nothing should depend on remembering, but on man's immediate experience in
      the present. It is therefore a question of training ourselves in this
      faculty � through making ourselves objective � that we picture this boy or
      girl as if he or she were a stranger at an earlier time in our lives; of
      bestirring ourselves more and more, of getting free of events, and of being
      less haunted at 30 by the impulses of a 10 year old. Detachment from the
      past does not mean denial of the past. We gain it in another way again, and
      that is what is so important. On the one hand, we cultivate the social
      instinct and impulses in us by looking back upon those who have been
      connected with us in the past and regarding our souls as the products of
      these persons. In this way we acquire the imagination for meeting people in
      the present. On the other hand, through objectifying ourselves we gain
      possibilities of developing imagination directly. This objectifying of our
      earlier years is fruitful insofar as it does not work in us unconsciously.
      Think for a moment: If the 10 year old child works on unconsciously in you,
      then you are the 30 or 40 year old augmented by the 10 year old. It is just
      the same with the 11, the 12 year old child and so on. Egoism has tremendous
      power, but its power is lessened when you separate the earlier years from
      yourself and when you make them objective. This is the important point on
      which we must fix our attention.
      The following pre-condition for social activity must be made clear to those
      people who raise social claims in unreasonable and illusory fashion:
      Understanding about how man can develop himself as a socially creative being
      must first be present in this period, when anti-social forces are growing
      ever stronger as part of human evolution.
      What will then have been achieved? You will discover the whole meaning of
      what I have now explained if you consider the following: In 1848 there
      appeared a social document which continues to work into the present day in
      radical socialism, and in Bolshevism. It was the Communist Manifesto of Karl
      Marx, which contains ideas which rule the thoughts and feelings of many
      working men. Karl Marx was able to dominate the labour world for the simple
      reason that he wrote and said what the working man thinks and understands,
      as a working man. This Communist Manifesto the contents of which I do not
      need to explain to you, appeared in 1848. It was the first document, the
      first seed in what has now borne fruit, after the recent destruction of
      opposing movements. This document contains one slogan, one sentence which
      you will often find quoted today by most socialist writers: �Workers of the
      world, unite!� It is a sentence which has run through many socialist groups.
      What does it express? It expresses the most unnatural thing that could
      possibly be thought today. It expresses an impulse for socializing, for
      uniting a certain mass of people. On what is this uniting, this union, to be
      built? Upon its opposite, upon the hatred of all those who are not members
      of the working class. This associating, this banding together of people is
      to be brought about through splitting up and separating mankind into
      classes. You must ponder this, you must think about the reality of this
      principle which is a genuine illusion, if I can use this expression, and
      which has been adopted in Russia, now in Germany and the Austrian countries,
      and which will eat its way further and further into the world. It is so
      unnatural precisely because, on the one hand, it shows the necessity of
      socializing, but on the other it builds this socialization out of the
      anti-social instinct of class hatred, and class opposition.
      However, these things need to be considered from a higher perspective,
      otherwise we shall not get very far; above all, we shall not be able to
      participate in the healthy development of mankind in the present. Nowadays
      Spiritual Science is the only means of seeing things truly in their
      totality; it is the only means for understanding our time. Just as one is
      adverse to entering into the spirit and soul foundations of man's physical
      constitution, so one also avoids, out of fear and lack of courage, studying
      those things in social life which can only be understood out of the Spirit.
      People are afraid, cover their eyes and put their heads in the sand like
      ostriches when they are confronted by real and important things. Of what
      does human interchange in fact consist? As we have seen, it consists of one
      person trying to put the other to sleep, while the other tries to resist and
      stay awake. This is the archetypal phenomenon of social science in Goethe's
      sense. This archetypal phenomenon points to something which mere material
      thinking cannot grasp; it points to that which can only be understood when
      one knows that in human life one is not only asleep during sleep � when we
      slumber along for hours, oblivious to the world � but the same applies to
      daily waking life, where the same forces which lead to sleep and wakefulness
      also play into the social and anti-social forces of man. All thinking about
      social forms can bear no fruit if we do not make the effort to take these
      things into account.
      With this in mind, we must not be blind to the events taking place in the
      world, but must carefully watch what is coming to pass. What, for example,
      does the socialist of today think? He thinks that he can invent socialist
      slogans and call to men from all countries � �Workers of the world, unite!�
      and by so doing, establish a sort of international Paradise.
      This indeed is one of the greatest and most fatal illusions. People are not
      abstract, but concrete. Fundamentally, the human being is individual. I have
      tried to make this clear in my Philosophy of Freedom, in contrast to the
      relativism of Neo-Kantianism and socialism. Men are also different according
      to their groupings over the world. We will discuss one of these differences
      so that we may see that it is not possible to simply say: � �You begin in
      the West, and carry out a certain social system, then you go to the East and
      then home again, as if taking a world tour.� But the attitude of taking a
      world journey lives in those who wish to spread socialism over the whole
      earth. They look upon the earth as a globe on which they, by starting in the
      West, can eventually arrive in the East. But people on the earth are
      different � and exactly in this difference dwells an impulse which is the
      motive force of progress.
      You can see how, in this way, provision is made for the Consciousness Soul
      through birth and heredity. This actually comes to expression in the
      English-speaking people of today. They are organized for the Consciousness
      Soul through their blood, their birthright, and their inherited faculties.
      Because the English-speaking peoples have been especially prepared for the
      cultivation of the Consciousness Soul they are, in a way, representatives of
      the fifth Post-Atlantean period. People are thus differentiated according to
      where they live and how they are constituted.
      The Eastern peoples must effect and represent the true development of
      humanity in another way. Beginning with the Russian people, and passing on
      to the people of the Asiatic countries � one finds an opposition, a revolt
      against the instinctive elements natural to the evolution of the
      Consciousness Soul. The people of the East wish to save the soul treasure of
      intellectuality of the present age for the future. They do not want it to be
      mixed with experience, but wish to liberate and preserve it for the next
      period. During this period, a true union can take place between the human
      being and the evolved Spirit Self. Thus, if the characteristic force of our
      present period is in the West, and can indeed be best cultivated as a
      quality among the English-speaking peoples, the people of the east, out of
      their national inheritance, seek to prevent the coming-to-pass in their
      souls of that which is most characteristic of the present period � so that
      it may develop in them as a germ for the following period, which begins with
      the 30th century. From this we can see the fact that certain laws prevail in
      human life, and in human evolution. In the realm of nature people are not
      surprised that they cannot burn ice, that a regular law underlies this
      phenomenon. But with the social structures of humanity, people fancy that
      the same social form, based on the same social principles, can, for example,
      be made to work in Russia, as in England, Scotland, or America. This is
      impossible, for the whole world is organized by underlying principles so
      that one cannot simply create identical forms at will all over the globe.
      This is a point which we must not forget.
      In the Central European countries there is a middle condition of affairs.
      There, it is as if one were in a balanced condition, between the extremes of
      the East and the West. Looked at in this way, we see the Earth population
      divided into three parts. You cannot say: �Workers of the world, unite!� For
      the workers are of three sorts, are three varieties of people. Let us look
      at the people of the West again. We find a special disposition, a special
      mission for all who speak English by nature (single cases may be different)
      � a disposition for the cultivation of the Consciousness Soul. This
      disposition expresses itself in not detaching from the soul its
      characteristic quality of intelligence, but connecting this intelligence
      naturally, instinctively, with events in the world. To naturally, even
      instinctively, place oneself in the life of the world as a consciousness
      soul individual is the task of the English-speaking people. The expanse and
      greatness of the British Empire rests on this quality. Indeed herein lies
      the original phenomenon behind the expansion of the British Empire � that
      which is hidden in the impulses of its people exactly coincided with the
      inner impulses of the age. In my lectures on the European folk souls, you
      will find what is essential in this matter. Much is contained in this series
      of lectures which were given long before the war, but which provide material
      for judging this war-catastrophe objectively (see Note 1).
      Now, the very capacities connected with the evolution of the Consciousness
      Soul give the English-speaking peoples a special genius for political life.
      One can study how the political art of dividing society and creating social
      structure has spread from England to those countries where things have
      remained backward, where the remnants of the fourth Post-Atlantean period
      have remained. This influence has spread even to the division of Hungarian
      society, to this Turanian member of the European peoples. It is only from
      the English heritage that a foundation for the political thinking of the
      fifth Post-Atlantean period can come. The English are specially suited to
      the realm of politics. It is of no use to pronounce a judgment on these
      things, the necessities of the case alone do so. One may feel sympathy or
      the opposite � that is a private affair. Objective necessity determines the
      affairs of the world. It is important that these objective necessities shall
      be clearly placed before us at this time.
      Goethe, in his Legend of the Green Snake and the Beautiful Lily, has treated
      the forces of the human soul as three members, or forces; Power, Appearance,
      and Knowledge or Wisdom � or, as the Bronze King, the Silver King and the
      Golden King. Many remarkable things are spoken of in this legend, regarding
      the governing relationships which are being prepared for the present and
      which will live into the future. We can point out that what Goethe
      symbolizes by the Bronze king, the force of Power, is that which spreads
      over the world through the English-speaking peoples. This is necessary
      because the culture of the Consciousness Soul coincides with the special
      qualities of the British and American peoples.
      In the Central European countries, which are not in such a state of chaos,
      there is an unmistakable equilibrium between the Leaning of the intellect
      toward the Consciousness Soul, and the desire to be free from it; there,
      sometimes one prevails, sometimes the other. None of the Central European
      nations is really suited for political life. When they desire to be
      political, they are disposed to lose contact with reality. Whereas the
      political thinking of the Anglo-American nations is firmly anchored in the
      soul, in the Central European countries, it is not, for the second soul
      force dominates � Semblance and Appearance. However, the people of the
      Central European countries manifest an intellectuality of special
      brilliance. Compare anything that the English-speaking people have to say
      about the nature of thinking � and you will find the thoughts strongly
      linked to solid earth-realities. But if you take the brilliant feats of the
      German mind � you will find that they are more an aesthetic shaping of
      thoughts, even if the aesthetic shaping has a logical form. It is especially
      noticeable how one thought leads to another so that thoughts of value appear
      in dialectical form, shaped by an aesthetic will. If one wishes to apply
      this to solid earth-realities � if one wishes by this means to become a
      politician � then one easily becomes untrue; one easily falls into a
      so-called dreamy idealism which seeks to establish united kingdoms, with
      decade-long calls for unity � but in the end sets up a mighty State by
      force. Never before has there been such a contrast in political Life as the
      one between the dream of unity in 1848 and that which was really established
      in 1871 (see Note 2). There you see the swing of the pendulum, the shift
      from that which really strives for aesthetic form, which can become untrue,
      an illusion, a dreamy picture when one wishes to apply it to politics. Here,
      there is simply no disposition for politics. When the Central European
      people become politicians they either dream or they lie. I should add that
      these things must not be discussed with sympathy or antipathy in order to
      accuse or to acquit. Rather, they must be said, because on the one hand they
      correspond with a need, and on the other with a tragedy. These are things
      that we must heed.
      And if we then look to the East, things are quite different again. We have
      seen that the German, if he wants to be political, falls into a dreamy
      idealism or, at its worst, into untruth. The Russian on the other hand
      becomes ill or actually suffers a death if he desires to be political. This
      may seem strange, yet a Russian person has a constitution which creates a
      disposition towards disease, towards death, with intensive political
      involvement. The Russian Folk Soul has absolutely no affinity with that
      quality in the English and American Folk Soul which creates a political
      capacity. But because of this, the East has the task of carrying the
      intellect separated from its natural connection with the world of sense
      experience into the future age of the Spirit-Self.
      One must therefore know how different abilities are spread among the people
      of the earth. This becomes visible in many areas. You have, for example,
      heard about the supersensible experience called �The Meeting with the
      Guardian of the Threshold�. There are marked differences in this meeting
      with the Guardian. Where this meeting, this initiation, is effected entirely
      independent of nationality, then it is objective and complete. But when this
      initiation occurs through special groups or societies connected with a
      particular people or nation, then it is one-sided. The English-speaking
      peoples are those who, when not guided by higher spiritual leaders but by
      their own Folk Soul, are especially suited for bringing to the Threshold
      those spiritual beings who surround and accompany us in this world of
      Ahrimanic spirits, and whom we take with us when we approach the
      supersensible world, if they have developed a certain liking for us. They
      then lead us primarily to an experience of the power of sickness and death.
      You will therefore hear it said by the greater number of Anglo-Americans
      initiated into the super-sensible Mysteries, that the first more important
      event in their cognition of the supersensible world is the encounter with
      those powers expressing sickness and death. They learn to know this as an
      external, outward experience.
      If you turn to the Central European people what will you find, when those
      who are being initiated are not taken out of their nation and raised to
      universal humanity, but when the Folk Spirit co-operates with them? Then the
      first important experience which comes to our notice is a conflict between
      those spiritual beings who belong to higher worlds, to the other side of the
      Threshold, and certain other beings who are here in the physical world, on
      this side of the Threshold but who are invisible to ordinary consciousness.
      The Central Europeans will first become aware of this conflict. The
      experience of this conflict makes itself felt to the genuine seeker after
      truth in the Central European countries as a being penetrated with the
      powers of doubt. One becomes acquainted with all the powers of
      �many-sidedness�. In Western countries, there is a stronger inclination to
      be satisfied with exact truth; whereas in the Central European countries
      there is a tendency to immediately see the other side of the question.
      There, in the searching for truth, one trembles in the balance. Everything
      has two sides. One is regarded as a Philistine in Central Europe if one
      ventures a one-sided opinion. But this causes tragic suffering when nearing
      the Threshold. We must pay attention to this struggle which takes place at
      the Threshold, between spirits which belong only to the spirit world, and
      those belonging to the world of sense � this struggle which conditions all
      that calls forth doubt in man, this vacillation with regard to the truth. It
      is this experience of doubt which creates the European need to be trained in
      the truth � in philosophy � so as not to fall prey so easily to the
      generally recognized impulses of truth in society.
      When you turn to the Eastern countries � and the Folk Soul acts a sponsor at
      the initiation � then one primarily experiences the spirits that work upon
      human egotism. One sees all that gives rise to human selfishness. The
      Westerner who approaches the Threshold does not see this. Instead, he sees
      the spirits that permeate the world and humanity with sickness and death in
      the broadest sense, as injurious, destructive and degrading for humanity.
      The Neophyte of the East, however, sees all that comes forward to tempt man
      as selfishness. Therefore, the ideal which proceeds from Western initiation
      is making men healthy and keeping them healthy, and giving mankind the
      possibility of healthy development. In the East, on the other hand, there
      springs up, as instinctive knowledge in connection to a religious
      orientation toward initiation, a feeling of one's own insignificance when
      faced with the sublime powers of the spiritual world. The man of the East,
      when meeting the spiritual world, is shown how selfishness may be cured, and
      egotism destroyed because of its dangers. This is even expressed in the
      external character of people from the East. Much of the Eastern character
      which is inexplicable to people from the West arises precisely from what is
      expressed at the Threshold of the spiritual world.
      So we can see the differences in human qualities when we look at the inner
      development, the inner shaping of the psycho-spiritual development of
      humanity. It is important to keep this clearly in mind. In certain occult
      circles of the English-speaking people who were under the guardianship of
      the Folk Spirits, prophetic sayings could be found during the second half of
      the 19th century which referred to the things we have been discussing,
      things which are happening today. Think of what could have happened if the
      people of Europe, with the exception of those speaking English, had not
      stopped up their ears and blindfolded their eyes, so that their attention
      was directed from the truth of these things. I will tell you of a formula
      which was frequently repeated during the second half of the 19th century.
      The following was said: � �The State must be abolished in Russia, so that
      the Russian people may develop, for in Russia social experiments must be
      carried out, which could never be done in Western countries�. This might
      seem unsympathetic to non-English ears, but it contains a high degree of
      wisdom and insight. And he who can connect himself with these things so that
      he can believe in their efficacy as impulses in whose realization he can
      take part, this person is truly of the present age (see Note 3). Those who
      do not see the reality of these forces set themselves against the time.
      These matters must be clearly understood. It was, of course, the inevitable
      lot of Central and Eastern Europe to block their ears and blindfold their
      eyes to occult facts; to give no heed to them, to work on lines of
      mysticism, abstract teaching, and abstract intellectualism. But we are now
      in a time when this must cease. Pessimism and despair must not be created by
      such contemplations as these. Rather force, courage, and the will to help is
      needed. In this sense we should always remember that we do not work against,
      but rather with the issues of our time � out of the spiritual scientific
      impulse of the Anthroposophical Movement. Let us see to it that we do not
      sleep away our opportunities. Spiritual Science can lead us to the conscious
      cultivation of social faculties. It can, for example, show us the forces at
      work in the human being when he is free from the body, what he is
      experiencing between going to sleep and awaking. But more importantly it can
      give us a direction in conscious waking life for developing social
      capacities. We of course cultivate the powers most necessary for our age
      when we are consciously thinking about those things which can only
      forcefully penetrate into our soul during waking hours. We could not
      develop, we would be powerless, if we only had to evolve during sleep. It is
      for our waking life that the following is therefore important.
      Two powers are working in the present. One is the power which since the
      Mystery of Golgotha has worked in different metamorphoses through the
      ensuing periods of earth evolution as the Christ Impulse. We have often said
      that just in our age a reappearance of the Etheric Christ will take place.
      This reappearance of the Christ is indeed not far off. That He is coming
      again is no cause for pessimism, nor should it give rise to a nebulous
      longing and a desire for soul-warming, self-seeking, theosophical theories.
      The Christ Impulse has various forms, but in His present form He wishes to
      help humanity realize that spiritual wisdom now being revealed by the
      spiritual world. This wisdom wants to be realized and the Christ Impulse
      will be a help in this realization. It is on this realization that all
      depends. At this critical moment humanity is faced with a momentous
      decision. On the one side stands the Christ Being, calling us of our own
      free will to do what we have been speaking about today, to consciously and
      freely receive the social impulses which can heal and help humanity. Freely,
      to receive them. Therefore, we do not unite ourselves on those levels where
      hatred forms a foundation for love as in the cry, �Workers of the world,
      unite!� But we unite by striving to realize the Christ Impulse, by doing
      those things which are the will of Christ for this age.
      Opposed to this will stands the adversary who is called in the Bible �the
      unrighteous Prince of this World�.He makes his presence known in various
      ways. One of these ways is to take those forces which allow us as free
      beings to serve that which we have been talking about today, to take this
      force of free will and to place it at the service of the physical. This
      adversary, the Prince of this world, has various instruments; for example,
      hunger and social chaos. By this means, through external compulsion, and
      physical measures, the force of free will is subverted to the service of
      apparent necessity. See how humanity today shows that it will not of its own
      free will turn to a truly social life, and to a recognition of true progress
      for mankind. It wishes to be compelled. And yet, this compulsion has not
      even led people to make the basic distinction between the Spirit of the
      supersensible world, the Christ Spirit and the adversary, the unrighteous
      Prince of this world. Look at this situation and see if this does not
      explain why in so many places today men oppose and struggle against the
      acceptance of any true spiritual teaching, against true spiritual deeds, and
      against Spiritual Science. They are possessed by the unrighteous Prince of
      this world.
      Now think for a moment; think how you of your own free will turn to
      spiritual life; think humbly of yourselves, but also earnestly and strongly
      as the missionaries of the Christ-Spirit today, who have to combat the
      unrighteous Prince of this world, who lays hold of all those who
      unconsciously allow themselves to use forces out of the future to realize
      their own aims. If you think of yourselves in this light there is no room
      for pessimism � indeed it leaves you no time for a pessimistic view of the
      world. It will of course not shut your eyes and ears to that which has
      happened, sometimes in a terrible manner � and which is tragic to behold in
      its true form. But you will preeminently keep the following before your
      souls � �I am, in any case, called to look at everything without illusion; I
      must be neither pessimistic nor optimistic, so that forces may awaken in my
      soul which give me the power to aid the free development of the human being,
      to contribute to human progress in the place and situation where I am�. Even
      if the faults and tragedies of the age are very visible to Spiritual Science
      this should not be an incitement to pessimism or optimism, but rather a call
      to an inner awakening so that independent work and the cultivation of right
      thinking will result. For above all things, adequate insight is necessary.
      If only a sufficient number of people today were motivated to say, �We
      absolutely must have a better understanding of things�; then everything else
      would follow. It is just in regard to social questions that there is a need
      to consciously strive for insight and understanding. The development of the
      will activity is planned for, it is coming. If we in daily life would only
      wish to educate ourselves about social issues, and develop new social ideas,
      then (according to an occult law), each of us would be able to take another
      human being along. Each one of us can therefore work for two if we have the
      will. We could achieve much if we had an earnest desire to acquire insight
      at once. The rest would follow. It is not so bad that not many people can do
      much about the situation of society today, but it is incredibly sad if
      people cannot at least make up their minds to become acquainted with the
      social laws of Spiritual Science. The rest would follow if serious study
      would take place.
      This is what I have desired to communicate to you today regarding the
      importance of knowing and recognizing certain things about the social
      situation of the present, and how such a recognition can lead to a life
      impulse for the future. I hope we will again have the opportunity of
      speaking together about the more intimate aspects of Spiritual Science.
      Note 1:
      Rudolf Steiner, The Mission of Folk-Souls. Rudolf Steiner Press, London,
      Note 2:
      The reference is to the distinction between the dreams of the German
      revolution of 1848 and the creation of the German Empire of 1871 by the
      Prussian State.
      Note 3:
      Here and in other references to Russia in this lecture, Rudolf Steiner
      appears to be referring to the political attitudes and behaviour of Germany
      and Austria toward Russia during the time of the Russian revolution when the
      actions of the central powers certainly strengthened the hands of the
      Bolsheviks against more moderate social democratic forces.

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    • Gotthard K. Danae O'C.
      Dottie, The Jesus son of a hure is Jesus ben Pandira, see the cycle about the Matthew Gospel by RS. Regards Gotthard in Melbourne AUS ... -- Selma Lagerlöf
      Message 140 of 140 , Jan 21 3:19 AM
        The Jesus son of a hure is Jesus ben Pandira, see the cycle about the Matthew Gospel by RS.
        Regards Gotthard in Melbourne AUS

        On 1/18/07, dottie zold <dottie_z@...> wrote:

        I was just wondering which lineage is the one that has
        the line of those called the Prostitute? Was that the
        Solomon line or the Nathan line?


        Selma Lagerlöf (1859-1940), 1909 Nobel Literature Laureate:"[Rudolf Steiner] taught a number of things in which I have long believed, among them that it is no longer possible in our time to offer a religion full of unsubstantiated miracles, but rather that religion must be a science which can be proven. It is no longer a question of belief, but of knowing. Further, we acquire knowledge of the spiritual world through steady, conscious, systematic thinking ... In years to come, his teachings will be proclaimed from the pulpits"

        Rudolf Steiner: Only truth can bring us security in the development of our individual forces.
        Whoever is tortured from doubts, his forces are paralysed.
        In a world, enigmatic to one self, one can find no aim for one's working.
                Motto of 'Philosophy of Spiritual Activity' 1894, Appendix II 1918
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