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What is Necessary in These Urgent Times, GA#196
18 Lectures in Dornach, Jan 9-Feb 22, 1920
by
Rudolf Steiner
ARJ2 Chapter: Spiritual Science
Published by Published by SteinerBooks in 2010
A Book Review by Bobby Matherne ©2015
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What is necessary in these urgent times? Today the answer is the same as when Steiner asked this powerful question almost a hundred years ago. First, why is something necessary? In these 1920 lectures, Steiner predicted that the so-called peace of Versailles after the Great War would lead to another war in about 15 years. That war would be known as World War II and the Great War as World War I. But Steiner did more than predict one war, he predicted that, unless what is necessary comes about, a war will ensue about every 15 or 20 years thereafter. Off the top of my head, there was the Korean War, Vietnam War, Kosovo, Serbia, Croatia, etal wars, the Iraqi Wars, and the beat goes on today, by whatever name the wars of today may be given later. This endless sequence of wars proves that what was necessary in Steiner's time is yet necessary today. Plus, it tells us that wars will continue this way indefinitely unless this every-score-of-years pattern is broken for good.
Now that we have the Why, exactly What is it that is necessary? Note that Rudolf Steiner is giving these lectures in the last five years of his life, so it should be no surprise that everything he deems necessary, he has already worked earnestly to achieve, making these lectures a culmination, a summary of of his life's work.
When learning something new, it's best to know all about it before you start, so let's take a cursory look at each area he deems necessary, before going into more detail:
[page 89] Let me say that again: "It is necessary to alter the entire structure of our soul life in a particular manner if we hope to integrate our healthy sense of reason into the current that flows over humanity through anthroposophically-oriented spiritual science." But how is our sense of reason directed currently by modern culture, which is so mired in materialism?
If you have only one choice, you are stuck, if you have only two choices, you have a dilemma. Given the two bad choices of either the Abstract Spiritual or Concrete Material worldviews of today, we must rise above them into a third and better choice.
[page 98] One imbalanced worldview consists of turning toward only the abstract spiritual, and the other consists of turning toward the consideration and adoration of only the material.
A crucial part of this third and better choice is to have the spiritual life completely separate from the political life. Note that education is considered by Steiner as a key component of the spiritual life, i.e., education of our children is something which, rightly understood, fits into neither Abstract Spiritual worldview nor the Concrete Material worldview.
[page 114] We should create a political system in which spiritual life can give form to itself, can have its own organization. And it should no longer be that case that when you want to found a school or rework a curriculum, you have to turn to individuals in the political sphere, for this is what makes us dependent upon politics(1).
When did Concrete Material worldview begin? Around the middle of the 15th century. The more concrete the material world became in succeeding centuries, the more abstract our spiritual world became, forced, as it were, out of concrete reality by Francis Bacon and his insistence on experimentation with the material world. Baconian thinking has led us since then into such a familiarity in dealing with abstract logic and dead objects, that few notice its overwhelming influence in our daily lives. In parallel with this Baconian change, the reality of spiritual morality morphed into a morality of usefulness, which turned our understanding of Christ from being a great Spirit into the personhood of a man, namely Jesus of Nazareth. As a result of this morality of usefulness, many people look upon Jesus merely as a useful teacher.
[page 132] Now, something very important is also connected with the Baconian system of thought and morality. It only allows you to examine the non-human world, only allows you to think over morality in terms of what is useful to humans and humankind. This means that by using this system's methods of scientific and moral pursuit, you can achieve nothing in the realm of religion!
It is clear to me, and I hope also to you, that a morality of usefulness is useless to understanding the human spirit! We have been led into an abstract spirituality by the Religious and into a morality of usefulness by the Laity for so long that we have come unconsciously to a judgment of the abstract spirituality and the morality of usefulness as a reality in our lives, up until now.
[page 154] But the time has passed in which people can make unconscious judgments about what is or is not necessary. The time has come in which judgments can only be made out of an objective understanding of the facts, in which we must make a true effort to gain an overall understanding of the necessity of these times and of those things that the times demand from us.
We have too long allowed spiritual realities to devolve into symbols and then into empty phrases so that we are left to wander in a desert wasteland, up until now. Steiner comes to us in these lectures as a voice crying in the desert saying that "economic life is the only thing that can be truly real in a world of empty phrases," referring to the empty phrases which have unconsciously replaced the former spiritual reality of Christ in our lives.
[page 250] When we do arrive at the necessary understanding, however, then human nature can do nothing other than say to itself: "In order to be a human being, we must bring a spiritual reality to this physical reality consisting solely of economic life."
In the final three lectures on "Imperialism" Steiner is careful to explain that we must not mistake the map for the territory, anticipating by a dozen years Alfred Korzysbki, who devoted his landmark book, Science and Sanity, to clarifying how confusion of reality with a model of reality can lead to semantic obfuscation which is best avoided or else clarified when encountered.
Here's an example from the Introduction of this book where the writer expects us to accept his map of the reality that was clear to Steiner:
[page xxxvii, Bamford] In [the lectures on "imperialism"] . . . it is already clear to [Steiner] that Anglo-American, free market capitalism(2) will be the vehicle of a "new" imperialism, the danger of which threaten the healthy evolution of a new global, cosmopolitan — that is, "Michaelic" — polity in multiple ways.
What I found was a clear statement by Steiner at the beginning of the first Imperialism Lecture (Page 233) that "reality is altogether different than the things that are said about reality" which seems identical in meaning to me what Korzybski meant by the "map is not the territory." Our words about the territory (reality) constitutes a map of the territory and must always leave something out. If the territory includes living human beings, a map, being fixed, cannot represent the moving territory, such as the map or opinion of a President such as Woodrow Wilson, which changed dramatically in a short time. The public's model of Wilson eventually came closer to Steiner's original model of Wilson, in other words, the American public soon turned against Wilson.
In this review, I claim that free market capitalism is not the problem, and that the alluded-to danger only exists because of the actions of coercive States. In a true threefold system, such coercion cannot exist because all actions of individuals will be completely volitional. To expect that the State will protect individual freedom is tantamount to opening the door to the very kind of coercion which destroys freedom, and every State known to humankind used and uses coercion, by whatever name they call their system of coercion. To say that the State cannot exist without coercion is likely true, but government can and will one day exist without coercion.
The Sufis say that "because counterfeit gold exists, we know true gold exists". We have counterfeit governments all over the world, which should give us hope that true government, a government without coercion, can exist. It remains for us as human to find it, to build such a government, a government which once built, can never be destroyed, a government in which the three folds of society will remain separate and will cooperate with each other. It will be such a government in which free market capitalism will prosper and every citizen will prosper along with it, a government which will provide what is necessary in these urgent times.
The foundation for such a true government will be morality, a moral individualism such as Steiner discussed in his landmark book.
[page 39] This is the only possible means of forming a foundation for the morality of the future: to develop our own individual worth, and to become able to recognize that worth in others. To put this another way: all morality will have to be built on real trust! Because people did not want to move toward this perspective, they could not understand the moral demands found in my book, The Philosophy of Freedom. In that book, a so-called moral individualism was founded, built on understanding that when everything that is to be developed in a human being is in fact developed, that individual has no need for external laws and is able to exert some influence on how people will behave when they interact with each other in daily life. At the time the book was published, I said to some people: "Look at what we do when we walk down the road — some on this side, some on the other. Do we need to have laws in order to avoid bumping into each other? The fact that some people walk on the left and others on the right is simply a demand of existence — a demand that people quite sensibly observe." This is what it means to conduct oneself morally — when the things that lie in the very essence of the human being are truly developed and brought into reality. Without this, there will be no moral code of the future.
How do we achieve a government which operates morally? The ideas I found in Rudolf Steiner and Ralph Waldo Emerson mesh neatly with the original ideas of Andrew Joseph Galambos, as I explain in my review of his book on Volitional Science, Sic Itur Ad Astra. Galambos says that "any action is moral that does not involve coercion." Coercion is any infringement on freedom, and the word freedom he defines as "the societal condition that exists when one has 100% control over one's life and all non-procreative derivatives of one's life." Lacking any infringement on freedom, a true government can exist and ensure that a threefold society will result. Political leadership requires coercive action to implement; Ideological leadership of the kind Galambos gives requires no coercion. He gives us an ideological basis which can provide the Threefold Society which Steiner strove unsuccessfully to implement. Rightly understood, he gives us an implementation path to the form of morality Steiner discusses below.
[page 39] This is also the only form of morality that would truly be built on a renewed understanding of Christianity. It must be built on what the Christ said: "Whatever you do for another human being, you do for me." The Christ came into the midst of humanity so that every individual human being would be able to recognize the worth of all other human beings. And if the people of the world were to truly treat each other in this manner, it would provide a foundation for a new morality.
A key element to understanding human nature today is that most humans reach the age of 27 and never mature past that age no matter how long they live. This may sound strange, but look at someone at age 18 who is barely competent to flip hamburgers at a diner and then about 10 years later is head of a corporation. We've seen this happen, but miss the point that the same person remains at the maturity of 27. The gray-haired judge of 67 often has the same maturity as a judge of age 27. Steiner says we must say this to ourselves:
[page 54] "If we truly want to help further human evolution, we cannot allow ourselves to be content with the things that flow into us naturally from outside, for we are able to receive these things only until we are twenty-seven years old. After that, we become mummified in our physical body; after that, our soul-spiritual elements must take their powers from the spiritual world."
We may walk along, proud of our accomplishments at age 36, 56, or 76, but we are only walking mummies unless we have continually worked since age 27 to become spirit-filled humans. This is another thing which is necessary in these urgent times: to become spirit-filled humans rather than mummified Ahriman-filled humans.
[page 61] Modern day humans have no need to be mummified, for they wander about as mummies during their lifetime and only avoid being mummies when the spirit is taken up in the living present. Then the mummies are vivified. This is absolutely necessary for humanity at present — that these mummies come to life.
Otherwise we will continue to have organizations in the world in which a wide variety of odd sounds are made by the mummies that comprise them. We call these organizations "political parties." But the sounds that come from the mummified people will gradually become purely ahrimanic voices, and it was those voices that caused the catastrophe of the last several years. This is the shadow side of the matter; this is the deadly serious part of it. If people in the present do not start to fill their mummified shells with spiritual content, they will be filled with the whispering voices of Ahriman. Then human beings will continue to walk the Earth, but the voices that speak from within them will be ahrimanic demons. We can only hinder their growing presence on the Earth by resolving to seek out a living connection to the spiritual world. Yes, this all has a very, very serious side. A striving after spiritual science in this day and age is simultaneously a striving to drive the ahrimanic spirits out of humanity, a drive to keep those ahrimanic spirits from possessing humankind.No wonder mummies or zombies are often portrayed as walking around seeking, "Brains! Brains!" If these mummies had brains they would walking around seeking, "Spirit! Spirit!" They should know they need something spiritual, but their ahrimanic nature leads them to think what they need is materialistic brain-based knowledge instead of spiritual knowledge.
With people, especially young people, texting each other over portable phones, an ahrimanic element is entering into our daily conversation, which runs through a machine devoid of feeling.
[page 71] Now, we will move forward only when we are able to emancipate ourselves from language in our thoughts and feelings. Nowadays language essentially runs as though it were a machine in whose midst we are standing. In place of our human forces and being, Ahriman is becoming increasingly more present in the developing life of our language. It is now Ahriman who speaks when people do. As a result, we must become more and more used to taking our understanding from something other than the words themselves. We must stand deeper in the midst of life in order to understand each other now — deeper than people did during an age when the things human beings exchanged with one another were still born on the wings of language. That same exchange is no longer carried by those wings. Nowadays, it is fundamentally possible for someone to be altogether empty of any sort of true knowledge. But because language — contemporary, civilized language — has over time developed sentence structures, types of sentences, and even whole theories that lie entirely within language itself, that person would need only to slightly rearrange what is already there and will suddenly have created something seemingly new, when in actuality nothing more has been done than shuffle around the things that already existed.
My understanding of how meaning flies from one person to another is contained in my poem, "On the Wings of Words" inspired by Steiner's words in Towards Imagination: "The love living in the other's soul is borne into your soul on the wings of the words." You can read the entire poem by clicking on the poem's title, but here is a short stanza of the poem:
No transcription can reveal the warmth
of love that flows
When
Love is borne from soul to soul
on the wings of words.Steiner explains on page 72 that the personal philosophy of Trotsky was just a bit of shuffling around words and phrases which already existed. Those ahrimanic words and phrases led Russia into a dark ahrimanic USSR society for over 70 years until the people emancipated themselves from it. My father was in his 90s when he asked me one day, "Is writing hard?" I thought to myself, what a wonderful question! I answered him this way, "No, Dad, writing is not hard. It's having something worth writing about that is hard." Steiner seems to agree with me:
[page 72] Nowadays, writing is not easy for those who work with thoughts. When you try to write down a sentence, it does not communicate what you want it to, because so many other people have written similar sentences. The sentence will always try to form itself from out of the collective human psyche, but you must first become the enemy of this if you want to record what rests within your soul in the form of a sentence on the page.
In other words, if you wish to convert what rests in the depths of your soul into words upon a page, you cannot use clichés and dead metaphors. You must strive for a unique expression which is as meaningful as it is soulful. Art-filled writing, rightly understood, is the process of destruction of the sameness of the collective human psyche.
[page 72] Those who have an impact on the public and feel this enmity toward language are always in danger of surrendering their thoughts to language and coming up with beautiful programs with it.
The only way to rise to the top of a rubbish heap is to write rubbish. To write creatively is to eschew the rubbish heap and to form a very small heap of one where no heap existed before.
Beautiful programs are what unconscious plagiarists create, programs which people can understand and completely change their life over, but such programs will create dark ahrimanic shadows and eventually destroy themselves. To be creative requires that one actually think and write about original thoughts and credit others for any original thoughts which one copies or builds upon. I have often mused over a box of Betty Crocker Cake Mix which had these words emblazoned on it, "BE CREATIVE AND HERE'S HOW TO DO IT!" Undoubtedly these are words that some Ad writer had shuffled around from some other Ad writer without any consciousness of the vacuity and inanity of their words. "Bake a cake and here's how to do it" would have been a useful suggestion, but giving instructions on how to turn a non-creative person into a creative person, that's a huge leap which the word-shuffling Ad writer for Betty Crocker missed completely.
[page 72] The necessary task of forging a true place for thoughts in the world must nowadays begin in a battle with language. Nothing is more dangerous than allowing yourself always to be carried by language, meaning that you say: "And here is how you express this thing, here is how you express that one." Insofar as a stereotype for expression is present, insofar as people say, "There is only one way to express this," we cast ourselves into the common stream of language and do not work with the original thoughts lying behind it.
Our schools are terrible in this regard. Teachers in our schools who correct, according to conventional standards, every seemingly unformed but actually independent thought regularly commit gross atrocities. We should be seeking out every one of those unformed but substantially individual sentences that a school child puts down on paper. We should incorporate these thoughts into our conversations and lectures and absolutely should not swoop in with that detestable red ink and replace what comes out of youthful individuality with conventions.Nor should teachers show a child how to draw a tree, a house, or anything at all; to do so is place the child's artistic talent into a box from which it may never escape, imprisoning the child and the subsequent adult. The child is an eternal spirit come into our presence and we do best when we allow the child to inform us of its likes, its dislikes, and its ideas of the world. Too soon, the child will encounter cultural stereotypes, but that should happen only after they have learned to express their own uniqueness and to slough off the inane rubbish of imitators.
To demonstrate the evils of word-shuffling employed to create a semblance of originality, Steiner gives us an example of where his own words were stolen and later he was accused of plagiarizing the words of the primary thief. He said, "These are the kinds of flowers that will blossom if we do not stay awake at all times! Something can be plagiarized and then rearranged in such a way that the person who originally wrote the piece will appear to be the thief, and the one who actually plagiarized will appear to be the author!" (Page 79)(3)
Any teacher who understands reincarnation will treat a child as an eternal spirit and allow the child to express its own uniqueness. The teacher will understand that the child has just returned from its time between death and new birth with new learnings of which it may not be conscious, but which the child will express if given leave to do so.
[page 80] You need only to think about the fact that in addition to the life that human beings experience between birth and death, every human being also experiences another kind of life between death and a new birth. Just as we have experiences here on Earth through the workings of our physical-corporeal being, we also have experiences between death and a new birth, and these experiences are absolutely not insignificant for what we are doing here as we live out our lives on Earth.
Clearly it is important to each of us that we arrive on Earth full of new experiences from our time between death and this new birth. But did we have some effect on the people of Earth before we arrived? If so, there are spirits living who are affecting the world around you, right here and right now, as you read these words.
[page 80, 81] Furthermore, these experiences between death and a new birth also have a not insignificant effect on everything that happens on Earth in general. Indeed only a portion (and it is actually a rather small portion) of the things that happen on Earth are caused by those who are living in physical-corporeal bodies. The dead are constantly at work in our physical world. And the powers that people living in this materialistic age will not even mention aloud — they are indeed there. It is not only the powers of the upper hierarchies that reach out from the spiritual world and have a hand in the physical world; rather, there are also powers integrated into all that surrounds us and affects us streaming out from dead human beings. As such, a full understanding of human life can be achieved only if you take into account both the things that can be experienced with and learned from the senses and what can be learned from history here on Earth.
The passage above illuminates the "conditions for understanding supersensible experience" which serves as the title of Lecture 6.
[page 81] In the end, these powers that stream from the spiritual world are the one and only thing that will make it possible to understand all of humanity and the entire course of human evolution on Earth. A time will come in Earth evolution — it will be sometime around the year 5700 or so — when human beings (if they have followed the proper course of their evolution) will no longer walk about on the Earth incarnated in a physical body that is a product of physical parents. I have often pointed out that at that time in history, women will no longer be able to bear children. Human children will no longer be "born" in the current sense of the word, if the course of human evolution follows its natural course on Earth.
The human being would become a part of the clouds, the rain, the thunder and lightning, in other words like the Greek and Norse gods were seen to be. Perhaps these ancient folk could see the soul-spiritual beings of their time that we will become in the normal course of our own evolution into spiritual beings. Unfortunately, passing tests with high grades in the current school systems will only serve to dim our primitive supersensible experiences.
[page 87] When you think in such a way — please take note of what I am about to say, because it is quite a serious matter — that you are able to meet and fulfill every demand that is set before you today in school tests and exams, when you adopt patterns of thinking that allow you to pass with highest marks all of the tests that your professors give you, then your healthy human sense of reason has become so addlebrained that even if a million supersensory experiences were laid before you, you would see as little of them as you might see of the physical things in a darkened room. Those things that make us acceptable to our materialistic age are the things that darken the room in which we encounter the supersensory worlds.
Where is the school system which will allow our children to remain open to the experiences of the supersensory worlds? There was none in Steiner's time, so when he spoke of these things to employees of a Waldorf-Astoria factory in Stuttgart, they wanted him to help them found a school on their premises for their children. That one school has spread into thousands of Waldorf Schools and they are all over the world now, sometimes called Steiner Schools. Some people are opposed to Steiner Schools because they don't want their children brain-washed, but they should worry more about the State-supported and private schools that their own children are in more than Waldorf Schools who give freedom of thought and expression far exceeding what can be found in traditional public and private schools.
[page 88] People may not understand why we are undertaking the work of the Stuttgart Waldorf School. But this Waldorf school shall at the very least offer a small section of humanity the opportunity to escape the addlebrained nature of these times and to have a genuine possibility of moving freely about in their own thoughts.
Do you want your children schooled by a system sinking into the quicksand of materialism? Or do you want your children to develop a healthy human reason and become a part of the living stream of spiritual science which can infuse materialistic science with life and light? The choice is yours today because a much larger section of humanity has access to Steiner schools than did when Stuttgart had the first Waldorf School in 1920. This is another thing that is necessary in our urgent times.
Each of the fields into which Steiner poured his life and spirit provides a facet of what is necessary in our time. Take architecture, for example. What materialist would consider architecture as important for the future survival of humankind? Steiner designed and built the Goetheanum (actually did it twice when the first one burnt down due to arson) as a physical symbol. The Goetheanum promotes a way of thinking as free as its architectural forms are.
[page 93] This building is to stand here so that by the fact of its existence in the world, we might be able to say: "You all may prefer to think in the old ways, to which you for centuries in your sciences have been accustomed to think, and in doing so you will lead humanity to its downfall. In the manner you find comfortable, you might seek a crutch in socialism, but in doing so you will validate those things in you that contain the seeds of death and downfall." Today it is necessary to discover free thinking for the soul life — a thinking as free as the architectural, sculptural, and artistic forms out of which we have attempted to build this building. That this truth might be spoken somewhere on the Earth, not only through words, but also through forms — this is what we are trying to do here!
When the people of Europe turned their backs on spiritual worldviews, they were left with two equally bad choices: the abstract spiritual and the concrete material worldviews.
[page 99] Every now and then, someone would come along and point out that despite the conscious attitudes of people in everyday life, a longing for spiritual life existed in the hidden places of the human soul more so than in any other age of earthly evolution.
What are people like today? Perhaps you recognize people you know described in the words of Rudolf Steiner below, if so, you will realize that not much has changed in human beings in the past 100 hundred years.
[page 100, 101] People these days take part in the life of the external world. How do they participate in this life? They inform themselves about things that are happening in the world; they inform themselves in such a way that the events of life, brought about by some impulse or another, are carried over in large part into their own experience. They give themselves over to all sorts of popular agitation and excitement. You need only to investigate yourself whether this surrender to popular agitation stems from individual willing or whether it comes rather from being swept up in whatever impulses are present at a given moment!
When it comes to thoughts, are you the grasper or the graspee? That is the question that Steiner puts to us. It never occurred to me to ask myself that question, but when I have tackled some concept and finally come to clarity with it, I feel like I have individually grasped the thought, that we have become friends together. It is a freeing feeling, an exhilaration which nothing that comes to me from the external world can match. To be a graspee, someone grasped by a thought, on the contrary, is not a freeing feeling, but a joining with the collective human psyche.
[page 101] Only when we are able to grasp a thought with our own power, with own being, are we truly free. Since this is the case, a thought can be nothing other than an image. Were it something other than an image, if it possessed a reality of its own, it could not allow us to be free. Everything that has a reality of its own sucks us into the whirlwind of that reality. Only an image can allow us to be free.
What we experience as thoughts have their origin in pictorial images in our souls during Moon evolution. Steiner explains, "During Moon evolution humans did not yet think in the way that they do on Earth." (Page 102)
[page 102] Back then, people lived in a realm of unconscious imagination, and this unconscious imagination was not integrated into their will, just as dreams are not integrated into our will now. Thinking was first integrated into the will after a long period of evolution, one that we are still gradually moving through in this fifth post-Atlantean epoch.
There is a puzzle in what Steiner tells us: luciferic forces bring back the past, ahrimanic forces lock us into the momentary usefulness of the present, and for the future it is only by free thinking that we can create things to benefit Earth evolution. Our free thinking is like a child who creates things without seeking usefulness, but which things will unfold in usefulness in the future. Raphael's paintings may disappear over time, but what Raphael became by painting lives on and will continue after the Earth itself disappears.
[page 107, 108] We must understand that someday the Earth will disintegrate into the cosmos, that someday nothing will be left except human souls. When nothing remains except human souls, the results harvested from those souls' evolution will be the thing that distinguishes what our earthly existence was at the end from what it had been at the beginning. From this standpoint, we can identify what might be called the obligation that each of us has to develop ourselves during Earth Evolution. We can identify the obligation each of us has to make something of ourselves so that we can be a part of the cosmos. And with this comes this thought: The Earth will end someday; the Earth will disintegrate; human souls will be all that is left!
This inspired me to write this poem: When the Earth Is At an End
When the Earth is at an end,
an end we cannot forfend,
What good will all the great inventions and artworks
of our planet be?When Raphael's paintings are gone,
The soul of Raphael
who experienced the act of painting
these masterpiecesand
The soul of Everyone
who experienced them
will blossom as flowers
from the Seed disintegrating in the Cosmos
that we fondly know as Earth.When the Earth is at an end
a new World will begin.What is necessary in these urgent times? Here is a salient thing that is required: a deep understanding of the Mystery of Golgotha, one which transcends the convenient fable of the dying of a useful teacher on a rude cross and his purported resurrection, an understanding of how the spiritual Being of Christ entered the whole of the Earth, giving it a spiritual glow that could be seen from outer space moments later, a golden glow which dazzled the eyes of Hebrew Initiate Saul on the road to Damascus and led him to proclaim the Good News to the world that the Great Sun Spirit, the Christ, had finally arrived and entered the Earth for the good of all men for all time to come. It is a thought that should cause one to shudder in awe.
[page 108] I would like to point out that the strength needed to bear this thought, to grasp it in spite of how difficult it is — this strength is being altogether lost. And as it vanishes, Earth evolution will cease to have any meaning unless people can find the strength to bear a spiritual understanding of the Mystery of Golgotha. For at the heart of the Mystery of Golgotha, if it is understood properly, lies the seed of thoughts like this one, thoughts that arise from a true spiritual perspective. Just think about that very popular saying which the Evangelists attribute to Jesus Christ: "Heaven and Earth will pass away, but my Word shall live forever." What Christ gives to the human soul will remain, will continue to be there even after the Earth has ended and split apart in the cosmos.
Instead of offering us deep spirituality, religious leaders are giving us instead only abstract spirituality, promises of some eternal home in Heaven, baby food instead of the adult nourishment our age requires.
[page 108] Now I ask you — and here I return to my report on these times — can the interpretations of the Mystery of Golgotha that religious teachers and theologians have made over the years still offer us the needed perspective? No, that is altogether impossible! Even the theologians and religious teachers have become materialistic. And a materialistic understanding of the Mystery of Golgotha does not hold sufficient meaning for all of our existence on Earth. Anyone who is serious about Christianity these days — I have said this from other perspectives in the past; today you hear it again from a new point of view — must seek a spiritual understanding of the Mystery of Golgotha.
Another example of the prescience of Rudolf Steiner comes in his predicting that the post-WWI attempts to put the portmanteau jigsaw puzzle of European countries back together will not hold. Yes, the rotten cabinet was nailed back together, re-assembled again after WWII, but finally fell completely apart in the 1980s.
[page 109] Imagine that a cabinet of yours has been broken into many pieces, you have the pieces in front of you; you are looking at them. Some sort of accident has broken this cabinet apart, and now the pieces of it are in front of you. What do you do? You take the pieces, you get some nails, and you fasten the pieces together to make it look like it once did. And it will. However, it will fall apart again if the pieces have become rotted, or if the nails do not hold, or if the pieces are weakened in other places.
Europe has fallen apart as if it were an old cabinet: Czechoslovakia, Hungary, Romania, Serbia, Austria-Germany, the former Germany, the former Russia, the Ukraine — these are the pieces, the remains of the cabinet. And the Western powers are trying to put these rotten pieces back together with nails that will not hold. People do not see that they are holding rotten pieces. They are gluing the old back together, thinking that in so doing they are bringing new substance into the course of human evolution. This is what they think they are doing.What is necessary in these urgent times is a separation of the spiritual life, the rights life (State), and economic life, a separation into three independent folds what is normally piled into one big fold usually run by a parliament or congress in which one might say "know-nothings decide everything".
[page 115] Modern parliaments strive, by a process of majority rules, to make decisions regarding matters about which its members may know nothing — decisions about matters that can be only decided by someone who does know something about them. A single parliament is supposed to make decisions about all manner of things — about spiritual life, about political life, about economic life.
People in Steiner's time accused anthroposophy of getting into politics while he was, rightly understood, merely suggesting that politics get out of anthroposophy and all matters of spiritual import. People ever since, those with shallow insights, have been digging at Steiner for his teachings instead of digging into them. Like the man who owned a farm in southern Africa which he cursed for being useless for growing crops, and one day he dug into it and unearthed the largest diamond known in the world. What appears barren may prove priceless if you dig into it with an unbiased mindset.
In a recent biopic ("Still Mine", 2012), an 89-year-old farmer in rural Canada began building a smaller home with only one floor for his aging wife. His ancestors were shipbuilders and he had built his own home before. His own standards for building far exceeded the new building codes the State had enacted, so he had ignored them. The petty bureaucrats threatened to bulldoze his completed home even though he had reluctantly and at great expense gone through retrofitting all the inspections they deemed necessary.
[page 116] It should not be that those who are capable of doing something or other in a particular era, at a particular time, are hindered or prevented by some sort of state or parliamentarian structure in bringing that capability forth.
Imagine the three folds as ellipses which should stand separate from each other, Spirit, State and Economics. If the Spirit and State ellipses intersect each other, luciferian forces abound; only by separation of the ellipses can luciferian influences be diminished.
[page 116] . . . the separation of spiritual life from the state greatly hinders everything luciferic. And only through this division can luciferic forces be diminished. Everything in spiritual life that is dependent upon the state is imbued with luciferic impulses. When majority voting or something similar plays a role in spiritual life, marring everything coming out of human individuality, then clear thinking and definite willing (both of which come out that human individuality) become blurred. This blurring of sharpness and definition in thinking and willing is precisely what allows the luciferic element to enter human beings.
In the movie "Still Mine" the majority of the zoning board voted to raze the sturdy and functional home the farmer had built for his wife; it was only the one person, the judge, who was able to overcome the luciferic forces in order to bring sharp, clear definition to the problem and decide in favor of the farmer. When a bureaucratic boondoggle is in the works, undoubtedly luciferic impulses are rampant.
What about Lucifer's buddy, Ahriman? Where does he get involved? Let the Economics ellipse intersect with the State ellipse, and ahrimanic influences will be at play. Separate the two ellipses and Economics can be built upon unhindered cooperation and brotherhood among workers, corporations, and associations which can operate volitionally without the ahrimanic skewing effects of coercion which act as friction does in a mechanical system, slowing down the cogs of progress and sometimes bringing useful enterprises to a complete and uneconomic halt to suit some hidden or misguided purposes of the State.
[page 116, 117] Similarly, when the economic life is bound up in the state, ahrimanic elements play a role in it. The ahrimanic elements that pay into economic life when the state takes part in its affairs will be defeated only when that economic life in corporations, associations, and so on is build upon a life of brotherhood.
Curiously, how one lives one's economic life, whether it be a miserly or loving existence, has great bearing in how one lives in the time between death and a new birth. In the famous story, "A Christmas Carol", Dickens has the spirits of the Past, Present, and Future visit the miser Scrooge and help turn his economic ways around in time to save him, not just for the few years of life before he died, but for the entire life he will spend between death and a new birth.
[page 117, 118] . . . everything done in economic life . . . holds real meaning for the life that comes after death. That is where it really matters whether I spent my entire life as a miser, living with greed as my guiding principle, or whether I acted out of love for humankind . . . . [this] will be carried through the gates of death and will hold a profound meaning for the whole of our lives between the death we encounter at the end of this earthly life and the beginning of our next earthly life.
We have seen that the spiritual and economic life spheres both have effects upon each of us as individuals which transcend the time we spend between life and death, carrying over into our life between death and a new birth. We can see that the State or rights sphere with its majority rulings only affects earthly affairs. We have seen how Lucifer and Ahriman can play havoc with these earthly affairs by sending their impulses into the spiritual and economic spheres. Put aspects of this all together in your mind and you can see the importance of keeping these three spheres separate from each other from now on.
One interesting way people have used to gain understanding of spiritual worlds involves seers who are unconscious. These channels, as they are called, went through a popularity phase in the 1980s. It is necessary we understand the luciferic and ahrimanic natures of such channels.
[page 121] People believe they can gain understanding of supersensory truths through mystical means, through mediums — in other words, by means that do not involve consciousness at all. There is no more luciferic-ahrimanic pathway to the spiritual world than via these pseudo-spiritual methods. On the one hand, because a medium is involved, it leads toward the luciferic. On the other hand, because people allow mediums to proclaim these "truths" to them, it leads toward the ahrimanic.
The fad of channeling mediums faded in about a dozen years; what seemed so bright and enlightening no longer seems to me to have a following anymore. How could something, that seemed so important at the time, fade away so quickly?
[page 121] What mediums tell us only has significance for a very brief period of time (if it touches upon truth at all). It only has meaning for certain elementary spiritual realities during a brief period of time. You will experience higher truths simply by looking at the world through healthy eyes and listening through healthy ears for a lifetime, than you do when you ask a medium to tell you something about the supersensory world.
Have you friends who feel so attached to their pets that if you asked them, they would surely say that their dog had an immortal soul? Some pet owners bury their dead pet in a cemetery in the way that humans are buried, no doubt praying for the pet's soul. This is in direct contradiction to the spiritual reality that animals are part of a group soul and upon death an individual animal withdraws back into the group soul, no longer having an individual existence. When Steiner explained this, a woman chose to disagree with him. He reports what happened.
[page 123] "Yes," she said — that made sense for all animals except for her dog, whom she particularly loved and whom she had raised such that he had a very strong individual personality and would come to earth again as an individual! After that I had a conversation with another woman who said: "That woman was so silly to believe that her dog, which only had a group soul, would reincarnate later as an individual. I saw right away that could not be the case. But my parrot — he will certainly reincarnate as an individual. That is altogether different!"
It is easier to swim in the direction the tide is flowing, whether or not you are aware of the tide. It’s a similar thing with spiritual forces flowing in the world which act like tides carrying us in some direction out of our awareness.
[page 125] We are used to thinking of significant individuals in history — be they artistic, political, religious or otherwise — as people whose deeds come out of conscious impulses arising within them, and that this is the sole cause of the actions these people take in the world. And we then consider the questions that arise from this perspective, asking: What did this individual do? What did this individual say? What did this individual bring to other people? And so on.
Over against their conscious actions, we must look for the tides of forces flowing through various eras of history.
[page 125] But in the case of significant historical events, the matter is not nearly so straightforward. What is actively at work in human evolution depends upon the driving spiritual forces that stand behind history's unfolding, and individuals are simply the means and paths through which certain driving spiritual forces reach from the spiritual world into Earth's history.
We consider the matter rightly if we understand the human individual to be the doorway through which spiritual forces enter world history.
[page 125, 126] This does not contradict the idea that the individuality, the subjectivity of significant persons, has an effect on the larger circles of the world. Their influence is self-evident. But you will have a true understanding of history only if you clearly see that when a so-called great individual says something or another in some place or another, the directing spiritual powers of human evolution are speaking through that person, and the individual is only a symptom of the existence of these driving forces. That individual is the doorway through which these forces enter world history. . . . In the individual we see only the expression of what is actively at work in that time period.