The Rudolf Steiner Archive

II. The Transformation of Earthly Forces into Clairvoyant Faculties

During the process of acquiring anthroposophical knowledge many questions may be asked on different points. Such questions are fully justified and we will devote part of our study today to the consideration of them. The answers will often lead more deeply into the whole complex of cosmic facts in so far as the spiritual world plays into them, and especially into the complex of facts connected with man's nature itself.

A person who has gradually come to realize the far-reaching significance of reincarnation may ask: Why is it that in ordinary life today man cannot become conscious of earlier earth-lives? Clairvoyant consciousness is able as it were so to extend the memory that earlier lives on earth rise up as remembrances, but in normal present-day humanity this does not happen.

From the standpoint of clairvoyant investigation the question takes the following form. It is clear, of course, that the faculty needed for clairvoyant investigation arises from within man himself, his own soul. He transcends the level of the ordinary human standpoint and reaches that of clairvoyance; hence the forces which subsequently make it possible to look back to previous earth-lives must be present in every human being. And now the question is: What happens to these forces, what does human nature do with these forces which, although they are present in a man, are born with him, he does not develop to the point where they enable him to remember earlier lives on earth?

When this question and the forces relevant to it are investigated by clairvoyance, observation must be directed to a very early age of childhood. For it is only then that the forces which can be used for retrospective clairvoyant vision into earlier earth-lives are to be seen at work. In present-day humanity these forces are used for the development of the larynx and everything connected with its functions. They are used especially for the development of that which later on makes the human larynx capable of learning to speak. Therefore the forces that would enable a man to look back into earlier incarnations are there in everyone; but in the present age they are used to such an extent for the development of the organs of speech that in normal circumstances this remembrance of the past is beyond man's reach.

There were, of course, epochs when nearly all over the earth men had this faculty of remembrance. The explanation is that retrospective vision into earlier earth-lives is not deprived of all the forces used for the development of the speech-organs; even while these organs are being formed, certain forces are kept back. In the process of evolution, speech has gradually assumed a form which in the present cycle of time summons up many more forces—especially of the etheric body—than it did in earlier epochs. Hence the forces that remain after the greater part of them have been applied in forming the larynx are left entirely unused by modern man. Were he to take account of them—as the clairvoyant must do—he would be able to look back into earlier earth-lives.

I indicated in the public lecture here [Riddles of Life. 9.X.13.] that if a man succeeds in developing the activity of the etheric body that is otherwise unfolded only in exercising the organs of speech, if he succeeds in releasing the forces from these organs, in being able as it were to listen inwardly without speaking aloud and in intensifying this experience, then the exercise of these forces is actually able to call forth the memory of earlier lives on earth. A man of the present pays no attention to the forces of speech which remain unused and can be applied for looking back into earlier incarnations. This is a case where clairvoyant investigation can indicate the origin of the forces in normal life which would otherwise enable men to have insight into the spiritual life.

The same applies to the forces which in the human being of today are used to bring into being the so-called grey matter of the brain—the main organ of thinking. Thinking is not, of course, actually engendered by the brain, but in order to think the brain is needed as an instrument. The forces of thinking which, if they were all at man's disposal, would enable him easily to grasp what is contained, for example, in my book Occult Science, are used in the case of the normal human being today to organize and co-ordinate the grey substance of the brain.

The high degree of co-ordination in the brain-substance of the average man nowadays was not present in the men of ancient Greece, about the sixth or fifth century B.C. Human nature changes in this respect more rapidly than is supposed. In the Greeks of the prehistoric epoch—the tenth, eleventh, twelfth centuries B.C.—there arose quite naturally at a certain age the clairvoyance that can now again be given expression as Spiritual Science, And the forces which to this day remain over from the elaboration of the grey substance of the brain must be exercised in the way described in order to survey with clarity and definition what is presented in my book Occult Science.

It is really not difficult, even for a modern man, to acquire the qualifications for describing the spiritual world. Indeed it might almost be said to be a matter of surprise that there are not numbers of people today with a quite natural vision of these conditions of existence—and it is also surprising that descriptions of them meet with such vehement antagonism. For it is not difficult, comparatively speaking, to attain the degree of clairvoyance necessary for vision of these things. All that need be done is the following—although in such matters the saying in Faust may well apply: ‘True, 'tis easy, yet is the easy hard.’

The most vigorous development of the brain takes place during the first years of life; it is then that clairvoyance sees the etheric body, and the astral body too, working most actively of all at the moulding and articulation of the brain. But this work goes on for some considerable time. Although the process is slower in later years, it is no exaggeration to say that through what he learns from life man becomes cleverer and cleverer; elaboration of the grey matter of the brain does not cease. But the following principle is not noticed, nor can one really expect it to be. If in a certain year a man resolves to give up a favourite spiritual pursuit ... it would have to be one connected with external matters because it is through this kind of activity that the brain-substance is moulded, although Anthroposophy can of course be studied, provided it is not studied just like some other science... if this man resolves to give up some favourite pursuit for seven years and strictly adheres to this, trying in silent meditation to awaken the forces which have been economized in this way but would have been used differently if the pursuit had continued, then it will be comparatively easy for him to acquire a high degree of knowledge at least of the conditions described in the book Occult Science. The fact that so few achieve this merely shows that very little is done in this direction. The effort is not carried through, because anyone who has a favourite pursuit will seldom have sufficient self-denial to abandon it entirely for seven whole years. So you see that part of the knowledge that can be given out today is within comparatively easy reach.

When you think of the amazing achievements of modern culture it will not surprise you that many forces of the etheric body are devoted to elaborating the brain, for this culture is almost entirely a product of the activity of the brain; the forces are all absorbed in this task. Someone might say: Yes, but I have taken no part whatever in creating this culture! Everyone can delude himself in this respect, but the facts remain. On the earth today there is scarcely a spot, however isolated, where outer culture does not penetrate to such an extent that man's thinking is engaged with it. And that in itself suffices to divert the forces from the attainment of clairvoyant consciousness.

True, it might be said that savages do not concern themselves with what is thus elaborated by the brain. But neither can it be said of savages today that they unfold any particular clairvoyant forces in this direction. This is because a definite spiritual law prevails, namely that there must be special preparation for what is thus to be acquired by means of clairvoyance. A savage might possibly be able to develop clairvoyant forces of a quite different kind, but not those required for vision of what is described in Occult Science, because he has undergone no preparation for it. These forces must be the outcome of the transformation of other forces.

Again, it might be argued: But a great many people have no pet occupation! Why is it that they have not become clairvoyant? The reason is that the development of the forces of clairvoyance does not originate from nothingness but from the transformation of what already exists. Forces must already have been developed in a certain direction; the preliminaries for the intelligence belonging to modern culture must already have been there. The exercise of these forces must be renounced for a time ... and then they are transformed. This is what enables the facts described in Occult Science to be followed clairvoyantly. Such descriptions are made possible by applying the forces which normally enable the brain to make use of the forces of intelligence in its higher form.

On the other hand, it is the transformation of different forces and faculties which leads, not to these wide, universal vistas, but to the discovery of particular conditions. For example, the faculty of looking back into earlier earth-lives is acquired by keeping back certain forces otherwise used entirely for the development of the organs of speech in the way described.

I have now spoken of two kinds of forces which enable man to have clairvoyant vision of the spiritual worlds. I have spoken of the forces used in the present age for the elaboration of the grey matter of the brain; the forces enabling man to look back to earlier lives on earth are connected with the development of speech. But there are still other forces which make it possible to see in greater detail what lies between death and a new birth and what is happening to an individual human being during that period of existence. It is the more general conditions that are described in Occult Science. But it is a different matter to see right into the spiritual world itself; other forces hardly noticed in life are required for that.

There is something that entails the exercise of a great many forces—the fact that man does not go about on all fours throughout his life but at an early age acquires the faculty of standing upright. The forces enabling man to assume the vertical position are of such a nature that they inspire a quite special reverence in one who has penetrated into the spiritual world. For a person capable of clairvoyant investigation a wonderful mystery is contained in the spectacle of a child learning to walk. Certain of the forces used by the human being in early childhood in order to stand upright, remain over, but they are taken all too little into account. These are the forces which make insight possible into the world where the life between death and a new birth is spent.

There are other ways of achieving this, but the following is one. When a man succeeds in recollecting how he learnt to walk and the nature of the efforts made, he discovers in himself the forces that have been saved up in his etheric body, for it is the etheric body that must be specially exerted then. If he seeks out these forces—and they are present in everyone—he can summon from his own being much that enables him to look back into the life spent between death and rebirth.

You may ask: How can this be achieved? If we have the good fortune to be able to promulgate our Anthroposophical Movement ... well, it can be said that we have already made a beginning with the summoning of these forces. If things go well, they become active only after a period of seven years has passed—but a beginning has been made and this beginning will develop further in human nature. These forces that have been saved generally remain unheeded, but awareness of them can be promoted by practising a certain form of dance. This awareness can of course also be aroused through meditation ... but for a little less than a year now, certain groups of people among us have been working at Eurythmy,^{1See Eurythmy as Visible Speech. Fifteen lectures given in Dornach, June/July, 1924. (Anthroposophical Publishing Co., 1956.)} an art based on the principles of the movements of the etheric body.

Eurythmy is nothing like ordinary gymnastics or dancing—which are really of little account—but the movements made are in complete accord with those of the etheric body. Through these free movements the human being will gradually discover and become aware of the forces that are still within him. Foundations are being created for the awakening of forces within the human being which will really enable him to see into the spiritual worlds stretching between his last death and his birth in the present life.

In these and other ways Anthroposophy can be a really practical factor in cultural life. And we may be sure that Anthroposophy will not stop at the teaching of truths in the abstract but man himself, in his whole being, will be affected in such a way that the awakening of forces now slumbering within him will lead to actual spiritual experience.

These things that have to be said here are strange, but they are realities. When a man discovers the forces that have remained over from the process of learning to walk, this enables him to see with clairvoyant vision the worlds in which he lives between death and a new birth. This can also be achieved through meditation, but meditation must then become feeling, and feeling is the most difficult experience of all to acquire through meditation. It is therefore a matter of discovering the forces which enable man to see into the world stretching between death and rebirth, to see happenings that took place some long time before birth. In this realm there is a great deal that for the first time makes life really comprehensible. For example, some misfortune befalls us. To begin with, our one and only feeling is that it is indeed a misfortune. Did we but know why it was that decades, even centuries, before birth, we ourselves so arranged conditions that this misfortune should befall us, many things would be easier to bear! For then we should know that the misfortune is an ordeal, helping us to progress. Many other things, too, are experienced when we look into that realm of the spiritual world where the preparation for the present life has been undergone.

I will not now describe the general conditions, for that has been done in my writings. I will try to show by certain examples how the life before birth influences the life after birth. Strange as it may seem, when we have passed the middle point of life between death and rebirth—this life lasts for centuries, so there is naturally a middle point—the soul's attention in the spiritual world is directed mainly to the earth below. And after this middle point more and more impressions come to the soul from what is being done down there, from what human beings on earth are thinking and feeling; definite impressions are received by every individual soul.

For example, a soul may be passing into the second half of the spiritual life leading towards its new birth and may perceive more and more clearly those men who on the earth below are, let us say, pioneers of the coming epoch—men who are spiritually active. Certain individuals among these spiritually active men prove to be of great value to the soul. It even happens that the eyes of a soul are directed from the spiritual world very particularly to one or two figures on the earth.

Let us assume that a man born in the second half of the nineteenth century was in the spiritual world at the beginning of the nineteenth and during the second half of the eighteenth centuries. From that world the gaze of the soul is directed to men of significance in the cultural life of the time. Among them are certain individuals whom the soul particularly values and greatly loves. One of the experiences in that world is that souls look downwards to the human beings who are evolving on the earth. Moreover, these human beings on earth are influenced, although not in a way that encroaches upon freedom; the effect of the influence is that certain things arise more easily in the souls of these individuals on earth because some being is looking downwards to them from the spiritual world. Thus are men on earth stimulated to creative work and activity by souls who will be born at a later time and whose gaze is directed to them from the spiritual world. This can happen in matters both of a general and of a more intimate kind.

The case has occurred of a soul living in the spiritual world during the eighteenth and first half of the nineteenth centuries; an outstanding personage on earth becomes this soul's ideal. One sees what the soul would fain become, how its desire is to find this personage after birth. For example, the soul sees the books of the man he desires to emulate. Thus the soul looks down from heaven to earth with a certain inner yearning, a certain inner urge, just as a living man—although with somewhat different feelings—looks upwards with longing to the Beyond, to the heavens. But there is this great difference: when a man on earth looks up-wards to the heavens without any knowledge of Anthroposophy these heavens remain more or less undefined, indistinct. The human being who is living in the spiritual world, however, is able to see with great exactitude the conditions prevailing on the earth, the human souls there for whom he has particular admiration, whose writings he perhaps longs to read.

In short, during the second half of spiritual existence between death and a new birth one learns to know the souls of men in detail, to look right into these souls. And we ourselves, living now, can be aware that yonder in the spiritual world there are souls waiting to be born in decades of the near future; they gaze into our souls with longing, seeing there what they need as preparation for their earthly existence. During the period of their spiritual life they see our souls with vision as distinct as earthly man's vision of his heaven is indistinct.

This again is an indication of the fact that even if we have only a little knowledge of the spiritual worlds, the feeling comes that we are being observed. And so indeed we are, in manifold ways. The eyes of beings in the spiritual worlds, especially of those for whom the time has come to be born, are directed to our souls. Here again is a proof that the influence of Anthroposophy cannot possibly be harmful, for it helps to make what a man has in his soul worthy of observation by souls as yet unborn.

Clairvoyant investigation of these things brings momentous, often shattering experiences. One profoundly moving experience is when we look up to souls in the spiritual worlds who are on the way to birth, and see how they are gazing down to the earth, seeking for those who might become their parents. In earlier epochs this was of greater consequence than it is today. But even now it is still one of the most moving experiences to observe such souls, for infinitely diverse impressions are received. I will describe one such impression of something that may actually happen.

A soul about to incarnate knows, for example, that in the coming earthly life it will need a particular kind of education, that certain knowledge will have to be assimilated even in early youth. But now the soul realizes: either here or there it would be possible to acquire such knowledge. This, however, is possible only by renouncing parents who in another respect would have been able to ensure a happy existence and by resorting to parents who may be quite unable to do so. If other parents were chosen the soul would be forced to admit: In those circumstances what is most important of I all will be beyond my reach.

It must not be imagined that all conditions of the spiritual life differ entirely from those on the earth. One sees souls who before birth are in the throes of fierce inner conflict. For example, one may see a soul who is realizing:

In my youth I may be ill-treated by rough parents. When a soul is in this situation, the fierce inner conflict begins. Many souls in the spiritual world bring this conflict upon themselves while preparing for birth. It must here be said that these struggles constitute a kind of external world for the soul. What I am now describing is not an inner conflict only, not a conflict of the heart only, but it is projected outwards and is, so to speak, around the soul. One sees in all definition the Imaginations which show that these souls must go forward to their coming incarnation inwardly torn asunder.

When we think about these conditions, it will readily occur to us why so many people have an aversion to Anthroposophy. They would much prefer it to be true that after death man enters for all time into eternal bliss. But it is not so. Moreover, it is well that things are as they are, for under these conditions the world. will eventually reach the degree of perfection destined for it,

Curiously enough, the capacity to see into one's own life or that of another in the spiritual world comes from the forces of the etheric body that have been saved over from the process of learning to walk. But seership shows that these forces, when they have really unfolded, are in a certain respect superior to the forces of clairvoyance developed with the object of looking back into earlier earth-lives. Please take particular notice of this difference, for it throws light on many things.

There is no easier way of unfolding a dangerous form of clairvoyance than by the development of those forces which in modern man are there for the purpose of producing the organs of speech and which, if kept back, enable him to look into earlier incarnations; for these forces are connected most closely of all with the lower instincts and passions in man's nature. And by nothing is a man brought so near to Lucifer and Ahriman as by the development of these forces which, at a certain level, enable him to look back into his own earlier earth-lives or into those of others. They lead to illusions; but above all, if they are not rightly developed, they have the effect that under their influence the clairvoyant may deteriorate morally, rather than the reverse. So the very forces which make vision of earlier incarnations possible are the most dangerous of all. They should be unfolded only when at the same time a man pays full attention to the development of pure morality in his own being. Because morality in its purest form is essential if it is desired to unfold these forces, experienced teachers will not readily countenance any systematic development of the powers which enable man to look into earlier incarnations.

Moreover this can be said: It is as common to find a certain lower kind of clairvoyance which looks into other worlds and can give descriptions of spiritual regions, as it is rare to find evidence of the development of genuine, objective vision into earlier incarnations as the result of the exercise of the forces of speech alone. As a rule, therefore, recourse is had to yet other measures when it is desired to train the capacity to look back into earlier incarnations. And here we come to an interesting point, showing how necessary it is to pay attention to things of which otherwise little account is taken.

It will seldom happen that spiritual guidance brings a person to the point of being able, merely by the development of the forces of speech, to look back to earlier lives on earth. In the present age many individuals could be capable of this, but as a rule it is achieved by different means. One of these means will seem strange, although it is based on a profound truth.

Suppose someone lives intensely in his inner life. It would cost him excessive strain, or possibly lead to overpowering temptations, were he to succeed, merely by developing the forces of speech, to look back in the light of karma at his earlier incarnations. Hence the spiritual Powers have recourse to a different means. Apparently by chance, he meets someone who mentions a name or a particular epoch or people. This works upon his soul from outside in such a way that the mental picture sets astir the forces which help to promote clairvoyance. And then he becomes aware that this name or reference—although the speaker himself knew nothing about it—is a pointer, helping him to look into earlier lives on earth. In such a case there has been recourse to an outer means. The man in question hears the name of a person or of an epoch or of a people and is thus stimulated from outside to look back into previous incarnations. Such stimuli are sometimes exceedingly important for clairvoyant contemplation of the world. An experience seems to have been quite accidental but it provides a stimulus for powers of clairvoyance that would otherwise have remained rudimentary.

These are aphoristic indications on the subject of the penetration of the spiritual world into our earthly world. Actually, of course, the process is highly complicated.

Looking back into earlier earth-lives is therefore connected with forces fraught with danger because they lead to deception, to delusion. On the other hand, hardly anyone who develops the forces of clairvoyance leading to insight into the life in the spirit preceding birth will be prone to misuse these forces. As a rule it will be souls of a certain purity, in whom there is a certain natural morality, who look back with reliable vision into the life in the spiritual world preceding the present life on earth. This is connected with the fact that the forces of clairvoyance used for looking into this particular period of existence are the forces of childhood, those that have been left over from the process of learning to walk. They are the most innocent of all the forces in man's nature.

I ask you to pay attention to this, for it is very significant: The most innocent forces are at the same time those which, when they are developed, enable man to look into the life preceding birth. That, too, is why there is such enchantment in the sight of a tiny child, for in the aura playing around it are the forces which still send their radiance into the life before birth. In the aura of a child whose very countenance bears the stamp of innocence and otherworldliness, clairvoyant contemplation may perceive something that is truly more interesting than what comes to expression in the aura of many a grown-up person. The conflicts that were passed through in the spirit-land before birth and have determined destiny make the aura round the child into something full of glory, full of wisdom. The wisdom manifesting in the aura of a child is often far greater than anything which at a later age he will be able to express in words. The physiognomy may still lack definition, but very much can be revealed to the clairvoyant when he is able to see what is playing around a child. And if the forces present in childhood are developed later on into clairvoyance, vision becomes possible of the actual conditions preceding birth by a considerable period.

To look into this world may not, perhaps, be gratifying to egoism but to one who wishes to understand the whole setting of world-existence this vista, too, is of absorbing interest. Investigation in the Akasha Chronicle concerning certain outstanding figures in world-history consists not only in trying to discover what kind of life they lived on the physical plane, but how, as souls in the spiritual world between death and rebirth, they made preparation for this life.

The forces which, if kept unsullied, shine into earlier incarnations are saved, not so much in childhood but in the period of life when passions, moreover often in their worst form, unfold in the human being. These forces, which of course have other functions as well in human nature, develop much later than those of speech. They have to do with the emotions of sensual love and everything connected with them. There is a direct relationship between the forces leading to sensual love and those leading to speech—in the male this comes to expression in the breaking of the voice. It is at this age in life that many of these forces are saved. If they are kept pure they lead to the retrospective vision of earlier lives on earth If they are not kept pure, if they come to be associated with sensual instincts in man they may lead to the greatest occult abuses. The forces of clairvoyance which originate and are held back at this age in life are also those that are most easily subject to temptation. You will now be able to grasp the whole connection!

The seer who gladly speaks about the period stretching between death and rebirth—some of you will have noticed that in other circles this is seldom mentioned—such a seer has developed particularly the forces saved from very early childhood. But a clairvoyant who speaks a great deal—fallaciously for the most part—about the earlier incarnations of individuals, must be distrusted. Some cases occur very frequently, for many people come out with utterances about earlier incarnations as if they were handing them out on a tray! A clairvoyant of this type must be distrusted because in this domain it is all too easy to evoke the forces most liable to temptation. The forces that can be saved for this purpose are saved at the time of life when sensual love is developing, and before the human being has taken his place in the social life. At times these forces give rise to a great deal of malpractice, especially to a definite occult malpractice, because they, more than any others, contribute to the promotion of delusion after delusion in the domain of the spiritual world.

Why are the assertions of clairvoyants who are exposed to these temptations so often false? It is because when the forces saved from this age of life are put into application, the lower instincts and urges immediately rise out of the human being like mist. And then Ahriman and the Ahrimanic spirits approach and out of this rising mist create ghosts, spectres, which can be seen and taken to be earlier incarnations.

The kind of clairvoyance needed for descriptions such as are given in the book Occult Science will be developed particularly easily by saving forces which can be held back only at a later age. And because at this age—after the twenty-first until the twenty-eighth years—the human being is usually developing forces concerned more with the intellectual life, with the life that is associated with a certain element of dispassion, investigations in this domain are the least subject to error and delusion. Thus knowledge of the great spiritual conditions in world-existence is acquired through the development of the forces which work in man's being at the elaboration of the brain.

The spirit-region proper, the region that is of particular interest at the time when a new life is in preparation, can be investigated by means of the forces saved in earliest childhood, at the age when the human being is learning to walk.

Admittedly, these are astonishing facts, but if we desire to penetrate into the spiritual worlds we must accustom ourselves to assimilate many ideas which, to begin with, seem paradoxical. The spiritual world, however, is not a mere continuation of the physical world of sense; indeed in many respects it is in utter contrast to the physical world. Man is revealed to us as a being occupying a place of great significance in the universe when on the one side we consider his destiny, his faculties and abilities in his earthly life, and when on the other side—through knowledge of spiritual reality—we see how between death and a new birth he passes through phases of life altogether different from that of the earth. It is then that the true significance and destination of man are revealed to us.

In these two lectures I wanted to describe various matters relating to the spiritual world. I have thought it advisable to speak in a rather aphoristic way because it is the first time we have been together in this city, and most of you will already be familiar with the systematic presentations contained in the books and writings—and also because I wanted to give certain supplementary information. It seemed to me that this would be more useful to the friends here than if I had dealt with a more connected chapter of Anthroposophy.

One's wish—you will allow me to say this at the end of what has been, for me too, such a happy gathering—is that Anthroposophy may penetrate as deeply as possible into the hearts and souls of men at the present time! For two things are important. First, when we observe the life around us and the facts of that life, seeing that the greatest cultural achievements are having the effect of making men more and more materialistic ... then we realize how increasingly necessary Anthroposophy is to humanity, how great is men's need of it for the very reason that external life makes them into materialists. Because the most brilliant achievements of external life have this effect, men need the counterweight provided by Anthroposophy. Anthroposophy is a necessity for the earthy life of humanity and will become increasingly so in the immediate future. And anyone who reflects that external life in materialism would be doomed to sterility and to gradual death, caused precisely by the highest achievements of culture, will have the intense longing that Anthroposophy may find its way into the hearts and souls of men.

Our culture will make greater and greater progress; but true as it is that many birds of song disappear from areas where the chimneys of factories tower up, true as it is that they are driven away by the smoke pouring from these chimneys, it is equally true that although we need everything that culture can give us—railways, steamships, telephones, aircraft, and so on—although nothing is to be said against the progress of external culture, nevertheless happiness, vigour, harmony and vitality of the life of soul would inevitably wilt and die under the influence of material culture if Anthroposophy did not bring spirituality to the souls of men. Therefore anyone who has insight into existing conditions cannot but long most profoundly that Anthroposophy will spread—for it is a sheer necessity.

On the other side the fact must be faced that as a result of this materialistic culture men have never rejected, nay even hated, Anthroposophy as vehemently as they do today. And these two facts—necessity and misunderstanding confront us today like two pillars between which we must pass if a place is to be created in the world for Anthroposophy. For those of us who endeavour to prepare other souls for the assimilation of Anthroposophy, a challenge is inscribed on each of these pillars—an urgent challenge to do everything that brings ourselves and those who are willing for it to Anthroposophy.

It was from this standpoint that I wanted to speak to you during this, my first visit to this city. And I should like my words of farewell to be these: Would that something of what I have been able to say have passed into your hearts and feelings, not into your heads alone! Then you will feel even more deeply and fundamentally united with us and with all who would like to bear this Movement more widely into the world than they have done hitherto. Because up to now we could not be together in space and this has happened for the first time, it is the wish of all of us that this gathering will have strengthened and made closer the bond between our souls.

With this I take leave of you, my dear friends, and of this beautiful city, with the consciousness that when such a gathering has taken place, it becomes the stimulus for a communion not dependent upon space or time. Let my farewell to you be this: May it be that through being together in space the stimulus has been given for an unbroken and enduring communion in the spirit.