VI
NATIONAL
AND INTERNATIONAL LIFE IN THE THREEFOLD SOCIAL ORGANISM
IT is quite possible that
to some among my audience my manner of dealing with the subject of
these lectures may have appeared somewhat singular. Singular,
inasmuch as it might possibly be said that these are isolated ideas
and thoughts on a possible way of building the social structure, and
that the catchwords so common in the social movements of today are
noticeably lacking in these lectures. Certainly, thoughts and ideas
must be a foundation, but I think it has been made clear that these
thoughts and ideas differ considerably from much else that has been
said on the subject. For instance, we often hear it said that there
is no equal distribution of wealth, and that some evil is the cause
of this; that such evils must be abolished, and so on. We often hear
such remarks at the present day. It appears to me more important to
act in this sphere just as in practical life. If we have to do with
some commodity needed by human beings, and produced by a machine, it
is not enough to draw up a program and announce that a meeting must
be called and an organization founded in order that the commodity in
question may be produced. This is the way modern social programs come
into being. It seems to me far more important to indicate the way in
which the machine, in the present instance the social
organism, should be put together and utilized in order that it
bring forth something which will meet the more or less conscious
social demands of the present day.
And I think no one can
say that these lectures have not dealt with the means by which bread,
coal, or other necessities are produced. In my opinion they have
dealt with such matters. They have dealt with the actual foundations
of the social organism, with the manner in which men must live and
work together within that social organism, in order to bring about
the fulfilment of social demands. I wish to preface my lecture with
these remarks, because such a reproach might possibly be made in
regard to this, my concluding lecture.
Only those who see why
the price of bread which appears on every table is connected with the
economy of the entire world, and why the events taking place in
Australia or America and the commodities these countries produce are
related to the price paid here for bread or coal, will recognize the
presence of an international problem which involves the whole social
question. In view of the many prevailing opinions and prejudices,
however, it is not exactly easy to speak of the international problem
at the present moment. Have we not seen to what unheard of conditions
international intercourse has led us during the last five years? Did
not the belief prevail within the widest circles — pre 1919
— that international feeling, international understanding had
been established in modern humanity? To what has this international
feeling, this international understanding led? It has led to the fact
that over a large part of the civilized world the people have torn
one another to pieces! (Twenty-six years later — 1945 —
finds the condition even worse. Ed.) And even those ideas and
idealistic aims whose greatest value lay in their international
character have proved a failure, as their promoters themselves
acknowledge. We need only recall the words, the pronouncements and
views of international Christianity, for this is what it claimed to
be, as it joined in so many cases in the chorus of international
chauvinism. And we might cite many an instance of the shipwrecking of
international impulses in late years. Also, when we speak of the
international life of mankind, perhaps more particularly in reference
to its economic aspect, we shall find it necessary to revise our
thoughts and our judgments in this respect. It will be necessary to
penetrate to these sources of human nature which can only be found
when we look towards the spirit and the soul. To do so, to avoid the
mere repetition of the words ‘spirit’ and
‘soul,’ to give heed instead to the actual dominance of
the spirit and soul, this, in my opinion, has at least been attempted
in these lectures.
All over the world the
relations existing among human beings in their common work are
governed by two impulses, about which it is of the highest importance
that the truth should prevail among us, a true unvarnished
conception, not disfigured by hackneyed phrases. Two impulses dwell
in the human soul, which are related just as the north and south
poles of a magnetic compass are related to one another. These two
impulses are egoism and love. It is a widespread
opinion that ethical law requires that egoism be conquered by love,
and that in the progress of human evolution pure love should supplant
egoism. This claim is put forward by many on the ground of ethics,
and to-day also as a social need. But an understanding of the kind of
opposition which actually exists between the two forces of egoism and
love is certainly less evident in our day. In speaking of egoism, we
should recognize that it begins with the bodily needs of the human
being. We cannot understand that which arises from the bodily needs
of the human being, unless we regard it as belonging to the sphere of
egoism. The needs of the human being proceed from egoism. Now we must
believe that it is possible to ennoble the feeling of egoism; and,
therefore, it is not a good thing to form one's opinions from the
phrases current on this subject. To say that egoism must be overcome
by love does not help us much to understand egoism. For the point is,
that he who meets his fellowmen with a purely human interest and
understanding acts differently from one whose interests are narrow,
and who gives no thought to all that fills the hearts and souls of
his fellow creatures, and who is without interest for his
surroundings. On this account, the former, who is truly interested in
his fellowmen, need not be less egoistic in life than the other; for
his egoism may be precisely his desire to serve human beings. It may
call forth in him a feeling of inner well-being, of inner bliss, even
of ecstasy, to devote himself to the service of his fellowmen. Then,
as far as the outer life is concerned, deeds which are absolutely
altruistic to all appearance may proceed from egoism; in the life of
feeling they cannot be appraised otherwise than as egoism.
But the question of
egoism must be extended much further. We must follow it through the
whole life of the human soul and spirit. We must see clearly how the
spirit and soul-nature arise out of man's inner being in various
manifestations, just as the bodily wants arise. Thus, everything in
the nature of creative fantasy, of imaginative creation arises out of
the inner being; likewise all creations in the sphere of art. If we
proceed in our investigations without bias and seek a right
understanding of such things, we shall find that which is the creator
of man's imagination. All that rises out of the unknown depths of his
being has the same source, but at a higher stage than the bodily
wants. The life of imagination, of fantasy, which is developed in
art, viewed subjectively, reposes on a feeling of inward
satisfaction, more refined, nobler than the satisfaction of hunger,
for instance, but not different in quality for the individual
himself, even if what is produced thereby may have a different
significance for the world.
But all human egoism
is directed by the fact that man must agree with his fellows, that he
should live and work together with them. Egoism itself requires that
he should live and work with other men. Much of what we carry out in
common with other men is absolutely founded on egoism, and still may
be credited to the noblest human virtues. If we contemplate maternal
love, we find that it is absolutely founded on the egoism of the
mother; yet it manifests itself most nobly in the common life of
humanity.
But that which is
actually founded on egoism, because man needs his fellowmen for
egoistic reasons, extends over the common family life, over the
common life of the tribe, over the common life of the nation, of the
people; and the manner in which a man conducts himself among his
people and in his nation is nothing but the reflection of his own
egoism. In the love of country, in patriotism, egoism doubtless rises
to a high level; it is ennobled; it takes the form of an ideal and
rightly so. But that ideal is, nevertheless, rooted in human egoism.
Now this ideal must spring from human egoism, and it must be realized
in order that the productivity of a people may be able to pass on
something to humanity. And so we see how from that single impulse of
the human soul — egoism, all that ultimately finds expression
in nationalism is developed. Nationalism is egoism experienced by the
whole nation in common. Nationalism is egoism carried into the
spiritual region of life. Nationalism, for instance, is saturated
with, glows with, the imagination of the people in which it finds
expression. But this life of imagination itself is the higher
spiritual development of all that constitutes human wants. We must go
back to this root, in order to gain a clear understanding of it by
right contemplation.
Of a very different
species is that characteristic of human nature which develops as
internationalism. We become national, because the feeling of
nationalism arises out of our own nature. Nationalism is a blossom on
the growth of the individual human being who is of the same blood as
his tribe, or is bound by other ties to his people. Nationalism grows
with the man. It grows into him as a certain bodily growth. He does
not possess internationalism in this way. Internationalism is rather
comparable to the feeling we acquire when we contemplate the beauties
of nature; through this contemplation we are impelled to love, to
reverence, to understanding, because it has become a reality to us,
because it impresses itself on us, because we give ourselves up to it
freely. Whereas we grow into our own nation because we are, so to
speak, members of it, we learn to know other nations. They work on us
indirectly through our knowledge of them, our understanding of them.
We learn little by little to love them with understanding; and in
proportion to our learning to love and to understand mankind in its
different peoples in their various countries, does our feeling grow
for internationalism. There are two absolutely distinct sources in
human nature from which arise, respectively, nationalism and
internationalism. Nationalism is the highest development of egoism.
Internationalism is that which permeates us more and more, as we give
ourselves to a wide understanding of human nature. We must regard the
common life of human beings all over the civilized globe in this
light, especially if we wish to come to a clear understanding of the
conflicting element in these impulses, nationalism and
internationalism.
Even if the economic
life were governed by its own conditions, and an attempt were made to
understand it, it would still be necessary to point to the two
impulses in the human soul just mentioned. What we have called the
threefold human life element in these lectures leads us back to these
two impulses in the human soul. Think of the economic system, for
instance; consider how it pervades the whole national and
international life of humanity. Let us examine this economic system.
We are compelled to recognize its origin in human wants, in
consumption. The satisfaction of these wants is really the whole task
of economic life. Production and distribution of commodities,
administration, human intercourse, and so on, are necessary to supply
human requirements. And here again we may ask: What element of human
nature lies at the root of requirement, of consumption? Egoism is at
their root. And it is important that this fact should be properly
understood. If it is understood, no one will feel impelled to ask
with regard to the economic life: “How can we overcome
egoism?” but rather: “How is it possible for altruism to
meet the just demands of egoism?” Perhaps this question may
sound less idealistic, but it is the true one.
When we turn our
attention to production by which consumption is satisfied, we see at
once that something else is necessary, The producer is of course at
the same time the consumer. He whose business it is to produce must
have an understanding not only of the process of production, but also
of the life of his fellowmen, so that he can devote himself to the
work of production in a manner corresponding to their needs. The
producer must be able, indirectly or directly through institutions of
which we have spoken, to see what men need for their consumption. He
must then devote himself unselfishly and with understanding to some
kind of production for which he has the capability. It is only
necessary to describe this, and people will be forced to see that the
real motive-power of production is self-sacrificing love towards
human society, even though the sphere in which it manifests may
appear dry and uninteresting. And nothing constructive will ever
be said regarding the actual solution of the social problem, until it
is understood that production can only be regulated in a social
manner by the creation, through the spiritual and equity
organizations, of a source from which unselfish love for the various
branches of production can flow into the human soul, because of the
producers' interest in their fellowmen and in life.
Between these
two — consumption governed by egoism, and production in
which love is the ruling principle — there is the
distribution of commodities, holding the balance between them.
Today this is brought about through the rise and fall of the market,
through supply and demand, but in future times an association of men
will substitute intelligence for the fluctuation of the market. Men
will be there who will make it their task to regulate production in
conformity with their observation of the needs of the consumer. So
that the market will consist in commodities which the associations,
already mentioned, will be able to produce; these associations having
first studied and observed intelligently the needs of consumption.
All catchwords in this department of life will be discarded, and the
attention will be wholly given to realities. Who has not seen that in
modern times something has arisen which was bound to appear as a
result of the continual widening of man's horizon all over the world?
Instead of the former national economy, limited to small territories,
we have a world-economy. It is true that so far this world-economy is
only in the stage of a sort of demand; though it has developed to
such an extent that in almost every part of the world commodities are
consumed which are produced in other parts of the world. Here again
human ideals and the feelings of the human soul have not kept pace
with the world requirements which have become evident. Everywhere we
see how urgent is the demand of modern times for a world-economy, for
arrangements by which a world-economy could be rendered possible.
What are the
conditions under which world-economy (Cf.
World Economy, by Rudolf Steiner, Anthroposophic Press,
New York.) is alone possible? Of a truth, this question can only be
answered after we have first turned our attention to the form which
the social order of the future must take from the present time on, if
the order of the Commonwealth takes the place of the old despotic
order — that of might — and of the present method of
trade. The Commonwealth is the social order in which production will
be carried on by associations, through contracts with other
associations.
If this should really
come about, where would the real difference lie between such a
community, and the mere trading system of society, the ruling system
today?
The difference shows
itself in the fact that in the trading system the individual or the
single group has, for the most part, to do with another individual or
another group. What are the common interests of individuals or groups
in their mutual relations? At present, whether they are producers or
consumers, their production and consumption are divided from one
another, as if by a chasm, by the chances of the market. And the
chances of the market are the means of bringing about the
distribution of commodities and of facilitating commerce. Whatever
may be our opinion as to the justification or otherwise of the
domination of capital, or of labor, and the like; as to the
significance of capital and the significance of labor; it must be
admitted that the essential fact in our system of exchange is that
the distribution of commodities should be the ruling factor.
Distribution is the link between production and consumption; when
these are sundered from each other by the abyss of the market,
there is no means of communication between them through the exercise
of intelligence.
What will take the
place in the Commonwealth of the system of distribution now
prevailing? The whole domain of economic life will be drawn into the
sphere of interest of every producer. Whereas it is now the interest
of the producer to find out how he can procure and dispose of his
products, which, however, he does out of self-interest, it will be
necessary for every producer in the Commonwealth to have a full
interest in consumption, distribution, and production. That is to
say, it will be necessary that the entire economic process be
reflected in the economic interests of the individual man. This must
be the essential point in the social order of the Commonwealth.
Let us see what would
be the position of this commonwealth, (which also in the single State
today is undoubtedly a demand of the future,) with regard to the
international problem. How does this international problem present
itself to us, especially with regard to the economic system? We can
see that though a universal demand exists for a world-economy, the
single nations stand separate within the circuit of the whole
world-economy. These separate nations, apart from the other
historical causes of their existence, are held together for a time by
the feelings arising out of the egoism of the community. Even in the
highest part of the life of a nation, in literature, art, science,
religion, it is the imagination arising out of egoism which holds the
groups of people together. The groups thus held together take their
place in the sphere of world-economy, and in the course of the 19th
century they have asserted themselves with particular energy, and
ever more and more decidedly up to the beginning of the 20th century,
when the climax was reached. We might describe what really happened
by saying that while other interests which bore a much greater
resemblance to those of the old despotic order of society formerly
prevailed between the nations, the principle of exchange and barter
became even more prominent, precisely in the mutual intercourse of
nations. This condition of things, therefore, reached its height at
the beginning of the 20th century. Just as production and consumption
were carried on in the various states, so what was supplied, to other
states or was derived from them was absorbed into the egoism of the
various states. Thus value was attached only to that in which the
single state, as a nation, was interested. The reciprocal economic
relations established between the states were absolutely dependent
upon the commercial principle, ruling the system of trade in regard
to the distribution of commodities. In this sphere, but on a large
scale, it was especially evident how the, mere system of trade must
lead ad absurdum; and the fact that this actually came to pass was
one of the chief causes that led to the disaster of the World-War.
(World-War I. Ed.)
That this great
opposition existed between the demand for a world-economy and the
influence of the various states against its realization is now
becoming ever more and more evident. Instead of promoting a
world-economy, these states closed their frontiers, shut themselves
off by imposing customs and duties and by other measures, and laid
claim to every advantage that might result from a world-economy,
seizing all for themselves. This led to the crisis which we call the
catastrophe of the World-War. There were, of course, other causes of
the disaster but this is one of the chief causes. Therefore it is
important to understand that the very first step towards the
improvement of international relations is to be able to carry on
commerce across, frontiers, but on different principles from those on
which the present system of exchange is based.
Just as every single
person, if he wishes to share in the work of the community, must take
an interest in production and consumption wherever it is carried on,
just as every member of the community must be interested in the whole
sphere of economy, consumption, production and distribution, so in
every country in the world impulses must prevail which would lead to
a genuine interest in every other country; so that nothing resembling
the chance conditions of the present market could prevail among the
peoples of the earth, but a real inner understanding would prevail
among them.
And here we come to
the deeper sources of that which is bring sought through the abstract
ideals of the so-called League of Nations, the avowed object of which
is the correction of certain evils in the common life of nations. But
the principle underlying it is the same as that on which many other
schemes are now founded. Many of those who at the present day ponder
over the evils of life seize upon the first means at hand to carry
out some reform or other. Some one sees that a certain luxury has
wide distribution and feels impelled to impose a tax on it, and so
forth. Such a reformer never thinks of going to the source of the
evil in question, of devising a social structure for the community in
which an undesirable luxury could not come into existence. But this
is precisely what is necessary in the life of nations. Therefore we
shall never attain sincere international social relations by
regulations of a merely corrective character. There is no other way
than by finding the source of a common understanding among the
various peoples.
There can be no
understanding of other nations as long as we keep to one thing which
is as natural to the human being as his growth, so long as we look
only to that which must lead to nationalism, to the division of
peoples among themselves. What is there in the spiritual life of our
day which is the only thing that bears an international character,
and alone has not been lost during the War because it was impossible
for men to take this character away from it? (For had this been done,
the field itself would have been annihilated.) What is there that is
truly international on the earth? Nothing but the field of modern
science which is concerned only with the outer world of the
senses.
Abstract science has
acquired an international character. It has been easy to see in these
times, when there has been so much falsehood in the world, that,
whenever anybody did science the injury of misusing it in the service
of nationalism, he robbed it of its true character. On the other
hand, do we not see by this fact which I have quoted that this kind
of spiritual life which expresses itself in intellectualism was not
able to establish international understanding? I think it may be seen
clearly enough that the powerlessness of this abstract trend of
thought, which I have described from so many different points of
view, has shown itself most distinctly in the relation of this
abstract spiritual life to internationalism. Science was not able to
pour into the human soul international impulses deep enough to resist
the terrible influences of these last years. And where science
attempted to evoke social impulses, such as those in the
international socialist movement, it was found that international
socialism was also unable to hold its own, and that it mostly flowed
away into national channels. Why did this happen? Just because from
among the old heirlooms of humanity it had only inherited
intellectuality, and intellectuality is not powerful enough to work
creatively in life. Thus we see how, on the one hand, this new
scientific mode of thought, which arose simultaneously with
capitalism and technical science, contains within it an international
element, and yet at the same time proves its impotence to establish a
true international relationship among men. In contrast to this, we
must call to mind and apply here what I said in my fourth lecture
regarding the mode of thought known as spiritual science, which is
founded on perception and knowledge of the spirit.
This spiritual
perception does not rest on outer sense perception; it is the result
of the individual development of human nature. It springs from the
same soil as imagination; but it is rooted in profounder depths of
human nature. For this reason it rises not only to subjective,
imaginative forms, but reaches to the objective knowledge of the
realities of the spiritual world. This kind of spiritual perception
is today very often misunderstood. Those who have no knowledge of it
say what can be found in this way by spiritual perception is merely
subjective, and cannot be proved. Mathematical truths are also
subjective and incapable of being proved! No agreement among
individuals can confirm the truths of mathematics. Anyone acquainted
with the Pythagorean theorem knows that it is true, even if a million
others contradict it. Thus, spiritual science is also presented as an
objective aim. It takes the same way as imagination, and rises
higher; it is rooted in the objective depths of human nature, and
ascends to objective heights. Hence this spiritual perception rises
above all that which, as imagination, inspires the nations. It is
sought equally by one people or another, in one language or another.
It is one and the same in the experience of all human beings all over
the earth, if it is only sought deeply enough. Hence that spiritual
perception which, as I have indicated, can actually enter into and
inform practical social life, can, at the same time, enter actively
into international life and form a bond of union between one people
and another. The poetry of a people, its peculiarities in other
branches of art, will be produced by it in its own individual way. To
spiritual perception something arises out of the individuality of a
people which is similar to that which arises elsewhere. The roots
from which things spring are in various places. The final source of
all results is the same over the whole earth. Many people speak of
the spirit today who do not know that the spirit must be interpreted.
When the spirit is understood, it is found to be something which does
not separate, but unites men, because it can be traced back to the
inmost being of man, and because one human being brings forth the
same as another, and because he fully understands that other.
So that when we
actually spiritualize that which otherwise finds expression as
individualism in the imagination of one people, the single peoples
will become simply the manifold expression of that which, to
spiritual perception, is one. Then, over the whole earth, people will
find it possible to tolerate the different national peculiarities,
because there will be no need for an abstract uniformity everywhere;
the concrete one, found through spiritual perception, will find means
of expression in manifold ways. By this means the many will be able
to understand each other in the spiritual unity. Then, from the many
kinds of understanding of the unity, they will be able to frame
articles for a League of Nations, and then, out of the spiritual
conditions, out of the spiritual understanding, legal statutes can
arise which will unite the nations. Then in the individual peoples
that will appear which is possible to every people, namely, interest
in the production and consumption carried on by other peoples. Then
through the spiritual life, the legal and judicial life of the
peoples, one nation will really be able to develop an understanding
of other nations and peoples over the whole earth.
People must make up
their minds to recognize the spirit in this department of life, or
they will be obliged to renounce all hope of bringing about any
improvement, no matter how well-intentioned their statutes may
be. It is true, large numbers of people now express their
disbelief in the working of this spiritual element; this is
comprehensible, because they have not the courage to approach this
spiritual truth. It is truly hard for the spirit to gain a hearing;
but when it can unfold, even in a small circle, in spite of
hindrances, it shows itself to be all that I have just said of it. If
only the feelings of the people in some of the belligerent states
could have been known, if their thoughts about their enemies, their
hatred towards each other, could have been seen, and the absence of
international feeling existing in the countries at war been realized,
you would understand why he who now addresses you returned again and
again to the place which he has already mentioned in these lectures,
in north-west Switzerland, where spiritual science has erected the
Goetheanum, the University of Spiritual Science.
What sort of place was
that during the years of the War? It was a place where, during the
whole War, people of all nations worked together without
intermission, without any lessening of understanding each other, in
spite of many a discussion which may or may not have been necessary.
This mutual understanding, since it was the result of a common grasp
of a spiritual conception of life, has already become a reality, even
though for the present only in a small circle. We may say that we
have been able to make the experiment in this sphere. We have been
able to show that those who met there from time to time were able to
understand others. This understanding must not be sought by vague
allusions to the spirit. It must be sought through the most intense,
sincere self-conquest, by means of the impulse of the spirit. Men and
women of today do not wish to hear that the spirit must be striven
for by each one personally. There is much talk nowadays about the
spirit, that the spirit must come and must permeate the purely
materialistic social demands; but, beyond this appeal to the spirit,
we hear little! If such people, who in other respects are
well-meaning, full of insight and permeated by social ethics, would
only reflect that we have indeed had the spirit! Can we appeal today
to that same spirit which has been with us? It is that very spirit
which has brought us into our present circumstances. Therefore, what
we want is not a new situation created by the old spirit. An old
spirit cannot bring us anything new! This has been proved to us. We
need a new spirit. We must strive for this new spirit and it can only
be won in an independent spiritual life. Therefore, if we picture to
ourselves how the demand for a world-economy will be fulfilled
— for fulfilled it will be, out of its own inner necessity
— we shall find that within its scope one social form will take
its place beside another, everywhere producing spiritual and legal
conditions out of the human beings who live together in those social
bodies. That which is brought forth in this individual manner will be
precisely the means for the understanding of other social bodies, and
will thus become the means by which true world-economy will be
carried on. Unless such means are created, the old so-called national
interests will arise again and again in world-economy, and will claim
for themselves all that they can extract. And as every social body
has the same desire, and will be void of understanding for the
others, disharmony must of necessity again make its appearance. How,
then, can a world-economy be carried on? Only in so far as political
and intellectual organizations do not dominate the individual forms
of the economic system; for they must have an individual form. They
attain universality and unity in spiritual understanding alone, which
over the whole earth is the other unity. In order that the earth may
be freed from individualism that other unity must be everywhere
recognized.
Even as it is true
that, if we only descend deeply enough into human nature, we may
develop to objective heights in which we find, as a spiritual
perception, that which may also be found by anyone of any other
nation, so it is also true that the needs of human consumption all
over the earth are not affected by variations in nationality. Human
wants are international; only they are the opposite pole of that
which is spiritually international. The internationality of the
spirit must furnish the understanding, must permeate with love that
understanding of other nationalities, and must be able to expand that
love to internationalism, in the sense already indicated. But egoism
is equally international. Internationalism will only be able to
establish a connection with world-production when the latter springs
from a common spiritual understanding, from a common spiritual
conception of unity. Never out of the egoism of the peoples will
understanding of universal consumption arise. From a universal
spiritual perception alone can that develop which proceeds not from
egoism, but from love, and which, therefore, can govern production.
What is the cause of the demand for world-economy? Owing to the
growing complexity in the conditions of human life everywhere, and
the consequent increasing similarity of human needs, it becomes ever
more evident that human beings everywhere have the same wants.
How can a uniform
principle of production be created to meet this uniform demand, one
which will actively promote a world-economy? It can be created
through our upward striving to the spiritual life, to a true
spiritual perception, which is powerful enough to create a common
world-production, for the common world-consumption. Then the
balance can be struck, because unity in the spirit will work towards
unity of consumption, towards unity of substance. Then the balance
will be struck in the distribution of goods as mediator between
production and consumption. Thus we must be able to look into the
human soul, if we would understand how, over the whole civilized
world — in reality out of many organisms — one uniform
organism may arise. In no other way can this uniform organism be
built up, this uniform organism which must be such that, in
accordance with social demands all over the world, a true organic
bond may be created between production and consumption, so that the
piece of bread, or the coal required for the single household, or for
the single person, may truly correspond with the social demands which
are now making themselves felt in the subconsciousness of the human
race.
I know very well that
when such subjects are raised to this sphere of observation, many
will say: But this is the height of sheer idealism! Nevertheless, in
that sphere alone is to be found the impelling force for manifold
things outside that sphere. And it is just because men have not
sought that driving force, which can only be found in this way, that
the present social and political conditions now prevail over the
whole civilised world. People must come to realize that those who
make it their task to create the inner impelling forces for the
single social organism, such as the state, and for the social
organism of the world, are the truly practical workers. They must
come to see that many workers who are often called
“practical” have only a rudimentary and merely abstract
knowledge of their true sphere. Not until these two facts are
recognized will the social question be placed on a healthy
foundation.
One of those to whom
all this has been a matter of most serious thought for a long time,
when he was lecturing on a particular aspect of human life, pointed
out that the so-called idealists are by no means the most ignorant
concerning the connection of ideals with real life. He was conscious
of the folly of those who call themselves practical, and who consider
that the thoughts of the idealist are very beautiful, but that
practical life demands something quite different. The truth is that
practicality actually demands these ideals, if it is ever to become
true practicality. And the would-be practical people hinder the
realization of these ideals, because they are either too lazy to
understand them or have an interest in preventing their realization.
The same man of whom I have spoken said: The idealist knows just as
well as anyone that ideals are not directly applicable in practice;
but he knows too that life must be shaped in conformity with those
ideals. People who cannot convince themselves of this truth only show
that their help has not been called upon in the shaping of events!
One can, therefore, only wish them rain and sunshine in due season
and — if possible — good digestion!
This is intended to
show the relationship between idealism and actual practical life,
which is called into service, for example, in the building of a
bridge. The art of engineering which brings a bridge into being is
certainly not controlled by ideas which originate in matter. As the
finished bridge must first exist ideally and can only become a real
practical bridge after it has been well worked out in thought, so
must idealism be something practical, springing from inner practical
perception. We must have the instinct, the feeling, which will enable
us to carry into actual practical life such objective laws, for
instance, as govern the art of engineering. Then it will no longer be
asked: ‘How can these things be carried out in practical
life?’ For when enough people understand these ideas, they will
forthwith put them into practice in actions and deeds. We often hear
people say that these ideas are beautiful in many respects, and if
realized would be very fine; but humanity is not yet ready for them.
The masses, they say, are not yet ripe. Let us see what is really
meant by such an assertion. He who knows the relationship of idea to
actuality, who understands practical life according to the character
of its reality, judges the masses differently. He knows that there
are enough people now who, if they only go deeply enough into their
own inner nature, can bring full understanding to bear on the matters
with which we have dealt. The greatest hindrance is the lack of
courage. The energy is lacking to urge them forward to what they
might attain, if they could only develop in themselves full
self-consciousness. Above all,. we need to correct something within
ourselves; of this practically every human being is capable, if he
only gives heed to reality. While, on the one hand, people fall into
materialism and even take a delight in it, on the other hand, they
fall a prey to abstractions, and will not penetrate to reality. Even
in external life people are convinced that they are of a practical
turn of mind, but they take no trouble to see things so as to
recognize their real character.
For instance, suppose
that someone comes across a new assertion and believes it. He accepts
only its abstract content, and in doing so he may become estranged
from life, instead of understanding it better. The writing of a fine
editorial presents no great difficulty nowadays. For there is so much
commonplace in modern civilization that only a small amount of
routine is required to enable a person to write phrase after phrase.
It is not the point whether or not we agree with the literal meaning
of an article nowadays, but it is important that we should be able to
judge the extent to which this meaning accords with reality. In this
respect there is much to be corrected in the present day. One is
impelled to say: That which people should demand today above all
things is truth which they should courageously unite with reality.
Here are two examples of what is meant.
You may read
statistical reports, perhaps of the Balkan States; for it has become
usual to acquaint oneself with the conditions prevailing in the
world, to pass judgments on political situations, and similar
matters. We can judge of the way in which people gain their
information by reading statistics, let us say, of the Balkan States.
We read that there are so many Greeks, so many Bulgarians, and then
we can calculate how far the claims of the various elements, Greeks,
Bulgarians, or Serbians, can be justified. If we then examine more
closely into the details, and compare what we have gained through
abstract knowledge about the number of Bulgarians, Serbians, and
Greeks in Macedonia, we often find that the father of a family is
registered as a Greek, one son as a Bulgarian, and another as a Serb.
Now one would like to know how this agrees with the truth. Can the
family be really so constituted that the father is a Greek, one son a
Bulgarian, and another a Serb? [The truth of this is to be found in the fact that
in the Balkan States the blood tie is often not the thing that makes
a man a Greek, a Bulgarian, or a Serbian, but his church-affiliation.
Greek Church, Bulgarian Church, Serbian Church. (Ed.)] Can we
learn anything as to the reality from statistics made in this way?
Most of the statistical reports in the world are made after this
fashion, especially in commercial life.
Because people do not
always feel the necessity of pressing forward through the actual
words to the truth of what they hear, they commonly misjudge things.
They do not examine closely enough into facts. They are content with
the mere surface of life, which is only a covering for the true
reality. Today, the first necessity is not to waste time in
discussing whether humanity is ripe or unripe, but to point out where
the principal evils lie. Once discover and take the trouble to
disclose these evils and indicate with sufficient energy the way to
deal with them, then people will realize them quickly enough!
A second example: At
the beginning of June 1917 the world could read the speech pronounced
by the then Emperor Karl of Austria, on his accession to the throne.
In that speech from the throne there was a great deal said, very
appropriately at that time, about democracy. Again and again
democracy was the theme. Now I have read a good deal about this
speech, about the enthusiasm with which it was received by the
people, and how splendid it was to proclaim democracy to the world at
such a time. Taking this speech from beginning to end and looking
merely at its literal content, from the journalistic standpoint it
was a fine achievement, if we confine ourselves to the style and
composition of the sentences, calculated to call forth feelings of he
pleasure and gratification. Very good! But let us look at the truth!
Let us place this speech in its milieu. Then we must ask: Who
is speaking thus and in what surroundings? There we may see standing
in the medieval splendor of his coronation robes, glittering with
jewels, the despotic ruler of bygone days, making no attempt to hide
his magnificence, surrounded by his brilliant gold-laced paladins.
The Middle Ages, complete in all the ceremonial, which, had it spoken
truly, would have chosen another subject than democracy!
What is a speech on
democracy, however beautiful the words, delivered in the midst of
such medieval magnificence? A world-historical lie. From the literal
content of the things of the present, we must go back to a perception
of the reality. It is not enough to grasp things with the intellect;
one must see things as they really are. This is just what spiritual
science demands. We cannot deceive ourselves as to the outer reality
without paying the penalty. He who would know the spiritual reality
in the true sense of spiritual science, as it is taught here, he who
would behold the spiritual world, must, above all things, accustom
himself to the most absolute truth in the world of the senses; he
must yield to no deception regarding all that takes place around him
in the world of his five senses. Especially he who would penetrate
into the spiritual world must use his five senses in a true and sane
manner, and must not give himself up to fantastic thought, as do the
many business men, the so-called practical people, so much admired,
to whom the whole world defers. What we want is not a lamentation
over the immaturity of the people, but to show them that we must be
true in our inmost soul. Then we should cease to hear continually
that untrue talk about the spirit, the spirit. Then will these
falsehoods about the difference between right and might be no longer
heard throughout the world, but we shall hear of work being done
which consists in striving to attain the spirit. Then we shall hear
that the spirit so striven after has been won and that men are living
together a common life, in which they find equal rights for everyone.
Only then can we speak of the manner in which an economic system,
spiritualized throughout and pervaded with the spirit of equity, will
be able to establish the true and real Commonwealth.
It is much more
essential that we should recognize the fact that a sufficient number
of people are here who at least look within and take themselves in
hand, who can have an inner understanding of such hints as I have
given. We must never weary of emphasizing these things. We must not,
however, think that the mere repetition of phrases to the effect that
the spirit must govern the world will bring about, as by enchantment,
the coming of the spirit. No! By the work of the human spirit alone
can that spirit come into the world. In this respect also we must be
true. We must not allow the falsehood to ring through the world,
that the spirit must come. The truth must be proclaimed that the
spirit will not appear until there are places in which not only the
materialistic study of outer nature will be carried on, but in which
a spiritual conception of life will be striven after.
Out of that spiritual
conception of the world must proceed a real social understanding of
the habits of life of all humanity in the present and the near
future. Everything depends on the fact that people become true with
regard to the spirit and to their spiritual endeavor. For the spirit
can only be found on the path of truth. It is no excuse, or, rather,
it is only an excuse, to say that people are ignorant. In spiritual
striving it is important to know that a lie, unconsciously persisted
in, causes just as much harm as a lie, consciously repeated. For it
is the duty of man at the present day to elevate his
subconsciousness, in order to root out falsehood in every realm, even
in that of the subconscious. For this reason I should like to
conclude with words that are, indeed, truly and earnestly meant. I
can well imagine that even after I have attempted to describe the
structure of the social organism from the most varied points of view,
as it must appear to the eye of the spiritual scientist in its
relation to its threefoldness, I can well imagine that there may
still be people who will say: ‘these are only ideas.’ How
is it possible, they ask, that people can now rise to such ideas? A
gulf yawns between these ideas and those generally understood at the
present day. I would only remark that, with regard to such opinions,
our answer must be: It need not concern us how advanced or otherwise
people are. We need only speak out over and over again what we
hold to be the truth, and what we think is likely to bear fruit, and
then wait till they have understood. If we do so, if we never tire of
repeating this again and again, then. people will advance more
rapidly than if they are continually told of their individuality. I
believe that the world may very soon be ready for such things. I
would, therefore, never tire of repeating over and over again that
which I believe would hasten the advancement of humanity to
maturity.
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