Lecture 3
Stuttgart, February 20, 1912
When we observe how life takes its course around us,
how it throws its waves into our inner life, into everything we are destined
to feel, to suffer or to delight in during our present existence on the
earth, we can think of several groups or kinds of experiences.
As regards our own faculties and
talents, we find, to begin with, that when we succeed in something or other,
we may say: being what we are, it is quite natural and understandable that we
should succeed in this or that case. But certain failures, perhaps just those
that must be called misfortune and calamity, � may also become intelligible
when viewed in the whole setting of our nature.
In such cases we may not, perhaps,
always be able to prove exactly how this or that failure is connected with
our own shortcomings in one direction or another. But when we are obliged to
say of ourselves in a general way: In many respects you were a superficial
character in your present life, so it is understandable that in certain
circumstances you were bound to fail � then we may not immediately perceive
the connection between the failure and the shortcomings, but generally
speaking we shall realise that if we have been frivolous and superficial,
success cannot always be at our finger-tips.
From what has been said you may think
that some kind of causal connection could have been evident between what
inevitably happened and your faculties or incompetencies. But there are many
things in life where, however conscientiously we set to work, we are not able
at once to connect success or failure with these faculties or shortcomings;
how we ourselves were at fault or why we deserved success, remains a mystery.
In short, when thinking more of our inner life we shall be able to
distinguish two groups of experiences: in the case of the one group we are
aware of the causes of our successes and failures; in the case of the second
group we shall not be able to detect any such connection, and that we failed
in one particular instance and succeeded in another will seem to be more or
less chance. To begin with, we will bear in mind that there is ample evidence
in life of this latter group of facts and experiences, and will return to it
later.
In contrast to what has just been
said, we can think more about our destiny in outer life. There again, two
groups of facts will have to be kept in mind. There are cases where it is
inwardly clear to us that in connection with events that befall us�not,
therefore, those we ourselves initiated � we did certain things and
consequently are to blame for these happenings. But of another group of
experiences we shall be very liable to say that we can see no connection
whatever with what we resolved, what we intended. These are events of which
it is usually said that they broke in upon our life as if by chance; they
seem to have no connection whatever with anything we ourselves have brought
about.
It is this second group of experiences
in their relation to our inner life that we shall now consider, that is to
say, those happenings where we are unable to perceive any direct or immediate
connection with our faculties and shortcomings � outer events, therefore,
which we call chance events, of which we cannot at the outset perceive how
they could have been brought about by any preceding factor. By way of test, a
kind of experiment can be made with these two groups of experiences. The
experiment entails no obligations; it is a question merely of putting to the
test what will now be characterised.
The experiment can take the following
form. � We ask ourselves: How would it be if we were to build up in thought a
kind of imaginary human being, saying of him just those things between which
we can see no connection by means of our own faculties; we endow this
imaginary man with the qualities and faculties which have led, in our own
case, to these incomprehensible happenings. We there imagine a man possessing
faculties of such a kind that he will inevitably succeed or fail in matters
where we cannot say the same in connection with our own shortcomings or
faculties. We imagine him as one who has quite deliberately brought about the
events which seem to have come into our life by chance.
Simple examples can serve as the
starting-point here. Suppose a tile from a roof has fallen upon and injured
our shoulders. We shall be inclined to attribute this to chance. But to begin
with as an experiment, we now build up in thought an imaginary man who acts
in the following strange way. He climbs on a roof, quickly loosens a tile,
but only to the point where it still has a certain hold; then he runs quickly
to the ground so that when the tile has become quite detached, it falls on
his shoulders. The same can be done in the case of all events which seem to
have come into our life by chance. We build up an imaginary person who is
guilty of or brings about all those things of which in ordinary life we
cannot see how they are connected with us.
Such procedure may seem at first to be
nothing but a play of fancy. No obligation is incurred by it, but one
remarkable thing emerges. When we have imagined such a man with the qualities
referred to, he makes a very memorable impression upon us. We cannot get rid
of the picture we have thus created in thought; although the picture seems so
artificial, it fascinates us, gives the impression that it must, after all,
have something to do with ourselves. The feeling we have of this imaginary
thought-man accounts for this. If we steep ourselves in this picture it will
most certainly not leave us free. A remarkable process then takes shape
within our soul, an inner process that is enacted in human beings all the
time. We may think of something, make a resolution; for this we need
something we once knew, and we use all sorts of artificial means for
recalling it. This effort to call up into memory something that has escaped
us is, of course, a process in the mind� �recollection� as it is usually
called. All the thoughts we summon up to help us to remember something are
auxiliary thoughts. Just try for once to realise how many and how often such
thoughts have to be used and dropped again, in order to get at what we want
to know. The purpose of these auxiliary thoughts is to open the way to the
recollection needed at the moment.
In exactly the same, but in a far more
comprehensive sense, the �thought-man� described represents an auxiliary
process. He never leaves us alone; he is astir in us in such a way that we
realise: he lives in us as a thought, as something that goes on working, that
is actually transformed within us into the idea, the thought, which now
flashes up suddenly into our soul in the ordinary process of recollection; it
is something that overwhelms us. It is as though something says to us: this
being cannot remain as he is, he transforms something within you, he becomes
alive, he changes! This forces itself upon us in such a way that the
imaginary man whispers to us: This is something that has to do with another
earth-existence, not with the present one. A kind of recollection of another
earth-existence � that is the thought which quite definitely arises. It is
really more a feeling than a thought, a sentient experience, but of such a
kind that we feel as though what arises in the soul is what we ourselves once
were in an earlier incarnation on this earth.
Anthroposophy, regarded in its
entirety, is by no means merely a sum-total of theories, of presentations of
facts, but it gives us directives and indications for achieving our
aspirations. Anthroposophy says: If you carry out certain exercises you will
be led nearer to the point where recollection is easier for you. It
can also be said � and this is drawn from the sphere of actual experience: If
you adopt this procedure you get an inner impression, a sentient impression,
of the person you were in an earlier life. We there achieve what may be
called an extension of memory. What discloses itself to us is, to begin with,
a thought-reality only, as long as we are building up the imaginary man
described. But this imaginary man does not remain a thought-being. He
transforms himself into sentient impressions, impressions in the life of
soul, and while this is going on we realise that this experience has
something to do with our earlier incarnation. Our memory extends to this
earlier incarnation.
In this present incarnation we
remember those things in which our thoughts participated. But in ordinary
life, what has played into our life of feeling does not so easily remain
vivid and alive. If you try to think back to something that caused you great
pain ten or twenty years ago, you will be able to recall the mental picture
of it without difficulty; you will be able to cast your thoughts back to what
then took place; but you cannot recapture the actual, immediate experience of
the pain felt at the time. The pain fades, the remembrance of it streams into
the life of ideation. What has here been described is a memory in the soul, a
memory belonging to the life of feeling. And as such we actually feel our
earlier incarnation. There does, in fact, arise what may be called a
remembrance of earlier incarnations. It is not possible immediately to
perceive what is playing over into the present incarnation, what is actually
the bearer of the remembrance of earlier incarnations. Consider how
intimately our thoughts are united with what gives expression to them, with
our speech and language. Language is the embodiment of the world of thoughts
and ideas. In each life, every human being has to learn the language anew. A
child of the very greatest philologist or linguist has to learn his
mother-tongue by dint of effort. There has yet to be a case of a
grammar-school boy learning Greek with ease because he rapidly remembered the
Greek he had spoken in earlier incarnations!
The poet Hebbel jotted down one or two
thoughts for the plan of a drama he intended to write. It is a pity that he
did not actually carry out this project, for it would have been an extremely
interesting drama. The theme was to have been that Plato, reincarnated as a
school-boy, received the very lowest marks for his understanding of the Plato
of old! We need not remind ourselves that some teachers are severe, or
pedantic. We realise that what Hebbel jotted down is due to the fact that the
element of thought, which is also in play in the mental pictures of immediate
experiences, is limited more or less to the present incarnation. As we have
now heard, the first impression of the earlier incarnation comes as a direct
memory in the life of feeling, as a new kind of memory. The impression we get
when this memory arises from the imaginary man we have created in thought, is
more like a feeling, but of such a kind that we realise: the impression comes
from some being who once existed and who you yourself were. Something that is
like a feeling arising in an act of remembrance is what comes to us as a
first impression of the earlier incarnation.
The creation of an imaginary man in
thought is simply a means of proving to us that this means is something that
transforms itself into an impression in the life of soul, or the life of
feeling. Everyone who comes to Anthroposophy has the opportunity of carrying
out what has now been described. And if he does so he will actually receive
an inner impression of which � to use a different illustration�he might speak
as follows. I once saw a landscape; I have forgotten what it actually looked
like, but I know it delighted me! If this happened during the present life,
the landscape will no longer make a very vivid impression of feeling; but if
the impression of the landscape came from an earlier incarnation the
impression will be particularly vivid. In the form of a feeling we can obtain
a very vivid impression of our earlier incarnation. And if we then observe
such impressions objectively, we may at times experience something like a
feeling of bitterness, bitter-sweetness or acidity from what emerges as the
transformation of the imaginary thought-man. This bitter-sweet or some such
feeling is the impression made upon us by our earlier incarnation; it is an
impression of feeling, an impression in the life of soul.
The endeavour has now been made to
draw attention to something that can ultimately promote in every human being
a kind of certainty of having existed in an earlier life � certainty through
having engendered a feeling of inner impressions which he knows were most
definitely not received in this present life. Such an impression, however,
arises the same way as a recollection arises in ordinary life. We may now
ask: How can one know that the impression is actually a recollection? There
it can only be said that to �prove� such a thing is not possible. But the
process is the same as it is elsewhere in life, when we remember something
and are in a sound state of mind. We know there that what arises within us in
thought is actually related to something we have experienced. The experience
itself gives the certainty. What we picture in the way indicated gives us the
certainty that the impression which arises in the soul is not related to anything
that had to do with us in the present life but to something in the earlier
life.
We have there called forth in
ourselves, by artificial means, something that brings us into connection with
our earlier life. We can also use many different kinds of experiences as
tests, and eventually awaken in ourselves feelings of earlier lives.
Here again, from a different aspect,
the experiences we have in life can be divided into groups. In the one group
may be included the sufferings, sorrows and obstacles we have encountered; in
a second group may be included the joys, happiness and advantages in our
life. Again as a test, we can take the following standpoint, and say: Yes, we
have had these sorrows, these sufferings. Being what we are in this
incarnation, with normal life running its course, our sorrows and sufferings
are dire misfortunes, something that we would gladly avoid. By way of a test,
let us not take this attitude but assume that for a certain reason we
ourselves brought about these sorrows, sufferings and obstacles, realising
that owing to our earlier lives � if there have actually been such lives � we
have become in a sense more imperfect because of what we have done. After
all, we do not only become more perfect through the successive incarnations
but also, in a certain respect, more imperfect. When we have affronted or
injured some human being, are we not more imperfect than we were before? We
have not only affronted him, we have taken something away from ourself; as a
personality taken as a whole, our worth would be greater if we had not done
this thing. Many such actions are marked on our score and our imperfection
remains because of them. If we have affronted some human being and desire to
regain our previous worth, what must happen? We must make compensation for
the affront, we must place into the world a counterbalancing deed, we must
discover some means of compelling ourselves to overcome something. And if we
think in this way about our sufferings and sorrows, we shall be able in many
instances to say: These sufferings and sorrows, if we surmount them, give us
strength to overcome our imperfections. Through suffering we can make
progress.
In normal life we do not think in this
way; we set our face against suffering. But we can also say the following:
Every sorrow, every suffering, every obstacle in life should be an indication
of the fact that we have within us a person who is cleverer than we ourselves
are. Although the person we ourselves are is the one of whom we are
conscious, we regard him for a time as being the less clever; within us we
have a cleverer person who slumbers in the depths of our soul. With our
ordinary consciousness we resist sorrows and sufferings but the cleverer
person leads us towards these sufferings in defiance of our consciousness
because by overcoming them we can strip off something. He guides us to the
sorrows and sufferings, directs us to undergo them. This may, to begin with,
be an oppressive thought but it carries with it no obligation; we can, if we
so wish, use it once only, by way of trial. We can say: Within us there is a
cleverer person who guides us to sufferings and sorrows, to something that in
our conscious life we should like most of all to have avoided. We think of
him as the cleverer person. In this way we are led to the realisation which
many find disturbing, namely that this cleverer person guides us always
towards what we do not like. This, then, we will take as an assumption: There
is a cleverer person within us who guides us to what we do not like in order
that we may make progress.
But let us still do something else.
Let us take our joys, our advantages, our happiness, and say to ourselves,
again by way of trial: How would it be if you were to conceive the
idea�irrespectively of how it tallies with the actual reality � that you have
simply not deserved these happy moments, these advantages; they have come to
you through the grace of higher, spiritual Powers. It need not be so in every
case, but we will assume, by way of test, that all our sorrows and sufferings
were brought about because the cleverer person within us guided us to them,
because we recognise that in consequence of our imperfections they were
necessary for us and that we can overcome them only through such experiences.
And then we assume the opposite: That our happy moments are not due to our
own merit but have been vouchsafed to us by spiritual Powers.
Again this thought may be a bitter
pill for the vain to swallow, but if, as a test, we are capable of forming
such a thought with intensity, we will be led to the feeling � because again
it undergoes a transformation and in so far as it lacks effectiveness,
rectifies itself: � something lives within me that has nothing to do with my
ordinary consciousness, that lies deeper than anything I have experienced consciously
in this life; there is a cleverer person within me who gladly turns to the
eternal, divine-spiritual Powers pervading the world. Then it becomes an
inner certainty that behind the outer there is an inner, higher
individuality. Through such thought-exercises we grow to be conscious of the
eternal, spiritual core of our being, and this is of extraordinary
importance. So there again we have something which lies in our power to carry
out.
In every respect Anthroposophy can be
a guide, not only towards knowledge of the existence of another world, but
towards feeling oneself as a citizen of another world, as an individuality
who passes through many incarnations.
There are experiences of still a third
kind. Admittedly it will be more difficult to make use of these experiences
for the purpose of gaining an inner knowledge of karma and reincarnation. But
even if what will now be said is difficult, it can again be used as a trial.
And if it is honestly applied to external life it will dawn upon us clearly �
as a probability to begin with, but then as an ever-growing certainty � that
our present life is related to an earlier one.
Let us assume that in our present life
between birth and death we have already reached or passed our thirtieth year.
(Those below that age may also have corresponding experiences). We reflect
about the fact that somewhere near our thirtieth year we were brought into
contact with some person in the outside world, that between the ages of
thirty and forty many different connections have been established with human
beings in the outside world. These connections seem to have been made during
the most mature stage of our life so that our whole being was involved in
them. Reflection discloses that it is indeed so. But reflection based on the
principles and knowledge of Spiritual Science can lead us to realise the
truth of what will now be said � not as the outcome of mere reflection but of
spiritual-scientific investigation. What I am saying has not been discovered
merely through logical thinking; it has been established by
spiritual-scientific research, but logical thinking can confirm the facts and
find them reasonable. We know how the several members of man's constitution
unfold in the course of life: in the seventh year, the ether-body; in the
fourteenth year, the astral body; in the twenty-first year the sentient-soul,
in the twenty-eighth year the comprehension or sensibility-soul and in the
thirty-fifth year the consciousness-soul. Reflecting on this, we can say: In
the period from the thirtieth year to the fortieth year we are concerned with
the unfolding of the comprehension or sensibility-soul and the consciousness-soul.
The comprehension or sensibility-soul and
the consciousness-soul are those forces in our nature which bring us into the
closest contact of all with the outer physical world, for they unfold at the
very age in life when our intercourse with that world is more active than at
any other time. In earliest childhood, the forces belonging to our physical
body are directed, determined, activated, by what is still entirely enclosed
within us. The causal element engendered in previous incarnations, whatever
went with us through the Gate of Death, the spiritual forces we have garnered
� everything we bring with us from the earlier life works and weaves in the building
up of our physical body. It is at work unceasingly and invisibly from within
outwards; as the years go by, this influence diminishes and the period of
life approaches when the old forces have produced the body and we confront
the world with a finished organism; what we bear within us has come to
expression in our external body. At about the thirtieth year � it may be
somewhat earlier or somewhat later � we confront the world in the most
strongly physical sense; in our intercourse with the world we are connected
more closely with the physical plane than during any other period of life. We
may think that the relationships in life into which we now enter are more
physically intelligible than any others, but the fact is that such
relationships are least of all connected with the forces which work and weave
in us from birth onwards. Nevertheless we may take it for granted that at
about the age of thirty we are not led by chance to people who are destined,
precisely then, to appear in our environment. We must far rather assume that
there too our karma is at work, that these people too have something to do
with one of our earlier incarnations.
Facts of Spiritual Science
investigated at various times show that very often the people with whom we
come into contact around our thirtieth year are related to us in such a way
that in most cases we were connected with them at the beginning of the
immediately preceding incarnation � or it may have been earlier still � as
parents, or brothers or sisters. At first this seems a strange and
astonishing fact. Although it need not inevitably be so, many cases indicate
to spiritual-scientific investigation that in very truth our parents, or
those who were by our side at the beginning of our previous life, who gave us
our place in the physical world but from whom in later life we grew away, are
karmically connected with us in such a way that in our new life we are not
again guided to them in early childhood but only when we have arrived most
completely on to the physical plane. It need not always be exactly like this,
for spiritual-scientific research shows very frequently that it is not until
a subsequent incarnation that those who are then our parents, brothers or
sisters, or blood-relations in general, are the people we found around us in
the present incarnation at about the time of our thirtieth year. So the
acquaintances we make somewhere about the age of thirty in any one
incarnation may have been, or will be, persons related to us by blood in a
previous or subsequent incarnation. It is therefore useful to say to oneself:
The personalities with whom life brings you in contact in your thirties were
once with you as parents or brothers and sisters or you can anticipate that
in one of your next incarnations they will have this relationship with you.
The reverse also holds good. If we
think of those personalities whom we choose least of all voluntarily through
forces suitable for application on the physical plane � that is to say, our
parents, our brothers and sisters who were with us at the beginning of life �
if we think of these personalities we shall very often find that precisely
those who accompany us into life from childhood onwards were deliberately
chosen by us in another incarnation to be near us while we were in the
thirties. In other words, in the middle of the preceding life we ourselves
chose those who in the present life have become our parents, brothers or
sisters.
So the remarkable and very interesting
fact emerges that our relationships with the personalities with whom we come
to be associated are not the same in the successive incarnations; also that
we do not encounter these people at the same age in life as previously.
Neither can it be said that exactly the opposite holds good.
Furthermore it is not the personalities who were with us at the end of an
earlier life who are connected, in a different incarnation, with the
beginning of our life, but those with whom we were associated in the middle
period of life. So neither those personalities with whom we are together at
the beginning of life, nor those with us at its end, but those with whom we
come into contact in the middle of life were with us as blood-relations at
the beginning of an earlier incarnation. Those who were with us then, when
our life was beginning, appear in the middle of our present life; and of
those who were with us at the beginning of our present life we can anticipate
that we shall find ourselves together with them in the middle of one of our
subsequent incarnations, that they will then come into connection with us as freely
chosen companions in life. Karmic relationships are indeed mysterious.
What I have now said is the outcome of
spiritual-scientific investigation. But I repeat: if, in the way opened up by
this investigation, we reflect about the inner connections between the
beginning of life in one of our incarnations and the middle of life in
another, we shall realise that this is not void of sense or usefulness. The
other aspect is that when such things are brought to our notice and we adopt
an intelligent attitude to them, they bring clarity and illumination. Life is
clarified if we do not simply accept such things passively � not to say
dull-wittedly; it is clarified if we try to grasp, to understand, what comes
to us in life in such a way that the relationships which are bound to remain
elusive as long as karma is only spoken of in the abstract, become concretely
perceptible.
It is useful to reflect about the
question: Why is it that in the middle of our life we are actually driven by
karma, seemingly with complete mental awareness, to form some
acquaintanceship which does not appear to have been made quite independently
and objectively? The reason is that such persons were related to us by blood
in the earlier life and our karma leads them to us now because we have some
connection with them.
Whenever we reflect in this way about
the course of our own life, we shall see that light is shed upon it. Although
we may be mistaken in some particular instance, and even if we err in our
conclusions ten times over, nevertheless we may well hit upon the truth in
regard to someone who comes into our orbit. And when such reflections lead us
to say: Somewhere or other I have met this person � thus thought is like a
signpost pointing the way to other things which in different circumstances
would not have occurred to us and which, taken in their whole setting, give
us ever-growing certainty of the correctness of particular facts.
Karmic connections are not of such a
nature that they can be discerned in one sudden flash. The highest, most
important facts of knowledge regarding life, those that really do shed light
upon it, must be acquired slowly and by degrees. This is not a welcome
thought. It is easier to believe that some flash of illumination might enable
it to be said: �In an earlier life I was associated with this or that
person,� or �I myself was this or that individual.� It may be tiresome to
think that all this must be a matter of knowledge slowly acquired, but that
is the case nevertheless. Even if we merely cherish the belief that it might
possibly be so, investigation must be repeated time and time again before the
belief will become certainty. Even in cases where probability grows
constantly stronger, investigation leads us farther. We erect barricades
against the spiritual world if we allow ourselves to form instantaneous
judgments in these matters.
Try to ponder over what has been said
to-day about the acquaintanceships made in the middle period of life and
their connection with individuals who were near to us in a preceding
incarnation. This will lead to very fruitful thoughts, especially if taken
together with what is said in the book, The Education of the Child
in the light of Anthroposophy.
It will then be unambiguously clear that the outcome of your reflection
tallies with what is set forth in that book.
But an earnest warning must be added
to what has been said to-day. The genuine investigator guards against drawing
conclusions; he lets the things come to him of themselves. Once they are
there, he first puts them to the test of ordinary logic. Repetition will then
be impossible of something that recently happened to me, not for the first
time, and is very characteristic of the attitude adopted to Anthroposophy
to-day. A very clever man � I say this without irony, fully recognising that
he has a brilliant mind � said the following to me: �When I read what is
contained in your book, An Outline of Occult Science, I am bound to admit that it seems so logical, to
tally so completely with other manifest facts in the world, that I cannot
help coming to the conclusion that these things could also be discovered
through pure reflection; they need not necessarily be the outcome of
super-sensible investigation. The things said in this book are in no way
questionable or dubious; they tally with the reality.� I was able to assure
this gentleman of my conviction that it would not have been possible for me
to discover them through mere reflection, nor that with great respect for his
cleverness, could I believe he would have discovered them by that means
alone. It is absolutely true that whatever in the domain of Spiritual Science
is capable of being logically comprehended simply cannot be discovered
by mere reflection! The fact that some matter can be put to the test of logic
and then grasped, should be no ground for doubting its spiritual-scientific
origin. On the contrary, I am sure it must be reassuring to know that the
communications made by Spiritual Science can be recognised through logical
reflection as being unquestionably correct; it cannot possibly be the ambition
of the spiritual investigator to make illogical statements for the sake of
inspiring belief! As you see, the spiritual investigator himself cannot take
the standpoint that he discovers such things through reflection. But if we
reflect about things that have been discovered by the methods of Spiritual
Science, they may seem so logical, even too logical to allow us to believe
any longer that they actually come from spiritual-scientific sources. And
this applies to everything said to have been the outcome of genuine
spiritual-scientific investigation.
If, to begin with, the things that
have been said today seem grotesque, try for once to apply logical thinking
to them. Truly, if spiritual facts had not led me to these things I should
not have deduced them from ordinary, logical thinking; but once they have
been discovered they can be put to the test of logic. And then it will be
found that the more meticulously and conscientiously we set about testing
them, the more clearly it will emerge that everything tallies. Even in the
case of matters where accuracy cannot really be tested, from the very way in
which the various factors fit into their settings, it will be found that they
give the impression of being not only in the highest degree probable, but
bordering on certainty � as in the case, for example, of what has been said
about parents and brothers and sisters in one life and acquaintances made in
the middle of another life. Moreover such certainty proves to be well-founded
when things are put to the test of life itself. In many cases we shall view
our own behaviour and that of others in a quite different light if we
confront someone we meet in the middle period of life, as if, in the
preceding life, the relationship between us had been that of parent, brother
or sister. The whole relationship will thereby become much more fruitful than
if we go through life with drowsy inattentiveness.
And so we can say: More and more,
Anthroposophy becomes something that does not merely give us knowledge of
life but also how to conceive of life's relationships in such a way that
light will be shed upon them, not only for our own satisfaction, but also for
our conduct and tasks in life. It is important to discard the thought that in
this way we impair a spontaneous response to life. Only the timid, those who
lack a really earnest purpose in life, can believe such a thing. We, however,
must realise that by gaining closer knowledge of life we make it more
fruitful, inwardly richer. What comes to us in life should be carried,
through Anthroposophy, into horizons where all our forces become more
fertile, more full of confidence, a greater stimulus to hope than they were
before.
Thanks to the Rudolf Steiner Archive.
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