From Beetroot to Buddhism E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

The remarkable discussions in this volume took place between Rudolf Steiner and workers at the Goetheanum, Switzerland. The varied subject-matter was chosen by his audience at Rudolf Steiner's instigation. Steiner took their questions and usually gave immediate answers. The astonishing nature of these responses - their insight, knowledge and spiritual depth - is testimony to his outstanding ability as a spiritual initiate and profound thinker. Accessible, entertaining and stimulating, the records of these sessions will be a delight to anybody with an open mind. In this particular collection, Rudolf Steiner deals with topics ranging from beetroot to Buddhism! He discusses, among other things, Christianity and Islam; the Crusades; cemeteries; comets; the zodiac and fixed stars; scars; Egyptian mummies; astronomy; Tibet and the Dalai Lama; Freemasonry; star wisdom, moon and sun religions; the Mysteries; the Trinity; Moses; Easter; the ancient Indians, Egyptians, Babylonians and Jews; Kant and Schopenhauer, and nationalism.

Leseprobe

FROM BEETROOT TO BUDDHISM...

Answers to Questions

FROM BEETROOT TO BUDDHISM...

Answers to Questions

RUDOLF STEINER

Sixteen discussions with workers at the Goetheanum in Dornach between 1 March and 25 June 1924

English by A.R. Meuss, FIL, MTA

RUDOLF STEINER PRESS

Rudolf Steiner Press Hillside House, The Square, Forest Row, East Sussex RH18 5ES

First published by Rudolf Steiner Press 1999

Originally published in German (with an additional lecture dated 8 May 1924) under the title Die Geschichte der Menschheit und die Weltanschauungen der Kulturvölker (volume 353 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. This authorized translation is based on the 2nd, revised German edition edited by Paul Gerhard Bellmann, and is published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach. The line drawings by Hedwig Frey are based on Rudolf Steiner's blackboard drawings

Translation © Rudolf Steiner Press 1999

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 371 4

Cover by Andrew Morgan Typeset by DP Photosetting, Aylesbury, Bucks.

Contents

Main Contents of the Lectures

Publisher's Foreword

Rudolf Steiner’s lectures to workers at the Goetheanum

Translator's Note

1 Discussion of 1 March 1924

Effect of cemetery atmosphere on people. How the ancient Indians, Egyptians, Babylonians and Jews saw life

2 Discussion of 5 March 1924

Aspects of human life that are not physical.

Greek culture and Christianity

3 Discussion of 8 March 1924

Christianity coming into the world of antiquity and the mysteries

4 Discussion of 12 March 1924

Star wisdom, moon and sun religions

5 Discussion of 15 March 1924

What did Europe look like at the time when Christianity spread?

6 Discussion of 19 March 1924

The Trinity. Three forms of Christianity and Islam. The Crusades

7 Discussion on 26 March 1924

Past and more recent ideas of the Christ

8 Discussion of 12 April 1924

Easter

9 Discussion of 26 April 1924

How scars develop. The mummy

10 Discussion of 5 May 1924

Creating an astronomy based on the science of the spirit

11 Discussion of 10 May 1924

The Sephiroth Tree

12 Discussion of 14 May 1924

Kant, Schopenhauer and Eduard von Hartmann

13 Discussion of 17 May 1924

Comets and the solar system, the zodiac and the rest of the fixed stars

14 Discussion of 20 May 1924

Moses. Decadent Atlantean civilization in Tibet. Dalai Lama. How can Europe spread its culture in Asia? British and Germans as colonial powers

15 Discussion of 4 June 1924

Nature of the sun. Origins of Freemasonry. Sign, handshake and word. Ku Klux Klan

16 Discussion of 25 June 1924

Man and the hierarchies. Ancient wisdom lost.

The Philosophy of Spiritual Activity

Notes

Main Contents of the Discussions

1 Discussion of 1 March 1924

Effect of cemetery atmosphere on people. How the ancient Indians, Egyptians, Babylonians and Jews saw life

Lime and walnut trees balance out harmful effects of a cemetery. Constructive forces greater in people who live in forests, destructive forces in people living near cemeteries. Tendency to be accurate in one's thinking. Dead bodies as a harmful element in cemeteries. Craftiness of country folk increased by cemetery atmosphere. Atmosphere of grape vine another balancing factor. Scent of lime blossom and of walnut trees essentially vitalizes astral body, atmosphere of vine the I. Cemeteries outside towns. The water in an area acts particularly strongly on the ether body. Carbonated water balances out contaminated water from cemetery. Funeral rites. Gandhi. Baghdad railway. Indian caste system. Egypt ruled by priests. Secret of ancient Indian wisdom. Indians saw physical body in spiritual terms. Egyptian control of nature. Osiris, Typhon and Isis. Egyptians discovered the ether body as a spiritual entity. Egyptian mummies. Babylonian astrosophy. Babylonians discovered the astral body as a spiritual entity. The Jews wanted one invisible God only. They discovered the I as a spiritual entity, calling it Yahveh.

2 Discussion of 5 March 1924

Aspects of human life that are not physical. Greek culture and Christianity

Original significance of Shrovetide carnival and what has become of it. Non-physical aspects of fermenting wine; radio telegraphy and twins. Animals as prophets of natural disasters. Premonitions of dying. Influence one person has on another. Greek view of the natural world. Image of the human being in ancient civilizations. Mystery of Golgotha and its Graeco-Roman environment. Human beings come from the world of the spirit and return to it when they die. Jesus and the Christ. Ritual and teaching bound up with one another in the ancient mysteries. ‘Fathers’ and ‘children’, sons of gods and sons of man. What the Christ has brought into the world. Hidden similarities between languages.

3 Discussion of 8 March 1924

Christianity coming into the world of antiquity and the mysteries

Greek civilization in lower Italy. Romulus and the Roman robber state. Etruscans. Tacitus on Christ Jesus. Originally a feeling of freedom in Christianity. Christianity of the catacombs. Christianity combining with temporal rule and world rule. The mysteries with their seven stages of initiation: Raven, Occultist, Defender, Sphinx, Soul of a Nation, Sun Person and Father. The most important thing about Christ Jesus is that he is the sun truth and teaches the sun word. The death of the Christ was a repetition of something that had always been part of the mystery rites, but now shown before the whole world. Idea of the Sun Person and idea of the Father.

4 Discussion of 12 March 1924

Star wisdom, moon and sun religions

Earth events depend on the whole world in connection with the Mystery of Golgotha. Ancient Jewish religion. Moon influences on human beings. The particular thinking of the Jews. Christ Jesus, twice-born, with sun nature, the Christ, entering into Jesus as a second individual. The monstrance. Jesus of Nazareth the last human being to gain the sun influence. Christianity as sun religion. The tremendous revolution of Christ Jesus who made manifest to all the world what had previously been under cover in the mysteries. Julian the Apostate. Henry II and his aim to have a non-Roman Catholic Church. The Crusades. About true Christianity. About monastic life not being popular with the old Church. The greatest idea in the Christian faith is that the sun's power has come to earth.

5 Discussion of 15 March 1924

What did Europe look like at the time when Christianity spread?

About the ancient Celtic population of Europe and the Asiatic tribes moving to the west. Tacitus and his Germania. The ancient Greeks saw the natural world, the people in the north the nature spirits; the Greeks built temples for their gods, the people in the north venerated their gods in the mountains and woods. Superficial Christianity spreading across Europe. Ulfila's Bible translation. The three main occupations of the ancient German tribes. The routes by which Christianity came to Europe and the form in which it was made known to the ancient German tribes. Origins of Romance and Germanic languages.

6 Discussion of 19 March 1924

The Trinity. Three forms of Christianity and Islam. The Crusades

In eastern Christianity, which was the first form of Christianity, ritual was more important than teaching; Roman Christianity, the second form, retained the ritual but put more emphasis on teaching. Islam and its basic premise: There is only one God. The Trinity of Father, Son and Holy Ghost, with the Father God present everywhere in nature and the Son wherever human beings develop free will; the third figure being the Divine Spirit who hallows the will and makes it spiritual again. These three divine figures are one, however, and act as such in the human being. Fatalism of Islam. Charlemagne. Harun al-Rashid. The attitude of mind through which the ancient knowledge was preserved and developed came to Europe with Islam. Battles between Christians and Moslems. Pre-eminence of the Father God in eastern Christianity. The great division in the Church. Arab religion based on nature worship. The Turks’ special way of looking at God became the Islamic view. The Crusades reflecting the struggle between Christianity and an Islam that had become Turkish. Ancient oriental knowledge brought back from the Crusades. The third form of Christianity, Protestantism, based on the impulse to know Christianity through the inner life. Luther and Huss. Getting to know the Gospels. True Christianity was no longer understood in any of the three forms it had taken.

7 Discussion of 26 March 1924

Past and more recent ideas of the Christ

Christ the good shepherd. The man on the cross. The Christ as a spirit from beyond this world and the dogma of immaculate conception. Trichotomy as heresy in the Middle Ages. The Lamb of God. The monstrance. The Turkish half moon. Strife over the nature of the Eucharist. Thirty Years War. The principle of the spirit as the key element in the origin of Protestantism. Otfried's Gospel Harmony and the Heliand. Christianity before Christ. Materialism in the Churches.

8 Discussion of 12 April 1924

Easter

On reading with one's skin. Easter as a mobile feast. Metamorphosis of plants—three times expansion and contraction. Expansion under the influence of the sun, contraction under that of the moon. Easter originating in the ancient feast of Adonis which was celebrated in autumn. Efforts to get rid of the old truths. Constantine. Julian the Apostate. A more spiritual view of Easter. Dominion over human souls starting from Rome. All Souls as a day for the dead and Easter as the day of resurrection belong together. Easter, a festival to remember the resurrection and the immortality of the human soul. The earth as a living organism. Easter as victory of life over death.

9 Discussion of 26 April 1942

How scars develop. The mummy

Healing of wounds and development of scars. It depends on the strength of the ether body whether a scar develops and remains. People who work in the open air have strong ether bodies. Blood poisoning due to weakness of the ether body. Smell of gall-nut ink. Using a typewriter. Poisoned air in tombs of mummies. About the time between two incarnations. Destructive powers brought to bear on old conditions of life. Why the Egyptians embalmed bodies. Tremendously many powers of destruction live in a mummy. Magic power of speech. Incantations said over the spices used in embalming and preparing the mummies. Mummies have properties hostile to life. Why it is so extraordinarily difficult to get at the tombs of the Pharaohs. The power of the Pharaohs of old.

10 Discussion of 5 May 1924

Creating an astronomy based on the science of the spirit

Rousseau's story of the toads. Helmont's experience with monkshood. Moon influence on the growth of plant roots. Effect of beetroot on intestinal parasites. Root diet. Powers of moon influencing reproduction and growth. Inner animal forces depending on sun. Thinking and the whole of our inner life depending on Saturn. Moon has relationship to plant aspect in humans, sun to animal aspect and Saturn to the part of us that is wholly human. Star wisdom of ancient Babylonians and Assyrians. All minerals have once been plants. Metals and planets. Ancient knowledge eradicated between the fifth and the eleventh and twelfth centuries. Commodus an ‘initiate’. Parchments of Constantinople and what has become of them. Copernicus the father of modern astronomy. Copernicus’ three theses. Svedberg and alchemy. How can we understand Paracelsus? Misery of science of today. Star wisdom needs to be combined with human wisdom.

11 Discussion of 10 May 1924

The Sephiroth Tree

What the ancient Jews meant by the Sephiroth Tree. Powers of the world influence human beings from all sides. Ten powers (sephiroth) act from outside. Three shape the human head: kether (the crown), chokmah (wisdom) and binah (intelligence); three others act more on the middle human being: chesed (freedom), geburah (strength) and tiphereth (beauty); three more act on the lower human being: netsah (overcoming), hod (empathy) and jesod (the fundament on which the human being stands), and the tenth is the outside world of the earth influencing the human being: malkuth (the field). The Jews represented the world of the spirit through the ten sephiroth, which are a spiritual alphabet. Raymond Lully and supersensible perception. Spiritualist seances. About the alphabet.

12 Discussion of 14 May 1924

Kant, Schopenhauer and Eduard von Hartmann

Study of Kant in his youth. How Kant saw the world. Kant's Critique of Pure Reason. Kant's ‘thing in itself’. Kant maintained, on the basis of thought, that the thing as such cannot be known, and our whole world is made up of the impressions we gain of things. Schopenhauer following Kant. Consequences of Kant's teaching. Kant's transcendental deduction of space and time and his proof that human beings have transcendental apperception. Kant's strange statement: ‘I had to let knowledge go to make room for faith.’ Kant's Critique of Practical Reason and his teaching concerning belief in God, freedom and immortality. Kant bringing sickness to knowledge.

13 Discussion of 17 May 1924

Comets and the solar system, the zodiac and the rest of the fixed stars

Planets and fixed stars. Shooting stars and comets. Astronomical systems of Ptolemy and Copernicus. No absolute decision can be made on systems of the universe. Comets responsible for irregularities in movement or rest throughout the planetary system. Origin and end of comets. The whole planetary system, with the sun, rushing towards Hercules constellation (relative to apex). Comets replace substance that has been eliminated as useless from the planetary system. Earth gets its substances from the universe. Disintegration of comets. Good and bad wine years. Orbit of sun and moon through twelve signs of the zodiac. Influence of these on human beings and how they are covered up by the moon. Sun an empty space. Sun the lightest body in the universe, moon the most material. Sun and moon influences on human beings.

14 Discussion of 20 May 1924

Moses. Decadent Atlantean civilization in Tibet. Dalai Lama. How can Europe spread its culture in Asia? British and Germans as colonial powers

Moses and the Red Sea. Ancient Atlantean civilization continuing in decadent form in Tibet. Earliest form of architecture. Ruler principle and power of priesthood in Tibet. The Dalai Lama. Chinese culture. Europeans have not done anything so far to spread real life of culture in Asia. Alexander the Great taking Greek culture to Asia. British and Germans as colonial powers. Basic rule when taking one's culture to others is to respect their culture. Rudolf Steiner's way of looking at Nietzsche and Haeckel. How Buddhism spread. Sense of reality and feeling for true culture. Asians want images. Spengler's Decline of the West. Europeans must first achieve true culture of their own.

15 Discussion of 4 June 1924

Nature of the sun. Origins of Freemasonry. Sign, handshake and word. Ku Klux Klan

Origin of sunbeams. Freemasonry today a mere shadow of what it once was. Ancient mysteries combined the functions of school, art and religious centre. Handshake, sign and word. Sanskrit. The original language. Language and speech is something by which we can recognize the whole person. Ritual taken up into Freemasonry. Roman Catholic Church and Freemasonry as great opponents. Aims of Freemasons. Extremely nationalistic association known as the Ku Klux Klan.

16 Discussion of 25 June 1924

Man and the hierarchies. Ancient wisdom lost. The Philosophy of Spiritual Activity

Man has all the realms of nature in him. He extends into the spiritual realms above him, with his thinking into the third, his feeling into the second and his will into the first hierarchy. Decline of ancient wisdom as human beings developed independence. Materialism the price humanity paid to gain independence. Questions on chapter 2 in The Philosophy of Spiritual Activity. Kant's greatest error.

Publisher's Foreword

The truly remarkable lectures—or, more accurately, question and answer sessions—contained in this book, form part of a series (published in eight volumes in the original German)* dating from August 1922 to September 1924. This series features talks given to people involved in various kinds of building work on Rudolf Steiner's architectural masterpieces, the first and second Goetheanums. (The destruction by fire of the first Goetheanum necessitated the building of a replacement.) A vivid description of the different types of workers present, as well as the context and atmosphere of these talks, is given by a witness in the Appendix to the first volume of this English series, From Elephants to Einstein (1998).

The sessions arose out of explanatory tours of the Goetheanum which one of Steiner's pupils, Dr Roman Boos, had offered. When this came to an end, and the workers still wished to know more about the ‘temple’ they were involved with and the philosophy behind it, Dr Steiner agreed to take part in question and answer sessions himself. These took place during the working day, after the mid-morning break. Apart from the workmen, only a few other people were present: those working in the building office, and some of Steiner's closest co-workers. The subject-matter of the talks was chosen by the workers at the encouragement of Rudolf Steiner, who took their questions and usually gave immediate answers.

After Rudolf Steiner's death, some of the lectures—on the subject of bees—were published. However, as Marie Steiner writes in her original Preface to the German edition: ‘Gradually more and more people felt a wish to study these lectures.’ It was therefore decided to publish them in full. However, Marie Steiner's words about the nature of the lectures remain relevant to the present publication:

They had, however, been intended for a particular group of people and Rudolf Steiner spoke off the cuff, in accord with the given situation and the mood of the workmen at the time. There was no intention to publish at the time. But the very way in which he spoke had a freshness and directness that one would not wish to destroy, taking away the special atmosphere that arose in the souls of those who asked the questions and him who gave the answers. It would be a pity to take away the special colour of it by pedantically rearranging the sentences. We are therefore taking the risk of leaving them as far as possible untouched. Perhaps it will not always be in the accustomed literary style, but on the other hand it has directness and vitality.

In this spirit, the translator has been asked also to preserve as much of the original style, or flavour, as possible. This might necessitate that readers study a passage again, trying to bring to mind the live situation in which the talks were given, before the whole can be fully appreciated.

SG

* 347-354 in the collected works of Rudolf Steiner in the original German, published by Rudolf Steiner Verlag, Dornach, Switzerland. For information on English translations, see the list at the end of this Forword.

Rudolf Steiner's lectures to workers at the Goetheanum

GA (Gesamtausgabe) number

347

The Human Being in Body, Soul and Spirit

(New York/ London: Anthroposophic Press/Rudolf Steiner Press 1989)

348

Health and Illness

, vol. 1 (New York: Anthroposophic Press 1981) and

Health and Illness

, vol. 2 (New York: Anthroposophic Press 1983). Revised translation forthcoming, Rudolf Steiner Press

349

Publication of English translation forthcoming, Rudolf Steiner Press

350

Four of the sixteen lectures in the German edition are published in

Learning to See Into the Spiritual World

(New York: Anthroposophic Press 1990). Full edition forthcoming, Rudolf Steiner Press

351

Nine of the fifteen lectures in the German edition are published in

Bees, Nine lectures on the Nature of Bees

(New York: Anthroposophic Press 1998)

352

From Elephants to Einstein, Answers to Questions

(Rudolf Steiner Press 1998)

353

From Beetroot to Buddhism, Answers to Questions

(Rudolf Steiner Press 1999)

354

The Evolution of the Earth and Man and the Influence of the Stars

(New York/London: Anthroposophic Press/ Rudolf Steiner Press 1987)

Translator's note

I have added a list of German names and terms that appear in the text, with indications as to how they may be pronounced. Reading the lectures aloud, in a group, for instance, people often feel they would like to pronounce the words properly, and I hope this may be a help.

Pronunciation of German names and terms

Alp

alp [‘a’ sound as in father]

Basel

baa sl

der Bruder, die Brüder

da brooder, dee breeder [French u if you can manage for the ee, otherwise just the English ee sound]

Burgenland

boorken lunt

Burle

boor le

Dollinger

dollin ga [hard ‘g’]

Donar dröhnt im Donner

doner drunt im donna [first ‘o’ as in ‘hole’, ‘u’ as in ‘burn’; second ‘o’ as in ‘lot’]

Eisenstadt

icen stut

Erbsmehl

airps male

Gau

gow

Guericke, Magdeburg

goo eric e, mug de boork

das Holz, die Hölzer

dass [as in ‘ass’] holts [short ‘o’], dee heltsa

die Holzer

dee holtsa [short ‘o’]

Jachin

ia<ch>in [<ch> is like the rough h in ‘human’]

Karfreitag

car fry tug

Neudörfl

noi derfl

rentenmark

ren ten mark

Tageding

taage dink [‘aa’ as in ‘father’; ‘dink’ as in ‘Dinky’]

umlaut

oom lout [keep oo short]

vertagedingt

fer tage dinkt [‘a’ as in ‘father’]

verteidigt

fer tidikt [first ‘i’ as in ‘tide’]

der Wagen, die Wägen, Wäge

da vagen [‘a’ as in father], dee vaygen, vayge [all with hard ‘g’]

Walther von Habenichts

vul ta fon hub nichts [‘vul’ as in ‘vulture’; ch as the rough h in ‘human’]

Wotan weht im Winde

votan veight im vinde [‘o’ as in ‘hole’; ‘veight’ like ‘weight’ but starting with a ‘v’; ‘i’ in ‘vinde’ as in ‘in’]

Ziu zwingt Zwist

tsi-oo tsvinkt tsvist [German ‘z’ is a ‘ts’ in English; all three ‘i’ sounds as in ‘in’]

1. Discussion of 1 March 1924

Effect of cemetery atmosphere on people. How the ancient Indians, Egyptians, Babylonians and Jews saw life

Good morning, gentlemen! Has something come to mind for today?

Mr Dollinger:I would like to ask why people living near a cemetery are often less lively and look so pale. (He gave an example that seemed to bear this out.) I’d like to know how the rhythm is in the bodies, and if it cannot also do something good.

Rudolf Steiner: Well, I reckon I can answer this question quite well, because I lived right next to a cemetery from the age of 7 until I was 17. So I must have looked terribly pale in those days. It was a little bit true. Considering what you have said, this should have been the case, particularly for me.

The cemetery was that of a small place1 with a population of about 600, and so the cemetery was moderate in size. But it was right next to the house and the railway station where we lived. And people lived right next to it all around, as was usual in such places. You had the church, with the cemetery around it, and then the houses [drawing on the board]. It was always possible to see the state of health of the people who lived around the cemetery. Well, it is fair to say that there were considerable differences between the people, and that the priest, for instance, who lived not far from the cemetery, was neither pale nor frail; he was quite corpulent and also looked pretty good. So that is what I saw at the time.

But one comes to see that, providing healthy conditions are created in other ways, and this was often done in places where you had cemeteries around the churches, you cannot assume that this is so terribly harmful. Many walnut trees would grow in those villages. The scent of walnut trees spreads, and it is extraordinarily good in strengthening health. You have to assume that people had pretty good instincts in villages where this was the general custom, and so they would plant chestnut or walnut trees, and above all also lime trees in places where the cemetery was right in the village. Limes and walnut trees counteract the harmful effects of a cemetery, balancing them out.

Something else to be considered is this. You see, if you go into more detail with the things Mr Dollinger wants to know, that is, the effect on the higher bodies, we have to be clear that only the physical body and the ether body have a vitalizing effect, whilst the astral body and the I* do not have a vitalizing but essentially a paralysing effect; they are active in soul and spirit. And you will know from many other things I have said that the physical body and the ether body are like a plant; they grow, and organs develop. If we had only these two, we would be in a continual faint. We would have a sleep life, like the plants, if destructive processes were not continually at work in us; it is only because of these that we do not have the sleep life of plants. The astral body and the I destroy, they atomize. There is continuous production and destruction in the human being. And the astral body is the most destructive in our human nature. All the products we eliminate—I have spoken of these—have really been broken down by the astral body and I. The ether body is only involved a little in this, as I have told you.

Now you see, gentlemen, the atmosphere that rises in a cemetery is related to the principle that is destructive in the human astral body, and it encourages the destructive processes. People are more subject to destruction if they live near a cemetery than if they live out in the woods somewhere. If they live in the woods, the productive forces are stronger; if they live near a cemetery the destructive forces are. But, as I said,2 if we did not have those powers of destruction we would be stupid all our life. We need those powers of destruction.

Then there is something else. I have told you that I can speak on the subject because I know it from personal experience, having known it especially in my young days, a time when so many things develop. I have always had a tendency to think clearly. And I am convinced that I owe this to the fact that destiny made me live close to a cemetery. So that is the good thing about it, gentlemen, and it has to be taken into account as well.

You’ll agree that it is the dead bodies which are harmful in a cemetery. Those dead bodies merely continue in the process of destruction. When we die, the productive process stops. And because of this the astral body is really encouraged to think clearly when close to a cemetery. This, too, cannot be denied.

In the area where I grew up, called the Burgenland today, villages everywhere had their cemeteries at the centre. The Burgenland is an area that was much fought over. There are a few larger towns, Eisenstadt and others, but these lie far apart, and villages are to be found everywhere, always with the cemetery in the middle. And it is true to say that people there had a certain rustic cunning. Nor can we deny that this cunning really developed under the influence of the cemetery atmosphere. They kept the harmful influences away by planting walnut trees and limes everywhere.

It was also a wine growing area. The atmosphere created by the vine also helps to balance out bad effects. As you know, lime blossom is quite powerful, and walnut trees also have a powerful scent; this has more of a vitalizing effect on the astral body. And the atmosphere created by the vine has more of a vitalizing effect on the I. So there you get a powerful effect also on the higher bodies.

Of course, we cannot deny that things change as civilization progresses. The moment the villages grow bigger, with many houses built, which reduces the effect of the trees, a cemetery begins to be harmful, and then you do, of course, see those pale faces around a cemetery. It can no longer be balanced out and the result is that people suffer from the cemetery influence. This has in turn led to a natural instinct, which is to put the cemetery outside when villages have grown into towns.

Something else also has to be considered. It is something that happens when the effect goes further, affecting the ether body. You see, everything that rises as a subtle vapour in the atmosphere influences the astral body and the I. Both the subtle smell of bodily decay that is always present in and around a cemetery and the scent of walnut, lime and chestnut, which is particularly vitalizing, can really only influence the higher bodies; they do not reach the ether body to any marked degree.

But the situation is that the water in a region acts particularly on the ether body. And the water in the area surrounding a cemetery contains slight seepage from the dead bodies. This water is drunk by people, it is used in cooking. And if the water in a village where the cemetery lies close to the dwellings is contaminated, trees do not help! Nature helps very little in that case. And the consequence is that people will easily get tuberculosis and suffer very severely from that disease.

You see, this is something I was well able to establish. There was a village some hours away from the one where I lived—a small village. Almost everybody lived around the cemetery. These people were naturally slow to act. They had weak muscles, weak nerves, everything was flaccid; they were pale. And then I did wonder why. And, you see, this is most interesting.

In our village of Neudörfl the people living close to the cemetery were relatively healthy. So that is a big question for someone who looks at the country and considers the conditions under which people live. You had a village where people lived around the cemetery, and all they did was to plant walnut trees; they did plant them, that was a very healthy instinct—but apart from this they would very often take the water they used in cooking from the village stream! Here would be the row of houses [blackboard drawing], between them the village stream; here the cemetery, here the church; this was where we lived, here the priest, this was the school house; then there was a row of houses here, with a stream in between, and walnut trees everywhere. People would simply take their water from the stream; that stream did of course contain residues and bacteria, bacilli, from the seepage coming from the cemetery. People, and especially the people who lived there, were not outstanding when it came to cleanliness; there were houses with thatched roofs and everywhere the dunghill right at the front door, with the pigsty also right there—you got a wonderful combination of pigsty and dung heap—again draining into the village stream, so that when you stepped into it you were wading in a brownish sauce. So you see, it was not exactly hygienic, as we would say today. And in spite of this the people were healthy. One has to say they were healthy.

In the first place, if the people are healthy, the dead bodies, too, are not so bad, to begin with, compared to a place where people are sick. But this still left a big question. Why were these people healthy when those others were feeble and not fit to live? The explanation is as follows. Near this village was another place—very small but a health resort with a mineral water spring.3 The whole village went and got its drinking water from that place. And the drinking water from there, being carbonated, also helped to counteract the contaminated water from the cemetery. The people in the other place, which was far away from the spring, did not have this water. So it was possible to see directly that carbonated water—as I once told you, it acts strongly on the I and on thinking—influences the I and the ether body, and in the ether body balances out the destructive effects of the cemetery seepage.

Of course, if there is still a cemetery once the village has become a town, there is basically nothing there to help transform the cemetery atmosphere, at least not unless spring water is brought in from a long distance away. If a town is situated in such a way that the cemetery is still at the centre, and if water is still drawn from wells, you do, of course, have the worst possible conditions for health, for in that case the ether body is under attack; and the ether body is a principle that cannot be coerced any further by anything coming from the astral body and the I.

You see, sanitary conditions are most interesting, especially from this point of view. Of course, we also have to take into account that the people who live around a cemetery, if they are still believers and have not yet become unbelievers, continually see the funeral ceremonies. These again provide a counterbalance. They influence the I. They have a strengthening effect. This, too, must be considered from the health point of view. It does balance things out.

I suppose this is more or less what you wanted to know? Perhaps someone else has thought of something?

Well, gentlemen, in that case I’ll go on with this question, taking it from quite a different angle. You see, we have considered many things so far. Today let us take the insights we have gained and consider the following.

If you look at a map, your interest may go in a direction where you say: Here one nation lives, and here another. We take an interest in the different nations living next to one another. But you may also say: Today I’ll look at the map to see how humanity has evolved. And then the map really gets very interesting.

Let us look at a bit of a map. I’ll just make a rough drawing of it [blackboard drawing]. Going over to Asia, for instance, we have India here, Peninsular India—I have drawn this before when we were studying the races4—and here Arabia; this is Asia Minor. There Asia merges into Europe, and we are practically in Europe, the islands that look across to Europe. There we have Greece. Then we come to Africa here. And there we have a river; that is the Nile; here is Egypt—completely under British control today, as you know—it was a free country once. Now you see, different nations live in all these areas. In India the Indians, who are now struggling to their feet. They were ruled by the British for a long time, still are today, but they are getting on to their feet, and people with some insight in Britain are terribly afraid that the Indians may one day become independent. There is a major Indian movement today. Mahatma Gandhi5 has stirred up such a movement in India. He was locked up, but has been released again now, for health reasons. Here in the Arab countries live people who have also been more or less under British rule; that is still a fairly impassable terrain in the Arab countries. As you know, one of the things that caused the Great War was that a railway was to be built through Turkey, going this way, and a route established to India in one direction and Arabia on the other. This German plan aroused the envy and jealousy of many other countries, the intention being to build the Berlin-Baghdad Railway through Turkey and down into Asia. And this is where Syria used to be.6

You see, there are all kinds of aspects where it is interesting to ask ourselves: People have been living everywhere from time immemorial; they lived very different lives. We need only mention a few things to realize how different their lives were. In India for example there was strict segregation in castes, compared to which anything by way of classes in Europe is a mere shadow image. In India you would be born into a caste. The highest caste were the Brahmins, priests and scholars. The children of the Brahmins all went to school in those early times. They were the ones who were able to write, the uppermost caste. Priests came from this caste, but not rulers. They came from the second caste, the military and the rulers. But it would never be possible for someone to rise from the second to the first caste; it was all strictly segregated. The third caste were peasants, country people, and the fourth caste were the people who did menial work. These castes were kept strictly apart. If it would ever have happened that someone moved from one caste to another in ancient India, it would have been as if a lion were to turn into a lamb. The castes were considered to be separate just as individual animal species are separate. And people had nothing against this. It would have seemed as crazy to them to see someone move from the third caste to the first, as if a lion had turned into an ox. The situation was entirely natural to them in ancient India.

Let us move on to Egypt; they had castes, too. What I am telling you now, gentlemen, you can consider to have been at a time that was about 3000 or 3500 years, perhaps even 4000 years before the coming of Christianity. We thus have to go back five or six millennia to look at the time of which I am speaking. In Egypt, they also had castes, but not so strictly adhered to; there it was possible for someone to move from one caste to another. But the situation in Egypt was that the whole organization of the state came from the priesthood. The priesthood arranged everything. It was the same in India, but there the division into castes determined everything, while it was less strict in Egypt. But they made sure that everything by way of law came from the priests.

The other peoples in Syria, in Asia Minor, correspondingly had their own particular ways; they differed.

To show you the role things we have been learning play in human history, let me tell you something else about these particular nations. Let us take four of them—the Indians, then the Egyptians, and then the peoples who were in this area. Here Euphrates and Tigris enter the Persian Gulf, and the people who lived there were later called the Babylonians. They will be the third group we look at.

And then, as you know, a nation emerged here that was later to play a great role in history—the Semites, the Hebrews, the Jews. They went across to Egypt, later moved back again to live here in Palestine, a relatively small nation but one that played a great role in history. We may thus consider the Indians, the Egyptians, the Babylonians and the Jews.