The Karma of Untruthfulness: v. 1 E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2016

Beschreibung

Although these lectures were given during 1916, they have much to teach us about the political spin, media distortions, propaganda and downright lies we encounter on a daily basis in public life. Rudolf Steiner's calm and methodological approach penetrates the smokescreen of accusations and counterclaims, of illusion and untruth, surrounding the Great War. Hiding behind this fog, and under the guise of outer events, he reveals the true spiritual struggle that is taking place. His words give a deeper understanding of the politics and world conflicts that confront us today through the filter of the media.In the midst of the turmoil of the First World War, Steiner speaks out courageously against the hatred and untruthfulness in the propaganda of the time. From his detailed research into the spiritual impulses of human evolution, he describes the dominant role secret brotherhoods played in the events culminating in the cataclysmic war, and warns that the retarding forces of nationalism must be overcome if Europe is to find its new destiny. He also emphasizes the urgent need for new social structures if further catastrophes are to be avoided.At a time when political events throughout the world are moving with breathless rapidity, the reader will find much in these lectures that will illuminate what lies behind the symptoms of our turbulent times.This new edition, reproduced in a larger format, is put in a modern context and introduced by Terry Boardman.

Leseprobe

THE KARMA OF UNTRUTHFULNESS

Volume 1

THE KARMA OF UNTRUTHFULNESS

Secret Societies, the Media, and Preparations for the Great War

Volume 1

Thirteen lectures given in Dornach and Basel between 4 and 31 December 1916

RUDOLF STEINER

RUDOLF STEINER PRESS

Translated by Johanna Collis

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2016 Published by Rudolf Steiner Press 2005 Previous edition Rudolf Steiner Press 1988

Originally published in German under the title Zeitgeschichtliche Betrachtungen, Das Karma der Unwahrhaftigkeit, Erster Teil (volume 173 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 1988

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 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 489 6

Cover design by Andrew Morgan, featuring detail from ‘The Kaiser's Dream’, The Truth, London 1890 Typeset in Great Britain

CONTENTS

Introduction by Terry Boardman, July 2005

Lecture One, 4 December 1916

Lecture Two, 9 December 1916

Lecture Three, 10 December 1916

Lecture Four, 11 December 1916

Lecture Five, 16 December 1916

Lecture Six, 17 December 1916

Lecture Seven, 18 December 1916

Lecture Eight, 21 December 1916

Lecture Nine, 24 December 1916

Lecture Ten, 25 December 1916

Lecture Eleven, 26 December 1916

Lecture Twelve, 30 December 1916

Lecture Thirteen, 31 December 1916

Notes

LECTURE ONE, Dornach, 4 December 1916

Fundamental basis for forming judgements: A sense for the facts. Rudolf Kjellén, Rosa Mayreder. The political situation in Europe since the final third of the nineteenth century. On the outbreak of war in 1914: Jakob Rüchti's pamphlet; Georg Brandes. Alexander von Gleichen-Russwurm on human dignity.

LECTURE TWO, Dornach, 9 December 1916

Inattentiveness and attentiveness. The role of the secret brotherhoods. Alexander III of Russia. H. P. Blavatsky. Moriz Benedikt. The British people and the Slav peoples. The so-called testament of Peter the Great. Parallels between Britain and ancient Rome. Pan-Slavism. The predicted fall of Austria.

LECTURE THREE, Dornach, 10 December 1916

Current events and the spiritual world. Hermann Bahr's novel Himmelfahrt. Archduke Franz Ferdinand. The assassination at Sarajevo. Archduke Rudolf. The ‘Narodna Odbrana’. Contradictions in real life. The betrayal by Judas as a precondition for the Event of Golgotha.

LECTURE FOUR, Dornach, 11 December 1916

The ‘Narodna Odbrana’. Michael Obrenovich. Russian influence in Serbia. The ‘Brotherhood of Ten’. Murder as a political weapon. Rivalry between the Obrenovich and Karageorgevich families. Draga Masin. English and French imperialism. The outbreak of the war.

LECTURE FIVE, Dornach, 16 December 1916

The question of necessity in world events. Brooks Adams on the development of nations. Thomas More's Utopia. Charlemagne, Dante, Venice, Counter-Reformation. The unification of Italy and her relationship to Central Europe and France. The Triple Alliance. The annexation of Bosnia by Austria, the assassination at Sarajevo. 1888 and 1914.

LECTURE SIX, Dornach, 17 December 1916

The nature of the fifth post-Atlantean period. Utopia and Thomas More. The mystery of evolution. The western brotherhoods’ knowledge of the development of nations. The decadence of the Latin element and the ascendancy of the English-speaking world as the fifth sub-race. The German language and Grimm's law of sound shifts.

LECTURE SEVEN, Dornach, 18 December 1916

Aversion towards Germany. Central Europe as a reservoir of nations and a theatre of war, especially during the Thirty Years War. The concept of the state in Germany. The ‘great German’ and ‘little German’ options; the foundation of the Reich in 1871. Sir Edward Grey, Jaurès, Delcassé, Clemenceau. The European alliances. The outbreak of war. Word and thought in the French, English, German and Russian languages. The task of the German nation. Etheric vibrations and machines. The spiritual forces for the future in the different nations: the forces of coming into being and dying away, eugenics, medicine based on spiritual knowledge. Lord Acton, Michael Faraday.

LECTURE EIGHT, Basel, 21 December 1916

Christmas at a time of tragic destiny. Jesus and Christ. The Christ concept of Gnosis and the dogmatic creed. Loss of the Christ concept in the South resulting from the rooting-out and dying-away of Gnosis. The newly-converted heathen in the North at first fail to comprehend Jesus. The northern Mysteries of the Ingaevones. Vanir and Aesir. Worship of Hertha or Nerthus. The Anglo-Saxon rune song. ‘The revelation from on high and peace on earth.’ Shouting down mankind's longing for peace.

LECTURE NINE, Dornach, 24 December 1916

Christmas during wartime. Gnosis. The Mystery wisdom of the Ingaevones. Baldur, Loki and Hödr. The Christmas and the Easter Mystery. Exercising influence over crowds through the misuse of atavistic forces. ‘Delirious’ consciousness. Cola di Rienzi and d’Annunzio, Whitsun 1347 and 1915.

LECTURE TEN, Dornach, 25 December 1916

Flight from the truth. The living connection between word and reality. Christ and Jesus. The year as sacrament. Bringing together Christ-idea and Jesus-feeling. The significance of the constellations for the links between earth and cosmos. Man's angel is now mistaken for ‘God’. The story of Gerhard the Good.

LECTURE ELEVEN, Dornach, 26 December 1916

Spiritual knowledge in recent history. Spiritualism as an attempt to prove the existence of a spiritual world. The destiny of H. P. Blavatsky. Christ and the individual human being. Gerhard the Good in connection with the rise of commerce. The Reformation, the Thirty Years War. Frederick, Elector Palatine, son-in-law of James I of England. The Seven Years War and the battle for India and America. Ernst August of Hanover. On the outbreak of war: Racconigi 1909, Ernesto Nathan. Bismarck and Usedom. Austria and Italy. Prezzolini on modern Italy and the benefits of war. Shouting down the idea of peace.

LECTURE TWELVE, Dornach, 30 December 1916

These are not political observations and there is no taking of sides. Knowledge alone is the aim. On the outbreak of war. The violation of Belgian neutrality. The actions of states cannot be judged morally. England and India, England and China. The Opium War.

LECTURE THIRTEEN, Dornach, 31 December 1916

Poisons in the social sphere. No moral judgement of historical necessities. Judgements about history change with time. How can the seeming increase in world population be understood in relation to reincarnation? The spiritual background and the consequences of the Opium War. The ‘Chinesifying’ of Europe. The ‘social carcinoma’. Effect and significance of poisons. Bearer of the ego: metamorphosed poison substances of ancient Moon. Consciousness arises through the forces of decay. The healing powers of poisons: luciferic forces balanced by ahrimanic forces. The Baldur myth as an expression of how poisons work. G. S. Fullerton on Germany.

Notes

INTRODUCTION

Rudolf Steiner gave the lectures collected in this book to audiences of anthroposophists in Dornach, Switzerland throughout the month of December 1916. The lectures were taken down by a professional stenographer, Helene Finckh, who was solely authorized to do so, and as a result there is only one of the frequent gaps in the shorthand reports that mar transcriptions of Steiner's lectures in the early years of the century. These lectures are not easy, but Steiner never wanted his work to be easy; he wanted people to work at it in full, active, wakeful consciousness. There is a wealth of historical detail and individual colour here—more perhaps than in any of Steiner's work, and readers whose grasp of the history is tenuous will find the notes indispensable.

Publication history

Given the importance of the content for an understanding of the events surrounding the First World War, it is significant that these lectures ‘were not made accessible, even in the Dornach archive’, until 1948 and even then Marie Steiner ‘decided to bring out a restricted mimeographed edition which was handed out on a personal basis only’. The first German edition in book form did not come out until 1966, and the second edition (from which this translation by Johanna Collis was made) appeared in 1978 (GA 173). Vol. 2 (GA 174) was not available to the public until 1983. The first English translation of Vol. 1 was only published in 1988 (Rudolf Steiner Press, London and Anthroposophic Press, New York), 72 years after the lectures were given, and Vol. 2 did not appear in English till 1992. The two English language volumes contain all the lectures contained in GA 173 and 174; none are omitted.

The uniqueness of The Karma of Untruthfulness

We are approaching the centenary of the terrorist assassination at Sarajevo in 1914 that sparked the Great War, which ultimately led to the Second World War and the Cold War. Thus the Great War could be said to have shaped the whole twentieth century. By 2014 there will be no one left who fought in the war. Many might think, ‘What's the point of dwelling on such an unattractive conflict in the past that has little relevance to the modern world?’, until it is pointed out that the Israel-Palestine problem, the development of Iraq, Fascism, Nazism, Communism, Maoism, national self-determination, the centralization of society and economic organization in the West, women's rights, the rapid and radical development of aircraft, military technology, and the arts, the end of the old British Liberal Party and the rise of the Labour Party, the break-up of Yugoslavia, Czechoslovakia and the Soviet Union, the decline and fall of European empires and colonialism, the movement for European unity, the United Nations and the emergence of the United States as world superpower—all these were to a greater or lesser degree rooted in or made possible by the Great War. That titanic struggle was a caesura between two ages; it did so much to define and shape the modern world. Its consequences are still with us—many of them in the form of still unresolved problems. It could even be said that with the outbreak of war in 1914, western civilization somehow failed to maintain its progress and has been treading water ever since—despite space rockets, the Beatles, the Pill and the Internet. Fundamental issues such as the use of energy, the grip of a narrow materialism on intellectual life, relations between the sexes and classes, the problem of nationalism, the nature of architecture and music—all of which were teetering on the edge of new creative solutions in the decade prior to 1914—were either sidetracked, put on hold or else diverted into wholly unhealthy directions by the catastrophic shock of the war, so that we are still faced with those issues today. If we look attentively, we shall see that the terrorist's shots that echoed round the world from Sarajevo on that summer's day in June 1914 are still echoing to much greater effect than, say, the shots in Dallas, Texas, or the destruction of the Berlin Wall.

While a consensus has been relatively easy to reach about the Second World War, opinions remain divided as to an understanding of the First. We still need to gain a clearer picture of what that awesome conflict was about and how the cataclysm broke upon western civilization.

Although some of Rudolf Steiner's thoughts about the war and what was behind it had been available to English-speaking readers in other lecture cycles such as The Challenge of the Times (GA 186, given November to December 1918 and first published 1941, Anthroposophic Press), The Occult Movement in the Nineteenth Century (GA 254, given October 1915, published 1973, Rudolf Steiner Press), Secret Brotherhoods (GA 178, given November 1917, first published in English translations of various cycles and as a complete set by Rudolf Steiner Press, 2004), and The Destinies of Individuals and of Nations (GA 157, given passim from September 1914 to July 1915, published 1986 by Rudolf Steiner Press and Anthroposophic Press), in no other lectures currently available in English does Steiner go so deeply into the nitty-gritty details of political and media events as in this course of lectures (GA 173 and 174), later titled The Karma of Untruthfulness. Nowhere else does he lay bare so clearly the secretive and sometimes occultly inspired machinations that lay behind what erupted in the July crisis of 1914; nowhere else does he describe with such directness the all-too-human failings that caused a whole generation to be herded to the abyss of culture and civilization by unscrupulous or ignorant politicians, writers, propagandists, military men and academics. And for his own and subsequent generations, including our own, which is often said to be adrift in an ocean of information of which we cannot make sense, nowhere else does he describe so usefully and helpfully the methods, techniques and signposts needed to be able to cleave to the truth in the miasma of public lying and untruth that pollutes society and politics in the modern world.

The Karma of Untruthfulness as a media course

Many have felt these lectures constituted a kind of intensive course in applied media studies for his listeners. In his time, ‘media’ meant predominantly newspapers, magazines, journals and books—the printed word—whereas today we have to make sense of information not only from these but also from radio, TV, DVDs, cinema, not to mention the already enormous World Wide Web, which had not even been invented when the first English edition of these lectures came out in 1988. Steiner was clearly making strenuous efforts to wake people up to the dimensions of the catastrophe engulfing them and their civilization. Not only were his listeners, like so many of their generation, inclined to be swayed by waves of patriotism and other such partisan emotions, many of them—incredibly—had to be convinced that it was worth him discussing details relating to the war; their heads were, as before the war, still inclined towards the more theosophical planes of ‘higher spheres’. He clearly feels he has to justify his focus on the murky political events of the earthly plane but does not apologise for it, telling his audience in no uncertain terms that one of the reasons the catastrophe occurred was because people were too much preoccupied with their own personal worlds and not enough with the greater affairs of mankind in general; they had paid little or no attention to world events and as a result had allowed themselves to be manipulated into the war.

How true this remains today when the distractions and temptations of our personal worlds are all the greater, and the results have been Bosnia, Kosovo, Rwanda, 9/11, Afghanistan and Iraq. Again and again, he tells his listeners that to extricate themselves from feelings of ethnic partisanship is a requirement of the times; we must become aware of our membership of mankind. At the same time, he tries from innumerable angles to illuminate the different natures of various cultures so that understanding can spread of where foreigners are coming from, as we would say today. The inability to put oneself in the place of others, to try to feel as they do, was a major cause of the one-sided nationalistic prejudices that were so common in his day.

The Russian anthroposophist Andrei Bely, who was in Dornach in 1914, gives a vivid picture of what Steiner was up against:

The outbreak of the war brought Steiner new, special problems; he had to guide the outbreaks of nationalistic sentiment into sensible directions. Three weeks [after the outbreak of the First World War] the first momentum of our spontaneous solidarity was quite evidently broken. All through September and through all of October the storms in the canteen did not abate: the British and the Russians gathered together in little groups, the Germans insisted very tactlessly that the war had been instigated by the provocative attitude of England; the Russians countered with the statement that a breach of neutrality amounts to barbarism. Soon, theoretical debates changed to concrete incidents and endangered the whole life of Dornach. [Edouard] Schuré's withdrawal from the Anthroposophical Society, the nasty rumours that filtered out of France via the French part of Switzerland, the duplicity of some Poles—all this had very negative effects. All eyes were on the Doctor; one secretly hoped that he would at least state: ‘Germany is in the right!’ or ‘Germany is to blame for all the catastrophes!’ However he did not accuse a single country, only the mendacity of the press... The Doctor ... succeeded in smoothing the waves of nationalistic passion by pointing out the unity that all great culture has in common. In light of his words we once again turned to one another; the oppressive atmosphere was transformed. [Andrei Bely, Assya Turgenieff, and Margarita Voloschin, Reminiscences of Rudolf Steiner, Adonis Press, New York, 1987, pp. 55–6.]

The Karma of Untruthfulness and the British

The fact that it took so long for these lectures to appear in English had its consequences for an older generation of British anthroposophists who had been brought up to think that Britain, led by the noble and fair Sir Edward Grey, went to war in 1914 to save gallant little Belgium from the jackboots of a brutal Prussian militarism. Some had not managed the (admittedly difficult) extrication Steiner was calling for and were shocked by the claims he makes in the lectures about Britain's part in the war and its preparation. The karma of materialism in British history, Steiner says, led inexorably to 1914. In the crisis of that summer, he insists, just one sentence from Foreign Secretary Sir Edward Grey could have prevented the World War. Equally, he says, one sentence from the Russian Foreign Minister, Sasonov, would have done just as well. Sometimes ethnic conditioning runs so deep that one does not see the more subtle skeins of materialism that can warp one's thinking and stretch it on a sense-based loom. ‘If I do not see it in front of me, it does not exist.’ Therefore, there are no conspiracies. History is regarded as a succession of cock-ups, coincidences, and ideas passed, almost randomly, from one person to another. Such is a common English habit of regarding history.

Or at least it was, while professional historians controlled the flow of historical information and research. With the World Wide Web, we have seen a revolution in access to information as significant as the development of printing in the 15th century. As reading the Bible for themselves changed ordinary people's ideas about religious truth—often in a confused and chaotic, even destructive way, but was nevertheless a crucial step on the path of individual spiritual freedom—so being able to access information from almost anywhere about almost anything at the click of a mouse has opened many people's eyes to the ways in which they have been manipulated in modern society. The assassination of Kennedy, the Vietnam War, the Wars against Drugs and Terror, the exploitation of developing countries, the New World Order, the European ‘project’, AIDS, global warming and the ecological crisis—all these are subjects about which citizens no longer have to be dependent on mainstream media or public library selections for the information which helps them to form judgements. It is easier for us now to have the wider view that Steiner was calling for back in 1916. Drawing attention to this very point of manipulation, he said (in lecture 11):

What is essential is to develop the will to see things, to see how human beings are manipulated, to see where there might be impulses by which people are manipulated. This is the same as striving for the sense for truth ... One who possesses the sense for truth is one who unremittingly strives to find the truth of the matter, one who never ceases to seek the truth and who takes responsibility for himself even when he says something untrue out of ignorance ... One cannot claim there is no way of getting to the bottom of these things ... if one seeks honestly, there are many ways of finding out what is going on.

The context of the lectures: Rudolf Steiner in 1914–16

Before these lectures Rudolf Steiner had not made much explicit comment on the details of the war. In the years immediately before 1914, he was busy developing anthroposophical work on Christology and the arts (Eurythmy, Speech Formation and the Mystery Dramas in particular), and starting the construction of the Goetheanum building in Dornach—his contribution to a new path for architecture. On the day of Franz Ferdinand's assassination, he was lecturing in Dornach on ‘Ways to a New Style in Architecture’. As the July crisis unfolded, he lectured on architecture, colour, and the question of anthroposophy and Christianity. During the period in the early years of the century when he had been seeking to establish a relationship with the Freemasonic tradition, although under no illusions as to the remaining vitality of Freemasonry, he spoke positively about it (The Temple Legend lectures 1904–6, GA 93, Rudolf Steiner Press, 1997), and there is nothing about the dark side of the western brotherhoods that we hear in the lectures of 1916. However, after the outbreak of war in 1914, Steiner never again had anything really positive to say about Freemasonry as a spiritual stream and it could be surmised that the outbreak of war made him turn his attention to the role that western Freemasonry (French as well as British) and occult groups had played in bringing about the war.

On 1 September 1914, as the colossal Battle of the Marne was about to begin, he gave his first lecture about the war itself (in GA 157, The Destinies of Individuals and of Nations, Rudolf Steiner Press, 1986) in which he spoke more about the general spiritual background to the tragedy that was unfolding; the mood was very empathetic, urging spiritual solidarity with all involved. Thereafter, he continued with anthroposophical themes and at the end of the year was again lecturing about art, maintaining the importance of continuing constructive work for the future in the face of the insanity of the war (31 December, Dornach; Art as Seen in the Light of Mystery Wisdom, Lecture IV, Rudolf Steiner Press, 1996). Occasional lectures (included in GA 157) about the war followed in 1915 but on the whole he continued to work with other anthroposophical themes.

As the waves of hatred against Germany and specifically against what was condemned in the West as German ‘Kultur’ mounted ever higher, he published Thoughts During Wartime. For Germans and those who do not believe they have to hate them (July 1915, Berlin). This was a defence of German spiritual culture against those who wished only to calumniate it by associating such spirits as Goethe and Fichte with the use of poison gas in war (April) and the sinking of the Lusitania (May). The text also dealt with the question of who had actually wanted the war by showing that it was France's hatred of Germany since the defeat of 1871, Russia's determination to dominate Eastern Europe and take Constantinople, and England's will to continue her hegemony over world trade and finance that provided the best answers to that question. For these observations, Steiner was castigated as a ‘German chauvinist and apologist’, not least by British theosophists. He continued with his anthroposophical work in 1915, but in October (10–25) gave a course of lectures, later published as The Occult Movement in the 19th Century (GA 254, Rudolf Steiner Press, 1973), which lifted the lid on the struggles among esoteric groups, especially those around the figure of H.P. Blavatsky. In this context, it may well be that Steiner was familiar with lectures given in 1893 by a little known and seemingly independent English esotericist, C.G. Harrison, to a group called the Berean Society. This obscure group may have been associated with the High Church group of theoretical occultists to which Harrison later claimed to belong and which actively opposed what it considered the ‘decadent’ doctrines of reincarnation and eastern teachings espoused by the theosophical followers of H.P. Blavatsky. In these far-reaching and quite profound lectures, Harrison lays bare some of the knowledge possessed by the western brotherhoods in relation to their understanding of septenary historical cycles and the role of ethnic groups within those cycles, especially as regards the Latin and Russian peoples. Twenty-four years before the Russian Revolution, he speaks of the ‘experiments in Socialism’, which would have to come about in Russia because Western Europe was not suited for them.* This experiment got underway in December 1916 with the assassination of Rasputin, the last representative of native opposition to western esoteric plans for Russia. He was murdered by Prince Yussopov, a Freemason initiated in Oxford; the murder was assisted by the British Secret Service.†

In a series of lectures in Dornach in September 1916, Steiner dealt with themes more obliquely but nevertheless related to the terrible events of the war: Inner Impulses of Human Evolution: The Mexican Mysteries and The Knights Templar (GA 171, Anthroposophic Press, 1984). Here aspects of British and American evolution in relation to Asia are discussed, and one can sense a groundwork being laid for an understanding of what would transpire the following year with the entry onto the world stage of America and the Bolsheviks in Russia. After a series of lectures on psychology and Goethe, he then gave the course of lectures collected in this volume, beginning on 4 December.

The context of the lectures: the events of 1916

In the year 1916 those European nations involved in the war plummeted into the most dreadful slaughters in the bloody history of their continent up to that time, and sustained scars on their national life which would last for decades. To anyone with an interest and a concern for European cultural life, it must have seemed like an unending nightmare. Both sides waged a war of attrition (or Materialschlacht in German) in which generals did not hesitate to throw the lives of hundreds of thousands into what soldiers referred to as ‘a mincing machine’. In February the appalling Battle of Verdun opened, where the German supreme commander von Falkenhayn set out to bleed the French army white. The French did not yield but it was a pyrrhic victory; the battle, which lasted for most of the year, did succeed in draining the energy from the French army, which by the end of the year was exhausted. The French general Nivelle's spring offensive in 1917 ended in ignominious failure and the first large-scale mutinies in the French military. The British were hard-pressed in May, first by the Easter Rising in Dublin and then on 31 May when the Royal Navy's High Seas Fleet, which could ‘lose the War in an afternoon’, almost lost the Battle of Jutland (the British lost more ships but retained control of the seas; the German navy never reappeared in force). In June the Russians seemed on the verge of a major breakthrough in the Brusilov Offensive, which took hundreds of miles from the Central Powers but eventually petered out later in the summer. It was effectively the imperial Russian army's last gasp.

June 1916 saw the death of Helmuth von Moltke, Chief of the German General Staff when war broke out. He was replaced by von Falkenhayn after the failure of the Battle of the Marne in September 1914 and effectively retired. His wife Eliza had long been a faithful pupil of Rudolf Steiner's and after his dismissal he himself drew close to anthroposophy and Rudolf Steiner personally in the last two years of his life. Steiner spoke at his funeral and later maintained for some years a post-mortem communication with the soul of the dead man. (See Light for the New Millennium—Rudolf Steiner's Association with Helmuth and Eliza von Moltke, ed. T.H. Meyer, Rudolf Steiner Press, 1997.) It was as the awfulness of 1916 deepened and von Moltke passed over the threshold that Steiner began to speak more directly than ever about the nature and causes of the war.

After Verdun, the British High Command felt obliged to launch its own major offensive—on the Somme—on 1 July. It turned out to be the black day of the British army as some 60,000 casualties were sustained in the vain effort to achieve a major break through in the German front line. The British used tanks for the first time in warfare, but ineffectually; they achieved little. By the time the ‘battle’ ended in September, allied losses were 650,000 while German losses amounted to 400,000. The experience of the Somme seared itself into Britain's national psyche for a generation. By the autumn the Triple Entente was reeling from the blows the Germans had given it in both East and West. Their discomfiture was compounded when Romania, rich in oil and wheat, whose entry into the war on their side in the summer had cheered them, was swiftly overrun by the German army under von Mackensen. By this point von Falkenhayn, whose Verdun strategy had ended in failure, had been replaced by Hindenburg and Ludendorff, who dominated the military councils of the Central Powers until the end of the war. As this truly appalling year approached its close, in November President Woodrow Wilson was re-elected in the USA and Emperor Franz Josef of Austria-Hungary, who had ruled since 1848, died. An effective coup d’état took place in Britain in early December when a cabal around Lord Milner managed to oust the Liberal leader Asquith and his Foreign Secretary Sir Edward Grey and install themselves in the Cabinet with new Prime Minister Lloyd George as their front man. These were hard men, determined on victory at any price. On 12 December the Germans, feeling their situation in the war, though critical, had improved since the defeat of Romania, put forward a serious peace proposal. Though vague and self-justificatory in tone, it was nevertheless the first major peace proposal since the outbreak of war. Throughout the Christmas period, therefore, the world waited with bated breath to see how the Entente and the neutral Americans would react to the German offer.

It is against this terribly fraught background that the urgent tone of Steiner's lectures in The Karma of Untruthfulness must be seen, and also the palpable bitterness with which he greeted the news (30 December) that the Entente had rejected Germany's peace proposals. He must have guessed what this would ultimately mean for Central Europe and the world. On that very day Rasputin was murdered by Yussopov. Within five months, unrestricted submarine warfare had been resumed at the insistence of Hindenburg and Ludendorff; the Czar had abdicated; America had entered the war against Germany; the German High Command had facilitated Lenin's return to Russia, while the Americans and the British allowed Trotsky to join him.

The question of war guilt and Steiner's contribution to the understanding of the Great War

Essentially, Steiner is saying in these lectures that the catastrophe (he always denied that it was just a ‘war’) happened for two broad reasons: firstly, because the lack of consciousness and attention on the part of so many people in Europe allowed the war to happen; Europeans were too lazy to seek for truth, either of a spiritual or of an earthly (political) nature and so became paralysed with the fear that resulted from their failure to see the truth of the situation. This fear created the poisonous climate into which the spark of war could be thrown. That spark, however, was thrown consciously, and it is here that Steiner makes a key contribution to the understanding of the Great War.

Since the victorious Entente and its allies branded Germany with sole responsibility for the war by forcing her to sign the infamous War Guilt clause Article 231 of the Versailles Treaty on 28 June 1919 (five years to the day after the assassination in Sarajevo), argument has never ceased among historians as to whether that verdict was justified. This is no mere academic dispute; our whole understanding of the 20th century and the modern world can be said to depend on its outcome. Between the wars, the German guilt thesis was less heard of as the iniquitous consequences of Versailles became evident, but World War II and the crimes of the Nazis, notably the Holocaust, tended to reinforce the earlier notion that the Germans must have been guilty because there was something intrinsically not right about them as a people and as a culture. Younger German historians, notably Fritz Fischer, joined in this castigation, portraying post-1870 Germany as the seedbed of an inevitable Nazi totalitarianism. Other western historians went rummaging in the distant past of German history looking for the antecedents of Nazism: the Romantics, the Holy Roman Empire, the Saxon Emperors, Charlemagne, the Germanic barbarian tribes...

In the 1970s and 1980s the balance was redressed, and the war came to be seen more as a ‘Galloping Gertie’, a collective insanity of western civilization in which no one nation was ‘to blame’, a complex socio-cultural reaction to the challenges of industrialization that had got out of hand. With the end of the Cold War and in the mood of Anglo-American triumphalism as the millennium dawned, there was a further shift, at least among English-speaking historians, and a revisionism took hold that was reminiscent of the attitudes and judgements of 1919: Britain had been right to fight Germany after all; German militarism had indeed been threatening either Britain or Europe. The Entente had been caught unprepared by the devious plans of the German militarists to use the July crisis to force the war they had been wanting since at least September 1912 and perhaps for decades. British generals had not been donkeys leading lions. The war, though a severe trial, was after all a victory for democracy over autocracy and militarism.

This has been the majority view since the mid-1990s and has been reinforced in the English-speaking world by innumerable TV documentaries, books, magazine articles and even examination papers. The British GCSE Modern World History textbook of 2001 (for the OCR, AQA, EDEXCEL, CCEA, WJEC examining bodies) for high school students, for example, focuses almost exclusively on the question of German guilt. It starts by asking: Who should bear the blame? then moves to Anglo-German naval rivalry and asks: Did Germany cause the War? It sets up a law court scenario in which Germany is in the dock and pupils are invited to come to a verdict.

Rudolf Steiner's approach challenges this view head-on. First, he showed how it is only necessary to use common sense in looking dispassionately at the evidence available and to develop a nose for truth, half-truths and lies in the public arena; one's motto, he said, should be that ‘wisdom is to be found solely in truth’. Second, he provided an understanding of the broad spiritual streams behind current events, without which one just gets lost in details. Third, he discerned characteristic elements crucial to understanding events on the physical plane—a technique of historical illumination he would later (1918) develop into what he called historical symptomatology.* What is important in history is to point out what is characteristic about facts, not just to list them one after the other. Fourth, he showed how various broad spiritual streams work in different geographical locations and through secretive brotherhoods, groups and individuals. He emphasized, for example, that the events of the war could not be understood without taking into account the existence and activities of elite brotherhoods in the West—mostly of a Masonic or semi-Masonic nature—with a deep occult knowledge of the human being and of the evolution of consciousness. They abused this knowledge and put it at the service of special interest groups, one-sided national egoisms, in order to bring about far-reaching historical aims. These brotherhoods were masters at the grey (the media) and black (ceremonial magic) arts of manipulation, at long-range planning, networking of all kinds and, above all, ensuring the right people were in the right place at the right time.

Sceptics, especially those who have not managed to extricate themselves from their own ethnic conditioning (as was mentioned earlier), will immediately retort: ‘So Steiner was just another conspiracy theorist!’ Simplistic conspiracy theories, however, invariably end up positing an egotistic desire for power on the part of some individual or group. Steiner goes far beyond this, concretely indicating how the profound efforts of such brotherhoods are bound up with the course of human evolution. He speaks, for example, of plans laid for the Great War back in the 1880s when a new era in human evolution had opened. His indications in this regard are similar to those of western esotericists such as the shadowy C.G. Harrison, who in 1893 also drew attention to the long-range plans—notably for Russia and the Slavic peoples—that would materialize as a result of the intended Great War.

One of the most important keys to understanding the activities of these western brotherhoods, Steiner pointed out, was that ‘the whole of recent history [since the 16th century] has to do with the struggle between the ancient Roman-Latin element and that element that is to be made out of the English people if they fail to put up any resistance to it’ (lecture 11). Benjamin Disraeli, twice Prime Minister of Great Britain under Queen Victoria, also spoke—even in the House of Commons—about the networks of Masonic secret societies that covered Europe and their ongoing war with monarchies and the Church.* The death of Pope John Paul I, the P2 scandal in Italy, the pontificate of John Paul II, as well as the worldwide publishing success of The Da Vinci Code and other books by Dan Brown, and a host of similar books in the last 25 years—such as all those that have followed in the wake of The Holy Blood and the Holy Grail (1982) by Baigent, Leigh and Lincoln—have not a little to do with this ongoing occult struggle between Anglo-American brotherhoods and the champions of the Roman-Latin stream of culture.

The main points of the lectures in The Karma of Untruthfulness, Vol.1

What kind of phenomenology of world events does Steiner outline in these lectures? In lecture 1 he urges his listeners not to take things at face value but to examine them, look at things side by side and wait for them to speak. They should prepare themselves by looking at things from many different sides, keeping in mind motivation and perspective and remembering that clarity is the fundamental prerequisite for the formation of any judgement. It is of great importance always to look for people in public life who seek to understand and interpret things clearly, people with voices that speak with insight and authority. In lecture 2 he outlines some of the methods of the brotherhoods, indicating that they reckon with long periods of time and a certain cold-blooded detachment that is necessary to work with spiritual forces on the physical plane. They often make use of intermediaries to achieve their ends, pulling strings and obliterating their tracks; sometimes, in a kind of pseudo-Hegelian dialectic, they even deliberately set up counter-strategies that appear to cross their own paths, i.e. the opposite of what their representatives and puppets say they want. Through their direct or indirect control of the media they create thought ‘environments’ or atmospheres into which ideas can be seeded. They exploit to the full the fact that most people are inattentive most of the time. Conventional historians, busy with their chain-logic amassing of facts, rarely even notice what is going on. Much therefore depends on the historian's karma leading him to the right information at the right moment. One should be alert for the single phenomenon that can illuminate decades, trying not to generalize in an abstract manner but always looking for individual situations.

In lecture 3, in discussing the Austrian writer and social commentator Hermann Bahr, Steiner shows how occult ideas slip or are slipped into society by means of popular literature; today of course, this happens to an enormous extent through films, for example The Matrix, X-Men, Revelation, Donnie Darko and Constantine. He continually interweaves descriptions of outer events with warnings of how we have to change our inner states in order to observe outer events correctly and points to the difficulty of working with our sympathies or antipathies when faced with the obvious contradictions in current events.

In lecture 4 he warns his listeners against forming judgements about nations on the basis of criticism of representative individuals of those nations, a way of thinking he characterises as ‘pitch darkness’. Criticism of George W. Bush, for instance, should not lead on to criticism of the American people as a whole. He develops the previous theme of how brotherhoods work in underhand ways, pitting streams against one another to achieve results, working with contradictions. The two presidential candidates in 2004, Bush and Kerry, are both members of the same highly influential American secret society, Skull & Bones; whichever man won, Skull & Bones would be in the White House. But the media paid more attention to their golf memberships and their wives’ wardrobes than to this fact (yet as of June 2005, there were 53,500 web pages on Bush & Kerry's membership of Skull & Bones!).

Using the example of Serbia in the 19th century, Steiner shows how those whom a nation loves are destroyed by setting up hate figures that associate with them or by creating ‘counter-loves’; one can think of the media manipulation of Posh and Becks vs. Charles and Diana. One has to be aware of a person's standpoint when they express a view (what stream are they standing in?) and also of the significance of well-placed women who may operate behind the scenes with great charms and skill; historians have tended to underestimate the influence of salon hostesses, for example. Though outwardly, situations or individuals may look trivial or comic, one needs to see through them to discern whether something deeper is at work; one has to develop an eye for all kinds of details and pay attention to politicians’ expressions and gestures as much if not more than their words; indeed, the media often report these better than their words. Obviously a keen sense of discrimination is called for here. In the same lecture, in connection with the question of a possible localization of conflict between Austria-Hungary and Serbia in August 1914, Steiner poses what is today modishly called a counterfactual, a what if... ? as a method of historical illumination. In his day historians would have turned their noses up at such a method; today, it is not unusual.

Discussing the book The Law of Civilization and Decay (1895) by the American writer Brooks Adams, an important member of the American East Coast Establishment, Steiner tells his listeners in lecture 5 to notice which companies publish books, what interests they serve, and what streams they stand in. Kites are flown by occult groups to gauge reactions; they work by releasing bits of occult knowledge (not wholes) that they use to serve their ends when needed. Detailed comment on Sir Thomas More's Utopia (1515) in lecture 6 reveals the deeper spiritual principles at work in history and also points to the control of the destiny of Britain by certain oligarchical families since the time of Henry VIII. Analysis of key elements in Italy's history since the days of Dante and Venice's glory are brought in to show how not coincidence but systematic driving forces were at work in the events of 1914–15. The example of Dante shows how blood functions in karma; mixed, not ‘pure’ blood is needed for advanced individualities. Occult groups have knowledge of historical epochs and genetics and this knowledge is taught in western groups. British politics in particular are ‘totally under the influence’ of what lies hidden. In Britain especially, the key is to put the right man in the right place. Criticism of the seed someone sows is not to criticize them personally but merely to point to objective relationships between cause and effect. Again Steiner insists that judgements cannot be made on the basis of sympathies and antipathies. Karma brings us to places where we can sniff out knowledge if we are awake to the surroundings.

In lecture 7 Steiner shows how we have to see how individuals stand with regard to their own country; what is their inner attitude to it—embedded in it or independent from it? Tracing certain historical processes from the Middle Ages up to the 20th century, he describes how they grow out of each other and gradually take shape; the Great War was in preparation in Europe for a long time before 1914. It was untruths, he said, that had caused the damage; the truth can never be as damaging as an untruth. One should have courage for truth and stand on the foundation of truth even if it is harmful or embarrassing. Words, illusions and empty phrases are worth nothing; instead, it is necessary to look at what people want and actually carry out. He called his listeners to stand up for those who were clear about what they wanted, even the ones who clearly hated others; at least you knew where you were with them rather than those who were slippery and full of hot air. Finally, there was an urgent need for ethnic self-knowledge—to understand something of the essence of what was actually living in British, German, French and Russian culture, right down to the relationship between thoughts and words in the various languages; these too are deeply conditioning forces in cultural life. Without this ethnic self-knowledge there could be ‘no real healing’.

Lecture 9 deals with the need to be aware of rhetorical devices in the media and by public figures, their pictorial descriptions, use of images, intensifications and comparisons. We should pay attention to the significance of names chosen by people for certain purposes and take note of what is done on particular days and under astronomical constellations which echo similar configurations in the past, calling forth unconscious or semi-conscious reactions in people. One needs to be aware that brotherhoods reckon with long periods of time; they set things going and leave them to develop. New leaders emerge to carry on predecessors’ impulses. Egotistic esoteric groups reckon with:

• individuals’ gifts (how, where and when to manipulate them);

• long periods of time (timing);

• people's disinclination to pay attention to wide contexts.

Under certain circumstances something undesirable can be made to fade out by treating it well for a while, the more easily to engulf it later; the history of the Seven Years War (1756–63) showed how a great deal can be achieved in one place by bringing about events in another.

In the last lectures Steiner emphasizes that what people think is far more important than what they do, as thoughts become deeds in the course of time. We live today on the thoughts of past times, which are fulfilled in the deeds of today. We need to remember that states wage war, not peoples or nations, and this means that essentially just the few individuals on the bridge of the ship of state are the ones making the decisions for war—which is hardly a democratic process, even in democracies.

Finally, on the last day of 1916, with the bitter knowledge that the Entente governments had rejected the German and American calls for peace negotiations made earlier in the month, Steiner spoke about disease and poison, first in the human body and then in the social organism. When a diseased form of any kind comes into being, evolution is advancing too fast. Cancer occurs when a part of the organism excludes itself and grows faster than the rest. This, he said, also applies socially. Whereas ‘poisons’ can be introduced into the body by doctors with the intention of healing, so can they also be led and guided into the social organism to bring about sickness—this is what he calls ‘the grey magic’ of the Press (today, ‘the Media’). In view of his statements that nothing is better for a person than real insight into how things work in the world, and that what people think is far more important than what they do, the Media can with justification be called the real ‘drug dealers’ of the social world as they form and influence so many judgements on the basis of untruth, lies, sensationalism, distortion and prejudice.

Conclusion

The First World War was the crucible of today's world, and the month of these lectures, December 1916, was the turning point of the war, the point of no return when the decision was made in the West to plunge the world into the bottom of that crucible. With its terrible violence and force and its totalitarian centralist imperatives, the war transformed the neurotic but complacent laissez-faire society of the 19th century with its appalling extremes of rich and poor into the depressingly regimented and bureaucratic consumerist society of the 20th century. It changed the world of the arts, science and technology beyond recognition from what they had been just 20 years before, and revolutionized relationships between the sexes. It destroyed three European empires, radically redrew the map of Europe, signalled the end of colonial rule and drew the curtain on European world hegemony, as the peripheral superpowers of the USA and Soviet Russia pushed their way onto centre stage in 1917. It gave birth to two unprecedented monsters, Bolshevism and Fascism, and ultimately two more appalling world wars—the Second World War and the Cold War. Its beginnings, development and conclusion buttressed entirely by lies and untruth, the Great War was, in short, as Rudolf Steiner described it, an utter catastrophe for the world—a catastrophe which, given the state of spiritual culture in Europe in 1914, was almost inevitable. Ninety years on, are we really any the wiser? If we are to answer in the affirmative and avoid more such catastrophes that occur due to laziness, inattention, gullibility and devious manipulation by secretive cliques, then we can do no better than to make careful study of these valuable lectures of that critical month of December 1916 and apply to our own time the subtle and infinitely helpful lessons they teach.

Terry Boardman

July 2005

* See C.G. Harrison, The Transcendental Universe (Temple Lodge Publishing, London 1993), lecture 2.

† BBC documentary, Timewatch, 19 September 2004.

* See Rudolf Steiner, From Symptom to Reality in Modern History (GA 185, Rudolf Steiner Press, London 1976).

*Hansard, House of Commons debates, III series, cxliii, 773–1, 14 July 1856.

LECTURE ONE

Dornach, 4 December 1916

An unbroken thread has run through all the discussions held here over many years: it is vitally important that those who are moved by the impulses of spiritual science should develop a sense, a feeling for the extent to which this spiritual science enters into everything that mankind has brought to the surface during the course of human evolution—I mean to the surface of spiritual life or, indeed, all life, for it is absurd to maintain that spiritual life can exist in isolation. In fact, everything that seemingly belongs to materialistic life is nothing other than an effect of spiritual life.

To begin with, the connections between material life and spiritual life are little understood because spiritual life is frequently seen today as nothing more than the sum of abstract philosophical, abstract scientific, and abstract religious ideas. From what has been said on other occasions you will have grasped that religious ideas are today often most strongly afflicted by abstraction, by ideas and feelings which can quite well be developed without any direct, real spiritual life. An abstract culture of this kind cannot enter into material life; only a truly spiritual culture can do this, a culture whose source lies in the life of the spirit. If man's future evolution is to avoid being swept into total degeneracy, a true spiritual culture will have to enter ever more strongly into external life. Very few people realize this today because very few have any feeling for what spiritual life really is. I have stressed frequently that just now it is extremely difficult to speak about the position spiritual science holds in the many painful events of our time.

A number of years ago we chose as our motto these words by Goethe: ‘Wisdom lies solely in truth’.1 Our choice was not dictated by the superficial whims that often govern such decisions these days. We chose this motto bearing in mind that the human being needs to be prepared in his entire soul, in his whole nature, if he intends to absorb spiritual science into his soul in the right way, making it the real driving force of his life. The wide preparation he needs if he wants to penetrate in the proper way into spiritual science today is encapsulated in this motto: ‘Wisdom lies solely in truth’. Of course the word ‘truth’ must be seen as something serious and dignified in every connection. Even superficially we find that the level of culture we have reached today—highly praised though it is—both in Europe and the world at large, shows how little souls are moved by what is expressed in this motto.

Please do not assume that I mean our anthroposophical circles in particular! This would be a total misunderstanding. Spiritual science, certainly to begin with, must, in an ideal sense, recognize its relationship to modern culture as a whole. Inevitably I have to mention many things belonging to today's culture which make it wellnigh impossible to relate in a proper way to spiritual science. But in this I refer least of all to our anthroposophical circle which seeks to penetrate consciously into the spiritual needs of our time, and endeavours to find whatever might bring healing to it without disparaging anything that it has brought into being.

There are, of course, fundamental inner necessities which were not unforeseen. But leaving these aside, we have outwardly entered upon a time in which, within that spiritual life which rises to the surface to the extent that anyone can see it in his soul, people are not in the least inclined to take truth in its truest sense, in its most fundamental meaning. In no way, not even for the sake of the inmost impulses of their soul, not even in those joyful moments of inner sensitivity, do people illuminate with the full light of truth what interests them most of all. Instead they illuminate it—especially at the present time— with the light that derives from their membership of a particular national or other community. Consciously and unconsciously people today form judgements in accordance with this type of viewpoint. The quicker the judgement, that is, the fewer the true insights that go to make up this judgement, the more comfortable it is for the souls of today. That is why there are so many utterly impossible judgements today pertaining both to the wider issues and to individual events. These judgements are not based on any kind of intimate knowledge; indeed there is no wish to base them on any such knowledge. People strive to distract attention from what is really at issue and look instead at some other matter which is not at all the point.

In this vein people speak today about the differences between nations; judgements are made about nations. Amongst ourselves this obviously ought not to take place, but in order to gain a proper yardstick we sometimes have to be clear about what is going on around us. So, judgements are made about nations, and yet there is no understanding for someone who does not make such judgements but, instead, judges what is real. Those judgements about nations never touch on what is real. Yet when someone judges those things that are realities and in the course of doing so has to say one thing or another about some government or other, or about a particular person, or about something that has taken place in politics,—whether about everyday happenings or more far-reaching matters—then he himself is judged as though his intentions were quite other than is in fact the case. How easy it is for someone to pass a judgement about some statesman who is involved in what is going on today. If this comes to the ears of a person who belongs to the same nation as the statesman in question, then this person immediately feels himself affronted. This is because he takes something that is said about a reality and relates it, not to this reality but to something that is quite indefinable if it is not viewed in the light of spiritual-scientific reality; he relates it to his nation, as he says, or to some other nation.

Thus the oddest judgements buzz about in the world today. People belonging to a particular nation form judgements about other nations without realizing that such judgements carry no content whatever; they consist of no more than the words that express them and contain nothing that has been in any way experienced. Just consider what is entailed in forming a judgement about a whole nation—and are not judgements about whole nations scattered around in all directions these days! And not only that. People are fervently committed to their judgements without having the slightest inkling of even the most scanty evidence on which such a judgement should be based. Of course you cannot expect everybody to be in possession of such evidence. But you can expect of every single individual that he pronounce his judgements with a certain modicum of reserve, refraining from placing them in the world as absolute statements. Even if we do not go as far as this, we must be quite clear about the difference between a judgement that carries content, a sentence that carries content, and a sentence that is empty of all content. We could say: The great sin of our culture today lies in the fact that it lives in sentences that bear no content, without realizing how empty these sentences are. More than at any other time we can experience today: ‘Then words come in to save the situation. They’ll fight your battles well if you enlist ‘em, or furnish you a universal system.’2

Indeed, we are experiencing even more; we are experiencing how history is being made and politics carried on with words that have no content. What is depressing is that there is so little inclination to realize this very thing. Only rarely have I met a genuine sense for what is really going on in this field. But in the last few days I did come across some passages which do show a sense for this great deficiency in our time:

‘With astonishment we hear from the prophets of our time that the old words, Liberty, Equality, Fraternity were no more than “tradesmen's ideals” due to be replaced by something new. Professor Kjellen said this. . . ‘3

I must point out—this is necessary nowadays—that the professor is not a German but a Swede; he belongs to a neutral country.

‘in his paper on “The Ideas of 1914” in which he compared the old slogan of 1789 with the new one of 1914: Order, Duty, Justice! Looking more closely we find that these so-called new words are in fact quite old and pretty threadbare. Comparison between the two reveals the ancient conflict that characterizes human spiritual life, the conflict between an inner world of free personal activity and an outer world of rigid laws, coercive measures. Even as long ago as the time of Christ, justice as the fulfilment of the law was balanced by mercy, duty by love, and the legal order by voluntary imitation of Christ.

To give him his due, Professor Kjellen does not advocate the unconditional abolition of the words Liberty, Equality, Fraternity, even though they have become superfluous upon the demise of the “ancien régime”. He suggests a synthesis beween them and those new ones of 1914: Order, Duty, Justice. But there is nothing new in this synthesis either. It was enough of a reality in the England of the eighteenth and nineteenth centuries to allow for the imperfection of every human institution.