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Rudolf Steiner, Dornach, May 8, 1924:
Dr. Steiner: Have you any questions today?
Questioner: What was the cause of the darkening of the sun for three hours at the time of Christ's death?
Dr. Steiner: That, of course, is a most significant question and one which, as you may imagine, has occupied me very deeply. I can well believe that the questioner too considers it important, because it indicates that such things are really no longer credible to the modern mind. That is why the nineteenth century solved it simply by asserting: It is not true, it is only imagery and no great importance need be attached to it.—That, however, is wrong. Careful study of the knowledge yielded by Spiritual Science leads to the discovery that at the time of Christ's death there was an eclipse of the sun, or at all events the sun was obscured to such an extent that when the death took place, darkness fell over the district. Such things should not be brushed aside and simply denied; quite obviously they call for explanation.
Let me here remind you of something I have often mentioned in your presence. In ancient records you will everywhere find evidence that importance was attached to the time of the day, the time of the year, and so forth. No notice is taken of this to-day. In the New Testament a great deal is said about the miracles of healing performed by Christ, about the way in which He healed the sick. Emphasis is laid upon the fact that He adopted a definite practice in His acts of healing. In those days it was much easier to effect cures than it is to-day and this is a fact that is entirely ignored. Owing to the way in which humanity has developed—particularly in Europe—healing must start to-day from the body. But it was not always so. At the time when Christ lived on the earth, and above all in earlier epochs, it was still possible for healing to start from the soul. In a modern man the soul no longer has a very strong influence because as a result of upbringing and education his thoughts are entirely abstract. Thoughts of the kind that are universal to-day were absolutely unknown in those olden times. The human being was deeply and inwardly moved by what he thought. There was no such thing as “abstract, logical thinking.” Man's life of soul was quite different. To-day you may tell a human being something of supreme importance ... but it has no effect whatever upon his body because his soul is detached from the body. It is believed that the men of old were instinctively clairvoyant because they were not so closely bound up with their bodies, but this is simply not true; they were more deeply rooted in the body, they felt everything in the body itself and for this reason influences from the soul could work directly upon the body. When a particular name was uttered, a picture arose simultaneously before the soul. To-day ... well, a word may be uttered but no picture arises. In olden times a picture, definite and complete, arose before men and this picture would give them goose-flesh, cause a burst of laughter, or some other physical symptom; an immediate effect was produced in the body. Now this was made much use of in healing. But to be effective, the forces in the environment of a man must be used in the right way. That is why, when the Gospels are referring to Christ's acts of healing, we find the words: When the sun had set He gathered the sick and the suffering around Him. … “When the sun had set”—not, therefore, when the sun was shining in its full strength. If that had been the case, the words (which were addressed to the soul) would have been without effect. It was only when men came to Him in the evening twilight that the words could serve their purpose.
Such things are ignored to-day but they are connected, nevertheless, with the life of man. Whether the sun is shining at the full, whether it is twilight, whether the season is spring, or autumn—all these factors have a mighty influence, And so it is, too, with other manifestations of nature. We see the life of Christ Jesus unfolding from the birth to the baptism in the Jordan and then through the three years until His death: everything drew to a climax. And the contributory factors were not the decree of the High Council alone, not the, revolution among the people alone, but also what was happening in the heavens and in the whole of nature!
The Moon forces have an influence upon the human being during embryonic life which culminates in birth. Later on, the forces of the Sun and of other heavenly bodies have an influence upon him.1 He is influenced by all the happenings of external nature.
The attitude of people to-day to happenings in nature is really remarkable and is due to the fact that they never get away from their abstract thinking. It is known, for example, that after about eleven to twelve years, sunspots reappear in considerable numbers. But although it is known that a period of sunspots invariably coincides with unrest in some form on the earth, people cannot accustom themselves to take real account of the influence which plays down upon the earth from the super-earthly world and comes to expression in the sunspots. Nevertheless the influence is a reality! When it rains, human beings consciously abandon certain activities. When it is raining cats and dogs you cannot go on with gardening or work of that kind. There, you see, nature has an influence upon the conscious life of man. But upon his unconscious life, the whole surrounding universe of stars has a very great influence. Obviously, therefore, the effect of the sunlight upon man is by no means the same when the Sun is partly obscured.
It cannot be said that in this way man's freedom is affected. But wherever deeper, spiritual laws come into consideration one must build on these in freedom, just as securely as a man, when he is on the first floor of a house, assumes that the floor will not develop a hole and precipitate him down to the ground floor. The laws of nature must be taken into account, also the great laws which rule outside in the universe.
The deep sorrow caused in the hearts of certain men by what came to pass in Palestine at that time was accompanied by anguish in the world of nature. The anguish in human hearts and the anguish in nature were simultaneous. Just as the blood flows in the body and man's health is dependent on this blood, so do the living forces contained in the sunlight flow into the blood.
Think of this.—A man dies on some particular day. Examination of his blood some two months or so before death would reveal to careful scrutiny that it is already on the way to becoming lifeless. Just as before the death of a human being the blood is gradually becoming lifeless, so—even at the time of Christ's birth—what lives in the light was already on the way to that condition of darkness which set in when the death actually took place. There was a close and intimate connection between happenings in nature and the life of Christ. And it may be said that just as Christ consciously chose twilight as the time for healing the sick, so His unconscious depths of soul chose the darkening of the Sun as the time of death. That is how one must picture these things in order to interpret them truly; their meaning can only be suggested in a delicate and intimate way for they do not lend themselves to crude explanation.
Question: Have the Jews, as a people, fulfilled their mission in the evolution of humanity?
Dr. Steiner: Discussion on this subject is unfortunately all too apt to lead to propagandism. But what must be said quite objectively on the subject has nothing whatever to do with propaganda in any shape or form.
The way in which the development of the Jewish people proceeded in olden times was a most important preparation for the subsequent rise of Christianity. Before Christianity came into the world, the Jews had a deeply spiritual religion but, as I have told you, it was a religion which took account only of the spiritual law of nature.—If a Jew were asked: Upon what does the coming of spring depend?—he said: Upon the will of Jehovah!—Why is so-and-so an unrighteous man?—Because Jehovah wills it so!—Why does famine break out in a country?—Because Jehovah wills it!—Everything was referred to this one God. And that was why the ancient Jews did not live at peace with the peoples around them, whom they did not understand and who did not understand them. The neighbouring peoples did not worship this one and only God in the same way but recognised spiritual beings in all the phenomena of nature—a multiplicity of spiritual beings.
These many spiritual beings are actually present in nature and anyone who denies their existence denies reality. To deny that there are spiritual beings in nature is just as if I were to say now that there is not a single person in this room!—If I brought in a blind man and you were not laughing loudly enough for him to hear, he might believe me. Deception in these things occurs very readily.—Friedrich Nietzsche's sight was very poor and when he was a professor in Basle only a few dilatory students came to listen to his lectures although they were extremely interesting. Nietzsche was always deeply sunk in thought as he went to the desk and proceeded to deliver his lectures. He lectured on one occasion when not a single person was present but because his sight was so bad he only noticed this when he was going out of the lecture-hall! In the same way a blind man could be made to think that a room is empty.—People disbelieve in spiritual forces and influences because they have been blinded by their education and all that happens in modern life.
It is important for man to realise that he has a great deal to do with these myriad nature-spirits; but there is a power within him that is mightier than anything wrought by these nature-spirits. This is the basis of the conception of the ONE God, the Moon-God. The Jews came first to the recognition of this one God and repudiated all other spiritual beings in the phenomena of nature. They acknowledged the one God, Jahve or Jehovah. Jahve means, simply: I AM.
Now this has been a very important factor in world-history. Think of it: veneration of the one and only Godhead is accompanied by the disavowal of all other spiritual beings ... Suppose two peoples are at war in spite of the fact that each of them recognises the one God; only one of the two peoples can be victorious. The victors say: Our God has given us the victory.—If the other side had gained the victory, the same would have been said. But if the same God has allowed the one people to be victorious and the other to be defeated, then this God has Himself been defeated. If Turks and Christians have the one God and both pray to this one God to bring them victory, they are asking the same God to defeat Himself. The real point is that one cannot, with truth, speak of a single Divine-Spiritual Being. In daily life, too, it is the same: somebody wants it to rain and prays for rain ... somebody else wants the sun to shine and prays for this on the selfsame day. Well ... it just doesn't make sense! If people noticed this there would be greater clarity about such matters—but they do not notice it. In the great things of life human beings often lapse into a thoughtlessness which they would not entertain in small things. Nobody, presumably, will put salt and sugar into his coffee at the same time; he will put in the one or the other, not both. Generally speaking, men are very lax about clarity of thought—and this lies at the root of the many disorders and confusions in life ...
The Jews introduced what is known as Monotheism, the belief that there is but the one God.
I once said to you very briefly that Christianity thinks of three Divinities: God the Father, living in all the phenomena of nature; God the Son, working in man's free spiritual activity; and God the Holy Spirit, who awakens in man the consciousness of having within him a spirituality that is independent of the body. Three distinct spheres are pictured. If there were not three spheres it would have to be assumed that by the same resolve this one God allows the human being to die and then wakens him to life again. If there are Three Divine Persons, death belongs to the sphere of one Godhead, passage through death and beyond to another, and the awakening in spirit to yet another. Christianity could not do otherwise than picture the spiritual Godhead in three Persons. (In three Persons: this is not understood to-day but the original meaning was that of threefoldness, the Divine manifesting in three forms.)
Now because Judaism conceived only of this one God, it could make no image of the Godhead but could only grasp the Divine with the innermost forces of the soul, with the intellect. It is easy to understand that this led to an intensification of human egoism; for man becomes remote from what is around him if he sees the Spiritual only in and through his own person. This has produced a certain folk-egoism in the Jewish world—there is no denying that it is so; but for this very reason the Jews are by nature adapted to assimilate what is not pictorial; they have less talent for the pictorial. If a Jew becomes a sculptor, he will not achieve anything very great, because this is not where his talent lies; he does not possess the gift of pictorial representation, nor does he readily develop it. But if a Jew becomes a musician he will generally be a very fine one, because music is not a pictorial art; it does not take visual form. And so you will find great musicians among the Jews but—at the time when the arts were at their prime—hardly ever great sculptors or painters. The style in which the Jews paint is quite different from that of Christian or oriental artists. The actual colour in a picture painted by a Jew has no very great significance; what it is that is being expressed, what the painter wishes to say by means of the picture—that is the essential. Judaism is concerned above all with the non-pictorial, with bringing into the world that which transpires within the human “I.”
But to maintain this adherence to the one God is not as easy as it seems, for if such adherence is not strongly forced upon them, men readily become pagans. It is among the Jews that this tendency has been least of all in evidence. Christianity, on the other hand, tends easily in the direction of paganism. If you observe closely you will find many indications of this. Think, for example, of how ceremonies are revered in Christianity. I have told you that the Monstrance actually depicts the Sun and the Moon. The meaning of this is no longer known but men unenlightened in this respect actually pray to the Monstrance, they pray to something external. Men are easily inclined to pray to something external. And so in the course of the centuries Christianity has developed many pagan characteristics, whereas in Judaism the opposite has been the case.
This is most obvious of all in one particular field. Fundamentally speaking, Christians of the West—those who came from Greece, Rome, and Central Germany—were almost incapable of continuing the principle of ancient medicine because they were no longer able to perceive the spiritual forces contained in the remedial herbs. But Jews who came from the East, from Persia and so forth, saw the Spiritual—that is to say their One Jehovah—everywhere. The Jews played a tremendously important part in the development of medicine in the Middle Ages; the Arabians were occupied more with developing the other sciences. And whatever medical knowledge came through the Arabians had been elaborated with the help of the Jews. That is why medicine has become what it is today. Medicine has, it is true, retained a certain abstract spirituality but it has assumed, so to speak, a “monotheistic” character. And if you observe medicine today you will find that with few, very few exceptions, all kinds of properties are ascribed to every sort of medicament! The exact effect which a particular medicament will produce is no longer known with certainty any more than Judaism knew how the myriad nature-spirits work. The abstract, Jehovah-influence has made its way into medicine and remains there to this day.
Now it would be natural if the number of Jewish doctors in the different countries of Europe were proportional to the population. I am not for one moment saying—I beg you not to misunderstand me—that this should be adjusted by law. It would never occur to me to say such a thing. But in the natural course one would expect to find Jewish doctors in proportion to the number of Jews. This is certainly not the case. In most countries a relatively far greater number of Jews become doctors. This is a survival from the Middle Ages. The Jews still feel very drawn to medicine because it is in keeping with their abstract thinking. This abstract, Jehovistic medicine fits in with their whole mode of thinking. Anthroposophy alone, in that it takes account of the diverse nature-spirits, can recognize the forces of nature in the different herbs and mineral substances and so again establish this knowledge on sure foundations.2
The Jews worshipped the one God Jehovah and men were thereby saved from wholly losing their way in polytheism. A natural consequence has been that the Jews have always kept themselves distinct from other men and so too—as always happens in such a case—have in many respects evoked dislike and antipathy. The right attitude to take today is that in the times to come it will not be necessary to segregate any particular culture in order to prevent its dissipation—as the Jews have been doing for centuries—but that this practice must be superseded by spiritual knowledge. The relation between the single Godhead and the multiplicity of spiritual beings will then be intelligible to men and no one people need be under the sway of subconscious impulses. That is why from the very outset I was apprehensive when the Jews, not knowing which way to turn, founded the Zionist movement. The attempt to set up a Jewish State denotes a decidedly reactionary drift, a retrogression that leads nowhere and runs counter to progress. A very distinguished Zionist with whom I was on friendly terms once told me about his ideal in life, which was to go to Palestine and found a Jewish kingdom there. He was, and still is, taking a very active part in the attempt to bring this about and he holds an important position in Palestine. I said to him: Such a cause is not in keeping with the times; what the times demand is something with which every human being can be allied without distinction of race, nation, class, and so forth—that is the only kind of cause one can whole-heartedly support today. Nobody can expect me to join the Zionist movement, for there again one portion of humanity is being separated off from the rest. For this quite simple, natural reason, such a movement today cannot prosper in the real sense of the word—it is essentially retrogressive ... The advocates of such movements often use a remarkable argument. They say: But the course of history has shown that men do not really want the “human-universal”; they desire everything to develop on the basis of race.
The conversation of which I have just told you took place before the Great War of 1914–18. And a factor leading up to that war was men's refusal to accept the great principle of the human-universal. The fact that men set their faces against this principle and wanted to separate from one another, to develop racial forces and interests, ultimately led to the outbreak of that war. Thus the greatest disaster of this twentieth century was due to an urge that is also present in the Jews.—And so one can say: Since everything that the Jews have achieved could now be achieved consciously by all human beings, the Jews would serve their own interests best if they let themselves be absorbed into the rest of mankind, be merged in the rest of mankind, so that Judaism, as a race or people, would come to an end. That would be in the nature of an ideal—but many Jewish habits and customs, and above all the hatred meted out to them, still militate against it. These are the kind of impulses that must be overcome and they will not be overcome if everything remains the same as it has been in the past. If the Jews feel hurt when they are told, for example: you have little talent for sculpture ... they can say to themselves: It is not necessary for every race of people to be sculptors; with their own particular faculties they can achieve something in a different domain! The Jews are not naturally gifted for sculpture. One of the Ten Commandments decrees: “Thou shalt make no graven image of thy God ...” it is because the Jewish people are averse to making any picture or image of the Supersensible. Now this is bound to lead back to the personal element.
It is quite easy to understand this.—If I make an image or a picture, even if it is only in the form of a description as often happens in Spiritual Science, another person may impress it on his memory, learn from it, see truth in it, think what he likes about it. But if I make no image, my own personal activity must be in operation; the thought does not separate itself from me. For this reason it has a personal character. So it is in Judaism. Men must learn to perceive the Spiritual in their fellow-men. The Jewish world is still dominated by the racial impulse. The Jews marry among themselves, among their own people; their attention is still focused upon the racial, not upon the spiritual.
Therefore to the question: “Have the Jewish people fulfilled their mission in the evolution of human knowledge?” the answer is: They have fulfilled their mission, for in earlier times the existence of a people who brought a certain form of monotheism into being was a necessity. Today, however, what is required is spiritual knowledge. The mission of the Jewish people has been fulfilled. Hence this particular mission is no longer a necessity in evolution; the only right course is for the Jews to intermix with the other peoples.
Question: Why was it that the Jewish people were destined to live in exile?
Dr. Steiner: It is important to bear in mind the whole character of this “exile.” The Jewish people among whom Christ died were living at that time among people of quite a different kind, namely, the Romans. And now, suppose that the Roman conquest of Palestine had been complete; suppose they had killed everybody they wanted to get rid of and turned out the rest. Suppose that already at that time the Jews had intended or felt the urge to intermix with the other peoples ... what would have happened? Well ... the Romans would have captured Palestine and a number of Jews would have been put to death; others—as one says today in every country—would have been expelled and would have been able to continue their existence somewhere or other outside Palestine.
But the Jews had neither the intention nor the urge to intermix with the other peoples; on the contrary, wherever they were, even when there were only a few of them, they always lived among themselves. They scattered far and wide; and only because they lived exclusively among themselves, intermarried among themselves, has it been noticed that, as Jews, they constitute a foreign element. The idea of an exile would otherwise not have arisen. It was this natural urge in the Jews that gave rise to the idea of their exile. It is all part of the intrinsic character of Judaism. And posterity is now astonished that the Jews were dispersed, were obliged to live as strangers. This has happened nearly everywhere. Other peoples intermixed and so were unnoticeable. By its very nature, Judaism has held tenaciously together. In this particular connection one is obliged to say that because human beings have held together, attention has been called to things that would not, otherwise, have been noticed.
It is grievous and heartbreaking to read how in the Middle Ages the Jews lived in the ghettoes, in quarters of the towns where alone they were permitted to dwell. They were not allowed to go into the other parts of the towns; the gates of the ghettoes were locked, and so forth. But these things are talked about because it was noticed that the Jews in the ghettoes clung tenaciously together, lived entirely among themselves. Other men, too, have had equally terrible things to endure, although in a different way. The Jews stayed in their ghettoes, clung together there and people knew that they were not allowed to come out of their quarters. But just think of it.—Other men who were forced to work every day from early morning until late evening could not come into the towns either, although there were no gates to keep them out. Their sufferings, too, have been great. It must be admitted, therefore, that such things are often based solely upon their outer appearance ... they are based, as are many things in world history, upon outer appearance.
The time has come when these things must be penetrated by the light of reality. And here we are led to the conception that when a destiny is fulfilled it is—to use an Eastern expression—karma, it is inner destiny. The characteristics of the Jews themselves has helped to give the story of exile the form it has assumed; the Jews are a tenacious people, they have held their own in foreign lands; and that is why in later times this has been so noticeable and is talked about to this day.
On the other side, the natural result of all this is that the Jews are differentiated from other peoples and they are accused of all sorts of things of which the causes are not known. Does it not happen that if, in some district where people are superstitious, a man is murdered by an unknown hand and an unpopular Jew happens to live there, the whisper goes round that at Easter-time the Jews need human blood for their rites—therefore it is they who have killed the man ... The reason why such things are said is because the Jews are differentiated from the others; but the Jews themselves have done a great deal to cause this state of affairs.
In considering these matters today it is essential to lay stress upon the human-universal, in contrast to the racial principle.
Question: What was the significance in world-history of the seventy souls of the original family of Israelites?
Dr. Steiner: Peoples of diverse character have lived on the Earth since ancient times. From the present age onwards, this diversity ceases to have real meaning, for as I have said, the human-universal must become the essential principle. Nevertheless if we study the earlier phases of the evolution of mankind we find the population of the Earth divided into all kinds of different peoples. The Spiritual is a living reality in the phenomena of nature; the Spiritual is also a living reality in the peoples of the Earth. In every people there is a guiding Folk-Spirit. As I have said in my book, Theosophy, “Folk-Spirit” is not merely an abstract term. When one speaks today of the French people and the rest, what does this suggest to the materialistic thinking of today? It suggests an accumulation of some 42 millions of human beings in the West of Europe—a pure abstraction; the traits and qualities of the people in question are a very secondary consideration. But it really is not so! Just as the seed lives in the plant, so something seed-like exists, which lives in the spirit of a people and then unfolds. A Spirit, a real Being, lives and works in the whole people.
I have told you that the mission of the Jews in human history was to spread the belief in the One Godhead, and it will be clear to you that it was necessary for them, as a people, to be prepared for this. Therefore it came about that when the Jewish people originally came into existence, the several Folk-Spirits, each of whom worked individually in a particular people, all concerned themselves with the Jewish people. Thinking of the different peoples, we say: Indians—Indian Folk-Spirit; Egyptians—Egyptian Folk-Spirit; then Greek Folk-Spirit, Roman Folk-Spirit, and so on. Each Folk-Spirit had to do with a particular people. (Drawing on blackboard.) But if we take the Jewish people, then, in that corner of the Earth called Syria where the Jews had their home, the influences and will of all the Folk-Spirits operated in this one people.
Let me try to make this clear by a simple analogy.—Imagine that each of you is in your own family circle, attending to its affairs. Each of you has a particular sphere of activity. So it was in the case of these Folk-Spirits.—But now, suppose you want to support, let us say, the cause and interests of the workers as a body: if that is so you will not remain in your own circle but you will hold a meeting and discuss among yourselves what proposal shall be put forward by you all, acting as a whole. And so we may say: In the peoples other than the Jews, each of these Folk-Spirits worked as it were in his own sphere; but what the Folk-Spirits achieved through the Jewish people was the outcome of a spiritual assembly. This influence worked with varying strength upon the members of the Jewish people. The Bible gives an indication of this when it speaks of seventy Folk-Souls entering into the people of Israel. All the Folk-Souls were in operation. This strong and potent influence has in a certain respect made the Jews into a cosmopolitan people and accounts for the tenacity that has remained characteristic of them. No matter where they might be, they were always able to gather together and preserve Judaism, simply because they had everything within them.
It is very remarkable how Judaism has everything within it. In Orders or Societies of Freemasons, Oddfellows, and the like, in which there is no new spiritual knowledge but an antiquated kind of knowledge they themselves no longer understand, you will find in the very words of the rites, elements deriving from all kinds of different peoples: Egyptian rites and words, Assyrian and Babylonian words and signs—but especially elements from the Jewish Kabbala and so forth.
In this respect Judaism is truly cosmopolitan; it adapts itself to everything but also preserves its original impulse which is still alive within it. The same is true of the Hebrew language in which there is great richness of content, both spiritual and physical. Every Hebrew word is always full of meaning. It was a peculiarity with the Jews to write only the consonants; later on, the vowels were indicated by means of signs. The vowels themselves were not written; everybody might pronounce them in his own way, so that one man said: J-e-h-o-v-a ... another said: J-e-h-e-v-a ... a third said: J-e-h-a-v-e ... a fourth, J-o-h-a-v-e.—The vowel sounds were pronounced as they were felt. And that is why such a designation as the name “Jehova” which had been instituted by the priests in this particular form, was called the “unutterable Name” ... because it was not permissible to make arbitrary use of the vowels.
The very tenacity which characterized Judaism was an indication of the way in which the several Folk-Souls worked upon this one people. When you see the Jews in different countries you will need very keen perception to be able to recognise those Jews who have really mingled with the other peoples. You know, of course, that the most important statesman of the nineteenth century was a Jew. Jews who have really merged into the other peoples are no longer distinguishable from them. In a sentence spoken by a Jew, an experienced person will at once recognise the typical Jewish style—if, that is to say, there is no imitation, which is a very common practice today. But the Jews seldom imitate. It is noticeable that a Jew invariably takes his start from something that is inwardly fixed or registered in a concept. This is very characteristic and it is connected with that assembly of the Folk-Souls and their cooperation. To this day, when a Jew makes a statement, he believes that it must be unconditionally valid. He proceeds on the basis of individual decision. It is really very interesting! Suppose a number of people—three, four, five—are together; one is a Jew, the other four are not. The men are representatives of a community of one kind or another. (I am not telling you about an imaginary situation but one which I have actually experienced) ... In this community, people have diverse views. Now these five men, of whom only the fifth is a Jew, begin to speak. The first says: It is very difficult to bring all these people into any harmony; the only thing to do is to bring persuasion to bear upon the minority and then upon the majority so that a compromise is reached. (That, after all, is how compromises are made—by people talking among themselves.) The second man says: Yes, but I have lived among the people who compose the minority and I know how difficult it is to persuade them! The third, a representative of the minority, says: We don't want to have anything to do with it; it just won't work! The fourth man says: After all, one has to take one side or the other. When these four have spoken the Jew begins: All this is futile! Concept of compromise: compromise consists in balance being reached among different opinions and in certain people giving way.—You see, he comes out with an abstraction: “Concept of compromise”; he does not start from any particular point, but leaving out the article, begins: Concept of compromise ... thereby demonstrating his inborn tenacity. When somebody says: What, exactly, is this concept of compromise? ... he already has a mental picture of some kind. But the Jew does not begin in this way; he says: Concept of compromise!—This is an example of the Jehovistic conception: Jehovah says ... No thought is given to how it works out in a particular instance, but what has been registered and fixed in a concept is simply laid down as a principle. That is why the Jew always thinks he can develop everything out of the concept. As long as the Jews keep tenaciously among themselves, things will naturally remain as they are; once the Jews have merged into other peoples they will lose the habit of saying: “Concept of compromise!” ... and they will have to be in line with the others. All this is connected with the way in which the Folk-Souls have worked upon them.
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Source: May 8, 1924
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