The whole of mankind's state of misery is thus a question of evolution. No one can therefore be blamed for it, neither the priest nor the criminal, neither the rich nor the poor. It is based on the existing system. And one cannot demand that this should express a higher idealism or standard of evolution than that which the average human consciousness has reached and of which it constitutes a result. But as mankind is thus not abnormal but has the ability to experience things and to do research, it will, precisely through all those disharmonies and unpleasantnesses under which it now sighs and groans, arrive at an understanding of the most profound causes of these realities and thereby overcome its present dark fate.
      This fate, in all its details, will thus constitute the research-object through which mankind today is obtaining knowledge about how a social system or a social administration should not be. Before its very eyes experiences are unfolding today that elicit a growing antipathy towards existing circumstances and give rise to an undermining of the old social system. And this antipathy constitutes the first signs of the dawning of an incipient new age. It will soon be a fact for all that we are witnessing the downfall of the old world culture and the birth of a new world culture. We are passing an exceptionally important turning-point in the history of earth. We are beholding a milestone in the vast kingdom of eternity.
      The present generations of mankind have inherited great wisdom from the past. In order not to be too dazzling and impossible to comprehend, this wisdom was, by means of symbols and parables, adapted to suit the primitive imagination of previous generations. And since it is still being handed down couched in the same adaptations or parables, it does not have a strong enough effect on modern generations. These generations have come into possession of knowledge by other means, partly by scientific research and partly by the development of a greater emotional life, which, even if it is not enough to support the demands of religion and morality, has nevertheless long since eclipsed the outer clothing or interpretation by which the inherited wisdom was dimmed. This interpretation has therefore been viewed by modern generations more and more as antiquated and naive, and has become more and more dogmatic. This must then in turn give rise to disharmony between these generations and the preachers of traditional wisdom.
      Doubters and free thinkers arose; interest in going to church declined; it became unfashionable to be religious. And a certain demoralisation thus became possible. This disharmony has then in turn very often been described as "irreligiousness". But this description is very mistaken, for no human being can, in the absolute sense, be irreligious. Even if he cannot believe in a particular parable, a particular form or dogma, he nevertheless believes in the truth. He demands only that it be shown in a form that resonates with his own innermost being. When it is interpreted in harmony with his own experiences, he believes without doubt. If he, in such a case, does not believe, it can only be because of pathological elements present in his consciousness. And he must then, as an abnormal being, be left out of consideration here.
      It is thus not only the material side of the experience of life but also the religious or spiritual side with which terrestrial human beings find themselves in disharmony.