THENEWESSENTIALSTEINER

THENEWESSENTIALSTEINER

AnIntroductiontoRudolfSteinerforthe21stCenturyEDITEDANDINTRODUCEDWITHNOTESBY

RobertMcDermott

ANIMPRINTOFANTHROPOSOPHICPRESS,INC.POBox749

GreatBarrington,MA01230www.steinerbooks.org

Copyright©byRobertA.McDermott,2009Allrightsreserved.Nopartofthisbookmaybereproducedinanyformwithoutthewrittenpermissionofthepublishers,exceptforbriefquotationsembodiedin

criticalarticlesandreviews.BOOK&COVERDESIGN:WILLIAMJENSJENSEN

LIBRARYOFCONGRESSCATALOGING-IN-PUBLICATIONDATA

Steiner,Rudolf,1861–1925.[Selections.2009]ThenewessentialSteiner:anintroductiontoRudolfSteinerforthe21stcentury/editedandintroducedwithnotesbyRobertMcDermott.p.cm.Includesbibliographicalreferencesandindex.ISBN–13:978-1-58420-056-7ISBN–10:1-58420-056-11.Anthroposophy.2.Steiner,Rudolf,1861–1925.I.McDermott,RobertA.II.Title.BP595.S851122009299’.935—dc22

2009022070

CONTENTSPREFACEINTRODUCTION:

RudolfSteinerandAnthroposophySignificantEventsintheLifeofRudolfSteinerAutobiographicalNotes:“TheBarrDocument”“IntroducingRudolfSteiner,”byOwenBarfield

WORKSOFRUDOLFSTEINER:1.PHILOSOPHY:SELFANDWORLD2.EVOLUTION:COSMICANDHUMAN3.ANTHROPOS:BODY,SOUL,ANDSPIRIT4.SPIRITUALINTELLIGENCE5.CHRISTANDOTHEREXALTEDBEINGS6.REINCARNATION,KARMA,ANDTHEDEAD7.ARTS8.SOCIETY9.EDUCATION10.PSYCHOLOGY11.HEALTHANDHEALING12.GAIAANDTHEFUTURE

AGUIDETOFURTHERREADINGINDEX

PREFACEINITIALENCOUNTERSWITHRUDOLFSteinerandAnthroposophyoftenleaddiscovererstoexclaim,“Whyhaven’tIencounteredthisuntilnow?”AsIrecountedintheprefacetothefirsteditionofTheEssentialSteiner,1“Itwasnotuntil1975,afterIhadtaughtcomparativephilosophyandreligionforelevenyears,hadreadwidelyandtraveledaroundtheworldtwice,thatIcameacrossthenameRudolfSteinerforthefirsttime.”Thefirstsentenceoftheintroductiontothatsamevolumeaskedaquestionthatwasverydifficulttoanswer:“If,ashisfollowersinsist,RudolfSteinerisageniusintwelvefields,whydowesoseldomcomeacrosshisnameincolleges,inscholarlywritings,andinthepopularpress?”Relativetohisgenius,generosity,andabilitytoexplainandsolvesomeofthedeepestproblemsofourculture,ithasbeendifficulttounderstandwhySteiner’sinfluencehasnotbeenmoreevidentduringthemorethaneightyyearssincehisdeath.AlthoughSteiner’scontributionsarenowfarmorewidelyacknowledgedthanwhenTheEssentialSteinerwaspublishedtwenty-fiveyearsago,thereasonsforhislimitedinfluenceinvitecontinuingreview.

SomewhoencounterSteiner’sworkforthefirsttimequestionwhethersomeonewhodisplaysvirtualomniscience,offeringsomuchnewandattimesseeminglyimplausibleinformationontopicsbothcentralandobscure,shouldbeengagedatall.InhisessayonSteiner(intheintroductorysectionofthisvolume),thedistinguishedliteraryandculturalcriticOwenBarfieldasks,“Whyshouldanyoneacceptthatonemanwascapableofallthoserevelations?”Thisvolumeattemptstoanswerthatquestionbypresentingandexplainingthecontentofhisesotericresearch,withitsprofoundlypositiveapplications,andbystatingthecasefortheesotericmethodthatSteinerpracticedandrecommendedtoothers.

AnotherreasonforSteiner’slimitedinfluenceseemstorestwiththoseofhisfollowerswhoregardallofSteiner’spronouncements,bothexotericand

esoteric,withfundamentalistcertitude.Further,contrarytohisattitudeandexample,Steiner’sfollowerstypicallyexpoundhisideasinseparationfrom,andoveragainst,othergreatthinkersandmovements.DuringhislifetimeSteinerhadmanythousandsoffollowers,aswellasmanythousandsmorewhomheinfluencedindirectlybyhiswritings,lectures,andpracticalrecommendations,buthehadnoesotericequalswhochallengedhisideas,theirexpression,orimplementation.Bycontrast,bothThomasMerton,untilhisuntimelydeath,and,morerecently,theDalaiLamahaveengagedscientists,artists,andotherspiritualteacherswhorepresentworldviewsverydifferentfromtheirown.

DespiteobstaclestothespreadofSteiner’sideasandtheirinfluence,thereisincreasingevidencethattheyhavebecomemorefamiliarandhavereceivedmorecreditthantheydidagenerationago.ItisnolongerunusualtoobserveacademicsandspiritualseekersacknowledgingthatSteiner’sinnovationssuchasWaldorfeducation,biodynamicagriculture,anthroposophicallyextendedmedicine,andanthroposophicartsrepresentsignificantcontributionstocontemporarythoughtandculture.

Throughhishundredsofvolumesandhisinnumerableactivities,Steinermighthaveblindedustohissignificance,buthewassurelyrightinhisconvictionthatthedarknessofthetimerequiresthatmanylightsbelit,manydoorsopened,manyexhibitionsmounted,and,especiallyinacultureofmendacity,manytruewordsbespoken.AlthoughAnthroposophyisrootedinmeditativepractice,itisalsodevotedtotheword—bothinitsoriginalsingularmeaning,Logos,Word,andinitspluralmeaning,thecountlesswordsemployed,artfullytotheextentpossible,inserviceofspiritualideas,ideals,andrealities.

ThisvolumeonSteiner’sworkissimilartoTheEssentialSteiner,inthatitincludesarepresentativerangeofSteiner’swritingsandlectures,accompaniedbymyintroductoryessayandguidetofurtherreading.Thedifferencesbetweenthesetwovolumesarealsoworthnoting.Atseventypages,theintroductionisfarmoreextensive,andtheselectionsbySteinercovertwelveareasinsteadoffive.AllofthepagesbySteinerhavebeennewlytranslatedandrevisedsince

1990and,consequently,allusegender-inclusivelanguageandacontemporarystyleofexpression.Theeighty-five-pageannotatedguidetofurtherreadinginTheEssentialSteinerwasimportantatthetimebuthasbeenomittedinthisvolume,sincedescriptionsofhundredsofvolumesbyandaboutSteinerandAnthroposophyarereadilyavailableontheSteinerBookswebsite(www.steinerbooks.org).

IamdelightedthatreadersofTheEssentialSteinerhavefoundmypagesreadableandhelpfultotheirattemptstounderstandSteiner’sideas,butitwouldbecontrarytomyintentifthereaderwouldallowtheAmericanstyleofmyintroductoryessaytosubstitutefortherelativelymorechallengingandrewardingworkofengagingSteiner’sthinkingprocessesandmodeofexpressiondirectly.

Steiner’steachingisadharma(adetailedworldviewandaspecificsetofspiritualpractices)thatrequiresthedevelopmentofupaya(skillfulmeans).Steiner’sworksandhisrecommendationsrunawiderange,fromimmediatelyaccessibletocomplexanddifficulttounderstand,remember,andimplementinone’sthinkingandaction.Despitethechallengeofhisteachingsforthoseofuswithonlytheslightestcapacityforreliableimagination,thestudyandpracticeofhisteachingsconstituteatruthfulandefficaciouspathforspiritualtransformation.ToengageSteiner’sworldviewandpracticesrequiresonetoeschewdogmatismandcontentionand,aswithallgenuineandefficaciousspiritualwork,toembracehumilityandreverence.

RobertMcDermottSanFranciscoNovember2009

RudolfSteiner,1923

INTRODUCTIONRUDOLFSTEINERANDANTHROPOSOPHY

1.RUDOLFSTEINER’SLIFEANDMISSIONRUDOLFSTEINER(1861–1925),ahighlyoriginalandincreasinglyinfluentialspiritualandesotericteacher,isthefounder,teacher,andexemplarofAnthroposophy.Esotericreferstoaworldviewandtospecificideasthatareverydifficulttoknowwithoutaspecialcapacitysuchasclairvoyanceorintuition.Anthroposophycombinesanthropos,theidealofthehumanbeing,andSophia,divinefemininewisdom.ThewordAnthroposophyreferstospiritualknowledgegainedbytheconsciousintegrationofthreedisciplines:thinking,feeling,andwilling.Anthroposophyincludesesotericresearchandspiritualpractice.Throughextraordinarycapacityanddiligenteffort,Steinermadesignificanttheoreticalandpracticalcontributionstophilosophy,sciences,socialsciences,arts,education,andreligion.HealsowroteandlecturedextensivelyonvariousesotericsubjectssuchastheearlyevolutionoftheEarthandhumanity,karmaandrebirth,andthecollaborativeinterrelationshipsamongKrishna,Buddha,andChrist,aswellastherelationshipsbetweenChristandSophiaandChristandtheArchangelMichael.Inadditiontowritingapproximatelyfortybooks,beginningin1891withTruthandKnowledge,hisphilosophydoctoraldissertation,andendingin1924,theyearbeforehisdeath,Steinerdeliveredmorethansixthousandlectures,mostofwhichhavebeenpublishedinmorethanthreehundredvolumes.HeisperhapsbestknownfortheWaldorfschoolmovement,whichtodayconsistsofseveralthousandschoolsinmorethanonehundredcountries.WaldorfteacherscontinuetodrawguidancefromSteiner’shundredsoflecturesonchilddevelopment,curriculum,andpedagogy.

WecantreatSteiner’steachingundertwoheadings:first,itscontent,theresultsofhisesotericresearch;andsecond,itspractice,thepathbywhichotherscanattempttodevelopacapabilitycomparabletoSteiner’s.Asapath,orspiritualdiscipline,Anthroposophyincludesadetailedmethodforschooling

one’sconsciousness,leadingtotheattainmentofspiritualknowledgeandthegradualtransformationoftheindividualpractitioner.

Steiner’spracticalcontributions—whichincludetheWaldorfschoolmovement,biodynamicfarming,newartforms,thesciences,anthroposophicallyextendedmedicine,andsocialconcepts—arethefruitsofaclairvoyantcapabilitythatwasbothinnateandfurtherdeveloped.Throughhisfoundationalbooks,ThePhilosophyofFreedom(1894),HowtoKnowHigherWorlds(1904),Theosophy(1904),andAnOutlineofEsotericScience(1909),1Steineroffersaspiritualworldviewandadisciplinethroughwhichotherscandevelophighercapacities.AlloftheseworksservethesameessentialtaskofSteiner’sAnthroposophy,orspiritualscience:anattempttogainalovingandcreativeknowledgeofthespiritualintheindividualandthespiritualintheuniverse,andtherelationbetweenthem.

AnthroposophistsareunderstandablyinaweofthefruitsofSteiner’sspiritual-scientificresearchandthustendtoemphasizethestudyofhiswritingsandpracticalrecommendationsattheexpenseofcultivatingtheirownspiritualcognition.Eveninhisownday,thismistakenemphasiscausedSteinerconsiderablefrustrationandsadness,anditalmostcertainlyhaslimitedtheeffectivenessofAnthroposophyasaspiritualesotericteachingandmovement.Heintendedhisresearchconcerningspiritualrealitiestoexemplifyhismethodandtoshowtheneedforsolutionsonahigherlevelofinsightthanthelevelonwhichargumentsordinarilyswirl.

RudolfSteiner’steachingsarecontinuouswithRosicrucianism,Theosophy,andesotericChristianity.HereferredtohisparticularesotericteachingasRosicruciantoemphasizeitscloserelationshiptothetraditionofdeepesotericknowledgeofthehumanbeingandhigherbeingscultivatedfirstinEgypt,thenGreece,andthenentwinedsomewhatwithChristianity.EsotericChristianityreferstotheprofoundspiritualteachingsandtextssuchastheGospelofJohnorthewritingsofDionysiustheAreopagitethataredifficultformostpeopletounderstandbuthaveindirectlyexercisedasignificantinfluenceonthemore

accessible,exotericteachingsofChristianity.Inthesameway,andforthesamereasons,thatesotericandmysticaldimensionsofChristianitytendtobeheldatadistancebytheinstitutionalchurchandadvocatesofitsdogmaticteachings,Steiner’slifeworkseemstohavehadverylittleinfluenceonChristiantraditions,whetherRomanCatholicorProtestant.Steinerdelineatedacomprehensiveanddetailedaccountoftheevolutionofconsciousness,bothcosmologicalandhuman,asabackgroundtohispleaforthetransformationofthinking,feeling,andwillingandfortheroleoftheChristandotherspiritualbeings.

Whiletheyarecontinuouswithpastesotericteachings,Steiner’sresearchandmethodarecharacterizedbyamodernWesternsensibility,inthattheystriveforscientificvalidityandverificationbyothers.Hence,anothernameforanthroposophicresearchisspiritualscience.Steinerconfrontsthefactthatinrecentcenturieshumanbeings,particularlyinthemodernWest,finditincreasinglydifficulttoknowthespiritualworld.OneofhistaskswastoshowhowmodernWesternhumanitygenerallylostthedirectknowledgeofthespiritualworldthathadbeenpossible,andtypical,inearliertimes—forexample,thatofshamanicguidesofindigenouspeoplesworldwide,thepharaohsofEgypt,theprophetsofIsrael,andtheteachersinthemysterycentersinancientGreece.Anthroposophyisamethodforre-forgingsuchconnections,thoughinawaythatisappropriateforcontemporaryconsciousness.Steineroffersamethodthroughwhicheachindividualspiritualseekercandevelopawarmandwill-filledmeanstoovercomethealienationthatheshowstobecharacteristicofmodernWesternconsciousness.Steinerconsideredthepurposeoftheevolutionofhumanconsciousness,forwhichheregardedtheincarnationoftheChristasthecentralevent,tobetheattainmentofhumanloveandfreedom.

NotonlywasRudolfSteinerendowedwithacapacityforimagination,inspiration,andintuition,healsocarefullyexplainedhowsuchmodesofknowingcouldbecultivated.HeemphasizedthatthecultivationofthesecapacitiesbyaWesternindividualisdifficultbecausemodernWesternculturefirmlyrejectstheverypossibilityofspiritualandesotericknowledge.Hetriedto

showthatordinarywaysofknowingandknowledgebyfaithcannotliftWesternhumanityoutofitspresentimpasse.Rather,itrequiresaformofknowingthatisindividualandobjective,spiritualandreliable.

Steiner’sspiritualandesotericteachingsarepositiveabouttheevolutionofthecosmosandofthenaturalworldandoptimisticaboutthefutureofhumanity—thoughnotwithoutagreatstruggle.Steinerwasprofoundlyawareofeviland,invariousways,suffereditseffects,buthewasneverthelesspositiveinhisattitudetowardpeople,challenges,andinitiatives.Hediedatagesixty-five,probablyasaresultofdesperateesotericstruggleswithnegativeforcesandunceasinglaborsinserviceofhisspiritualmission.Steiner’slifeservesasamodelofaspiritual-esotericresearcher,servant,andteacher.

RudolfSteinerwasbornonFebruary27,1861,inKraljevec,Croatia,withintheAustrianEmpire.Hisparents,JohannSteiner(1829–1910),anemployeeoftheSouthernAustrianRailroad,andFranziskaBlieSteiner(1834–1918),werebothborninsouthernHungary.Steinerspenthisearlychildhood,fromtheageoftwotoageseven,intheAustriancountryside;hisgradeschoolyearswerespentinaruraltownsouthofVienna.HeattendedascientifichighschoolandthengraduatedfromapolytechniccollegeinVienna.Asacollegestudent,Steinerwasemployedasatutortoafamilyofboys,theyoungestbeingOttoSpecht,whohadDownsyndrome.Theboy’sfamilyhadgivenuptheideathathewouldliveanormallife.Aftertwoyearsofpatientwork,however,Steinereducatedtheboytothelevelofthoseofhisageandequippedhimforproductivelife.Ottoeventuallybecameaphysicianand,later,losthislifeinWorldWarI.

Atagetwenty-two,throughhisprofessorKarlJuliusSchroer,SteinerbecametheeditorofGoethe’snaturalscientificwritings.Atagetwenty-five,hewroteGoethe’sTheoryofKnowledge:AnOutlineoftheEpistemologyofHisWorldview.In1891,attheageofthirty,hereceivedhisdoctorateinphilosophyfromtheUniversityofRostock,andayearlater,hepublishedhisdissertationunderthetitleTruthandKnowledge.In1894,hepublishedhisprimaryworkinphilosophy,ThePhilosophyofFreedom(publishedasIntuitiveThinkingasa

SpiritualPath),followedimmediatelybyFriedrichNietzsche:AFighteragainstHisTimeandGoethe’sWorldview.

Ifkarma,ordestiny,istobetakenatallseriously,clearlySteinerwasborntobeaninitiate;thatis,hewassentbythespiritualworldtoundertakeanimportantworkforhumanity.Steinerwassevenyearsofagewhen,intherailroadstationwherehisfatherwasstationmaster,hisauntwhohadcommittedsuicide,andwhomhehadnevermet,appearedinghostlyformtotheboyandsoughthishelp.Thewomanmusthaveseensomespecialcapacityinthisboyassheviewedthehumanworldshehadleftbehind.

Whenhiselementaryschoolteachergavehimageometrybook,Steinerfoundthatthepuregeometricformswereratherliketheworldofspiritualformswithwhichhewasalreadyfamiliar.Thisdiscoveryofgeometrywasoneofthegreatexperiencesinhisearlylife,foritprovidedreassurancethatknowledgeofthespiritworldcouldbesharedandcommunicated.

Atagefourteen,SteinerrealizedthathehadtostudyKant2andconfrontthelimitstoknowledgethatKanthadestablishedinhisextremelyinfluentialwork,TheCritiqueofPureReason(1781).Subsequently,Steinerwasalsoledtotheearlynineteenth-centuryidealistphilosophiesofFichte,Schelling,andHegel.HeusedFichte’sconceptofthe“I”asabasisforhisdoctoraldissertation.Fromhisearliestphilosophicalwritings,however,itwasclearthatSteinerwouldnotrestexclusivelyinsubjectiveidealistphilosophy,butwouldaddtoitthemoreobjectivenaturalphilosophyofGoethe,aswellashisownesotericempiricism,hiscarefulobservationoftheinnerlifeofthenaturalworld.ThissynthesistypifiesSteiner’sintellectualandspiritualwork:hehabituallysympathizedwithdiverseandcompetingpositionsinsuchawayastosaveandreconcilethepositivecontributionsofeach.Weshouldalsoacknowledge,however,thatthroughoutSteiner’slife,hewassevereinhisoppositiontoKant’sCritiqueandtheinfluenceoftheKantianworldview.Byhisthoughtandaction,RudolfSteinerrepeatedlybroughttogetherperspectivesordinarilykeptseparate.Together,hislifeandhisthoughtcanbeseenasanattempttoembodythe

reconciliationofpolarities:scienceandart,matterandspirit,individualismandcommunity,andmanyotherdichotomiesthatcanbebroughtintoahigherandtruersynthesis.

Inabriefautobiographicalsketch(includedinthisvolume)called“TheBarrDocument,”writtenin1906,3Steineracknowledgedmeetinghismaster,butdoesnotidentifyhim:

IdidnotatoncemeettheM.[master],butfirstsomeonesentbyhimwhowascompletelyinitiatedintothemysteriesoftheeffectsofallplantsandtheirconnectionwiththeuniverseandwithhumannature.Forhim,conversewiththespiritsofnaturewasamatterofcourse,whichhedescribedwithoutenthusiasm,therebyawakeningenthusiasmallthemore.

ThisintermediarywasanherbgatherernamedFelixKoguzski.HegaveSteinerhisfirstopportunitytosharewithanotherhumanbeingtherealityofthespiritualworldmanifestedinnature,whichhadbeenanintegralpartofSteiner’sexperiencefromhisearliestyears.Aftermeetingtheherbgatherer,Steiner’sspiritualmaster,orinitiator,reportedlygavehimseveraltasks,includingtheseeminglyimpossibletaskofreversingtheplungeofWesternthoughtandcultureintoatheisticmaterialism,aswellasthemorespecifictaskofrestoringtotheWestanunderstandingofthedualconceptofkarmaandrebirth.

Priorto1899,Steiner’sintellectualandacademicworkwasbrilliant,butnotyetpubliclyesoteric.Hewasnotyetknownforhisabilitytotellthesecretsofthenaturalorspiritualworld.Itwasnotuntilagethirty-ninethathepubliclymanifestedclairvoyantcapacities,theabilityto“seeclearly.”4Atthattime,ashelaterreportedinhisautobiography,Steinerenteredadeepspiritualstruggle,afterwhichheexperiencedthemysteryofChristintheevolutionofEarthandhumanity.Asaresultofthislife-transformingexperience,hisspiritual-scientificresearchandteachingswerebathedinthelightofChristguidingthecosmos,theEarth,andhumandestiny.

DespitetheincreasinglysignificantrolethatheascribedtoChrist,Steiner

continuedtolecturetolargeaudiencesoftheosophists,mostofwhom,itseems,focusedmoreonKrishnaandBuddhathanonChrist.5From1902to1909,heservedasgeneralsecretaryoftheGermanbranchoftheTheosophicalSociety.In1909,duringtheTheosophicalCongressinBudapest,SteinerrecognizedthathewouldneedtoseparatefromtheTheosophicalSociety,primarilybecauseAnnieBesant,itspresident,wasnotamenabletoSteiner’sincreasinglyWesternperspectiveandemphasisontheimportanceofChrist.BesantalsoopposedSteiner’sintroductionoftheartsintotheannualmeetingsoftheTheosophicalSociety.Thebreakcamein1911,whenC.W.LeadbeaterandAnnieBesantannouncedthatsixteen-year-oldJ.Krishnamurtiwasthevehicleofacomingworldteacher.LeadbeaterbelievedthathisstudentwastheMasterJesus.WhetherBesantheldthesameconvictionornot,sheagreedwithLeadbeaterandcreatedtheOrderoftheStarasavehicleforKrishnamurti,whorenouncedthisclaimatagetwenty-one.

From1904until1909,Steinerwrotethreeofhisfoundationalbooks:HowtoKnowHigherWorlds(1904),Theosophy(1904),andAnOutlineofEsotericScience(1909).HealsolecturedonawidevarietyofthemesinthehistoryofWesternesotericism.Beginningin1909,hedeliveredmanylecturesoneventsintheChristianGospels,aswellasontheinterrelationshipsamongKrishna,Buddha,andChrist.

In1912inBerlin,Steiner’sfollowers,principallythosewhohadworkedwithhimintheTheosophicalbranchesandhadheardhundredsofhislecturesthroughoutEurope,formedtheAnthroposophicalSociety.Steinerneitherfoundednorjoinedthesocietythathisfollowersformedatthattime,buttenyearslater,duringChristmasweekof1923,SteinerreestablishedtheGeneralAnthroposophicalSocietyandbecameitsleader.In1913,SteinerlaidthefoundationstonefortheGoetheanum,6anenormouswoodenstructurethathedesigned,tobebuiltonanimposinghillnearBasel,inDornach,Switzerland.Sincethen,theGoetheanumhasservedasthepublicandesotericcenterfortheworldwideworkoftheAnthroposophicalSociety.

SteinerchosethenameGoetheanumtohonorGoethe’saesthetics.Steiner’sarchitecture,includingthedouble-cupolastructure,withvariousspirituallyenlightenedforms,wasunprecedentedandinfluential.ThebuildingwasmadeofvarioustypesofwoodfromalloverEuropeandNorthAmericaandwasunderconstructionfrom1913to1922.DuringWorldWarI,workersfromseventeennations,includingAustria,Germany,France,andEngland,livedandworkedtogetheronahillinSwitzerland,withinhearingofthegunsandbattlesragingaroundthem.SoonaftertheGoetheanumwascompleted,anarsonistburnedittothegroundonNewYear’sEve1922.

In1899,SteinermarriedAnnaEunike,thewidowedmotheroffivechildrenforwhomSteinerhadbeenaresidenttutor.SteinerhadhisownsectionofFrauEunike’shouseforhisworkandformeetingswithcolleagues.Whenaskedaboutthatrelationship,clearlyamarriageofconveniencelastingapproximatelythreeyears,hedismissedtheinquiry,statingsimply,“Privaterelationsarenotsomethingtobepublicized.”AnnaEunikediedin1911.In1914,attheoutbreakofWorldWarI,SteinermarriedMarievonSieverssoonaftershecrossedtheborderfromGermanyintoSwitzerland.Throughoutthepreviousdecade,vonSievershadbeenhisassistantintheGermanbranchoftheTheosophicalSociety.Whileweremainuninformedabouttheirmarriage,itisclearthatMarieSteinersharedeverydetailofSteiner’sworkonbehalfofAnthroposophy.ShewasparticularlyhelpfultoSteiner’smanycontributionstothespiritualandesotericrenewalofthearts.7

SteinerbelievedthathisrelationshipwithDr.ItaWegman,hispersonalphysician,extendedthroughpreviouslifetimes.Formorethantwodecadestheycollaboratedonmedicalresearch,someoftheresultsofwhicharepublishedintheirbookExtendingPracticalMedicine:FundamentalPrinciplesBasedontheScienceoftheSpirit.

WiththeexceptionofhisteachingonkarmaandrebirthandhisfoundingtheGeneralAnthroposophicalSocietyin1923,RudolfSteiner’sentirelifeworkwasinresponsetopeople’srequestsforhelp.In1924,hedeliveredaseriesof

nineteenlecturestofollowerswhohadjoinedtheSchoolofSpiritualScience(anesotericmembershipatthecoreoftheAnthroposophicalSocietydedicatedtospiritual-scientificresearch).ExceptfortheselecturesandthosehedeliveredtopriestsofTheChristianCommunity(seesection5ofthisintroduction),Steinergaveallofhisinnovativeideasandmethodologiesopenly,andinawayintendedtobesharedbyanyoneinterestedinthem.

Justafewmonthsbeforehisdeath,inaseriesofletterswrittentomembersoftheAnthroposophicalSocietyandpublishedasAnthroposophicLeadingThoughts,SteinerwrotethefollowingcharacterizationofAnthroposophy:

Anthroposophyisapathof[spiritual]knowledge,toguidethespiritualinthehumanbeingtothespiritualintheuniverse.Itarisesinthehumanbeingasaneedoftheheart,ofthelifeoffeeling,anditcanbejustifiedonlyinasmuchasitcansatisfythisinnerneed.OnlythosewhofindinitwhattheythemselvesfeelimpelledintheirinnerlivestoseekcanacknowledgeAnthroposophy.Onlythosewhofeelcertainquestionsonthenatureofthehumanbeingandtheuniverseasanelementalneedoflife,justasonefeelshungerandthirst,canbeanthroposophists.

Anthroposophycommunicatesknowledgethatisgainedinaspiritualway.Yetitonlydoessobecauseeverydaylife,andthesciencefoundedonsensationandintellectualactivity,leadtoabarrieralonglife’sway—alimitwherethelifeofthesoulinthehumanbeingwoulddieifitcouldgonofurther.Everydaylifeandsciencedonotleadtothislimitinsuchawayastocompelthehumanbeingtostopshortatit.Forattheveryfrontierwheretheknowledgederivedfromsensoryperceptionceases,thefurtheroutlookintothespiritualworldisopenedthroughthehumansoulitself.8

Asthisfrequentlyquoteddescriptionindicates,Anthroposophyreferstohumanwisdom,orawayofknowingtheessentiallyhuman,incontrasttoknowledgegainedbyfaithorbyothertraditionalwaysofunderstandingdivinerevelation.ItwasSteiner’saimtoenablehumanbeingstodeveloptheirspiritual

facultiesand,thereby,developknowledgeofthespiritualrealityofthecosmoswithoutthehelpofareligioustradition,thoughhewascarefultoemphasizethatAnthroposophyis,inprinciple,compatiblewithallreligioustraditions.AccordingtoSteiner,thisachievementispossiblebyakindofthinkingthathedescribessynonymouslyasactive,loving,spiritual,andfree.Hetriestoshowthatthisnewmodeofspiritualthinkingisatthecoreofgreatadvancesinscience,art,andreligion.Heintendshisidealofspirituallyactivethinkingasaworkoftheheart,oftheaffective,andartistic.Hedevelopshisconceptandmethodofspiritual“living”thinkingasacontrasttoreligiousrevelation,ordinaryintellectuality,andpassive,sensory-basedawareness.

PerhapsSteiner’smostsignificantcontributiontocontemporaryhumanityisthemethodhedevelopedforacquiringspirituallyclearknowledge.Throughhiscontributionstothoughtandcultureandthemethodshebequeathedforotherstotestandadvancehisinsights,RudolfSteinerremainsoneofthemostimportantexemplarsofthetransformativeandpracticaleffectsofesotericknowledge.Althoughtherewouldseemtobemanyclairvoyantsthroughouttheworld,Steinerisdistinctive,andperhapsunique,inthedegreetowhichheunderstoodhisclairvoyance,disciplinedit,appliedittonumerousfieldsofknowledgeandculture,and,mostimportant,publishedinstructionsforthosebornwithordinaryconsciousnesstodevelopamodicumofspiritualintuition.

ThefollowingintroductorysummaryoftheseinitiativescorrespondstothetwelvechaptersofselectionsfromSteiner’swritingsandlecturesreprintedinthisvolume.

II.RUDOLFSTEINER’SWORKS1.Philosophy:SelfandWorld

TheessentialprinciplesofSteiner’sspiritualscience,orAnthroposophy,arebasedprimarilyonthreeworksthattreatesotericepistemologyandmethodology:IntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom(1894),HowtoKnowHigherWorlds(1904),andAnOutlineofEsotericScience(1909).Eachworkreveals,indifferentways,Steiner’scaseforthepossibilityof,

andapproachto,spiritualandesoteric9knowledge.ThissectiononphilosophydiscussesIntuitiveThinkingasaSpiritualPath.Section2,“CosmicandHumanEvolution,”discussesAnOutlineofEsotericScience.Section4,“MeditationandSpiritualCognition,”discussesHowtoKnowHigherWorlds.

TounderstandSteiner’steachingonfree(orspiritual)thinkingandtheacquisitionofspiritualknowledge,onemustfirstbearinmindthepowerofthedominantsecularworldviewandthedifficultyofovercomingitspervasiveinfluence.Steiner’sclaimthatitispossiblefornon-clairvoyantindividualstoacquiresomedegreeofesotericinsightisratherradical;everythinginmodernandpostmodern(twentieth-andtwenty-first-centurythinking)militatesagainstthispossibility.

In1894,havingjustdefendedhisdissertationinphilosophy(TruthandKnowledge),SteinersetoutinhisPhilosophyofFreedomtodemonstratethatthinkingdoesnotarisein,norisitlimitedto,thebrain.Rather,followingFichteandHegel,Steinerwantstoshowthatthinkingprecedesallthoughts,andprecedesaswelltheevolutionofhumanlifeandallhumanthought.Thinkingisnotonlytakingplaceallthetime,butalsohasbeenactivesincebeforetheevolutionofEarth.Steinerisathoroughevolutionist.Earth,plants,animals,humans,andevenspiritualbeingssuchasangelsandgodshaveallbeenevolvingandwillcontinuetodoso.Moreover,inareversalofDarwinism,Steinerarguesthathumanevolutionfollowsfromthinking.HeseldommentionsGod(andnevergivesanargumentforGod’sexistence,asmostChristianphilosophersdo),buthisideaofthinkingisrootedinsomethinglikeadivine(oratleasttrans-humanandtrans-earthly)groundofbeing.Anyonewhofindssuchathoughtimplausiblemightwanttotrytoanswerthefundamentalquestion:Wheredoesitall(cosmic,earthly,andhumanevolution)comefrom—andhow?Ifthinkingarisesfromthenaturalworld,wheredoesthenaturalworldcomefrom?Steinerarguesthatwecananswerthisquestiondecisivelythroughourindividualexperiencebyattendingtoourthinking.Whenwedothis,wenoticethatthinkingisalreadypresent,pointingtoitself,uncaused;itistheonly

“given.”InIntuitiveThinkingasaSpiritualPath,Steinerestablishesthetheoretical

andexperientialpossibilityofaccessingspiritualideas,thosereachedbysensory-freethinking.ManyChristianthinkers,fromAugustineinthefifthcenturytoDescartesintheseventeenthcentury,havearguedthatideascouldbeintuitedclearlyanddistinctly.Then,intheeighteenthcentury,JohnLockearguedthatnoideascometothemindexceptthroughthesenses,and,essentially,heestablishedwhathasbeenthedominanttheoryofknowledgeintheWesttothepresentday.InhisIntuitiveThinkingasaSpiritualPath,SteinerarguesagainstLocke’sideathatallknowledgederivesexclusivelyfromsensoryexperience.HealsoarguesagainstKant’sCritiqueofPureReason,whichplacesknowledgeofGod,theimmortalsoul,andfreedomofthewill,allideasnotavailabletosensoryexperience,beyondthereachofhumanreason.Steinerarguesthatbyconcentratedeffortthehumanmindcanthinkindependentlyofsenseexperience.

Becausethebookisnotparticularlyrewardingtothetypicalintellectualmethodofreading,itisnotunusualforreaderstofinditfrustratingordisappointing.Bythisbook,Steinertriedtoshowthecausesofalienatedthinkingandthepossibilityofthinkinginanew,morecreative,moreintegratingway.TheproblemformostreadersofIntuitiveThinkingasaSpiritualPathisthattheyarelimitedbytheveryobstaclethatSteineristryingtoexposeandovercome,namely,conventional(non-intuitive)thinking.Thebookbegsthereadertoattemptadifferentway,ordifferentlevel,ofthinking.Itisintendedtobeitsownverification.Unfortunately,forsomereadersitprovesthereverse:ordinaryintellectualreadingproducesordinaryintellectualknowledge,ifany,andprovidesnegativeevidenceforthekindsofideasthatSteinerwantsthereadertoexperience.TheresultofworkingconscientiouslythroughSteiner’sIntuitiveThinkingasaSpiritualPathshouldbenoneotherthanwhatthetitlesuggests—tothinkfreely,tointuitideasandidealsthatliveinthespiritualworldofwhichthefreethinkerisacreativemember.

Steineremphasizesrepeatedlythatourfaulty(nonspiritual,unfree)thinkingisduetoalienation,bothinnateandimposed,fromotherhumanbeingsandfromcosmicrhythms.Thissamemetaphysicalisolationleadstoanerroneousimageofhumanbeings,particularlyofchildren,theaged,theill,andthedisabled.Concerningallofthesespecialpopulations,Steineroffersanalysesandmethodsofcare.Hearguesthatthinkingcharacteristicofthepastthreecenturieshasledtoadisregardforthelifeoffeeling.Steiner’sAnthroposophyoffersacritiqueandawayoftranscendingbothsense-basedandscientific-rationalisticthinking,oranykindofthinkingthatexcludestheintuitive,affective,andartisticdimensionsoflife.Hismethodofspiritualscienceaimstorestoretheaffectivenotmerelytotherational-intellectualingeneral,butparticularlytothesciencesandthekindsofpracticalthinking,suchastechnology,thatischaracteristicofthemodernWest.

ItisworthreflectingontheothertwoEnglishtranslationsofthework,ThePhilosophyofSpiritualActivityandThePhilosophyofFreedom(theliteraltranslationofDiePhilosophiederFreiheit).Theyemphasizethespiritualandactivecharacterofphilosophyitself,thesubjectmatterofthebook.Asatitle,IntuitiveThinkingasaSpiritualPath:APhilosophyofFreedomgivesgreateremphasistothebook’suseinaspiritualdisciplinethatdevelopsthereader’spowerofintuition—clearlynottheusualmeaningofphilosophy.Ingeneral,Steinertriedtousestandardvocabulary,whereassomephilosophers,suchasAlfredNorthWhitehead,introducemanyneologisms.However,bydoingso,Steinerfailstoprotectthereaderfrommisunderstandings.Throughouthiswritingsandlectures,thereadershouldmodifythewordthinking,forexample,withwordssuchasfree,spiritual,deep,orhigher.Suchthinkingshouldbeunderstoodtobeinterdependentwithone’sauthenticfeelingandone’sindependentvolition.WhenreadingordiscussingSteiner’sphilosophy,itisimportanttokeepinmindthatheistryingtocombinethebestofGoetheannaturalphilosophywiththebestofGermanidealistepistemology.Thisresultsinadoubleaffirmation,orfoundation,consistingintheobjectiverealityofthe

naturalworld,abletobeknownbyaffectiveattention,combinedwithatheoryofknowledgerootedintheknowing“I.”

Steiner’sIntuitiveThinkingasaSpiritualPath,then,offersanepistemologythatarguesforthepossibilityofeachpersonbeingabletocontactthesourceofone’sindividualthinking(andthoughts),Thinkingitself.Thisthinkingisthesourceofbothtrueideas(part1)andtruemoralprinciples(part11).ItshouldbeacknowledgedmoreoftenthatSteiner’sepistemologicalprojectresemblesKant’sCritiqueofPracticalReason(1788),inwhichKantarguesthat,whileitisnotpossibletoknowGod,freedom,orimmortalitythroughpuretheoretical(certain)knowledge,itispossibletoknowtheseandsimilarideasthroughpracticalormoralreasoning.Steinerarguesthat,bythinkingfreely(whichforhimisthesameasthinkingmorally,andconsequentlythinkingnotbasedonsensoryimpressions,physicalimpulses,orsocialconvention),apersoncanknowtrueideasandmoralideals.ThecrucialdifferencebetweenKant’sandSteiner’sideaswouldseemtobeKant’sargumentthatwecannothavecertitudeconcerningthisrealm,whereasSteinerarguesthat,throughfreespiritualthinking,itispossibletoknowthespiritualworld,spiritualideasandideals,withcertitude.

SteinerconsidersKant’srestrictiontobearbitraryandcontrarytosomeindividuals’deepintuitiveexperience.Itmightalsobethecase,however,thattheimportanceofSteiner’sIntuitiveThinkingasaSpiritualPathdoesnotdependsignificantlyonwhetheritisawaytocertitude,butratherwhetheritisawaytodeep,original,andspirituallyefficaciousthinking.Steiner’swayisclearlyonthesideoffreedom,individuality,andintuitionand,inthatrespect,seemssuperiortoKant’spracticalmoralphilosophy,whichconsidersindividualhumanbeingstobeinterchangeable.ThedifferencebetweentheethicsofSteinerandKant,then,issimplythatKantintendedauniversalrationalagent,whereasSteinerinsiststhateachindividualisentirelyuniqueand,therefore,mustreachuniquemoralprinciplesconsistentwithone’sownlifecircumstanceandkarmicdestiny.

AccordingtoSteiner,thewillitselfisnotfreeonitsown,butitcanbemadetoactfreelythroughfreethinking,whichisthesourceoffreeaction.Byfreelymakingtheprincipleofone’saction(ratherlikeKant’scategoricalimperative:“Soactthatthemaximofyouractwoulddeservetoserveasuniversallaw”),onecanactfreely;onecanstartanewchain,theoppositeofreactiontoexternalinfluence.

AsGertrudeReifHughesexplainsinherhelpfulintroductiontoIntuitiveThinkingasaSpiritualPath,everychapterofthatbook“callsustobecomefreebyrecognizinganddevelopingthespiritualnatureofourhumancognitivepowers.”Shecontinues:“Hisbookspeakstousifweseekthebasisforhumanfreedominanunderstandingofhumanthinkingandknowingsothatourmoraldecisionscanbebasedonknowledge,notjustbelief.”10Themostimportantideainthisbookwouldseemtobethatselfhoodisnotisolatingbutprofoundlysocial.Theentirebook,particularlythesecondhalf,buildsthecaseagainstrestrictingindividualstotheirtype,whetherbygender,age,class,ethnicity,oranyothercategorythatmightblindustotheotherperson’sindividuality.QuotingHughesagain,“Icanusemyselfhoodtorecognizeyours.…Afreesocietyrequiresofitsmembersnotlessindividualismbutmore”(ibid.,xviii).

Admittedly,IntuitiveThinkingasaSpiritualPathisachallengingbook.However,thosewhoperseverewillalmostcertainlyfindthatSteiner’sphilosophizinggivesthemeditativereaderanartisticallyrenderedinspiringworldview.Itisaworkofimaginationthatfostersimagination.AsSteinerwrotein1918,whenthebookwasrepublishedonitstwenty-fifthanniversary,“Philosophyisanart.Allrealphilosophershavebeenartistsintherealmofconcepts.”Onewonderswhether,inwritingthissentence,SteinerhadinmindthathewasparaphrasingEmerson:“Philosophersareartistsinthemediumoftheory.”

Inhisformulationoftheconceptof“self,”SteinerwasinfluencedbytheGermanidealistphilosophersFichte,Schelling,andHegel.Inhisformulationofnature,SteinerwasinfluencedbyGoethe.Inhisformulationoftheindividual

andeverythingwithwhichitisinrelationship,Steinerseemstohavedrawnfrom,andsoughttoextend,theentireWesternspiritualandesoterictradition,particularlytheesotericChristianviewoflove.MichaelWilsonnotesthatSteinerregardedhisphilosophytobeoneoffreedom,as“aPaulineepistemology,”11atheoryofknowledgebasedonthecentralideaoftheEpistlesofPaul,thattheindividualselfmusttransformitselfsoastobeconsciousofitsidentitywithChrist.Paulwrote,“Ilive,no,notI,Christlivesinme”(Galatians2:20).Similarly,Steinerrecommendsthattheindividualthinkandactfromadeeperandwiderreality,understoodintheChristiantraditionasChrist,intheHindutraditionasKrishna,inBuddhisttraditionasBuddha,intheChinesetraditionasTao,andintheWesternphilosophicalmonisttraditionastheSelf,ortheAbsolute.Steiner’sIntuitiveThinkingasaSpiritualPathisespeciallyrichbecauseitincludesthenaturalworldasanessentialcomponent.Freedomoftheselfcomesthrough,orratherisidenticalwith,theidealrelationshipoftheindividualandtheworld,therelationshipbetween“thespiritualintheindividualandthespiritualintheuniverse.”Anythingandeverythingtodowiththeindividualhumanbeingandtheuniverseisbothrelationalandevolutionary;nothingexistsinisolationandnothingisstatic.2.Evolution:CosmicandHuman

EvenabriefoutlineofSteiner’sdisclosuresconcerningtheevolutionofconsciousnesswouldincludethecourseofcosmichistory,fromagesprecedingtheformationoftheEarthtothepresent;theformationofthehumanbody;theriseandfallofcivilizations;andsomeprevisionsoftheoveralldirectionofcosmicandhumanevolution.

Inbroadoutline,Steiner’saccountoftheevolutionofconsciousness,particularlyduringthepastthreemillenniaofWesterncivilization,focusesonthesteadydecreaseinspirituallyintuitivethinkingandacorrespondingincreaseinthecapacityforandrelianceonintellect.Steinerpaintsthisevolutionarydramaonanenormouscanvas—includingtheevolutionoftheplanets,theevolutionofplantandanimallife,andtheearlyevolutionofhumanitythrough

ancientandmedievalcivilizationstotheextraordinaryculturalandmaterialchangesofthenineteenthandtwentiethcenturies.Hisaccountofancientevents,includingtheemergenceanddisappearanceofcivilizations,representstheresultsofhisabilityto“read”(whichcanalsobeunderstoodassuprasensoryseeing)theessentialeventsrecordedin,orthrough,whatisknowninesoterictraditionsasanastral,orakashic,record,acomprehensivememoryofallimportanteventsandideas.AsSteinerreadthisakashicrecord,hesurmisedthatthecivilizationknownasAtlantis,12acontinent,heclaimed,offthewesterncoastofEurope,cametodestruction,bysinking,inapproximatelythetenthmillenniumB.C.E.

SubsequenttothedestructionofAtlantis,accordingtoSteiner’sreadingoftheakashicrecord,thewisdomachievedduringtheAtlanteancivilizationwastransmittedthroughexceptionalbeingscalledthesevenrishis(spiritualmasters).Steinerreferstothatcivilizationas“ancientIndia,”thefirstepoch,whichlastedfromtheeighthtothesixthmillennia,morethanseventhousandyearsearlierthantheperiodofIndiancivilizationwhentheritualandmysticaltextsoftheVedasandUpanishadswerecomposedandrecitedbymemory.ThesetextswerepreservedfromapproximatelythethirdmillenniumB.C.E.tothepresentbymnemonicchanting.SteinerregardsthisfivethousandyearhistoricalperiodofIndiancivilizationasacrystallizationoftheearlier,“AncientIndian”consciousness.

Theconsciousnessofthesecondepoch,fromthesixthtothethirdmillennium,wastypifiedby“ancientPersia,”bywhichSteinermeans“theoriginalsourceofthePersiancivilization,”whichflourishedfromthefifthtothethirdmillenniaB.C.E.Steineridentifiesthethirdepoch,fromthethirdmillenniumtotheeighthcenturyB.C.E.,withBabylonian,Chaldean,Hebraic,andEgyptiancivilizations.Unlikethefirstandsecondepochs(eighthtothirdmillenniaB.C.E.),whichrefertomodesofconsciousnesstowhichcontemporaryscholarshiphasverylimitedaccessbyordinaryhistoricalresearch,thethirdepochrefersto

historicalcivilizationsforwhichextensiverecordsexist.ThepaucityofhistoricaldatamakesitdifficulttoevaluateSteiner’srendering

ofthefirsttwoepochs,i.e.,thesixthousandyearsfromtheendofAtlantistothelateEgyptianandearlyHebraiccivilizationsinthemiddleofthesecondmillenniumB.C.E.DuringSteiner’stime,itseemedobviousthatonlysomeonewithcomparablecapacityforhistoricalintuitioncouldproperlycorroborateorrevisehisaccountofthoseancienttimes.Archeologicalresearchofthepasthalfcentury,however,invitescomparisons(andcontrasts)betweenSteiner’sspiritual-scientificresearchandconventionalempiricalarcheologicalresearch.Hisaccountsofthethird,fourth,andfifthepochsareevenmoresubjecttoexoterichistoricalassessmentandrevision.

ReaderswhoarenewtoSteiner’svastandsometimesastonishingwritingsontheevolutionofconsciousnessmightfinditdifficulttoknowhowtoassesstheimplicationsandveracityofhisaccountsofeventsfrommillenniaandcenturieslongpast.WealmostalwaysfindthekeytosuchcomplexityinhisoverallefforttoexplainhowandwhymodernWesternconsciousnesslosttheclairvoyanceitpossessedduringearlypost-Atlanteanepochs,andhowwecanturnsuchlossintoagainbydevelopingclairvoyancethatissimultaneouslyrationalandspiritual.UnlikemanyNewAgeenthusiastsandotherswholongforareturntoanancientclairvoyance(variouslycalledprimal,primordial,mythic,andarchaicconsciousness),Steinertracesthelossofancientclairvoyancewithoutregret.Itispreciselythislossthatallowedthedevelopmentoftherationalintellectandscientificobjectivity.Thecauseforregret,accordingtoSteiner,liesinthefailureofmodernWestern(rationalorscientific)consciousnesstodevelopanewthinkingcapabilitythatcanattainaccuratespiritualknowledge.

TransitionfromdirectspiritualintuitiontorelianceonintellectoccurredmostdramaticallybytheagencyoftheGreeks,atthebeginningofthefourthpost-Atlanteanepoch.Thisepoch,forwhichSteinerconsiderstheGreco-Roman-Christianconsciousnesstobeparadigmatic,extendsfromapproximatelythe

eighthcenturyB.C.E.tothefifteenthcenturyC.E.Itisduringthesetwomillennia,particularlybecauseofinnovationswroughtbyclassicalGreece,thathumanconsciousnessintheWestcanbeseentohavedevelopedanewparadigm,onethatsignificantlyreplacedthemythicbytheintellectual.

InSteiner’sview,thelastseveralcenturies(particularlythetwentiethcentury,whichwasSteiner’sprimaryconcern),arecharacterizedbyanintellectualparadigmthatisdeadeninganddesperatelyinneedofspirituallygroundedimagination,13butnotthesamethatwasprevalentinancientconsciousness.Suchareturnwouldbeunproductiveand,inanycase,impossible.AccordingtoSteiner,primalconsciousnesswas,andcontinuestobecharacterizedinthefewplaceswhereitremains,byacapacityforimaginationthroughwhichitispossibleforhumanbeingstosustainaneasyrelationshiptohigherbeings.Bycontrast,modernWesternconsciousnessischaracterizedbyindividualhumanintelligence.ThenewconsciousnessthatSteinerrecommendsandexemplifiesistheresultofindividualefforttoperformfree,lovingthinking,feeling,andwilling.Theepochthatbeganinthefifteenthcentury,whichSteinercallsthefifthPost-Atlanteanepoch,andwhichheexpectstoprevailfortwomillennia,hasthetaskofdevelopingakindofspiritualthinkingcharacterizedbyloveandwill.Thesixthandseventhepochsinthisseven-partcycleare,ofcourse,farinthefuture,thoughSteineralsogivessomenotesonbroadpossibilitiestobeachievedinthosetwoperiods.

Thepresenttimeisapproximatelytherightdistancefromwhichtoseethebeginning,development,andendofthefourthculturalepoch,andthereforeseemstoofferthebestopportunityforassessingSteiner’sinterpretationofthesesevenepochs.Potentially,themostimportantcontributionofSteiner’saccountissimplythatitmightenableabetterunderstandingofhowandwhyhumanbeings,particularlyintheWest,havecometothink,feel,andwillastheydo,andhowmodernWesternconsciousnessdiffersfromothermodesofconsciousness,bothancientandnon-moderncontemporaryconsciousness.Most

ofthedistinctivefeaturesofmodernWesternculturearoseduringthefourthculturalepoch,orthecenturiesoftransitionfromGreekthoughtandculturetoRomanandthentoChristian.GreekthoughtrepresentsaremarkabletransitionfromtheoldclairvoyancerepresentedbythegodsofancientGreekreligion,tothepossibilityofrational,intellectualthinkingrepresentedbySocraticinquiry,Platonicdialectic,andAristotelianlogic.

AccordingtoSteiner,duringtheseveralcenturiesafterancientGreekcivilizationreacheditspeakandwasonlypartlysuccessfulintransmittingitsgeniustotheAlexandrianandthenRomanempires,Westerncivilizationwasinaslowbutcertaindecline.DuringthefirstcenturyC.E.,inaJewishcommunitygovernedbyRome,inanapparentlyinsignificantcorneroftheRomanEmpire,theLogos,orChristbeing,incarnatedandsetinmotionaprofoundspiritualprocessintendedtorescuehumanevolutionfromever-increasingcontrolbythematerialworld.SteinerfrequentlyassertedthattheChristreleasedaspiritualpower,wellsummarizedintheGospelofSt.John,whichallowedamorecreativeandindividualizedthinkingcapacity.SteinerseestheincarnationofChristastheinstrumentofapotentiallyuniversaltransformation,onethataimstoreunitethespiritualandphysical.AccordingtoSteiner’sesotericresearch,theChrist,orLogos,wasfromthebeginningandcontinuestobethesourceofcosmicandhumanevolution.ByenteringthebodyofJesusofNazareth,theLogosbroughttotheEarthaspiritualimpulsethatcanhelpleadhumanitytogreaterfreedomandlove.

Steiner’steachingsarepermeatedbytheChristimpulsebutarenotconstrainedbyChristiandogmaortheidealoffaith.Instead,heproposesthat,inthepresentage,wecanbestrealizetheChristthroughourownLogosnature,throughthinking,loving,andactingfromfreedom.Steiner’swritingsandlecturesincludecountlessexercisesaimedatdevelopingtrueindividuality.Forsuchpractices,Christistheessentialsource,goal,andguarantor,butotherhighbeings,includingKrishnaoftheBhagavadGita,BrahmanoftheHinduVedanta

tradition,Buddha,Sophia,andseveralarchangels,particularlyMichael,arealsoactiveonbehalfofhumanity.

Duringtheearlyculturalepochs,itseemseveryhumanbeinghadpowersofimagination,thecapacitytoknowortoseeimagesorpicturesofspiritualrealitiesotherwiseunavailabletothetypicalmodernWesternindividual.Increasingly,modernWesternsocieties,andparticularlytheireducationalsystems,insistthatspiritualorintuitiveknowingofimagesisnotpossiblebyordinarythinking—isnotnowandneverwas.

Indirectoppositiontothisreductionistperspective,Steinerarguesthat,becauseMosesandHomer,forexample,livedintheconsciousnessoftheirtime(specifically,thethirdculturalepoch),MosespresumablydidhearthevoiceofYahwehsayingtohim“IAmWhoAm.”Similarly,HomerwouldhavebeenabletoheartheadviceofthegoddessAthena.Becausetheywereexceptionalindividuals,theywereabletoexpresstheirrespectivehearing-seeing-knowinginawaythatmodernpeoplecanstillappreciate,thoughonlybyworkingpastthelimitationsonknowledgesetbythecurrentlydominantepistemologicalparadigm.

RudolfSteinerisnotrecommendingareturntotheconsciousnessofMosesorHomer,butratherthathumanityshoulddevelopthecapacityforakindofknowingthatismoreawakeandmoreappropriateforapersonwholivesinandthroughmodernWesternconsciousness.SteinerwantshisreaderstothinklovinglyofMosesorHomer,PlatoortheApostlePaul,butthroughacontemporarymodeofconsciousness,notastheythought.Thisdisciplinecouldenablepractitionerstoentertheconsciousnessofindividualsandculturesentirelydifferentfromtheirown,butwithoutlossofacontemporaryperspectiveatoncecriticalandappreciative.Steinerunderstandsthatthewidespreadinabilitytoexperiencethethinking,feeling,andwillingofotherswouldseemtobeattherootofethnic,gender,andgenerationalmisunderstandingsandviolence,andheofferedspiritualdisciplinesbywhichtoovercomethealienationthatafflictsmodernWesternindividualsandgroups.

Steiner’saccountoftheevolutionofconsciousnesspresentscertainproblemsforthereader.Inparticular,hiscosmologyappearstobeEarth-andhuman-centered,andhisviewofhumanhistoryappearstobeasomewhatstraightlinefromtheancientNearEasttoearlytwentieth-centuryEuropeans.Thisaccountcouldseemtobeanother“storybythewinners,”roughlyequivalenttoaNorthAmericanhistorybywhiteEuropeanmales.Further,Steiner’saccountofChristasthemostsignificanttransformativeeventinhumanhistorywillbeanobstacleformanyreaders.

SteinerattributestotheEarthauniqueandverysignificantroleintheevolutionofthecosmos,includingtheformationoftheactualbodiesofsuchhighbeingsasZoroaster,ChristianRosenkreutz,GautamaBuddha,andaboveall,JesusChrist.However,theEarthisnotthegoalofhistory.Rather,itisthecenterofaseven-planetevolution,precededbySaturn,Sun,andMoon,andtobefollowedbyJupiter,Venus,andVulcan.Steinerascribesaveryspecialroletohumanity,butitisimportanttoseehumanityinrelationtoallninehierarchies,aswellastotheEarthandtheentirecosmosofphysicalbodiesandspiritualbeings.Finally,SteinerpresentsChristasthesinglemostimportantbeinginthecosmos,buthealsoseesChristinclosecollaborationwithotherbeingssuchasKrishnaandBuddhaandwiththeEarth,whichSteinersaysChristhasembracedandsurroundsatthepresenttime.

Finally,somereadersfindSteiner’saccounttoodeterministic;itseemstoclaimknowledgeofthefuture.ManyofSteiner’sstatementsaboutthefuture—forexamplehisdescriptionsofthesixthconsciousnessage(beginningfifteencenturiesfromnow)—mightseemwildlyspeculative,perhapsbizarre,especiallyinlightofthehumandestructionoftheEarthcurrentlyinprocess.Steinerneverclaimscertaintyforsuchvisions.Rather,hedescribeswhatheseesunfoldingandconsistentlyaffirmsthatboththeagencyofhumanbeingsandspiritbeingsworkingagainsthumanevolutioncanplungehumanity,theEarth,andcosmosintoretrogradedevelopments.

NomatterhowSteiner’saccountoftheevolutionofconsciousnessmightbe

justified,itseemsnecessary,nevertheless,toacknowledgethathisperspective,evengrantinghisamazingpowersofintuitionintothegreatthoughtsandeventsofthenearandancientpast,islimitedbyhistime.ThehundredyearssinceSteiner’slecturesontheevolutionofconsciousnesshaveshownthelimitationsandthetendencytowardexceptionalismofaEuropean(andAmerican)worldview.Whilethelevelofinsightandmethodofrenderingwouldseemtobevaluable,andperhapsunsurpassedindepthanddetail,Steiner’saccountwillhavetobeextendedtoincludeindigenous,Jewish,Islamic,Asian,andfeministmodesofconsciousness.Regrettably,andunacceptably,inSteiner’saccount,peopleofcolorarealmostinvisible.Thequalityofhisworkisprofoundandimportantbutwillnotcontinuetobesounlessitisextendedtothepast,present,andfutureoftheentirehumancommunity.

WeshouldnotconsideranextensionofSteiner’saccountoftheevolutionofconsciousnessunfaithfultohismission,butratheritsappropriate,evennecessary,continuation.AfullcenturyafterSteinerpredictedandrecommendedcertainpowersofinsight,includingparticularlyadeeperandmoreuniversalhumanity,thoseverypowershavebroughtintofocusaviewoftheevolutionofconsciousnessthatisbeginningtoincludesegmentsofthehumancommunitypreviouslyneglected,especiallytheexperienceofindigenouspeoples,culturesofthesouthernhemisphere,Asia,Islam,andwomenthroughouttheworld.

SuchanexpansionofconsciousnesscancomeaboutonlythroughtheactivitythatSteinerurgedonhisreadersandlistenersduringthefirstquarterofthetwentiethcentury—thatis,adeliberateefforttowarmthinkingbywillandlove.Thiseffortwasmadepossiblebymanyadvancesinhumanevolutioninthepasttwoandahalfmillennia,essentiallysincethefirstAxialAgearoundthesixthcenturyB.C.E.InSteiner’sview,thegreattask,andpossibleadvance,isforhumanitytorecognizetheeffectsoftheincarnationofChristthroughoutthecosmosandparticularlyinhumanheart-filledthinking—inhumanlovewhereveritisattained,irrespectiveofwhetheritisnurturedbyChristor

identifiedwithChristianity.3.Anthropos:Body,Soul,andSpirit

MostofSteiner’slaterwork,particularlyhisresearchandteachingsconcerningthearts,sciences,andeducation,isbasedonhistheoryofhumannature.Althoughitiscomplexandperhapsconfusinginplaces,Steiner’saccountofthecomponentsofthehumanbeinginTheosophyremainshisfundamentalstatementonthistopic.Allofhiswritingsandlecturesneedtobethoughtthroughandcontemplatedtorealizetheirfulleffect,andthefoundationalbooks(Theosophy,HowtoKnowHigherWorlds,andAnOutlineofEsotericScience)presentbothanintellectualstudyandaspiritualchallenge.Steinerurgedreaderstopondermeditativelyeachsentenceinthesefoundationalbooks.Inadditiontotheinherentdifficultyoftheunusualideasinthesebooks,somereadersmaybeconfusedbythesheernumberofcategoriesandtheiroccasionalintermingling:

Threecapacitiesofthehumanbeing:thinking,feeling,andwillingThreepartsoftheindividualcorrespondingtothethreefoldsocialorder:economicaspect,theareaofpoliticsandrights,andtheculturalandspiritualThreefold,fourfold,sevenfold,andninefoldconstituentsofthehumanbeing:physical,etheric(subtle),soul(astral),andspirit(“I”)Beforediscussingthethirdoftheseorganizationalsets,weshouldfocus

brieflyontheothertwo.Thinking(alongwithitslowercounterpart,sensing),feeling,andwillingarepsychologicalactivitiesofsoullife.Thethreefoldsocialdivision(economic,politicalrights,andcultural-spiritual)donotcorresponddirectlytothinking,feeling,andwilling,ortothreefold(orfourfold)constituentsofthehumanbeing.Theydocorrespondtothethreefoldsystemofthephysicalorganism:theeconomicspherecorrespondstotheheadandsensorysystem;therightsspherecorrespondstotherhythmicsystem;theculturalandspiritualspherecorrespondstothemetabolicsystem.Theremainderofthissectionwilldiscusstheorganizationofthehumanbeingaspresentedin“TheEssential

NatureoftheHumanBeing,”thefirstchapterinTheosophy,atthestartofwhich,SteinerquotesthefollowingpassagebyGoethe:

Assoonaswebecomeawareoftheobjectsaroundus,westarttoconsidertheminrelationshiptoourselves,andrightlyso,becauseourfatedependsentirelyonwhethertheypleaseordisplease,attractorrepel,helporharmus.Thisverynaturalwayoflookingatandassessingthingsappearstobeaseasyasitisnecessary,yetitexposesustothousandsoferrorsthatoftenputustoshameandmakeourlivesmiserable.

Weundertakeamuchhardertaskwhen,inourkeendesireforknowledge,westrivetoobservenaturalobjectsinandforthemselvesandintheirrelationshiptooneanother,forwesoonfeelthelackofthestandardoflikinganddisliking,attractionandrepulsion,usefulnessandharmfulness,thatcametoouraidwhenwewereconsideringobjectsinrelationshiptoourhumanselves.Weareforcedtorenouncethisstandardtotallyand,asdispassionateandquasi-divinebeings,toseekoutandexaminewhatis,andnotwhatpleasesus.Thismeansthatneitherthebeautynortheusefulnessofanyplantshouldmovetruebotanists,whorathershouldstudyitsmorphologyanditsrelationshipstotherestoftheplantkingdom.Justasthesunshinesequallyonallplantsandenticesthemforth,sotooshouldbotanistsobserveandsurveythemallimpartiallyandtakethedataandstandardsfortheirassessment,notfromthehumandomain,butfromthedomainofthethingsunderobservation.(pp.21–23)

Steinerintroduceshisdescriptionofhumannaturebyinvitingthereadertomakeasimpleobservation.HeusesamovingpassagebyGoethetohelpthereaderrecognizethethreewaysinwhicheachindividualinconnectedtotheworld.

ReaderswhothoughtfullyfollowthewordsofGoethewithcarewillbeledtotheconclusionthattheyperceivetheworld,receiveimpressionsfromit,andgainknowledgeaboutit.Apersonaccepts,asfact,objectsbroughttothesenses;impressionsgivetheworldmeaning;knowledgeisagoaltowardwhichone

muststrive.Thesethreeexperiencescorrespondtothethreepartsofhumannature:body,soul,andspirit.Itisthroughthebodythatone’senvironmentisrevealed;itisthroughthesoulthattheindividualexperiencespleasureanddispleasure,attractionandaversion,aswellasotheremotionsinrelationtotheworld;itisthroughthespiritthattheindividualexperiencestheworld,inGoethe’sterms,asanobjective“divinebeing.”

Inmostcontexts,thisthreefoldconceptionstandsasSteiner’sfundamentaltheoryofhumannature.Itisanaffirmationof,orreturnto,theviewofhumannatureasheldbytheChristianChurchuntilitwascondemnedasheresybytheEcumenicalCouncilofConstantinopleof869.14Italsostandsinoppositiontothedualprinciple,orbody-soul,conceptofhumannature,whichhasbeenageneralcharacteristicofbothChristianandpost-Christianthinking.Tobeaccurate,however,andtogainthefullbenefitofSteiner’sspiritual-scientificknowledge,weshouldrecognizeafourthconstituentofhumannature,variouslycalledlifebody,etherbody,orformative-forcebody.Initself,thephysicalbodyislifelessandincapableofsupportingtheothertwocomponentsofhumannature,thesoulorastralbody,andthespiritor“I.”Theethericbodyprovideslifeforcesforthephysicalbodyandlinksittosoulandspirit.“Webelongtotheworldoflifethroughouretherbody.”15Thesefourconcepts,correspondingtothefourconstituentpartsofthehumanbeing,willbemoreunderstandablewhenconsideredintwoothercontexts:firstinrelationtolevels,ormodes,ofknowledge;andsecond,inrelationtotheexperiencesofsleepanddeath.

Thefollowingdiscussionofthecorrespondencebetweenlevelsofknowledgeandlevelsofthehumanbeingconcernthepathofhigherknowledgedescribedinthenextsectiononmeditationandsimultaneouslyserveasnecessarybackgroundforthesixthchapter,onkarmaandrebirth.Throughouthiswritings,andmostsystematicallyinTheosophyandAnOutlineofEsotericScience,Steinerdescribesfourlevelsofapprehension,correspondingtofourlevelsoftheindividualhumanbeing.Steinerdoesnotconsiderthefirstlevel,sensoryperception;hereservesthetermknowledgeforthethreeremaininglevels,which

areprogressivelyhigherstatesofknowledge:Sensoryperception,madepossiblebythephysicalbody;Imaginativeknowledge,madepossiblebytheethericbody;Inspirationalknowledge,madepossiblebytheastralorsoulbody;Intuitiveknowledge,madepossiblebyspirit,or“I.”AccordingtoSteiner’stheoryofimaginationaspresentedinthenextsection,

ourrelationtotheexternalworldmustbemorethanthesimplereceptionofsensoryimpressions.Rather,suchimpressionsprovideanopportunityfortheformationofimaginativepictures,orimages.Thesepicturesarisethroughtheknowerinrelationtotheethericforcesoftheobject,signalingthedevelopmentofacapacityforspiritualthinking.Steiner’scaseforanewscienceofbiodynamicfarming,forexample,istheresultofhisabilitytosee,orgrasp,animageoftheethericformativeforcesatworkinthemineralandplantkingdoms.Thisabilitytopictureaspiritualformindependentofthesensorylevelofperceptionisthefirstnecessarysteptowardthekindoffree,spiritualthinkingthatleadsgraduallytoaclairvoyantsightintospiritualrealities.Seeingtheethericformativeforcesintheworldofnaturebothcultivatesandrevealstheethericbodyintheindividualknower.

InthesectionofHowtoKnowHigherWorldsentitled“Preparation,”immediatelyfollowingthesectionreprintedinthefourthchapterinthisvolume,Steinerrecommendsthatwepracticetheexerciseoffixingourattentiononobjectsandeventsinthenaturalworld,payingattentionparticularlytothephenomenaofgrowthanddecay.Heexplainsthat,throughsuchobservationsandspiritualpenetrationofplantmetamorphosis,wecanbegintodevelopthefirststagesofclairvoyance.Healsoexplainsthat,fromtheabilitytoseeimagesrelatedtophysicalobjects(suchastheethericbodyofaparticularplant),itisarelativelyshortsteptoseeingethericforcesasindependentrealities.Steinercallsthislatterseeing“inspirationalknowledge.”

Atthelevelofimagination,imagesaretiedcloselytophysicalobjects;atthelevelofinspirationalknowledge,however,spiritualforcesandbeingscanbe

perceivedindependentlyofphysicalrealities.InAnOutlineofEsotericScience,Steinergivesthefollowingexerciseininspiration,ameditationontheprocessofaplant’sbecominganddecaying:

Ifwewanttoachievethecorrespondinginspiration,wemustdotheexercisedifferently.Wemustreflectontheactualsoulactivitythatderivedtheideaofbecominganddecayfromtheimageoftheplant.Wemustallowtheplanttodisappearcompletelyfromourconsciousnessandmeditateonlyonourowninneractivity.Onlyexercisesofthissortmakeitpossibletorisetothelevelofinspiration.16

This“risetothelevelofinspiration”isanascenttoknowledgeofone’ssoul,orastralbody.Wecanbestunderstandthisbody,whichisentirelyspiritualandcapableofexistingindependentlyofthephysicalandethericbodies,asconsciousness.ItisthevehiclethroughwhichIconsciouslyexperience,remember,andgathertomyselfapersonalidentitythathasenduringsignificance.Theastralbody,andtheinspirationalknowledgeofwhichitisdistinctivelycapable,relatesthephysicalandethericbodiestothespirit,or“I.”Asthephysicalandethericworldsworkontheastralbodyfrombelow,forcingittodealwiththelimitsoftheselowerrealms,thespiritualworldworksonthesoul(astralbody)fromabovedownwardintoit.“Itisthesoulthatcognizes.Whatfoodistothebody,feelingsaretothesoul.”17

Thethirdlevelofhigherknowledge,intuition,correspondstothefourthlevelorfourthconstituentpartofthehumanbeing.Fromourordinary,commonsensevantagepoint,wemightassumethatthehigherstagesofknowledgeareprogressivelymorevagueandobscure.Predictably,Steinerclaimsthereverse:sensoryknowledge(orsensoryperception,whichtechnicallyisnotknowledgeatall)isclearonlytotheextentthatweilluminethematerialworldbythecognitivecapacitiesofimagination,inspiration,andintuition.Moretothepoint,wecantrulyunderstandourownselfonlybyascendingtothelevelofintuition.Inotherwords,weknowourselfonlywhenweseethephysicalbodyasanexpressionoftheetheric,theetherbodyasanexpressionoftheastral,andthe

astralasanexpressionofthe“I.”Butthesoul,orastralbody,isnotafixedorsimpleentity.Itevolveswiththe

otherpartsoftheself.“Thusthesoul,likethebody,consistsofthreedistinctmembers—thesentientsoul,themindsoul,andtheconsciousnesssoul.”18

SteinernotesthatthewordIispeculiar,inthatitistheonlytermthatnooneoutsidemyselfcanaddresstome:

Inordinarylife,wehaveonlyone“intuition”—namely,thatofthe“I”itself,forthe“I”caninnowaybeperceivedexternally.Itcanbeexperiencedonlyintheinnerlife.…Thereisonewordthateachofuscanapplyonlytoourselves.ThisisthewordI.Nootherpersoncancallme“I.”Toanyoneelse,Iam“you.”Likewise,everyoneelseis“you”tome.OnlyIcansay“I”tomyself.Thisisbecauseeachpersonlivesnotoutsidebutwithinthe“I.”Similarly,inintuitivecognition,onelivesinallthings.Theperceptionofthe“I”istheprototypeofallintuitivecognition.Thus,toenterallthings,onemustfirststepoutsidetheself.Wemustbecome“selfless”inordertoblendwiththe“self,”or“I,”ofanotherbeing.19

Bydevelopingtheabilitytoknowintuitively,Icanknowmyself,the“I,”onwhichmyphysical,etheric,andastralbodiesdepend.Icanalsoknowotherbeingswhoareindependentofthethreelowerpartsoftheperson.“The‘I’livesinthesoul…[and]radiatesoutwardfromthere,fillingtheentiresoulandexertingitsinfluenceonthebodythroughthesoul.”20Steinerdoesnotprovetheexistenceofthe“I”orotherspiritualbeingsheclaimswecanknowthroughthepracticeofspiritualscience;rather,hedescribeswhatheseesthroughhisownintuitionandinsiststhatotherscanworksimilarlythroughimaginativeandinspirationalknowledgetowardintuitiveknowledgeofhigherbeings.ThemostdramaticexamplesanddetailsofSteiner’sspiritualknowledgearehisexamplesofsleepanddeath,asdescribedinchapter6.Steineroftenpresentsasetofideasinoneform,andthenanother,andyetanother.

Withrespecttothestructure,orperhapslayers,ofthehumanbeing,wecan

fixinourmindsasummarysuchastheoneoutlinedinthefollowingchart.CORRELATIONOFHUMANDEVELOPMENTANDHISTORICEPOCHSACCORDINGTO

RUDOLFSTEINERCULTURALPERIOD FIRST SECOND THIRD FOURTH FIFTH SIXTH

Dates 7000–5000B.C.E.

5000–3000B.C.E.

3000-750B.C.E.

750B.C.E.–1500C.E.

1500–3600C.E.

3600C.E.–

Epoch

AncientIndian

AncientPersian Egyptian-Hebrew Greco-Roman-Christian

modernWesternglobal

Slavic

Soulmood

will

feeling

sentientsoulthinking

intellectualsoulthinking

consciousnesssoulthinking

Aspiration

goodness

beauty

truth (history?)

individualism

individualandcommunity

Thehumanbodyiscomposedofthreemembers:physical,etheric,soul.Thehumansouliscomposedofthreemodesofconsciousness,orsoullife:sentient,intellectual,consciousness.Spiritlivesinthe“I,”andthe“I”livesinthesoulandbody.Asaspiritualbeing,the“I”hasthreemembers:spiritbody(atman);lifespirit(buddhi);andspiritself(manas).

4.SpiritualIntelligenceThemostimportanttaskinapproachingSteiner’soranyotherspiritual

practiceismotivation.Onthistopic,asonsomanyconcerningmeditationandspiritualcognition,Steiner’scounselisperfectlyclear:“Everyinsightthatyouseekonlytoenrichyourownstoreoflearningandtoaccumulatetreasureforyourselfaloneleadsyoufromyourpath,buteveryinsightthatyouseekinordertobecomemorematureonthepathoftheennoblementofhumanityandworldevolutionbringsyouonestepforward.”21

Anthroposophyrepresentsamethodofspiritualgrowthandtransformationthatcreatesanidealharmonyamongthinking,feeling,andwilling.Thisharmonyinturnfostersatrueanddeeprelationshipbetweenselfandworld.Steinerrecommendsrathersimpleexercisesthatcultivatethinking,feeling,andwilling,formingabasisforthemoreadvancedworkofspiritualscience.Asvirtuallyallspiritualteachersinsist,spiritualoresotericexercisescanbeharmfulwhenpracticedbythosewhoseexoteric(ordinary,observable)personalityandcharacterarepoorlyformed.Studentsofyoga,forexample,knowthatthefirsttwooftheeightstepsinPatanjali’sYogaSutrassetoutthemoralpreconditionsforprogressinphysicalandspiritualexercises.

Steineroffersasetofsixexercisesthatprepareahealthyentrytospiritualandesotericwork.Thesesixexercisesalsohelptoprotectthespiritualpractitionerfromthenegativeinfluenceofbeingsworkingagainsthumanity.Ideally,thepractitionershouldaddoneexerciseeachmonth.Thefirstthreeofthesesix

preliminarypracticesrefertothethreestrandsofspiritualdisciplineneededformodernWesternconsciousness,namelythinking,willing,andfeeling.Theseexercisesaremoreimportantandchallengingthantheymightseematfirstglance.Whenpracticedfaithfully,theyserveasadefinitefoundationonwhichtobuildotherexercisesanddisciplines.

1. Thinking.Practiceconcentrating:gaincontrolofone’sthoughtsforafewminutesfaithfullyeveryday.Chooseasimpleobjectsuchasapinorpaperclipandthinkaboutitbygeneratingaseriesofdeliberatethoughts.Becauseitisdifficulttoprotectthistimeeveryday,andbecauseitisdifficulttostayfocusedonaninsignificantobjectforfiveminutes,thisthoughtexerciseisalsoawillexercise.

2. Willing.Practicecontrollingthewill:performoneormorepositivebutrelativelyinsignificanttasksthesametimeofday,sayinthemiddleoftheafternoon:turnyourwatch,oryourring,orrubyourhands.Trytoavoidthereminderofanexternalstimulus,suchasyouralarmorgettinginthecarinthemorning,thoughatthebeginningofthispractice,sucharemindermightbenecessary.

3. Feeling.Practiceequanimity:learntostabilizefluctuationsofpleasureandpain,joyandsorrow.Thisexerciseshouldnotleadtoindifference,butrathertowardasteadyobjectiveconcernforallthathappens.Itworksagainstself-indulgence,whetherinsympathyorantipathy,andinfavorofaselflesscommitmenttoimprovingwhatcanbeimprovedandacceptingwhatcannot.22

4. Practiceseekingthepositive.Withoutdenyingwhatisnegative,thisexerciserequiresthatwepracticefindingsomethingpositiveineveryevent.

5. Practiceopennesstonewexperiencesandideas.Withoutabandoningone’sreasonablejudgmentandvalues,thisexerciserequiresthatweatleastconsiderwithoutbiasnewideas,orpreviouslyopposedpersonsorgroups,orawayofbehaviorthatonefindsdistastefulortoounusual.

6. Atthestartofthesixthmonth,practicerepeatingandharmonizingthefirstfiveexercises.

Thesesixexercises,whichmostpractitionersfindchallenging,areonlyastartandstudentsshouldsupplementthesewithotherexercisesandpracticesthatSteinerrecommendedinhisbooks,lectures,andprivateinstructionfrom1904to1924.HowtoKnowHigherWorlds,thebookinwhichSteinerfirstintroducedthese

sixbasicexercises,isanesotericallyprofoundhandbookforthedevelopmentofclairvoyanceorsuprasensoryperception,thepossibleattainmentofwhichSteineraffirmsintheopeningparagraph:

Thecapacitiesbywhichwecangaininsightsintohigherworldsliedormantwithineachoneofus.Mystics,gnostics,andtheosophistshavealwaysspokenofaworldofsoulandspiritthatisasrealtothemastheworldwecanseewithoureyesandtouchwithourhands.Listeningtothem,wecansaytoourselvesateverymoment:“IknowthatI,too,canexperiencewhattheytalkabout,ifonlyIunfoldcertainforceswithinmethattodaystillliedormantthere.”Allweneedtoknowishowtobegintodevelopthesefacultiesforourselves.

Onlythosewhohavealreadydevelopedsuchpowersforthemselvescanhelpustodothis.Fromthebeginningofthehumanrace,aformoftraininghasalwaysexistedinwhichpersonspossessinghigherfacultiesguidethosewhoseektodevelopthesefacultiesforthemselves.Suchtrainingiscalledesoteric,ormysterytraining;andtheinstructiononereceivesthereiscalledesoteric,oroccult,teaching.(pp.13–14)Inprinciple,secret,esoteric,oroccultknowledgeisavailabletoanyonewho

seeksitbyamethodguaranteedbyagenuinespiritualschoolandteachersgenuinelydisciplinedinthemethodsofthatschool.Inactuality,however,itisdifficulttoattainesotericknowledge,moredifficult,certainly,thanSteiner’scomparisontolearningtowrite.

Steinerofferstwoprinciplesthatgovernaccesstoesotericknowledge.First,

anyonewhoiseagertoreceivesuchknowledgeandwillingtomeettherequirementsofthedisciplineoughttobeacceptedbyateacheroraschool,irrespectiveofthatperson’ssocial,economic,orculturalresources.Similarly,asasecondcorollary,teachersshouldavoidmakingthisknowledgeavailabletothosewhoareillpreparedinaspirationorability.

Steineremphasizesthecontinuityandthedifferencesamonglevelsofknowledge,specificallytheprogressionfromperceptiontoimaginationtoinspirationtointuition.Almosteveryonehasatleastamodicumofimagination,butinthemodernWest,fewerindividualsarecapableofinspiredfeeling,andevenfewerarecapableofintuition.Itseemsthat,ingeneral,modernWesternindividualslackeventheimaginationtorecognizethattheyregardthesethreehighermodesofhumanconsciousness,bothpastandpresent,asunreliableorimpossible.ThemodernWesternwayofalienatedthinkinghasledtotheindividual’sseparationfromnatureandfromthecosmosaslivingrealities.Thisalienationbetweenourinnerselfandtheinnerlifeofallelse—God,gods,goddesses,spirits,Buddha,Krishna,light,livingforms,trueideals—issowellestablishedthatthemodernWesternpersoncannotordinarilyexperiencethisalienationforwhatitis.Todevelopthecapacityfornon-alienated(orlove-filled)thinkingrequiresasignificantcommitmenttoademandingdiscipline.

Thestepstoesotericknowledgefollowasystematicprogression,notunlikethesixlevelsofknowledgeinclassicalYogaandVedanta,theladderofknowledgeinPlato,andthelevelsofspiritualknowledgeinChristianmysticism.AsSteinerdescribesit,thisprogressionleadsfromintellectualknowledgethroughimagination,inspiration,andintuition.InSteiner’sepistemology,eachoftheselevelsofhigherknowledgecorrespondstoapartofthehumanbeing(asdescribedintheprevioussection).Imaginationisacapacitydevelopedby,andintherealmof,thelifeprinciple(theetheric,orformative,principle);inspirationcorrespondstotheastral(soul)principle;andintuitioncorrespondstothe“I”(thespiritualself).Inthisrespect,theknowledgepeculiarlyavailabletomodernWesternpeopleisknowledgethatisevenless

clairvoyantthanancientspiritualknowledge.However,sinceitisbasedonthe“I,”which,significantly,ismadepossiblebytheimpulseofChrist,suchknowledgeholdsoutthepossibilityoftherichestcombination:accuratespiritualknowledgegraspedbyagenuinelyindividual,knowing“I.”

AsSteinerdemonstratesinmanyways,scienceandartareequallyfruitfuldisciplinesbywhichtodevelopthisspiritualthinkingcapacity.Progressindevelopingthiscapacitywillleadtoesotericinsight,aswellastoaheightenedfacultyorcapabilityforspiritual-scientificthinkingthatonecanapplytoallareasofinquiry.Likeothergreatfiguresofspiritualesotericism,Steinerwasabletomanifesthisspiritualpowersinthewidestpossiblerangeofenterprises,fromnaturalsciencetothearts,philosophy,andhistory.MeditativeorimaginativethinkingaccordingtothemethodofAnthroposophycanenableonetoacquirehigherwaysofknowing,aswellasamorefruitfulrelationshiptoone’sself,totherestofhumanity,andtotheuniverse.

Steinerdoesnotpitspiritualperceptionagainstscienceandintelligence;rather,heseesthecoolthinkingofscienceasanecessaryandpositivedevelopmentinhumanevolution.Thesetwocompeting,yetcomplementary,capabilities—theintellectualandtheintuitive—arebothneededforhumanprogressandsurvivalinthepresentage.Thetaskofthemodernage,then,istobringanewkindofspiritualseeingandthinkingcapabilitytothephysicalworld.Steinerurgesthedevelopmentofspiritualperceptionthroughthecultivationofcognitivepowersappropriateforthepresentstageofculturalandpsychicevolution,withintellectatthebase,orthestart,thenthreehighercapacities:imagination,inspiration,andintuition.Comparedtothesethreemorespiritualandcreativemodesofthinking,ourusualmodesofthinking,atthelevelofintellect,tendtobedeterminedbyimpersonalforces,suchasculturallyengenderedhabitsorphysicalimpulses.Steinerreferstoordinarythinkingasdead;hecouldhaveusedPlato’sallegory,accordingtowhichordinarythinkingiscave-like.Themodernthinkingpersoniscapableofrationality,butgenerallyincapableoftheclairvoyancecharacteristicofpastepochs.Bydisciplinedeffort,

however,themodernpersoncanlearnclairvoyantimaginative,inspirational,andintuitivethinking.

Inimportantways,itmayberegrettablethathumanityhadtoloseitscapacityforclairvoyanceandtheintimaterelationwiththeexternalworldthatseemstohavebeencommonintheancientworld.However,thoselossesallowedthedevelopmentofscientificintelligenceandadegreeofindividualfreedomunimaginedbyprimalconsciousness.ThislossofclairvoyancealsoledtothehumanestrangementandalienationthatischaracteristicofthemodernWesternexperience.Theseparationofmindfromnature,asformulatedbyDescartesintheseventeenthcentury,isthebirthrightandfundamentallifeproblemofthemodernWesternindividual.Thesolutiontothisinescapableproblemliesinanewkindofclairvoyancebasedonanintenselyactivespiritualthinking.Thenatureandfunctionofsuchthinkingconstitutetheessence—thespiritualmethodology,ordiscipline—ofAnthroposophy.

Steinerneverclaimedcertitudeforhisclairvoyantfindings.Nordidhedismissordinarytextsandinterpretationsthatwereinconsistentwithhisesotericresearch.Onsomepoints,herevisedandsupplementedhisearlierresearch.Forexample,inhis1925prefacetoAnOutlineofEsotericScience(originallywrittenin1909),heacknowledgedthathewasthenabletoincludematerialthathadbeenunavailabletohimonlyfiveyearsearlier,whenhewroteTheosophy.Steinerexplainedthat,whenhewroteTheosophy,factsofcosmicevolutionwerenotpresenttohimtothesameextent:“Inmyimaginations,thespiritualbeingoftheindividualstoodbeforemysoul,andIwasabletodescribeit,butthiswasnotyettrueofthecosmicrelationshipsthatweretobepresentedinEsotericScience.Individualdetailswerethere,butnotthetotalpicture.”23

Steiner’srecommendationsformeditativeorcontemplativepracticefocusprimarilyoncapacitiesand,incidentally,onattainment,firstontheabilitytoseeandhearthespiritualrealitiesand,second,onwhatoneseesandhears.Itisthesecapabilitiesthateachpersontakesacrossthethresholdonthegreatjourneybetweendeathandthenextrebirth.Itisimportanttonotethatafull

understandingofwhatSteinerpresentsaspreconditionsofspiritualpractice—reverenceandhumility—showsthemtobeattainments.ThekindofknowledgethatSteinerbequeathedandrecommendedisclosertohumility,reverence,andlovethantotheconceptionofknowledgeanditsfruitsincontemporaryWesternculture.IfSteinerwereworkingtodayamonganthroposophists,hemightcommentthat,asaresultofhisresearch,hisfollowerspossessamazinglydeepandusefulknowledge,butthattheirknowledgecouldbedeepenedandrenderedmoreefficaciousbygreaterreverence,humility,andlove.

ThosewhocometoSteiner’swritingsonmeditationandspiritualcognitionunderstandablyaskwheretobegin.Thebestanswerseemstobethesixexercisescombinedwithreverenceandhumility.AsSteinerstates,“Everyfeelingoftruedevotionunfoldedinthesoulproducesaninnerstrengthofforcethatsoonerorlaterleadstoknowledge,”24and“reverenceinusquickensallthefeelingsinoursoul.…Disrespect,antipathy,anddisparagingadmirablethings,ontheotherhand,paralyzeandslayourcognitiveactivities.”25Similarly,humilityisanindispensablebasisforspiritualpractice,andmaywellbeitsverycore.“Onlyapersonwhohaspassedthroughthegateofhumilitycanascendtotheheightsofthespirit.”26

Steinerofferednumerousexplanations,examples,andinstructionsforspiritualpractice,includingspecificexercisesthatheintroducedin1904,whenheservedastheprimaryteacherfortheTheosophicalSocietyinGerman-languagecountries.HisteachingthenandthroughouthisyearsasateacherofAnthroposophyremainedsimple(thoughcertainlynoteasy):givebirthtoandthereafterattendtoone’shigherselfandhelpittodevelop.Onemustfirstthinkanddiscoverthehigherselfthroughahighermodeofthinking.Bysodoing,oneshouldexperienceprofoundhumility.Whatelseshouldoneexperienceinthemomentofrealizingthatitisthesoulthatcognizesthemeansofthinkingthatiseverreadytomakeitselfavailabletotheactivesoul?“Weforgetthatitisthesoulthatknows.Feelingsaretothesoulasfoodistothebody.”27ItiseasytoseetherelationshipbetweenSteiner’sspiritualepistemologyandthatofEmerson,

whowrote:“Theonethingintheworld,ofvalue,istheactivesoul.”28

Anthroposophicspiritualpracticeisnotaseparate,specialactivity,butthesubstanceofdailylife.ItresemblesSriAurobindo’scounsel:“Alllifeisasecretyoga.”29Twoindividualsmayseemtobeperformingtheexactsameaction,butonepersonmightbeactingfromtheordinaryego,whiletheothermightbedoing“secretyoga,”orjoining“thespiritualintheindividualtothespiritualintheuniverse.”One’sactionorthoughtmaybemovedbyordinarythinkingorbyafree,spiritual,original,heart-filledthinking;thedifferenceisintheawareness,consciousness,andmotivation.“Secretyoga”thinking,oranthroposophicthinking,turnsordinaryideasintoideals,intospirit:“Everyideathatdoesnotbecomeanidealforuskillsaforceinoursoul.However,everyideathatbecomesouridealcreatesforcesoflifewithinus.”30

Suchatransformationofboththoughtsandactionsistheworkofaspecialkindofthinking,thekindthatissuesfromthespiritualworldthroughthesoul.Thethinkinginvolvedinthisstreamofworldeventsliftsme,andmysoulwithme,andIliveinthoseeventswhenIallowtheiressencetoflowintomethroughmythinking.Inanygivensituation,suchthinkingmightlookthesameasordinarythinkingbutinwardly,motivationally,atthesoullevel,itisentirelydifferent.Itisfreepreciselybecauseitisrootedinthinking.Theworldthinksitselfinthehumansoul:“ItisnotmerelyIwhothinks,foritthinksinme—world-becomingexpressesitselfinmeandmysoulprovidesonlythestageuponwhichtheworldlivesasthought.”31Again,“Inthinking,Iexperiencemyselfunitedwiththestreamofcosmicexistence.”32CompareEmerson:“Icouldnotbebutthattheabsolutelifecirculatesinme.”33

Asecondstepontheanthroposophicpathmightbeadailymeditativerecitationofthe“FoundationStoneMeditation”and,inparticular,dwellingonitsfourparts:theGroundofBeing,theLogosprinciple,theSpirit,andtheverydifferentmoodofthefourthpartinwhichSteinerdescribesthetwomissionsoftheIncarnationofChrist(“tosimpleshepherds’hearts,Lightthatenlightensthewiseheadsofkings”).34Steinerhimselfmeditativelyreadtheprologuetothe

GospelofSt.JohnandrecitedtheLord’sPrayeraloudeachdaywhilestanding.5.ChristandOtherExaltedBeings

ThespiritualknowledgescatteredthroughoutSteiner’shundredsofvolumesincludesdisclosures—somequitestartling—concerningsuchtopicsasevolutionoftheSun,Moon,andplanets,especiallytheEarth,aswellastheetheric,formativeforcesworkingintheplantandanimalworlds.HedescribestheroleofgreatspiritualbeingssuchasKrishna,Buddha,andChrist,theworkofthetemptersofhumanity,LuciferandAhriman,aswellasthemissionofangelsandarchangels,especially,asnoted,theArchangelMichael(whomSteinerregardsastheregentofthecurrentage).ThisvisionalsoincludesdescriptionsofthesalientcharacteristicsofWesterncivilization,whichheplacesinadetailedevolutionarysequence,includinghistoricallysignificantandparadigmaticindividualssuchasthepharaohsofancientEgypt,thepatriarchsandprophetsofIsrael,Zoroaster,Plato,andAristotle,aswellasChristandaseriesofinfluentialChristianpersonalities.HeparticularlyemphasizesthedescentofthespiritualSunbeing—theChrist—intohistorythroughthecooperativeagencyofJesusofNazarethandseveralpredecessors.Hisphrase“theMysteryofGolgotha”referstotheredemptive,world-transformingpresenceoftheChristinJesus.WhendiscussinghisexperienceoftheMysteryofGolgotha(whichhefirstdisclosedin1902inChristianityasMysticalFactandsubsequentlydevelopedinwritingsandinseveralhundredsubsequentlecturesontheeventsdepictedintheNewTestament),Steinerexplainedthathisunderstandingwasbasedentirelyondirectvision.Heconsultedstandardscripturalsourcesandscholarlyinterpretationsonlyasawayofrelatinghisownspiritualinsighttoconventionalscholarlyinterpretations.IntheAutobiography,hewrites:

TheChristianitythatIhadtofindwasnotinanyoftheexistingconfessions.Afterthesevere,innerstrugglesduringthattimeoftesting,IfounditnecessarytoimmersemyselfinChristianityand,indeed,intheworldwherespirititselfspeaksofit.…DuringtheperiodwhenmystatementsaboutChristianityseemedtocontradictmylatercomments,a

consciousknowledgeofrealChristianitybegantodawnwithinme.Aroundtheturnofthecentury,thisseedofknowledgecontinuedtodevelop.Thesoultestdescribedhereoccurredshortlybeforethebeginningofthetwentiethcentury.Itwasdecisiveformysoul’sdevelopmentthatIstoodspirituallybeforetheMysteryofGolgothainadeepandsolemncelebrationofknowledge.35

FollowingtheprologuetotheGospelofJohn,SteinerconsidersChristtobetheLogos(theWord),whowas“atthebeginning,”36andwhoenteredadarkenedworldthatdidnotcomprehendhim.AccordingtoSteiner,however,hiscomingwasnotinvain,forithasbeenbringingaboutthegradualtransformationofhumanityandtheEarth.UsingthesamewordsthatSteinerusedtocharacterizeAnthroposophy:theincarnation,death,andresurrectionofChristleadthespiritualintheindividualtothespiritualintheuniverse.Morespecifically,thelifeofJesusChristadvancedandcontinuestohastenspiritualthinking,feeling,andwilling,andharmoniousrelationshipsamongthem.AccordingtoSteiner,thesethreecapacities,aswellastherelationshipbetweenthespiritualintheindividualandspiritualintheuniverse,havebeenstrengthenedbecauseChriststrengthenstherealityofthespiritualself,the“I,”whichisitselfanexpressionofChrist.InSteiner’sview,itistheaimofeachhumanlifeandhumanityasawholetobeabletosaywithSt.Paul,“Ilive,no,notIbutChristlivesinme”(Galatians2:20).

InanactthatisnotstrictlyapartofAnthroposophy,SteinerrespondedtotherequestsfromministersandtheologystudentsforhelpinrenewingChristianlifeandliturgy.HeinspiredandhelpedfashionaninstitutionalandecclesiasticalstructurecalledtheChristianCommunity(alsocalledtheMovementforReligiousRenewal).Forthiscommunityhedisclosedsevensacraments,includingaliturgycalledtheActofConsecrationofMan,aritualsimilartotheRomanCatholicMass.IncontrasttoAnthroposophy,wherebyindividualsstrivemainlyontheirowntoexperiencespiritualascent,theActofConsecrationofManallowsparticipantstoexperienceadescentofthedivineintotheassembled

liturgicalcommunity.AsinglelectureonChristandotherhigherbeingscannotprovideanadequate

senseoftheprofoundmysteriesthatSteinerdiscussesinthehundredsoflecturesthathedeliveredtoaudiencesfamiliarwithhisdetailedaccountsofhierarchies.Suchlecturesdiscussthenatureandhistoryofarchangels(Michael,Raphael,Gabriel,Uriel)andveryadvancedhumanbeingssuchHermes,Moses,JohntheBaptist,JohntheEvangelist,themotherofJesus,andmanyothers.WecancharacterizeSteiner’sresearchconcerningthesehigherbeingsbytheBuddhisttermMahayana,thegreatervehicle,thenameoftheBuddhiststreamthatconsidersBuddhanotlimitedtothefiniteandtemporallifeofGautama,butinfiniteandeternal.SteineralsointroducedanewmethodofinitiationcontinuouswiththeGreekmysteryreligions.Heshowedthatinitiationisaprocessoftransformationfromonenaturetoanother,fromaschooledbutstillsomewhatordinary,consciousnesstoanatureindirectrelationshipwithspiritbeings,includingone’shigherself.ThiswastheexperienceofLazaruswho,accordingtoSteiner,wasinitiatedandbecameJohntheBelovedDisciple,thediscipletowhomthecrucifiedChristcommendedhismotheratthefootofthecross,andwho,againaccordingtoSteiner,wrotetheFourthGospelandtheBookofRevelation.

Thelectureincludedhereaschapter5(thelastoftenlecturesthatSteinerdeliveredtoabouttenpeopleinaHamburglivingroomin1908)presentsanentirelynewandextremelyprofounddescriptionoftheVirginSophiaandtheHolySpirit.Oneoftheresultsofmeditationandspiritualpracticeisthepurificationofthehumanastralbody.InthislectureontheVirginSophia,Steinerstatesthat,inesotericChristianity,thecleansedandpurifiedastralbodyiscalledthe“pure,chaste,andwiseVirginSophia”:

Throughallthatisreceivedduringcatharsis,thestudentcleansesandpurifiestheastralbodysothatitbecomestransformedintotheVirginSophia.Moreover,whentheVirginSophiaencountersthecosmic,oruniversal,“I,”whichleadstoillumination,thestudentissurroundedby

spirituallight.Eventoday,inesotericChristianitythissecondpowerthatapproachestheVirginSophiaiscalledthe“HolySpirit.”Therefore,accordingtoesotericChristianity,itiscorrecttosaythat,throughhisprocessesofinitiation,Christianesotericistsattainthepurificationandcleansingoftheastralbody;theymaketheastralbodyintotheVirginSophiaandareilluminedfromabove.Ifyouprefer,youmaycallitovershadowedbythe“HolySpirit,”orcosmic,universal“I.”37

IntheconclusionofthislectureSteinerremindshisaudiencethatinhisviewChristianity“isjustatthebeginningofitsactivityandthatitstruemissionwillbefulfilledonceithasbeenunderstoodinitstruespiritualform.”38Steinerwasconvincedthatspiritualandesotericknowledgeofthecosmos,theEarth,humanity,andparticularlytheworksofhigherbeingssuchasChristandSophiawillenableChristianitytoserve,asintended,asatrueexpressionofthetransformativepowerofChristintheworldandineachhumanbeing.6.Reincarnation,Karma,andtheDead

ApresentationofSteiner’sspiritual-scientificresearchmustincludeasummaryofhisthoroughlydetailedaccountofkarmaandrebirth.Atthecoreofthisteachingishisclaimthateachhumanbeinghastwocloselyrelatedlifehistories:onewhileawakeandoneasleep.Thebeginningofsleeprepresentsakindofdeathtothedaytimebiography,justasthebeginningofwakingconsciousnessisakindofdeathtothesleepingbiography.Inadditiontobeinglikeadeath,thesetransitionsarealsoakindofrebirth.Theactivityofthesoulafteritsearthlylifeparallelstheactivityofthesoulduringsleep.Insleep,theastral,orsoullife,aswellasthespirit,leavetheremainderofthesleepingindividual(thephysicalandethericbodies)andreturntothespiritualworld.

InTheosophy,Steinerexplainsthatsleepisanaptimagefordeathbecause,whileonesleeps,eventspursuetheirowncourseindependentlyofone’sconsciouslife.“Ourpersonalitiesarereembodiedaneweachmorningintheworldofouractions”(pp.87–88).Theactivityofthesoulafteritsearthlylifeparallelstheactivityofthesoulduringsleep.Duringthemiddlehoursofdaily

sleep,the“I”andtheastralbodyleavethephysicalandethericbodies,whichremainasleeponthebed,andreturntothespiritualworld.Becausewakingconsciousnessconsistsoftheinteractionbetweenourastralandethericbodies,thedepartureoftheastralbodytoaseparatestateofbeingallowstheethericbodytorepairdamagetothephysicalbodyincurredduringitsdaytimeactivities.

Thebiographyofthesleepingselfisimportantinanotherrespect,aswell.Afterdeath,thesleepbiographyisrelivedinaningeniousreversalofourearthlylife.WecanbestunderstandSteiner’saccountofthisphenomenon,whichreadslikeafascinatingblendofDante’sPurgatorio,byrecountingthesequenceofeventsthatconstitutedeath.Deathofthephysicalbodyisimmediateandirremediable,buttheetheric,astral,andspiritbodiessurvivephysicaldeathforvariousperiods.Theethericbody,whichhasrecordedalloftheexperiencesofone’slifetime,remainsattachedtotheastralbodyforapproximatelythreedaysinordertopresent,inavast,instantaneouspanorama,theentirelifethathasjustended.Asrecountedinbooksonnear-deathexperiencebyRaymondMoody,ElisabethKübler-Ross,andKennethRing,manyindividualswhohavenearlydied(as,forexample,bydrowningorfromaheartattack),havedescribedsimilarexperiencesafterbeingrestoredtoconsciousness.

Havingabsorbedthepanoramicreportoftheethericbody,theastralbodyremainsinexistenceforapproximatelyone-thirdthedurationofaperson’slifetime.Thisiswheresleepplaysitssignificantandintriguingrole.Inthisphaseofsoulhistory,the“I”passesthroughaperiodcalledkamaloca.Therearetwomajorkamalocaexperiences:duringthefirst,theastralbody,inwhichone’sdesiresandemotionsareembedded,continuestoseekthekindsofsatisfactionitenjoyedonEarth,buttotheextentthatitclingstophysicalsatisfactionwithoutitsbody,itcanonlybefrustrated.Bylivingthroughthisfrustration,theastralbodygraduallybecomespurifiedofitsattachmenttophysicallifeandeventuallydissolves.Inthesecondkamalocaexperience,the“I”relivesitsentirepastlifebackward,fromdeathtobirth.Allofourpastactionsarenowexperiencedagain,

butwithapainfullyappropriatekarmictwist;atthispoint,the“I”receivestheconsequencesofitsearthlyactionsasthesesameactionswereexperiencedbytheirrecipients.SteinerdescribesthispurgatorialexperienceinTheosophyandinoneofhislastandmostprofoundlecturecourses,AnthroposophyandtheInnerLife:

Wenowseethat,afterafewdays,wemustbegintoexperiencewhatwehaveleftunexperienced;andthisholdsforeverysingledeedwehavedonetootherhumanbeingsintheworld.Thelastdeedsdonebeforedeatharethefirsttocomebeforeus,andsobackwardthroughlife.Wefirstbecomeawareofwhatourlastevilorgooddeedssignifyfortheworld.OurexperienceofthemwhileonEarthisnoweliminated;whatwenowexperienceistheirsignificancefortheworld.

Thenwegofartherback,experiencingourlifeagain,butbackward.WeknowthatwhiledoingthiswearestillconnectedwiththeEarth,foritisonlytheothersideofourdeedsthatweexperiencenow.

Wefeelasifourlifefromnowonwardwerebeingborneinthewomboftheuniverse.Whatwenowexperienceisakindofembryonicstageforourfurtherlifebetweendeathandanewbirth.However,itisnotbornbyamother,butbytheworld,byallthatwedidnotexperienceinphysicallife.Welivethroughourphysicallifeagain,backwardandinitscosmicsignificance.Weexperienceitnowwithaverydividedconsciousness.Livinghereinthephysicalworldandobservingthecreaturesaroundus,wefeelthatweareprettymuchthelordsofcreation.Eventhoughwecallalionthekingofbeasts,westillfeelthatweashumanbeingsaresuperior.Wefeelthatthecreaturesoftheotherkingdomsareinferior.Wecanjudgethem,butdonotascribetothemthepowertojudgeus.Weareabovetheotherkingdomsofnature.

Wehaveaverydifferentfeelingafterdeath,however,whenweundergotheexperienceIjustdescribed.Wenolongerfeelthatweareconfrontingtheinferiorkingdomsofnature,butkingdomsofthespiritual

worldthataresuperiortous.Wefeelthatweareofthelowestkingdom,whiletheothersstandaboveus.

Thus,inundergoingallthatwaspreviouslyleftunexperienced,wefeelbeingsfarhigherthanweareallaroundus.Theyunfoldtheirsympathiesandantipathiestowardallwenowlivethroughasaconsequenceofourearthlylife.Intheexperienceimmediatelyafterdeath,wearewithinakindof“spiritualrain.”Welivethroughthespiritualcounterpartofouractions,andtheloftybeingswhostandaboveusraindowntheirsympathiesandantipathies.Wearefloodedbythese,andinourspiritualbeingwefeelthatwhatisilluminedbythesympathiesoftheseloftybeingsofthehigherhierarchieswillbeacceptedbytheuniverseasagoodelementforthefuture,whereasallthatencounterstheirantipathieswillberejected,forwefeelitwouldbeanevilelementintheuniverseifwedidnotkeepittoourselves.Theantipathiesofthoseloftybeingsraindownonanevilactdonetoanotherhumanbeing,andwefeelthattheresultwouldbesomethingexceedinglybadfortheuniverseifwereleasedit,ifwedidnotretainitinourselves.Therefore,wegatherupallthatencounterstheantipathiesoftheseloftybeings.Inthiswaywelaythefoundationofourdestiny,ofallthatworksintoournextearthlylife,sothatitmayfindcompensationthroughotherdeeds.39

Thecontentofthekamalocaexperienceisinfactthehistoryofoursleeplife,withtheimportantdifferencethatitisfullyconscious.Whileasleep,wereliveasummaryofourwakinglife,andwerelivesuchsummariesontheastralplaneafterdeath.Sleeptimeisalsotheoccasionforthehigherbeings(whetherangels,buddhas,oravatars)toinfluenceourunconsciouslife.Thetwophasesofearthlylife—wakingandsleeping—interactwitheachother,asdothetwophasesofsoullife,earthlyandafterlife.AccordingtoSteiner,ifwedonottakeintoaccountallfourofthesefactorsandcomplexrelationsamongthem,ourunderstandingofhumannatureanddestiny,bothindividuallyandcollectively,

willnecessarilybepartialandevencounterproductive.Rebirthandkarmaaretheproverbialchickenandeggofhumandestiny:with

theassistanceoftheLordsofKarma,the“I”choosesthepersonalandenvironmentalconditionsofitsnextlifeonthebasisofattainmentsandlimitationssummarizedbytheastrallifejustpriortoitsdissolution.BykeepinginmindSteiner’saccountofthefour-parthumannature,aswellashisaccountofkamaloca,wecanfollowhisfascinatingdescriptionofthetransitionfromtheendofonelifetothebeginningofanother.Inonesense,thistransitionistheworkof“I,”thespiritprinciple,butwecouldequallyunderstanditasthedynamicactivityofkarmiclaw.The“I”receivestheimpressionoftheastralbody’ssummaryandinturnpresentsittoitsownspiritself.Itislargelythekarmicconditionofthe“I”atthispointthatdeterminesthecomponentsofthenextlife—forexample,one’sparents,body,disposition,andcapacities,aswellasimportantintellectualandculturalinfluences.Steinerreferstotheprecisemomentoftransitionfromtheendofonekarmiclifetothebeginningofthenextasthe“cosmicmidnighthour.”Atthattime,thefulleffectofone’slifehasbeengatheredandsorted,andthe“I”thenbeginstheslowprocessoftranslatingthosedistinctivecreditsanddebitsofcapacityintothenextearthlylife.

Themostmysteriousaspectofthetransitiontothenextlifeisthewaythatkarmausestheinfluenceofhigherbeingsandheavenlybodies.Thevariouspartsofournextbodywillbeformedwiththeaidofplanetarybeingsandforces.First,theastralbodyisformedasthesoultravelspastandabsorbstheinfluenceofthespheresoftheSunandstars.Next,theethericbody,too,isformedundertheinfluenceoftheSunandstars.Thenastralandethericbodiesjoinwiththephysicalseedinthewomb,whichhasbeenchoseninadvancewiththeaidofhigherbeings.Inthisthreefoldbody,thehumanbeingbeginsalifeinunionwithitssoulandspirit.Whenthatlifecomestoanend,theentireprocesswillbeginagain,butinthecourseofthislife,the“I”thatreincarnateswillhavechangedand,onehopes,improveditscapacitiesandkarmicdestiny.

The“I”thatreincarnatesbringswithittheessentialcoreofitsmulti-lived

past,followingajourneyinthespiritualworldguidedbyitsangelandotherspiritualbeingswhohaveaprofoundunderstandingofhumanbeingsandthecosmos,andparticularlyanunderstandingofthestrivingofconsciousnesstowardfreedomandlove.Becauseofthisuniquepastandprospect,wecanthinkofeach“I”beingasaunique,singular,spiritualspecies.Thedistinctivesignificantfactaboutthehumanindividual,ofcourse,isthatitentersthephysicalworldbywayofhumanconception—whichisthenjoinedbytheethericandastralbodiesofthereincarnatingindividualperson.Itisoneofthetasksofeachpersontomakeaconnectiontoone’spre-life.Steinersays,“Reincarnationofthespiritualhumanbeingisaprocessthatdoesnotbelongtothedomainofouterphysicalfactsbuttakesplaceexclusivelyinthespiritualdomain,and,ofallourordinarymentalpowers,onlythinkinghasaccesstothisrealm.”40

Typically,Steinerrecommendsmanyspiritualpracticesasaidstoattaininginsightsthathecommunicatedtohisaudiencesinthirtybooksandmorethansixthousandlectures.By“spiritualpractice”hemeansmeditativethinking,butclearlyhealsomeansartisticactivity.Ashestatesinthelectureontheartscontainedhere,architectureandsculptureare“anembodimentoftheunconsciousrecollectionsofourlifebetweendeathandrebirth.”41Theyreproducetheunconsciousexperientialmemoryofthespiritualworldbeforebirth,sothey“conjurethephysicalsenseworld….Ifwewerenotsuprasensorybeingswhoenterthislifethroughconceptionandbirth,wewouldsurelynotengageineithersculptureorarchitecture.”42

PerhapsthemostsignificantimplicationofSteiner’saccountofkarmaandrebirthissimplythateachindividualpersonwoulddowell,inthislifeandafter,tothinkofone’sthoughtsandactionsaspartofavastdrama,eachpersonappearingandreappearing,workingonthesamesetofproblems,gettingreadyforthenextchallenge,thenextsetofrelationships,eachonemetwithone’sspiritualcapacitiesdevelopedinapreviouslife,particularlytheabilitiestoseeandtohearspiritualrealities.Steinerstates,“Wearenotcreatedaneweach

morning,noristhehumanspiritcreatedanewasitstartsthejourneyofitsearthlylife.…Istartmynewlifeinanenvironmentcorrespondingtomyactionsinthepreviouslife.”43

Thisviewofrebirthandkarmaishardlynew.ItisessentiallysimilartothedominantHinduviewandhasbeenrestatedbySriAurobindointermsscarcelydistinguishablefromSteiner’saccount.44Nevertheless,Steinerhasanadditionalpurpose:tobringkarmaandrebirthintotheChristianWest.7.Arts

Inresponsetoarequestbyayoungdancerforanewapproachtodance,Steinerdevelopednotanewwayofdancingbutanewartofethericmovement.Superficiallyresemblingformsofdancingandgliding,withdistinctivemovements,wecanthinkofthisnewartcalledeurythmyasawayofmakingtheinnerqualitiesofspeechandmusicvisible.Likealltrueartforms,eurythmyisspirituallyrestorativebyformingandstrengtheningtheperformer’ssubtle,ethericbody,whichsurroundsandpervadesthephysicalbody.Steinerdevelopedeurythmyforthreedistinctpurposes:asaperformanceart,fortherapeuticuse,andforpedagogicaluseinschools.Inadditiontoeurythmy,RudolfSteineralsoofferednewmethodsandcreativeinnovationsinavarietyoftraditionalartforms,includingsculpture,architecture,painting,andmusic.

Between1910and1913,SteinerwrotefourmysterydramassothatmodernWesternaudiencescouldexperience,intheformofdrama,thekarmaofparadigmaticindividuallivesoverseveralincarnations.Firstperformedin1907atameetingoftheTheosophicalSocietyinMunich,Steiner’sdramascontinuetobeperformedattheGoetheanuminSwitzerland,withitsenormousauditoriumandstagethatSteinerdesignedespeciallyforperformancesofeurythmyandmysterydramas.HehopedthattheGoetheanum,wherevirtuallyalloftheartscontinuetodevelop,wouldgivefuturegenerationsofspirituallysearchingvisitorscluesaboutthehealth-givingcapacityofspirituallybasedartistry.Steiner’sownhealthsufferedadevastatingblowwhenfirecompletelydestroyedthefirstGoetheanum.

TothedismayofAnnieBesant(theleaderoftheTheosophicalSociety),Steinerbroughtaseriouscommitmenttothearts,includinghismysterydramasandaccompanyingarts,totheinternationalmeetingoftheTheosophicalSocietyinMunichin1907.Inlateryears,hecollaboratedwithmanyartists,particularlywithMarievonSieversSteiner,aspeechartist.RudolfSteinerapproachedeachartinresponsetoarequestforhelpbyanartistinthatfield,withaneyeforitscapacitytotransformoneofthefouraspectsofthehumanmakeup:physical,etheric,astral,or“I.”Inworkingwithsculptors,forexample,heemphasizedtheimportanceofbreathinginasculpture.Inthisway,hehelpedthesculptorbringtheethericintoplayinthephysicalsubstanceofthesculpture.Architectureandeurythmyarealsoartformsthatactivatetheethericthroughthephysical,whereasmusicandpaintingactivatetheastralbody,andpoetryisanexpressionofthe“I.”Steinerexplainsthatthehumanastralbody“containstheactualelementofmusic”:

Afterdeath,whenwereachthepointoflayingasidetheastralbody,wealsolayasideeverythingofamusicalnaturethatremindsusofthislifeonEarth.Butatthiscosmicmomentmusicistransformedintothemusicofthespheres.Webecomeindependentofwhatweformerlyexperiencedasmusicthroughthemediumoftheair;weliftourselvesupandliveourwayintothemusicofthespheres.Whatweexperienceasmusicintheairhereisthemusicofthespheresupthere.Thereflectionofthishighermusicmakesitswayintotheelementofair;itcondensesintowhatweexperienceasearthlymusic.45

AttheendofRudolfSteiner’slife,whenaskediftherewereanythinghewouldhavedonedifferently,hesaidthathewouldhavespentmoretimeworkingwiththeartsandthat,fortheWest,theartsarethemosteffectivewaytospirit.

ForSteiner,aspiringtospiritnevermeansworkingonlyontheinterior.Itisequallyaconsciousandlovingrelationshipwiththeexterior,andmostofallitmeansworkinginbothdirectionssoastounitetheinteriorwithexterior.

“Anthroposophyisapathofknowledgetoleadthespiritualintheindividualtothespiritualintheuniverse.”46Itisimportant,then,toworkinsculptureandarchitectureaswellasinmusicandpoetry.Whereasarchitectureandsculptureareanexperienceofworkingfromtheoutside,musicandpoetryworkfromtheinsideoutward.8.Society

Theeconomicandsocialillsoftheyearsbefore,during,andafterWorldWarIledSteinertodevelopanelaboratesocial,political,andeconomicphilosophythathereferredtoasthethreefoldsocialorder.“Ahealthysocialorganismmustbedividedintothreebranches.”47Itwascleartohim,lecturingin1914,thatthefailuretodevelopandsustainhealthyrelationshipsbetweenthesebrancheshadledtothevirtualdestructionofEurope:“Wearenowlivinginthemidstofsomethingthatmustbecalledacancerofourhumansociallife,acarcinomaofthesocialorder.Thiscarcinomahasnowburst,becomingwhatpeoplecalltheWorldWar.”48

Hebasedhisidealofaharmoniouscommonwealth—theexactreverseoftheconditionthatledtoWorldWarIand,itseems,toWorldWarIIandtotheColdWar—onthethreefoldnatureoftheindividualandsociety,accordingtowhichrightsandresponsibilitiesaredefinedaccordingtoaproperrelationshipamongtheeconomy,thelawandrights,andculture.Amongthemanysignificantimplicationsofthisthree-waydivisionistheidealofsustainingtheintegrityoftheculturalsphere(whichincludesreligion,education,andthearts,alongwithallotherexpressionsofindividualfreedomandcreativity),freefromdominationbytheeconomicsphere.

BecausehewascriticalofthepowerofthemodernEuropeanstate,whichhesawasanopponentofindividualfreedom,Steinerwasneitherasocialistnorcommunist.Thestateshouldestablishjustlawsbutshouldnotcontroleconomicactivity.Hiscriticismofcapitalismcenteredonitstendencytoallowfortheemployertoberewardedattheexpenseofworkers.“Thetroubleisnotcapitalismitself,butthemisuseofintellectual,orspiritual,capacities.”49Inthe

traditionofMarx,Steinerconsideredthemajoreconomicproblemtobethecommodificationoflabor.Hearguedthatlabormustbearelationshipbetweenemployeeandemployer,notbasedongoodsorservicesproduced.

SteinerlamentedthatthemodernWesternindividualhasbecomeincreasinglylonely:“Mostlonelyofallarethosewhohavebeentornfromlifeandbecomeconnectedwithnothingbutbarrenmachines,withthefactoryontheonehandandsoullesscapitalismontheother.”50Steinerprovidesananalysisconcerninglonelinesssimilartohisanalysisofscientificmaterialism,namelythatamaterialistworldviewisolatestheindividualfromthesourcesoffreedomandcreativitybutitalsoprovidesastimulusfortheindividualandgroupstowillareunionwiththeinnerrealitiesofthesocialandnaturalworlds.“Humanityneedstogothroughthishistoricmomentoflonelinessinworldevolution,sothat,outoftheirlonelinessofsoul,peoplecandevelopspirituallife.”51

Intheearly1920s,attherequestofRalphCourtney,whowasorganizingagroupofanthroposophistsinNewYorkCitytoimplementSteiner’ssocialphilosophy,RudolfSteinerwrotewhathascometobecalled“TheAmericaVerse,”anexpressionofthedistinctivespiritualstrivingofthepeoplesoftheUnitedStates.

Mayourfeelingpenetrateintothecenterofourheart,andseek,inlove,touniteitselfwiththehumanbeingsseekingthesamegoal,withthespiritbeingswho—bearinggrace,strengtheningusfromrealmsoflight,andilluminatingourlove—

aregazingdownuponourearnest,heartfeltstriving.

9.EducationAchild’sreverenceforothersdevelopsintoareverencefortruthandknowledge.52

In1919,EmilMolt,owneroftheWaldorf-AstoriaCigaretteFactoryinStuttgart,pleadedwithRudolfSteinerforhelpineducatingthechildrenofhisemployees.Inresponse,Steinerdevelopedanoveleducationalexperimentbasedonanthroposophicresearchintotheinnerlifeanddevelopmentofchildren.ThatmodelschoolbecamethetemplatefortheWaldorfschoolmovement,whichtodaycountsmorethanathousandschoolsaroundtheworld,includingmorethantwohundredinNorthAmerica.Waldorfschools,whichconstitutethelargestnonsectarianprivate-schoolmovementintheworld,attempttointegratetheworkofthehead,heart,andhands(adisciplinedcultivationofthinking,feeling,andwilling).Waldorfschoolsareespeciallysignificantforacommitmenttoreconcilingthesciencesandartsbasedonasinglesourceandmethodology:active,heartfeltthinking.Theaimistoeducatethetotalchildtowardfreedomandresponsibilityfornature,theindividual,andtheglobalhumancommunity.

Steiner’ssuggestionsforeducationtendtobeveryspecificonchilddevelopment,curriculum,andpedagogy.OneofthebestknownandleastunderstoodfeaturesofWaldorfeducationisitsreluctancetoteachreadingtochildrenuntiltheyaresevenyearsoldor,moreaccurately,untiltheirteethbegintochange(thoughmanychildrenenterWaldorfkindergartensalreadyabletoread).Clearly,thisisatopicthatlendsitselftoridicule;criticsandskepticshavenodoubtnotedthatchildrendonotreadwiththeirteeth.WhatnowseemstobedogmawasfirstpresentedbySteinerashissuprasensoryobservationofwhathappensintheinnerlifeofthechild,whichisreflectedinthechild’sphysicallife,especiallyintheteeth.Thechangeofteethisnotsignificantinitself,butitsignalsimportantchangesthatoccurinthechildaroundthattime.Steiner’s

RootsofEducationsummarizesthisprocesswell:Wehavebeenspeakingofwaystoteachreadingandwritingaccordingtotheneedsofthesoulandspiritofchildren.Ifyoucaninwardlyunderstandtherelationshipofsoulandspirittothephysicalbodyatthechangeofteeth,younotonlyseethetruthofwhathasbeensaid,butyouwillalsobeabletoworkitoutinpracticaldetails.Untilthechangeofteeth,achildlivesentirelyinthesenses.Achildsurrendersentirelytotheenvironmentandisthusbynatureareligiousbeing.

Atthechangeofteeth,however,thesenses,whichpermeateasmallchild’swholebeing,nowcometothesurface;theydisengagefromtherestoftheorganismandgotheirseparateways,sotospeak.Thismeansthatthesoulandspiritarefreedfromthephysicalbodyandthechildcaninwardlydevelopasanindividual.Soulandspiritbecomeindependent,butyoumustbearinmindthatthesoulandspiritdonotreallybecomeintellectualuntilpuberty,becausetheintellectdoesnotassumeitsnaturalplaceinachild’sdevelopmentbeforethen.

Beforethattime,achildlackstheforcestomeetanappealtotheintellect.Betweenthechangeofteethandpuberty,theforcesofcomprehensionandthewholeactivityofsoulhaveapictorialquality.Itisakindofaestheticcomprehensionthatmaybecharacterizedinthisway:untilthechangeofteethchildrenwanttoimitatewhathappensaroundthem,whatisdoneinfrontofthem.Theirmotorsystemsareexertedinsuchaway—bothingeneralandindividually—thattheyenteraninner,lovingrelationshipwithallthatsurroundsthem.

Thisaltersatthechangeofteeth,whenthechildnolongergoesbywhatisseen,butbywhatisrevealedinthefeelingsandsoulmoodoftheeducatororteacher.53

Steiner’sdiscussionofthesignificanceofthechangeofteethatagesevenisbutoneofmanyexamplesofhisattempttoexplainaninnerspiritualdevelopmentbyreferencetophysicalchange.Pubertyisanotherimportant

exampleonwhichhelecturedatlength.Steineralsoofferedmanyimportantobservationsconcerningthetransformationthattakesplacebetweenagestwentyandtwenty-one,specifically,theemergenceofthe“I”intheyoungpersonandtheconsequentabilitytochartafreespirituallife.Fromaspiritualperspective,Steinerdiscussedallofthestagesoftransition,beginningwithbirthandproceedingeverysevenyearsthroughthechangeofteethatageseven,pubertyatagefourteen,emergenceofthe“I”attwenty-one,andthrougheachseven-yearphaseuntildeath.Allofthesephases,andtheappropriateeducationalprocessesthatoughttoaccompanythem,occurinasocialcontextthatSteineralsoreadsfromthevantagepointofspiritualperception.

Clearly,wedoimmeasurabledamagetochildreninelementaryschoolsasaresultoftestingandelectroniclearning,amongothermistakenandmisusedformsofpedagogy.Evengreaterdamageseemstobeinstoreforchildrenandadolescentsasaresultofafailuretograsp,oratleastconsider,Steiner’sunderstandingoftheinnerhumanlife.

WhilereadingSteiner’sworksonearlychildhood,itseemsreassuringthathedoesnotlosesightofhisimageoftheadulthumanbeing,towardwhichchildrenmoveunconsciouslyandmysteriouslytowardtheirdestiny.Theteacher,alongwiththechild’sparentsandfamily,exercisesadecisiveinfluenceinthisgreatevolution.Thekeyingredientintheteacher’sinfluencemustbelove.SteinerrepeatedlystatedasakindofmantraforWaldorfteachers,anditappliesequallyforparents:receivethechildinreverence;educatethechildinlove;sendthechildforthinfreedom.

TheconceptofloveintheWaldorfapproachtoeducationisnotavagueidealorsentiment,butadeeptruth.Loveofthechildmustmotivateallaspectsofachild’seducation,includingthecurriculum,pedagogy,recreation,artisticexpression,conversation,andespeciallytheinnerlifeandsilentthoughtsoftheteacher.InaWaldorfschool,allteachingshouldarisefrominner,livingexperience.Theteachermusteitherautomaticallyorbythenecessaryeffortcometolovethechild’sappearance,temperament(whethersanguine,choleric,

phlegmatic,melancholic),anddevelopment.AsSteinerstates:Asteachers,wemustaimatturningouryounghumanbeingsintosocialbeingsbythetimeofpuberty.Wemustalsotrytocultivateinthemreligiousfeelings,notinabigotedorsectarianway,butinthesensethattheyacquiretheseriousnessnecessarytorecognizethatthephysicalworldiseverywherepermeatedbyspirit.Theyshouldnotfeelinwardlysatisfiedwithmerelyobservingtheoutersenseworldbutshouldbeabletoperceivethespiritualfoundationsoftheworldeverywhere.…

Onlyteacherswhosenaturalauthorityawakensthebeliefthatwhattheysayanddoistherightthing,andwhointheeyesofthechildbecomerepresentativesoftheworld,willpreparetheirpupilstogrowintoreallylivinghumanbeingswhen,lateron,theyenterlife.Suchteacherspreparetheirpupilsnotbycontrollingtheirintellectortheircapacitytoformjudgmentsbutbysettingtherightexampleaslivinghumanbeings.54

Teachersofchildrenundertheageofsevenhavethedifficult,andrewarding,taskofhelpingchildrenremainintheworldofhealthyimagesaslongaspossible.WaldorfteachersandtheparentsofWaldorfstudentsshouldcooperateinprotectingchildrenfromimagescreatedtosellproductsorinstillfear,whileexposingthemtoattitudesandactionsworthyofimitation.“Duringthefirstsevenyears,then,achild’sactivitiesmirrorandimitateitssurroundings—aboveallthroughgestures,includingthesubtleinnergesturesthatliveinspeech.”55

Classteachers,whoordinarily(andideally)advancewiththeirclassesfromthefirsttoeighthgrades,mustbeworthyofchildren’strust,sothatthosechildrenwillnaturallyinvestintheteacher’sauthority.Then,increasinglyduringtheyearsfollowingtheonsetofpuberty,“childrenenterthetimeoflifewhentheycanformtheirownjudgmentsonmattersconcerningtheworldatlarge.”56

10.PsychologyInWhatIsAnthroposophy?,57SteineroffersthreelecturesonAnthroposophy

fromthreeperspectives:physical,psychological,andspiritual.Thelectureon

thepsychological,reprintedinthisvolume,revealsSteiner’sconceptofthesoul,andparticularlyitsplacementmidwaybetweenthebodyandspirit(thehuman“I”).

Steinerwasacarefulobserverandalearnedresearcherofthenaturalworld,includingtheEarthandthehumanbody.Henotonlyaffirmedbutactivelyresearchedtheworldfromtheperspectiveofthephysical,theworldof“minerals,plants,animals,andagroundtostandon—aworldoutofwhichthehumanbeingaroseasthelatestthinginthecourseofevolution.”58Buthealsoresearchedthreerealmsthat,byhisaccount,liveabovethephysicalandgivetothephysicalitsnatureandvalue.Knowledgeofthesethreehigherrealmsisavailablebythreelevelsofinitiation:bythecosmos,bysages,andbyself-knowledge:

Whenspiritualsciencespeaksofthesoul,itmustspeakoutofthespiritofthesethreelevelsofinitiation:bythecosmos,bythesages,byself-knowledge.Indoingso,ittraversesthedifferentboundariesofsoullife.Butitisimpossibletobegintotakeeventhefirststepsonthispathwithoutlove.59

Initiationby,orinto,thecosmosispossiblebyparticipating60thecosmoscognitively.Steinerlecturedoftenandwroteverypreciselyontheorigin,evolution,andmyriadcreativepowersofthecosmos.Thiscapacityismadepossiblebyarelationshipbetweentheethericworldandtheindividual’sethericbody:

Itistheethericbodythatconstantlystimulatesus.Wheneverwehaveagoodintuition,itistheethericbodythatisinwardlyconnectedwiththecosmos,thatstimulatesthisintuition.Wereceivealltheintuitions,allthegeniuswedevelopwhenweareawake,fromtheethericbodybywayoftheuniverse.61

In1900,inlectureshedeliveredafterhisexperienceofChristthepreviousyear,Steinerintroducedinitiationbysages.HespokefirstofNietzsche,thepersonherecognizedastheparadigmaticsummationofnineteenth-century

Europeanconsciousness.Steinerthenspokeonthe“secretrevelation”inGoethe’sfairytale,TheGreenSnakeandtheBeautifulLily.62Laterthatyear,helecturedonRenaissancesages,includingMeisterEckhart,NicholasofCusa,Paracelsus,JakobBöhme,andGiordanoBruno.63Moresignificantly,in1901SteinerdeliveredaseriesoflecturesonthesagesresponsibleforthechangeofconsciousnesspriortoandfollowingtheincarnationofChrist,mostnotablyHeraclitus,Pythagoras,Plato;theChristianTestamentwritersPaulandJohn;andAugustine.64

Lookingintothesoulsofthosewhocamebeforeusinthehumansoullifeleadstothesecondlevelofthesoul’sbeing.Toenterthissphere,wecanbeginwithouterhistory.Wecanseektograspandunderstandinaninwardlylivingwaywhatstillshinesdowntousfromancienttimes—forinstance,thecontentsoftheremarkablewisdomoftheVedanta65orotherancientwisdomteachings.Doingso,weactuallybegintograspourowninnerlifeand,thereby,begintoapproachcosmicinitiation.Moreover,ifwebecometrulyandlovinglyabsorbedinsuchthings(asIdidinChristianityasMysticalFact,inwhichIexplainedtherelationshipbetweenthecontentsoftheoldMysteriesandtheMysteryofGolgotha),thenwebegintoapproachthesages’initiation.66

KeepinginmindtheevolutionaryframeworkinandthroughwhichSteinerinterpretsalltemporalevents,particularlythepossiblerelevanceofpastrevelationsforthepresent,itisimportanttonotethatthecontextsofevolvinghistoricalconsciousnessrenderspecificideasofpastsagesofquestionablerelevanceforthepresent.Sagesofthepasthadaneasier,moredirectrelationshiptotheinnerworld.Thatimmediacycanandmustberecaptured,butthecontemporarysagemusttransformadisenchantedworld.Thecontrastbetweenthetaskofacontemporarysageandthatofthegreatsagesofthepasthelprevealtheoriginanddistinctivecharacterofcontemporaryconsciousness.Thepresentageinvitesasagetolookimpartiallyintotheunprecedentedchallengeofcontemporaryinteriority,intothespiritthatilluminesthesoulofthe

individualandtheculture.Thisisthethirdlevelofinitiationrequiredinourtime:theinitiationofself-knowledge.11.HealthandHealing

Scientists,artists,andthoseinsocialandpoliticalprofessionsfrequentlyaskedRudolfSteinerforadvice.Hewasalsoaskedforadvicebyphysicians:

ThemedicalmovementwithinthegeneralanthroposophicmovementcameaboutwhenphysiciansinGermanyandothercountriesrealizedthatmodernscienceandmedicineraisequestionsthatconventionalmethodscannotanswer,atleastnottotheextentofprovidingadirectandrationalconnectionbetweendiagnosisandtreatment.ThosephysiciansapproachedmeandaskedwhetherAnthroposophymightcontributetothefieldofmedicinebyprovidingmorepenetratinginsightsintothehumanconstitutionthanarepossibleusingconventionalmethods.67

Inperhapsfiftylecturestophysicians,Steinerclassifiednumerousherbsandothernaturalsubstancesaccordingtotheirvarioushealingpowers.Heoftenexplainedthathewasworkingwithandrecommendinganapproachtohealingbasedonthefourfoldconstitutionofthehumanbeing:thephysical,etheric(subtle),astral(soul),and“I”(spiritual).Intheprocess,Steinershowedthatheneitherrejectednoropposedconventionalmedicine.Forthephysicalbody,whichittreatsalmostexclusively,conventional,ormainstream,medicinewasclearlyverypowerfulinSteiner’stimeandissurelymoresonow.ItwouldbefoolishforanyonetodenythatconventionalmedicineisoneofthemostamazingandpreciousresultsofthemodernWesternscientificworldview.

Allanthroposophicphysicianspracticemainstreammedicine,including,ofcourseallopathicmedicationandsurgery.Therearenowmorethantwothousandphysicianswhoenjoytheadvantageofadoubletrainingandmethodology:standardmedicaldiagnosticandprescriptivetreatment,accompaniedbyacapacityforinsightthattakesadvantageoftheimageofthehumanbeingthatRudolfSteinerpresented.NeitherSteinernorphysicianswhopractice“anthroposophicallyextendedmedicine”regardtheirapproach,ortheir

practice,asareplacementfortheirownmainstreammedicaltrainingandknowledge.Steinerexplains:

Mypurposeinpresentingthemedicalconsequencesofanthroposophicresearchisnottointroducenewideasthatwillcontradicttheverythoroughdisciplineofmodernmedicine,whichisbasedoncenturiesofscientificprecedent.ThemethodofresearchIwilldescribehereisnotintendedtooverthrowmodernmedicine.Onthecontrary,itsimplyexploressomeoftherecentresultsoftherigorous,sense-basedempiricalmethodsthatmedicineinheritedfromthenaturalsciencesandthegreatscopeofthequestionsthatarise.Itconcludesthatmodernmedicineisheadinginadirectionthatitwillfinddifficulttomaintain,simplybecauseitswell-knownsensory-based,empiricalresearchmethodsaresoveryconscientiousandprecise.Thesamefactorsthatmadesciencegreatandprovidedsuchsignificantfoundationsformedicinehavealsomadeitimpossibletopursuecertainwaysofunderstandingthehumanbeingandhumanmedicine.68

Speakingtophysiciansduringthe1920s,Steinerofferedanunderstandingofthehumanbeingthathehadpresentedinhisfoundationalbooks,particularlyTheosophy.Heofferedaviewofthehumanbody,healthandillness,andanapproachtomedicinethatbothcomplementsandoffersanalternativeto(notareplacementfor)“theverythoroughdisciplineofmodernmedicine.”Heledhisaudiencesofphysicianstoconsidertherealityofthehumanetheric,astral,and“I”inadditiontothephysicalbody,aswellastherelationshipsamongthesefourcomponentsofthehumanbeing.Healsoemphasizedthat,inordertotakeadvantageofeverypatient’smulti-layeredunderstandingofthehumanbeing,thephysicianmustbeabletoimaginetherealbutsubtledynamicsbehindthesymptomsinevidence.Totreatapatientholistically,thephysicianmustthink—intuit—holistically.Inanthroposophicallyextendedmedicine,thephysicianmustintuitthesubtlefunctionsofthemajororgans,particularlytheliver,andmustcometoanunderstandingofthepatient’shealthandillnessinrelationtothe

Earthandtomanycosmicrhythmicforcesaffectingthebody.TheprominenceofcosmicandEarthrhythmsandtheireffectonthehuman

body,aswellastheeffectivenessofspecificdilutedsubstancesintreatingillness(asinhomeopathy),areamongthemostprominentcomponentsofanthroposophicallyextendedmedicine.Concerningrhythm,Steinerclaimed,“Someofthemanyprocessesthatcontributetothefunctioningofthehumanbodypromoterhythm.Theseprocessesincludenotonlyrespirationandbloodcirculation,butalsothosethattakeplaceovermoreextendedperiodsoftime,suchastherhythmofdigestion.”69Hisclaimconcerningdilutedquantities,orpotentization,isasfollows:

Wewereabletoprovethatdilutedquantitiesofasubstancedevelopastonishingrhythm-basedeffects.Wetestedtheeffectoftheseminutequantitiesonthegrowthofverycarefullyselectedgrainseeds.Theseedswereallowedtosproutinsolutionsofmetalliccompoundsindifferentdilutions.Weprovedthatsolutionsofmetalliccompoundsindilutionsof1:10,1:20,1:50,1:100,1:500,andsoonreallydoinfluencethegrowthforcesofplants.Wegraphedinterestingandveryregularcurves,demonstratingthatwhentheenliveningforceisinfluencedinaspecificwayataparticulardilution,theeffectisreducedifthecompoundisdilutedfurtherandenhancedagainatastillhigherdilution.Theresultisacurvethatalternatelyrisesandfallsasanexactexpressionandconfirmationoftheeffectsofminutequantitiesofmatter.70

RhythmandpotentizationaretwoofmanycontributionsthatSteinerwasabletobringtohisaudienceofphysicians,owingtohisabilitytoutilizehispowerofintuitionconcerningthehumanconstitutionandtheprofoundeffectsonthebodyofcosmicandearthlyrhythmsandsubstances.Steineremphasizesthatmainstreammethodsofmedicalresearchandtreatment

cannotgrasptheessenceofthehumanbody’sstructureandfunctioning.…Althoughverygreatadvanceshavebeenmadeinunderstandingtheorganizationofthephysicalhumanbeing,theotherwisefruitfulprecision

ofthesemethodshasexcludedanentireaspectofthehumanbeingthatisjustasrealasthephysical.Thesuccessofscientificresearchisdirectlyproportionaltothetremendousamountofenergyithasspentonexcludingthehumansoulandspirit,whicheveninamedicalcontextmustbeconsiderednolessrealthanthephysicalhumanbeing.71

Intheconclusionofthelectureinthisvolume,Steinercommendsthework,andparticularlytheattitudetowardhealing,ofhiscollaboratorDr.ItaWegman,MD.AtthefoundingoftheGeneralAnthroposophicalSocietyduringtheChristmasFoundationMeetingof1923,SteinerappointedDr.Wegman,oneofhisdeepestandclosestcolleagues,toheadtheMedicalSectionoftheSchoolofSpiritualScience.ItisveryclearfromtheircollaborationduringthelastfewyearsofSteiner’slifethatheregardedItaWegmantobeaphysiciancapableofseeingholisticallytheinnerlifeofthepatient:

Thisattitudebansallskepticism,amajorobstacletoprogressinmedicine.ThequalitythatDr.Wegmanpossessesaboveallelseistheall-importantcouragetoheal….Whenwehavethecouragetohealineachsinglecase,whenouronlyassumptionandintentionisthathealingwilltakeplace,wepossessthestrongestpossibleincentive,namely,atrulyscientificfoundationformedicine.Rationaltreatmentsarenotworkedoutasmereconsequencesofexactdiagnosisbutarediscoveredinthediagnosticprocessitself.Treatmentisavailableassoonasthediagnosisismade.72

12.GaiaandtheFutureSteiner’scosmology,andparticularlyhisaccountofthelivingEarth,now

appropriatelycalledGaia,providesthelivingcontextforwhathereferstoasAnthropos,thefullextentandprofoundcapacitiesofthehumanbeing.Italsoshowssomeoftheimplicationsoftheevolutionofconsciousness.TheconceptAnthroposshouldconnotethedevelopmentofhumanity,specificallytheCosmic“I,”spreadthroughoutthecosmos.Theindividualwhodevelopshighercapacitiesofthinkingcanknowsuchrealities.Steiner’sepistemology,

anthropology,cosmology,andaccountoftheevolutionofconsciousnessperfectlycohere.Humanityshouldlearntoactivatehigherlevelsofknowingthecosmos,Earth,andhumanity.Suchknowledgewillrevealthetruenatureanddestinyofhumanityandtheindividualhumanbeing;allexistence,thecosmos,Earth,andeveryindividualcanandshouldevolveunceasinglywitheverynewchallengeandopportunity.

Atthepresenttime,whileinthemidstoftherapidevolutionofhumanindividuality,itisessentialthathumanity,everyindividualhumanbeing,reconnectwiththeEarth,notasanexternalobjectbutasone’slivingbody.AsSteinerstates:“TheworldaroundusisfilledeverywherewiththegloryofGod,butwehavetoexperiencethedivineinourownsoulsbeforewecanfinditinoursurroundings.”73Toreachthistrueandnecessaryrealizationtowhatappearstobeentirelyexternal,theindividualmustdevelopsufficientinterioritytoseetheinteriorityofthecosmosandEarth.“Innerexperienceistheonlykeytothebeautiesoftheouterworld.”74ThegreatandurgenttaskatpresentisforindividualstoactivatetheirspiritualselftobeabletoseethecosmosandEarthasaspiritualself—exactlywhatSteinerintendsbyAnthroposophy:apathofknowledgetoleadthespiritualintheindividualtothespiritualintheuniverse.

InhisseriesoflecturescalledTheEsotericSignificanceoftheBhagavadGita,RudolfSteinerliststhreestepsinspiritualdevelopment:instructionintheordinaryconceptsofourthinking;thepathofyoga(essentiallythetransformationofthinking,feeling,andwilling);andtheexpansionofone’svisionofthecosmos.Concerningthelastofthese,SteinerdescribestheprofoundspiritualrelationshipbetweenthehumanbeingandtheEarth.

Whenwereturntoeverydayconsciousness,wefeelhowthisplant-likelifeshrinksagainandbecomestheinstrumentforthinking,feeling,andwillinginwakingconsciousness.OnefeelsoneselfgoingoutofthebodyandreturningintoitasanalogoustothealternationofsummerandwinteronEarth.Ineffect,wefeelsomethingsummer-likeingoingtosleepandsomethingwinter-likeinwakingup,nottheoppositewayaround,asone

mightimagine.Fromthismomenton,wecometounderstandwhatthespiritoftheEarthisandhowitsleepsinsummerandawakesinwinter,notviceversa.WerealizethewonderfulexperienceofidentifyingourselveswiththespiritoftheEarth.Fromthismomenton,onemaysay,“Ilivenotonlyinsidemyskin,butjustasacellliveswithinmybodilyorganism,IlivewithintheEarth’sorganism.TheEarthisasleepduringsummerandawakeduringwinter,justasIsleepandawakewiththealternationofnightandday.Moreover,acellistomyconsciousnessasIamtotheEarth’sconsciousness.”

ThepathofYoga,especiallyinitsmodernsense,leadstothisexpansionofconsciousness,theidentificationofone’sownbeingwithamorecomprehensivebeing.WefeelinterwovenwiththewholeEarth.Thenwenolongerfeelboundashumanstoaparticulartimeandplace,butfeelourhumanityasithasdevelopedfromtheverybeginningoftheEarth.Wefeeltheage-oldsuccessionofourevolutionsthroughthecourseofearthlyevolution.Thus,YogaleadsustofeelunifiedwithwhatgoesfromoneincarnationtoanotherintheEarth’sevolution.Thatisthethirdstage.75

SincetheecologymovementdidnotemergeasaforceforsustainabilityandpressureagainstecologicaldevastationuntilRachelCarson’sSilentSpringin1962,Steiner’swritingsandlecturesarenotexplicitlyecological.Nonetheless,theydoprovideasolid,perhapsnecessary,foundationforwhatwemightcallesotericecology.Steiner’sentireworldview,afterall,emphasizestheEarthasalivingbeing,asGaia.ForSteiner,theEarthisaliveandteemingwithphysicalsubstancesandethericforces,andhumanityismadeofacombination,atonelevel,ofsoulandspiritand,atanother,ofthesephysicalandethericrealities.AsSteineraffirmsthedeepinterdependenceofeveryorganismandavastarrayofcosmicforcesandcosmicbeings,itseemsrighttoregardSteiner’snaturalphilosophyasamodelofecologicalinsightandacorrectiveworldviewforrecoveryfromecologicaldestruction.

Inmanylecturesdatingfrom1913,Steinerinsistedthatthroughoutthetwentiethcenturyandthereafter,theethericbodyoftheSunbeing,theCosmicChrist,wouldincreasinglyenveloptheEarth.InawaysimilartothegreatFrenchJesuitmysticalscientistPierreTeilharddeChardin,76SteineroffersavisionoftheEarthsuffusedwithChrist.ThisunionofChristandtheEarthseemstobesothoroughthatweshouldconsideractionsagainsttheEarth,whichisthedominantcharacterofhumanbehavioratpresent,tobedeicideaswellasbiocide.

Steiner’scolleagueItaWegman,withwhomhestatedthathehadcollaboratedinpreviouslives,explainsSteiner’sintent:

TheChristianizationoftheteachingconsistsinrecognizingthatthedestinyoftheEarthisincludedinthedestinyofahumanbeing.WhereasBuddhistteachingmustbedirectedawayfromtheEarth,77Christianteachingmustbedirectedtowardit.HumankindnowlivingwillfeelitselfincreasinglyresponsibleforthedestinyoftheplanetEarthitself.”78

Steiner’sdevotiontotheEarth,andtothecosmos,isclearinmanyseriesoflectures,eachgiveninresponsetoarequestforhelp.Answeringthepleaoffarmers,forexample,SteinerlecturedextensivelyonamethodofagriculturebasedonhissuprasensoryknowledgeoftheethericforcesoperatingintheEarth,plant,andanimalworlds.Thismethodoffarming,calledbiodynamics,isanincreasinglyimportantagriculturalalternativetochemicallydominatedfarming.

Surely,thedeepestcomponentofSteiner’secologicalworldviewishisGoetheanism—hisuseofthenaturalphilosophyofJohannWolfgangvonGoethe.Spiritual,ormeditative,thinkingappliedtonaturefindsitsfullestexpression,priortoSteiner,inthewritingsofGoethe,whodevelopedwhathecalled“gentleempiricism,”especiallyasappliedtohispioneeringobservationofthemetamorphosisofplantforms.Goetheconductedthousandsofinvestigationsintotheworldoftheplantsandtherebybegantodeveloplivingorimaginativethinking.Heenteredsodeeplyandsympatheticallyintothelifeoftheplantsthatherealizedhewasableto“see-think”theplant’sessentialorformativeidea.

Goethe’shighlyconsciousreceptivitytotheinnerrealityofwhathetermedtheUrpflanze(thefundamentalcreativeprincipleoftheplant)isanexampleofwhatSteinermeansbyapathofknowing“toguidethespiritualintheindividualtothespiritualintheuniverse.”

WhileSteinersharedGoethe’sinterestinplants,andinfactsharedvirtuallyallofGoethe’sinterests,itwasnotinrelationtoplantsthathesoughttogiveimaginativethinkingitsmostimportantrole.Rather,Steinerclaimstoshowthatthiskindofinnerpenetrationofthenaturalworldwouldrevealtotheobserveracapacityforthinkingthatisself-referentialandself-confirming.SteinercontendsthatindividualsconductingexercisessuchasGoetheconductedonplants(thoughitneednotbeonplantsandwouldbeequallyeffectiveonanyorganismorontheprocessofthinkingitself)wouldeventuallybegintonoticetheirownnewormorehighlydevelopedcapacityfortheintuitive/seeing/knowingoftheinterior.

ForSteiner,thehumandevelopmentofintuitionwillleadtoanintimateknowingoftheworld,includingtheEarthasGaia,andsuchinnerknowingwillleadtheknowertorecognizehisorhercapacityforhigherknowingthroughahigherdimensionofself.NotonlyistherenoconflictbetweenspiritualdevelopmentandacognitiverelationtotheEarth,theyarebothpositiveandreinforcing.Inchapter12ofthisbook,hestates:

Wewouldhavegoodreasontoavoidspiritualstudyifittookawaythemeaningofallthebeautythatflowsintooursoulswhenweobservethewonderfulworldoffloweringplantsandfruitingtreesoranyotheraspectofthenaturalrealm,suchasthestarryheavensandsoon,andif,asaresult,wewereadvisedtoabandonallthisinfavorofspiritualcontemplation.Butthisisnotatallhowitis.79

Foralargesegmentofhumanity,particularlyintheWest,thisseparationofspiritualityandloveofthenaturalworldispreciselyhowitis,andhasbeenforcenturies.ForSteiner,spiritualityiscosmicandGaian:

WecanpenetratetothedepthsofourplanetEarth,toitsveinsofmetal

oresoflead,silver,andcopper,toeverythingthatlivesasthemetallicelementsoftherockyEarth….Asyouperceiveinwardlythemetallicveinsintheirwonderfulspeech,youfeelunitedwiththeinnermostsoulandheartbeatoftheEarthitself,andyoubecomeawareofthememoriesthatarenotyourown.Memoriesechoinwardly;theyaretheEarth’sownmemoriesofitsearlierstates,beforeitwastheEarth.…ThusthemetallicveinsintheEarthleadustotheEarth’smemories.Whenwehavethisinnerexperience,wecanunderstandveryclearlywhywearesenttotheEarthbythedivinespiritualbeingswhoguidetheuniversalorder.80

LivingintheEarth’smemorieslikethiscausesustogainarealsenseofourownthinkingforthefirsttime.BecausewehavecomprehendedEarth’smemories,wefeelhowourthinkingisconnectedwiththeEarthitself.AndthemomentwemaketheEarth’smemoriesourown,wearesurroundedbythebeingsofthesecondhierarchy(kyriotetes,dynamis,andexusiai).Thisishow,eveninearthlylife,wemaybesurroundedbythebeingswhosurroundusatacertaintimebetweendeathandanewbirth.…WefullyrealizethatwecontactbeingsofthesecondhierarchywhileweareincarnatedonEarthbetweenbirthanddeath.Butthesebeingsdomorethanworkwithusbetweendeathandrebirthtotransformourbeing;theyalsoplayaroleinformingthecosmosasawhole.HereweseehowthehighercosmicordergivesthesebeingstheresponsibilityforeverythingintheEarthrelatedtotheinfluencesofthoseveinsofmetal.81

SteinernotedfrequentlythatancienttextssuchastheBhagavadGitaretainsomesenseofthewaysinwhichthesebeingsbuiltuptheEarthandguidethehumanbeingbetweendeathandrebirth.Fromcontemporaryscientificcosmology,aswellasthroughesotericresearch,Steinerwasawareofthewaysinwhichthehumanbeing,aswellashumanityandtheEarth,canbeovercomebyfeelingsofinsignificanceinrelationtotheunfathomablevastnessoftheuniverse.Healsofrequentlyemphasized,however,thatthehumanbeingisnot

adriftinameaninglesscosmos,butisacarefullyattendedresidentoftheuniverseguidedbybeingsofinfinitewisdom.The“starryworlds”arealiveinhumanbeingsduringtheirlivesonEarth,andactiveonhumanbeingsbetweendeathandrebirth.Steineronceagainemphasizestheadvantageofspiritualoresotericknowledge,inthiscasewithrespecttothelivingEarth:

Whenobservedwiththeordinarysenses,themetallicsubstancesinitiallydolittlemorethansuggestthevariouskindsofearthinwhichtheyoccur.ButwhenwepenetratetheEarthwiththespirituallyhonedperceptionthattellsusaboutthehumanspirit,somethingspecialhappenstothemetallicelementswithintheEarth.Allthecopper,silver,andgoldintheEarthbegintospeakinarichandmysteriouslanguage.AsweliveonEarth,weareconfrontedbysomethingthatgivesusamoreintimaterelationshipwiththelivingsoulbeingoftheEarthitself.Metalorestellussomething—theybecomecosmicmemoriesforus….AlongwiththeEarth,oneremembersthoseancientdayswhentheEarthwasunitedwiththeotherplanetsinoursolarsystem.OnerecallsageswhentheEarthhadnotyetseparated,becauseithadnotyetcondensedandbecomefirmwithinasitistoday.Onerecallsatimewhenthewholesolarsystemwasanensouled,livingorganism,andhumanbeingslivedwithinitinaverydifferentform.82

SteinerdescribestheroleofthehierarchiesintheformationandguidanceoftheEarthandhumanity.Spokenin1923,thesewords,iftakenseriously,coulddeepeneverybook,essay,andlectureaboutthecurrentthreatofecologicaldevastation.NotethatSteinerdoesnotstatethatthepredictednaturalcatastrophestowardwhichhumanityisheadedowingtoglobalwarmingandspeciesextinctionwill,orwillnot,happen.Rather,hislecturesonthisthemeservenoticethathumanitymustrestoreitsrelationtotheinnerlifeoftheEarth—inparticular,totheEarthasalivingexpressionoftheinnerlifeofthecosmos,theninespiritualhierarchies.Thisiswhatitmeansforhumanitytobe“athomeintheuniverse.”

Steinerrecountsthat,inasense,theangels,archangels,andarchaiwhispertohumanbeingswhoarelistening(“thosewhohaveearstohear”)thatthosebeingsparticipateincosmiccreation:wearethecreativebeingsofthecosmos,andwelookdownonEarthexistenceupontheearthlyformsshapedbythequartzrockanditsrelatives.Steinerexplainsthat,asaresultofthisrevelationbytheangels,archangels,andarchai,humanbeingsinthespiritualworld,aftertheirdeath,recognizethattheymustreturntoEarth,becausethatistheonlywayforhumanitytoperceivetheactivitiesofthehierarchiesonEarth.Steinerconcludes,“Tounderstandthehumanbeing,wemustreachintoallthemysteriesinvolvedinthebeingofnatureaswellasinthespiritofthecosmos.Ultimately,humanbeingsareintimatelyconnectedwithallthemysteriesofnatureanduniversalspirit.Thehumanbeingisinfactauniverseinminiature.”83

TheAnthroposophicalSocietyInresponsetotheneedsofindividualswhofeltcalledtopractice

suprasensory,heart-filledthinking,SteinerfoundedtheAnthroposophicalSociety,withtheSchoolofSpiritualScienceasitscore,aswellastheanthroposophicmovement.Thesearemeansofprovidingincreasedopportunitiesforcollaborationandmutualsupport.BythetimeoftheChristmasFoundationMeetingin1923,Steiner’sfollowershadspenttenyearsimplementinghisinsightsand,toalesserextent,theirown.Theresults,however,hadprovedunevenatbest.Insomerespects,Steiner’slifeworkwasnearlyinruins:boththeGoetheanum(destroyedbyarson)andtheanthroposophiststhemselves(giventodissensionanddependencyonRudolfSteiner)seemedtosuggestthatthetaskofbringingAnthroposophyintotheworldwasgoingtobemoredifficultthanitsfounderhadanticipated.

AttheChristmasFoundationMeeting,RudolfSteinerfoundedapublicsociety,themembersofwhichhad(andhave)simplytoaffirmthevalueofthekindofspiritual-scientificresearchconductedatorsponsoredbytheGoetheanum—thatis,thespiritual-scientificresearchthatRudolfSteinerrecommended.Soonafterward,healsofoundedanesotericSchoolofSpiritual

Science.TheGeneralAnthroposophicalSocietyisbothanesotericandexotericcommunitycontinuouswiththeChristianesoterictradition,butisdistinctivelymoderninitsemphasisonindividualityandfreedom.SteinerintendedtheSchoolofSpiritualSciencetobeasourceandguideofesotericteaching.Asanesotericcommunity,ithasitssourceandinspirationfromthespiritualworld.Membersofthisesotericschoolareexpectedtobeintheprocessoftransformingspiritual-scientificcontentintoalivingsoulmood,onethatexpresseswarmandlovingtruthsconcerningthefullrangeofhumanconcerns.

SteinercreatedsixsectionsoftheSchoolofSpiritualScienceintendedforindividualswhowerepreparedtoworkoutoftheesotericcoreofAnthroposophy:generalAnthroposophyandpedagogy,speechandmusic,visualarts,letters,mathematicsandastronomy,andnaturalscience.Inrecentyears,sectionshavebeenaddedforworkinpedagogy,socialsciences,nutritionandagriculture,andthespiritualstrivingofyouth.MorethaneightyyearsafterthefoundingoftheGeneralAnthroposophicalSocietyandtheSchoolofSpiritualScience,spiritualresearchcontinuesinahostofdisciplinesandonawiderangeofcriticalissues,includingcancer,soilresearch,earlychildhoodandaging,newformsofbanking,andothers.

OneofthemostpressingproblemsfacingtheAnthroposophicalSocietyandanthroposophistsisthenearlyoverwhelmingimpactofSteiner’svastknowledge.ItremainstobeseenwhetheranthroposophistswillpaysufficientattentiontoSteiner’srecommendationsconcerningspiritualpractice,particularlymeditation,withoutwhichhisresearchwillbecomearestingplaceratherthan,asheintended,abaseforfutureresearch.TheobvioussignificanceoftheWaldorfschoolmovement,aswellasspiritual-scientificresearchinsciences,socialsciences,andarts,however,seemtosuggestthatAnthroposophywilleventuallymakeanimportant,andperhapsevenwidelytransformative,contributiontoculturalrenewal.

MembershipintheAnthroposophicalSocietyisopentoallwhowishtoaffirmthekindofesotericresearchconductedbytheGoetheanum.Tobecomea

memberoftheinnercoreoftheAnthroposophicalSociety,theSchoolofSpiritualScience,oneshouldbeapractitionerofAnthroposophyandbewillingtorepresentitpositivelyintheworld.

SIGNIFICANTEVENTSINTHELIFEOFRUDOLFSTEINERACHRONOLOGICALSURVEY(1861–1925)CompiledbyPaulM.Allen(abridged)1861:BornFebruary27,1861,inKraljevec,Hungary,nearthenortherntipof

Croatia.Hisfather,JohannSteiner(1829–1910),isemployedbytheSouthernAustrianRailway;hismotherisFranziskaSteiner(bornBlie,1834–1918).BothparentsarefromlowerAustria.

1863–1868:ChildhoodinPottschach,astopalongtheSemmeringlineoftheSouthernAustrianRailway.

1868–1878:YouthinNeudörfl,ontheRiverLeithaintheBurgenland.Highschool,Neustadt,1872–1879.

1879:Enterstechnicalcollege,Viennaat18.Subjects:naturalhistory,mathematics,andchemistry.Extensivephilosophicalreading,attendedphilosophylecturesattheUniversityofVienna.KarlJuliusSchröer:Germanliterature,especiallyGoethe.MetFelixKoguzki,theherbgatherer.

1883:ThroughSchröer,beginsat22toeditGoethe’sNaturalScientificWritingsforJosefKürschner’sedition.

1886:WritesGoethe’sTheoryofKnowledge:AnOutlineoftheEpistemologyofHisWorldview.FriendshipwithMarieEugeniedelleGrazie,TutorandfriendoftheSpechtfamily.Foundationsinrelationstoeducationandpsychology.

1888:LecturesbeforetheGoetheSocietyofVienna:GoetheastheFatherofaNewAesthetics.

1889:FirstvisittoGermany.VisitstheGoethe-SchillerArchivesatWeimartodiscussworkheistoundertakingontheWeimaredition.TalkswithEduardvonHartmann.InViennaentersfriendshipwithRosaandKarlMayrederandwithMarieLangandtheosophists.

1890:MovestoWeimar;endofhisViennalife.EnterstheGoethe-SchillerArchivesasacollaboratortoedittheNaturalScientificWritingsofGoethefortheSophiaWeimareditionofGoethe’sworks.FriendshipwithHermannGrimm,Helmholtz,andHaeckel.

1891:ReceivesPh.D.atUniversityofRostock.Thesis:TruthandKnowledge,published1892.LecturedinWeimarandVienna.

1892:RudolfSteiner’sTruthandKnowledgepublished.1894:IntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom

published.VisittoFriedrichNietzsche’shome.1895:FriedrichNietzsche:FighterforFreedomispublished.1897:Goethe’sWorldViewpublishedinWeimar.Beginsworkaseditorofthe

ReviewofLiterature.MovestoBerlin.Activitiesaseditor,critic,andwriter.

1898:Innerlifepassesthrougha“severetest.”ArticlesintheReviewshowseedoffutureworkintheartofspeech.Experienceofthedarknessofthetime.

1899:August1899:articlesonGoethe’sfairytale,TheGreenSnakeandtheBeautifulLily.MarriagetoAnnaEunike,October31.BeginsworkaslecturerintheWorkers’School,Berlin.Coursesinpublicspeaking,literature,andhistory.Endofthestruggle,inwhichhefindshimself“standinginthespiritualpresenceoftheMysteryofGolgothainamostprofoundandsolemnfestivalofknowledge.”

1900:TheRiddlesofPhilosophypublished.HaeckelandHisOpponentspublished.OnJune17,givestheaddressatthe500thanniversaryofGuttenberg.September13,givesamemorialaddressforFriedrichNietzscheforDieKommenden.September22,givesfirstlectureinBrockdorff’sTheosophicalLibrary,BerlinonNietzsche;September29,speaksonthesecretrevelationinGoethe’sfairytale.October6,beginsthecycleoflecturesinthetheosophicallibrary(publishedinEnglishasMysticsafterModernism).

1901:Cycleoflecturesinthetheosophicallibrary:FromBuddhatoChrist.October5,beginscycleof25lectures:ChristianityasMysticalFact(published1902).

1902:FoundingofGermanSectionofthetheosophicalSociety,Berlin,October19–20,withSteinerasgeneralsecretaryandMarievonSiversassecretary,

inpresenceofAnnieBesant.October20,givesfirstlectureonAnthroposophy.WithMarievonSivers,hemakeshisfirstvisittoLondoninJulytoattendtheannualmeetingoftheEuropeansectionsoftheTheosophicalSociety.Goethe’sStandardoftheSoulpublished.

1903:DevelopmentoftheosophicalworkinBerlinandothercitiesofGermany.EstablishesTheosophicalSocietyheadquarters.AttendstheGeneralAssemblyoftheFederationoftheEuropeanSectionsoftheTheosophicalSociety,London,July3and4.ReincarnationandKarmaandHowKarmaWorkspublished.Luziferperiodicalbegun.

1904:June,Theosophy:AnIntroductiontotheSpiritualProcessesinHumanLifeandintheCosmospublished.AlsoinJune,attendsTheosophicalCongressinAmsterdam;lecturesonmathematicsandesotericism.FirstlargelecturetoursthroughGermany.NameofperiodicalchangedtoLucifer-Gnosis,inwhichCosmicMemoryisserialized.

1905:SchillerandOurTimesappearsasfirstpublicationofthePhilosophisch-AnthroposophischerVerlag,Berlin.LecturesonRichardWagner.ExtensionoflecturingactivitiesthroughGermanyandSwitzerland.

1906:TheGatesofKnowledgepublishedasaseriesofarticlesinLucifer-Gnosis,MayandJune.Lecturecourse,FoundingaScienceoftheSpirit(AttheGatesofTheosophy),inStuttgart.MeetingwithEdouardSchuré.

1907:May19,theMunichCongressoftheTheosophicalSocietyopens.OccultSealsandColumns.LecturecycleinMunich,TheTheosophyofRosicrucians.Publicationofthelecture,“TheEducationoftheChildintheLightofSpiritualScience,”whichcontainsthefundamentalsofSteinereducation.LecturetourscontinueinGermany,Czechoslovakia,andSwitzerland.

1908:PhilosophyandAnthroposophypublished.FirsttwolecturetourstoNorwayandSweden:lecturesinGermany,Netherlands,Denmark,Switzerland,Hungary,Austria,andCzechoslovakia.LecturecyclesTheGospelofJohn(Hamburg):TheApocalypseofJohn(Nuremberg):

Universe,EarthandMan(Stuttgart):EgyptianMythsandMysteries(Leipzig);singlelecturesonKasperHauser,JakobBöhme,andthemeaningoffairytales.

1909:AnOutlineofEsotericSciencepublished.LecturecyclesTheSpiritualHierarchies(Düsseldorf);TheGospelofJohninRelationtoOtherGospels(Kassel);TheEastintheLightoftheWest(Munich);TheGospelofSt.Luke(Basel);MetamorphosesoftheSoul(Berlin);PathsofExperience(Berlin);TheChristImpulseandtheDevelopmentof“I”-Consciousness(Berlin).TheosophicalCongressinBudapestinMay;lastmeetingbetweenRudolfSteinerandAnnieBesant.

1910:August,thefirstmysterydrama,ThePortalofInitiation,performedinMunich.LecturetoursinScandinavia,Austria,Italy,Denmark,andSwitzerland.MacrocosmandMicrocosm(Vienna);TheManifestationsofKarma(Hamburg);TheMissionoftheFolkSouls(Oslo);Genesis,SecretsoftheBiblicalStoryofCreation(Munich);GospelofMatthew(Bern);BackgroundtotheGospelofSt.Mark(Berlin);AnnouncementofthelecturecourseTheReappearanceofChristintheEthericRealm(Stockholm,Kassel,Stuttgart)LecturesOccultHistory(Stuttgart).

1911:Thesecondmysterydrama,TheSoul’sProbation.FirstlecturesonFaust.Lecturecyclesinvariouscities.OccultPhysiology(Prague);WondersoftheWorld(Munich);FromJesustoChrist(Karlsruhe);TheInnerRealitiesofEvolution(Berlin);TheWorldoftheSensesandtheWorldoftheSpirit(Hanover).AttheInternationalPhilosophicalCongressinBologna.April8,lectures:ThePsychologicalFoundationsofAnthroposophy;inJune,TheSpiritualGuidanceofManandHumanity(Copenhagen).

1912:Thethirdmysterydrama,TheGuardianoftheThreshold.PublicationofTheCalendaroftheSoulandAWayofSelf-Knowledge.TheMissionofChristianRosenkreutz(Vienna);SpiritualBeingsintheHeavenlyBodiesandintheKingdomsofNature(Helsinki);EarthlyandCosmicMan(Berlin);TheSpiritualFoundationsofMorality(Norrköping,Sweden);

ManintheLightofOccultism,Theosophy,Philosophy(Oslo);TheGospelofSt.Mark(Basel);LifebetweenDeathandRebirth(Berlin);TheBhagavadGitaandtheEpistlesofSt.Paul(Cologne).Thebeginningoftheartofeurythmy.FirstpreparationsforestablishingtheAnthroposophicalSociety.

1913:Thefourthmysterydrama,TheSoul’sAwakening.PublishesTheThresholdoftheSpiritualWorld.FoundationoftheAnthroposophicalSocietyinBerlinFebruary2–3.Lecturetours.TheMysteriesoftheEastandofChristianity(Berlin);TheEffectsofOccultDevelopment(TheHague);TheSecretsoftheThreshold(Munich);TheFifthGospel(Oslo);ChristandtheSpiritualWorld(Leipzig).September20,SteinerlaysthecornerstoneoftheGoetheanuminDornach,Switzerland,whichbecomesthecenterfortheGeneralAnthroposophicalSocietyandAnthroposophy.

1914:January,SteinerleadsthesecondgeneralmeetingoftheAnthroposophicalSocietyinBerlin,followedbythelecturecourseHumanandCosmicThought.SpeaksinmanyplacesaboutplansforanewbuildingtobeconstructedinDornach,initiallycalledJohannesbau,latertheGoetheanum.Lecturecourses:LifebetweenDeathandRebirth(Vienna);WaystoaNewStyleofArchitecture(Dornach);ChristandtheHumanSoul(Norrköping).VisitsParisandChartreswithEdouardSchuré.MarriesMarievonSivers,December24.

1915:TheeventsofWorldWarIcurtailSteiner’slecturetours,andhespendsmuchtimeinDornachwiththeworkontheGoetheanum.LecturesinAustria,Germany,andSwitzerland.Septemberlecturecourse:EurythmyasVisibleSpeech.

1916:Lecturesonthewar;thespiritualactivitybehindhistory;Goethe’sFaust;andreincarnationandkarma.Beginsthegreatseriesoflectures,TheHistoryofArt.HisbookTheRiddleofHumanitypublishedinSeptember.

1917:Steiner’sbook,TheRiddlesoftheSoul,appears.LecturecoursesincludeCosmicandHumanMetamorphoses(Berlin);BuildingStonestoaNew

UnderstandingoftheMysteryofGolgotha(Berlin);TheKarmaofMaterialism(Berlin);TheFalloftheSpiritsofDarkness(Dornach).

1918:WiththeendofWorldWarI,aEuropeansocialcrisisisapproaching.Steinertriestohelppeoplecomprehendtheircurrenttasksbyunderstandingthepast.Hepresentsanewviewofthefutureinthelightofpresentneeds.Steiner’smanylecturecoursesincludeEarthlyDeathandCosmicLife(Berlin);AnthroposophicLifeGifts(Berlin);OccultPsychology(Dornach);HistoricalSymptomatology(Dornach);TheSocialNeedsofOurTime(Dornach);HowCanMankindFindtheChristAgain?(Dornach).TheMovementfortheThreefoldSocialOrderbegins.

1919:Steiner’sTowardsSocialRenewalispublished.ThefirstWaldorfschoolopensinStuttgart.Steinergivescoursesoneducationtotheschool’sfacultyandbecomesactiveintheschool’soperation.Hegiveslecturecoursesonsocialmatters.ThefirstcomprehensivesciencecourseforscientistsatDornach.Furtherdevelopmentsofspeech,drama,andeurythmy.SteinerspeakstoworkersatseverallargefactoriesinGermanyabouthisideasonathreefoldcommonwealth.Goethe’sFaustisperformedattheGoetheanum.

1920:TheGoetheanumopens.Secondcourseforscientists.Firstcourseforphysicians.LecturesonThomasAquinas,threefoldcommonwealth,education,speech,andcolor.

1921:Thecourseonastronomyandonlecturing(Stuttgart).Coursesoncolor,medicineandtherapy,therapeuticeurythmy,andeducation.Firstcoursestotheologians(JuneandSeptember).TheScientificResearchLaboratoryisestablishedinDornach.CoursesgivenfortheworkersattheGoetheanum.

1922:LecturetourthroughGermany:TheNatureofAnthroposophywitheurythmy.LecturesinHollandandEngland,NewIdealsinEducation.TheEast/WestCongressinVienna,June1–12.TheWorldEconomycourseinDornach.OxfordUniversityinAugust,TheSpiritualFoundationsofEducation;inSeptember,Cosmology,ReligionandPhilosophyandacoursefortheologians,whichleadstotheestablishmentoftheChristian

Community.Lecturestotheyouth,BecomingtheArchangelMichael’sCompanions.Thebeginningofbiodynamicagricultureandgardening(Dornach).InDecember,thecourseManandtheWorldofStarsandacourseonnaturalscience.OnthenightofDecember31,1922,theGoetheanumisdestroyedbyanarsonist’sfire.

1923:Throughouttheyear,preparationforreorganizingtheAnthroposophicalSocietyinGermany,Switzerland,Austria,Norway,England,andTheNetherlands.ThelecturecourseEurythmyasVisibleSongandcoursesoneducation,thearts,historyoftheanthroposophicmovement,thefourarchangels,humannature,andmysterycenters.InEngland,EducationandModernSpiritualLife.TheChristmasConferenceforestablishingtheGeneralAnthroposophicalSocietyfromChristmastoJanuary1,accompaniedbythelecturecourseWorldHistoryintheLightofAnthroposophy.

1924:Continuinginto1925,Steiner’sAutobiographypublishedinseventyinstallmentsintheAnthroposophicalSocietynewsletter.SteinerwritesAnthroposophicalLeadingThoughts(includingTheMichaelMystery)andletterstothemembers(TheLife,Nature,andCultivationofAnthroposophy).Coursesonmedicineforphysicians;CurativeEducation;AnthroposophyandtheInnerLife;education;eurythmy;andAnthroposophy.AnextensiveseriesoflecturesonKarmicRelationships:EsotericStudies;alsoEurythmyasVisibleSpeech;biodynamicagriculture;SpeechandDramaforactors;andTheApocalypsefortheologians.SteinerlecturesinGermany,Czechoslovakia,France,TheNetherlands,andEngland.HisfinallecturewasonMichaelmas,September28,1924.

1925:SteinerdiesinhisstudioinDornachonMarch30.

AUTOBIOGRAPHICALNOTES“THEBARRDOCUMENT”

RudolfSteiner1

MYATTENTIONWASDRAWNtoKantatanearlystage.AtfifteenandsixteenIstudiedKantintensively,andbeforegoingtocollegeinViennaIhadanintenseinterestinKant’searlynineteenthcenturyorthodoxfollowers,whohavebeencompletelyforgottenbyofficialhistoriansofthoughtinGermanyandarerarelymentioned.Inaddition,IimmersedmyselfinFichteandSchelling.Duringthisperiod—andthisisalreadybecauseofexternalspiritualinfluences—Igainedcompleteunderstandingoftheconceptoftime.Thisknowledgewasinnowayconnectedwithmystudiesandwasguidedtotallybythespirituallife.Iunderstoodthatthereisaregressingevolution,theoccultastral,whichinterfereswiththeoneprogressing.Thisknowledgeisthepreconditionofspiritualclairvoyance.

ThencameacquaintancewiththeemissaryofM(theMaster).ThenintensivestudyofHegel.

Thenthestudyofmodernphilosophyasitdevelopedfromthe1850sonwardinGermany,particularlytheso-calledtheoryofknowledgewithallitsvariousbranches.

Myboyhoodpassedinsuchawaythat,althoughnooneconsciouslyplannedit,Inevermetanyonewhowassuperstitious.IfIdidhearanyonespeakofsuperstitiousthings,theemphasiswasalwaysstronglyontheirrejection.AlthoughIbecamefamiliarwithchurchworship,inthatItookpartinitasanaltarboy,nowheredidImeettruepietyandreligion,notevenamongthepriestswhomIknew.Onthecontrary,IcontinuouslysawcertainnegativetraitsoftheCatholicclergy.

IdidnotmeettheM.[theMaster]immediately,butfirstanemissarywhowascompletelyinitiatedintothesecretsoftheplantsandtheireffects,andintotheirconnectionwiththecosmosandhumannature.Contactwiththespiritsofnature

wassomethingself-evidentforhim,andhespokeofthemwithoutenthusiasm;thushearousedenthusiasmallthemore.Officially,Istudiedmathematics,chemistry,physics,zoology,botany,mineralogy,andgeology.Thesesubjectsofferedamuchfirmerfoundationforaspiritualviewoftheworldthan,forexample,historyorliterature,subjectswhichGermanacademiclifeatthattimeprovidedneitherwithaspecificmethodologynorwithsignificantperspectives.

InmyfirstyearsatcollegeinViennaIbecameacquaintedwithKarlJuliusSchröer.InitiallyIattendedhislecturesonthehistoryofGermanliteraturesinceGoethe’stime,aswellashislecturesonGoetheandSchiller,thehistoryofGermanliteratureinthenineteenthcenturyandGoethe’sFaust.Ialsotookpartinhis“PracticalsintheSpokenandtheWrittenWord.”Thiswasapropercollegecourse,followingthepatternofUhland’scourseatthecollegeinTübingen.Schröer’sbackgroundwasGermanlanguagestudiesandhehadundertakenimportantresearchintoGermandialectsinAustria;hewasaresearcherinthespiritoftheGrimmbrothers1andinthefieldofliterarystudieshewasanadmirerofGervinus.2PreviouslyhehadbeenthedirectoroftheVienneseevangelicalschools.HeisthesonofthewriterandoutstandingeducatorChristianOeser.3WhileIknewhimhewasdevotinghimselfentirelytoGoethe.HehaswrittenawidelyreadcommentaryonGoethe’sFaustandalsoonGoethe’sotherdramas.HestudiedattheGermanuniversitiesofLeipzig,Halle,andBerlinwhileGermanIdealismwasstillastrongforce.HewasthelivingembodimentofGermaneducationatitsbest.Itwashishumanqualitiesthatmadehimattractive.Isoonbecamefriendlywithhimandthereafterspentmuchtimeathishouse.HewaslikeanoasisofIdealisminthedry,materialisticdesertofGermaneducation.ExternaleventsinthisperiodcenteredonthenationalitystrugglesinAustria.Schröerhimselfhadnoconnectionwiththenaturalsciences.

Butfromearly1880onwardIstartedtoworkonGoethe’sscientificstudies.ThenJosephKurschnerfoundedthecomprehensiveGermanNational

Literature,4forwhichSchröeractedaseditorofGoethe’sdramas,alsoprovidinganintroductionandcommentary.OnSchröer’srecommendation,KurschnercommissionedmetoeditGoethe’sscientificwritings.5

Schröerwroteaprefacetothem,inwhichheintroducedmetotheliterarypublic.InthiscompendiumIwroteintroductionstoGoethe’sbotany,zoology,geology,andtheoryofcolor.Theosophicalideascanalreadybefoundintheseintroductions,clothedinphilosophicalIdealism.TheyalsodealwithHaeckel.6

MyTheoryofKnowledge(1886)islikeaphilosophicalcontinuationoftheseintroductions.7ThenIwasintroducedtothetheologicalprofessors’circlesinViennathroughmyacquaintancewiththeAustrianwriterM.E.delleGrazie,whohadafatherlyfriendinProfessorLaurenzMüllner.MarieEugeniedelleGraziewroteagrandepic,Robespierre,andadrama,Shadows.

Inthelate1880sIbecameeditoroftheGermanWeeklyReviewforashortwhile.8ThisgavemetheopportunityforintensivestudyofthefolksoulsofthevariousAustriannationalities.Theguidelinesforaspiritualculturalpolicyhadtobefound.

Inallthis,thepublicdisplayofesotericideaswasoutofthequestion.Andthespiritualforcesstandingbehindmegavemeonlyonepieceofadvice:“EverythingintheguiseofIdealisticphilosophy.”

Runningconcurrentlywithallthisweremyactivitiesasaneducatorandprivatetutorofmorethanfifteenyears.9ThefirstcontactwiththeosophicalcirclesinViennaattheendofthe1880shadnooutwardconsequences.DuringmyfinalmonthsinVienna,Iwrotethelittlepublication,“GoetheasFounderofaNewScienceofAesthetics.”10ThenIwascalledtotheGoetheandSchillerArchiveinWeimar,whichwasfoundedatthattime,toeditGoethe’sscientificwritings.IdidnotholdanofficialpostattheArchive;Iwasmerelyemployedtoworkonthelarge“Sophien”editionofGoethe’sworks.

Mynextaimwastopresentthefoundationsofmyworldconceptioninpurelyphilosophicalterms.ThisIdidinthetwobooksTruthandKnowledgeandThePhilosophyofFreedom.

AlargenumberofprominentGermanandforeignacademic,literaryandotherfiguresvisitedtheGoetheandSchillerArchive.IbecamemorecloselyacquaintedwithsomeofthesepeoplebecauseofthefriendshipwhichIsoondevelopedwiththedirectoroftheGoetheandSchillerArchive,Prof.BernhardSuphan,whosehouseIvisitedoften.SuphanincludedmeinmanyprivatevisitspaidtohimbyvisitorstotheArchive.OnonesuchoccasionthemeetingwithTreitschketookplace.

AtthattimeIenteredintoamoreintimatefriendshipwiththeGermanmythologistLudwigLaistner,whodiednotlongafterward,andwhowroteTheRiddleoftheSphinx.

IhadseveralconversationswithHermanGrimm,whotoldmemuchaboutaprojectthathefailedtocarryout,a“HistoryofGermanImagination.”ThentheNietzscheepisodeoccurred.AshorttimepreviouslyIhadwrittenadverselyaboutNietzsche.

WithmyesotericknowledgeIrecognizedthenecessityofintroducingunobtrusivelyintocontemporarythoughtamovementtowardthetrulyspiritual.Knowledgeisnotgainedbyassertingonlyone’sownpointofview,butbyimmersioninstreamsofthoughtforeigntoone’sown.

ThusIwrotemybookaboutNietzschebyputtingmyselfcompletelyinNietzsche’splace.11PerhapspreciselyforthisreasonitisthemostobjectivebookaboutNietzscheinGermany.CompletejusticeisalsodonetoNietzscheasanti-Wagnerianandanti-Christian.

ForatimeIwasconsideredtobethemostuncompromisingNietzschean.AtthattimetheSocietyforEthicalCulturewasfoundedinGermany.ThisSocietysoughtmoralitythatwascompletelyindifferenttoanymetaphysics.Itwascompletelywithoutsubstanceandadangertoculture.IwroteasharparticleagainstitsfoundationintheweeklyTheFuture.Theresultwassomesharpreplies.AndmypreviousworkinconnectionwithNietzscheledtotheappearanceofapamphletagainstme:“NietzscheanFool.”

Theesotericperspectivecallsfor“avoidingunnecessarypolemics”and“not

defendingyourselfifatallpossible.”CalmlyIwrotemybookGoethe’sWorldview,whichformedtheconclusiontomyWeimarperiod.12

ImmediatelyaftermyFuturearticle,Haeckelapproachedme.Twoweekslater,hewroteanarticleinTheFuture,13inwhichhepubliclysupportedmyviewthatethicsmustbebasedonaspecificmetaphysicalfoundation.

Notlongafterward,Haeckel’ssixtiethbirthdaytookplace,celebratedwithgreatfestivityinJena.Haeckel’sfriendsinvitedme.IsawHaeckelforthefirsttimeonthatoccasion.Hispersonalityisenchanting,andstandsincompletecontrasttothetoneofhiswritings.If,atanytime,Haeckelhadstudiedevenjustasmallamountofphilosophy,inwhichheisnotmerelyadilettantebutachild,hewouldquitesurelyhavedrawnthehighestspiritualconclusionsfromhisepoch-makingphylogeneticstudies.

Now,inspiteofallGermanphilosophy,inspiteofalltherestofGermanculture,Haeckel’sphylogeneticideaisthemostsignificanteventinGermanintellectuallifeinthelatterhalfofthenineteenthcentury.AndthereisnobetterscientificfoundationtoesotericismthanHaeckel’steaching.Haeckel’steachingisexemplary,butHaeckelistheworstcommentatoronit.CultureisnotservedbyexposingHaeckel’sweaknessestohiscontemporaries,butbyexplainingtothemthegreatnessofhisphylogeneticconcept.Ididthisinmytwovolumes,ThinkingintheNineteenthCentury,whichisdedicatedtoHaeckel,andthelittlepublication,HaeckelandHisOpponents(1900).

Atpresent,GermanspirituallifereallyexistsonlyinthephylogenyofHaeckel.Philosophyisinastateofahopelessinabilitytoproduce;theologyisawebofhypocrisy,completelyunawareofitsdishonesty;andthescienceshavefallenintothemostbarrenphilosophicalignorance,despiteitsgreatempiricalprogress.

From1890until1897,IwasinWeimar.In1897,IwenttoBerlintoedittheMagazineforLiterature(1897–1900).ThepublicationsThinkingintheNineteenthCenturyandHaeckelandHisOpponentsbelongtotheBerlinperiod.

Mynexttaskwastobringaspiritualcurrenttobearonliterature.Iputthe

Magizineattheserviceofthistask.Itwasawell-respectedtitle,whichhadbeeninexistencesince1832andhadpassedthroughvariousphases.

GentlyandslowlyIcarefullybutclearlyguideditintoesotericpathsbywritinganessayfortheonehundredandfiftiethanniversaryofGoethe’sbirth:“Goethe’sSecretRevelation,”whichmerelyrepeatedwhatIhadalreadyindicatedinapubliclectureinVienna14aboutGoethe’sfairytale,“TheGreenSnakeandtheBeautifulLily.”AnaturalconsequencewasthatthedirectioninauguratedintheMagizinegraduallyfoundapublic.Althoughitbegantogrow,itwasnotfastenoughforthepublishertoseemuchfinancialfutureinthematter.Myaimwastoprovideaspiritualfoundationforthisdevelopingtendencyinliterature,andIwasalsoinlivelycontactwiththemostpromisingrepresentativesofthisdirection.ButononehandIwasleftdangling,andontheotherthisdirectionsoonsankintosuperficialityornaturalism.

Inthemeantimeaconnectionwiththeworkingclasseshadbeenestablished.IbecameateacherattheBerlinWorkers’EducationalInstitute(1899–1904).Itaughthistoryandnaturalsciences.ThethoroughlyIdealistichistoricalmethodologyandmyteachingmethodsoonprovedpopularamongtheworkersandcomprehensibletothemaswell.Thenumbersattendingrose.Iwascalledtolecturealmosteveryevening.

Eventually,inharmonywiththespiritualforceswhichstoodbehindme,Iwasabletosaytomyself:youhaveprovidedthephilosophicalfoundationforaworldconception;youhaveshownyourcomprehensionofcurrentdirectionsofthoughtbytreatingthemasonlysomeonewhofullysupportsthemwouldtreatthem;noonewillbeabletosay:thisesotericistspeaksofthespiritualworldbecauseheisignorantofthephilosophicalandscientificdevelopmentsofourtime.

BythistimeIhadalsoreachedmyfortiethyear.BeforethisnoonemustpresentthemselvespubliclyasateacherofesotericisminthesenseoftheMasters.15(Everyinstanceofsomeoneteachingearlierhasbeenanerror).NowIwasabletodevotemyselfpubliclytotheosophy.Themostimmediateresultwas

thatunderpressurefromcertainleadingSocialistfiguresinGermanyageneralmeetingoftheWorkers’EducationalInstitutewascalled,topresentachoicebetweenMarxismandmyteaching.Butthedecisiondidnotgoagainstme.Atthegeneralmeetingeveryonevotedtokeepmeonasateacher,withtheexceptionoffourvotes.

Butintimidationbytheseleadersresultedinmyresignationafterthreemonths.Inordernottocompromisethemselves,thematterwasshroudedintheexcusethatIwastoooccupiedwiththetheosophicalmovementtohavesufficienttimefortheWorkers’EducationalInstitute.

AlmostfromthestartofmytheosophicalworkMs.vonSiverswasatmyside.ShealsosawpersonallytothefinalstagesofmyrelationshipwiththeBerlinworkingclasses.

2IntheearlypartofthefifteenthcenturyChristianRosenkreutz16wenttotheEasttofindabalancebetweentheinitiationsoftheEastandWest.Oneconsequenceofthis,followinghisreturn,wasthedefinitiveestablishmentoftheRosicrucianstreamintheWest.InthisformRosicrucianismwasintendedtobeastrictlysecretschoolforthepreparationofthosethingsthatwouldbecomethepublictaskofesotericismattheturnofthenineteenthcentury,whenmaterialsciencewouldhavefoundaprovisionalsolutiontocertainproblems.

ChristianRosenkreutzdescribedtheseproblemsas:1)thediscoveryofspectralanalysis,whichrevealedthematerialconstitutionofthecosmos;2)theintroductionofmaterialevolutionintoorganicscience;3)therecognitionofadifferingstateofconsciousnessfromournormalonethroughtheacceptanceofhypnotismandsuggestion.

OnlywhenthismaterialknowledgehadreachedscientificfruitionwerecertainRosicrucianprinciplesfromesotericsciencetobemadepublicproperty.UntilthattimeChristian-mysticalinitiationwasgiventotheWestintheforminwhichitpassedthroughitsfounder,the“UnknownOnefromtheOberland,”toSt.Victor,MeisterEckhart,Tauler,17andsoon.

Withinthiswholestream,theinitiationofMani,whoinitiatedChristianRosenkreutzin1459,isconsideredtobeofa“higherdegree”;itconsistsoftrulyunderstandingthenatureofevil.Thisinitiationandallthatitentailswillhavetoremaincompletelyhiddenfromthemajorityforalongtimetocome.Forwhereevenonlyatinyrayofitslighthasflowedintoliteratureithascausedharm,ashappenedwiththeirreproachableGuyau,18ofwhomNietzschebecameastudent.

3TheTheosophicalSocietywasestablishedin1875inNewYorkbyH.P.BlavatskyandH.S.Olcott,andhadadecidedlyWesternnature.19InIsisUnveiled,whichhassuchaWesterncharacter,Blavatskyrevealedmanyesoterictruths.However,itmustbesaidofthispublicationthatitfrequentlypresentsthegreattruthsitdiscussesinadistortedorevencaricaturedway.Itissimilartoasightofharmoniousproportionsappearingdistortedinaconvexmirror.ThethingssaidinIsisaretrue,buthowtheyaresaidisalopsidedreflectionofthetruth.ThisisbecausethegreatinitiatesoftheWest—whoalsoinspiredtheRosicrucianwisdom—inspiredthosetruths.ThedistortionarisesbecauseoftheinappropriatewayH.P.Blavatsky’ssoulhasreceivedthosetruths.Theeducatedworldshouldhaveseeninthisfactalonetheevidenceforahighersourceofinspirationofthesetruths.Fornoonewhorenderedtheminsuchadistortedmannercouldhavecreatedthesetruths.

BecausetheWesterninitiatorssawhowlittleopportunitytheyhadtoallowthestreamofspiritualwisdomtoflowintohumankindbythismeans,theydecidedtodropthematterinthisformforthetimebeing.Butthedoorhadbeenopened:Blavatsky’ssoulhadbeenpreparedinsuchamannerthatspiritualwisdomwasabletoflowintoit.Easterninitiatorswereabletotakeholdofher.Atfirst,theseEasterninitiatorshadthebestofintentions.TheysawhowAnglo-Americaninfluencesweresteeringhumankindtowardtheterribledangerofacompletelymaterialisticimpregnationofthinking.TheseEasterninitiatorswantedtoimprinttheirformofspiritualknowledge,whichhadbeenpreserved

throughtheages,ontheWesternworld.UndertheinfluenceofthisstreamtheTheosophicalSocietytookonitsEasterncharacter,andthesameinfluencewastheinspirationforSinnett’sEsotericBuddhismandBlavatsky’sSecretDoctrine.Butbothoftheseagainbecamedistortionsofthetruth.Sinnett’sworkdistortsthehighteachingoftheinitiatorsthroughanextraneousandinadequatephilosophicalintellectualismandBlavatsky’sSecretDoctrinedoesthesamebecauseofherchaoticsoul.

TheresultwasthattheEasterninitiators,too,withdrewtheirinfluenceinincreasingmeasurefromtheofficialTheosophicalSociety,andthelatterbecamethearenaforallsortsofoccultforcesthatdistortedthegreatcause.TherewasashortphasewhenAnnieBesant20enteredthestreamoftheinitiatorsthroughherpureandelevatedmentality.ButthisphasecametoanendwhenshegaveherselfuptotheinfluenceofcertainIndianswhodevelopedagrotesqueintellectualismderivedfromcertainphilosophicalteachings,Germanonesinparticular,whichtheymisinterpreted.ThiswasthesituationwhenIwasfacedwiththenecessityofjoiningtheTheosophicalSociety.21Trueinitiatorsstoodatitscradleandthatiswhyitispresentlyaninstrumentofcurrentspirituallife,evenifsubsequenteventshaveresultedincertainimperfections.ItscontinuedfruitfuldevelopmentinWesterncountriesisdependentcompletelyontheextenttowhichitshowsitselfcapableofassimilatingtheprincipleofWesterninitiationamongitsinfluences.EasterninitiationsnecessarilyavoidtheChristasthecentralcosmicfactorofevolution.However,withoutthisprinciplethetheosophicalmovementwillhavenodecisiveinfluenceonWesterncultures,whichtracetheirbeginningsbacktoChrist’slifeonEarth.Iftakenontheirown,therevelationsoforientalinitiationwouldhavetostandasidefromthelivingcultureintheWestinasectarianmanner.TheycouldonlyhopeforsuccesswithinevolutioniftheprincipleofChristianityweretobeeradicatedfromWesternculture.ButthiswouldbethesameaseradicatingtheessentialmeaningoftheEarth,whichliesintherecognitionandrealizationoftheintentionsofthelivingChrist.

Torevealtheseintentionsintheformofcompletewisdom,beauty,andactivityis,however,thedeepestaimofRosicrucianism.RegardingthevalueofEasternwisdomasthesubjectofstudy,onecanonlysaythatthisstudyisofthehighestvalue,becauseWesterncultureshavelosttheirsenseofesotericism,whiletheEasternoneshavepreservedtheirs.ButequallyitshouldbeunderstoodthattheintroductionofacorrectesotericismintheWestcanonlybeoftheRosicrucian-Christiantype,becausethislattergavebirthtoWesternlifeandbecausebyitslosshumankindwoulddenythemeaninganddestinyoftheEarth.

Theharmoniousrelationshipbetweenscienceandreligioncanfloweronlyinthisesotericism,whileeveryamalgamationofWesternknowledgewithEasternesotericismcanonlyproducesuchunproductivemongrelsasSinnett’sEsotericBuddhism.Thecorrectwaycanberepresentedschematicallyas:

Theincorrectway,ofwhichSinnett’sEsotericBuddhismandBlavatsky’sSecretDoctrineareexamples,wouldberepresentedas:

From“TheBarrDocument,”inCorrespondenceandDocuments,1901–1925(AnthroposophicPress,1988),pp.9–19.SteinerwrotethesenotesfortheFrenchwriterEdouardSchuré,whowasplanningalengthyintroductionfortheFrench

translationofSteiner’sbookChristianityasMysticalFact.

INTRODUCINGRUDOLFSTEINEROwenBarfield

RUDOLFSTEINERWASBORNonFebruary27,1861,inKraljevec(nowinYugoslavia)thesonofaminorrailwayofficial.AttheageofeighteenheenteredtheTechnischeHochschuleinVienna,wherehestudiedmathematics,science,literature,philosophy,andhistory,developingaspecialinterestinGoethe.Threeyearslater,stillinVienna,hewasemployedtoeditGoethe’sscientificwritingsforKurschner’sGermanNationalLiterature;from1890to1897,attheGoetheandSchillerArchivesinWeimar,hewasengagedediting,foranothereditionoftheCollectedWorks,virtuallythewholeofGoethe’sscientificwritingspublishedandunpublished.Hisautobiographytellshowatthistimeheenjoyedthefriendshipofanumberofeminentmen,suchasErnstHaeckel,thedogmaticexponentofDarwinianevolution,andHermannGrimm,thehistorian.ItwasduringthisperiodalsothathetookhisPh.D.atRostockUniversitywithadissertationlatertoberevisedandpublishedunderthetitleTruthandScience.Duringthenextfouryears,Steinerbecamedeeplyinvolvedintheintellectuallife—literaryanddramaticsocietiesandperiodicalsandsoforth—ofBerlin,whileatthesametimehebeganhislifelonglecturingactivitybygivingcoursesoflecturesundertheauspicesoftheWorkersEducationMovement.

Itwasnottilltheturnofthecenturythathistruegenius,unabletofindexpressionthroughanyoftheseoutlets,butwhichhadbeensteadilymaturingwithinhim,firstcameforthintothelight.ThehistoricalmomentwasthatoneinwhichtheWesternmindhadreachedthelowestdepthsofmaterialism,andtherewerefewwhowouldevenlistentowhathehadtosay.OutstandingamongthosefewwerethemembersoftheTheosophicalSociety,whowereintheactoffoundingaGermanSection.Steinerjoinedit,becameitspresident(makingtheconditionthathewouldbefreetopropoundtheresultsofhisownspiritualresearchwhetherornottheyaccordedwiththetenetsoftheSociety)andremainedwithitforsomeyears,untilthesensationalismandtrivialitywhichhefeltwascorrodingthesoundimpulsethathadledtotheSociety’sfoundation

obligedhimtoseparatehimselffromitaltogether.Thenexttenyearsofhislifearebestseenasthefirstphaseofthe

anthroposophicmovement,andin1913thesocietybearingthatnamewasfoundedbyhisfollowersinMunich,wherehisfourmysteryplayswerelatertobewrittenandproduced.ThereisnotspaceheretodealwiththedistinctionbetweenthatandtheGeneralAnthroposophicalSociety,whichhehimselffoundedinDecember1923,alittlemorethantwoyearsbeforehisdeathontheMarch30,1925.Sufficeittosaythat,from1902totheendofhislife,hedevotedallhisenergies(writingsomefortybooksanddeliveringnotlessthansixthousandlectures)tothecultivationanddisseminationofAnthroposophy—towhichhealsogavethenameofspiritualscience—andatlast,totheaffairsoftheAnthroposophicalSociety,whichhehopedwouldbecomethegermofaworldwidecommunityofhumansouls.

Somuchforexternals.Astothesubstanceofhisteachingsandhislife,Icannotseehimotherwisethanasakeyfigure—perhapsonthehumanlevel,thekeyfigure—inthepainfultransitionofhumanityfromwhatIhaveventuredtocalloriginalparticipationtofinalparticipation.Thecrucialphaseinthattransitionwas,andindeedis,modernman’sinveteratehabitofexperiencingmatterdevoidofspirit,andconsequentlyofconceivingspiritaslessreal,andfinallyasaltogetherunreal.Thatexperience,forgoodandill,liesatthefoundationofcontemporaryscienceandtechnology,andisdailyconfirmedandingrainedbytheirpredominanceinallwalksoflifeandareasofthought.Consequently,theredemptionofscienceisasinequanonforthetransition.Goethe’sscientificwork,properlyunderstood,wentfartowardachievingthatredemption,andSteinerwelcomeditforthatreasonandthenwentontodevelopitfurther.WeseeGoetheachievingandapplyingwhathecalledobjectivethinking,anactivityandanexperiencethattranscendsthegulfbetweensubjectandobjectandthusovercomesthatdiremption22ofmatterfromspirittowhichIhavereferred.Theredemptionofsciencepresupposestheredemptionofthinkingitself.ButGoetherefusedtothinkaboutthe“objectivethinking”he

appliedsoeffectively.Steinerontheotherhanddidpreciselythatandinhisearliestwritings,for

exampleTruthandScienceandThePhilosophyofFreedom,succeededintranscendingthecrucialdichotomyepistemologically,too.Thethinkingofothers,suchasHegelandtheNaturePhilosophersinGermanyandColeridgeinEngland,hadtakenthesamedirection,butnoneofthemhadachievedtheiraimsoauthoritativelyorsocompletely.Coleridgecouldwriteof“organsofspirit,”withalatentfunctionanalogoustothatofourmorereadilyavailableorgansofsense,andGoethecouldapplyhisobjectivethinkingtosupplementcausalitywithmetamorphosis.Butneitherofthemcouldcarrycognitionofspiritbeyondspiritasphenomenallyapparentinexternalnature;itwasinSteinerthatWesternmindandWesternmethodfirstachievedcognitionofpurespirit.TheotherswereallapostlesofImaginationinitsbestsense,Steineraloneofthosedeeperlevelshehimselftermedinspirationandintuition,butwhichmaytogetherbeconceivedofasRevelation—asRevelationintheformappropriatetothisage—asamodeofcognition,towhichthenoumenalgroundofexistenceisaccessibledirectly,andnotonlythroughitsphenomenalmanifestation,towhichthereforeeventheremotepastcanbecomeanopenbook.

Itseemsthatatanypointoftimewhenhumanconsciousnessiscalledontotakeanentirelynewdirection,toeffectarealtransition,aseedsurvivingfromthepastisneededtoshelterthetendergermofthefuture.Aristotle,thefatherofmodernscience,carriedwithinhimhistwentyyearsunderPlatoinordertoturneffectivelyawayfromthem.IntheearlyyearsofChristianityitwasthoseinwhomsomethingoftheoldspiritualperceptionstilllingered,whowerebestadaptedtounderstandthecosmicsignificanceofthelifeanddeathofChrist.GnosticismhaddoneitsworkbeforeitwasrejectedbytheChurch.Steinerhimselfasachildbroughtwithhimintotheworldavestigialrelicoftheoldclairvoyance,theold“original”participation.Biographiesandhisownautobiographybearwitnesstoit.Anditiscrediblyreportedofhimthathetookdeliberatestepstoeliminateit,notevenrejectingthehelpofalcohol,inorderto

clearthedecksforthenewclairvoyanceitwashisdestinybothtopredictandtodevelop.

RudolfSteinerwasinfactnotmerelyaphenomenallyeducatedandarticulatephilosopherbutalsoaManofDestiny;andIbelieveitisthisfactthatissogrievouslydelayinghisrecognition.Bycomparison,notonlywithhiscontemporariesbutwiththegeneralhistoryoftheWesternmind,hisstatureisalmosttooexcessivetobeborne.

Whyshouldweacceptthatonemanwascapableofalltheserevelations,howevermeaningfultheymaybe?Butthereisalsotheothersideofthecoin.Ifthoserevelationsareaccepted,theyentailaburdenofresponsibilityonhumanitywhichisitselfalmostbeyonddescription.Itiseasytotalkofmacrocosmandmicrocosm,butformanthemicrocosmnotonlytobelievebuttorealizehimselfassuch,impliesagreatnessofspirit,acapacityofmindandheart,whichwecanonlythinkofassuperhumanratherthanmerelyhuman.ThementalcapacitieswhichSteiner’slifeworkrevealseventothosewhorejecthisfindings,andthequalitiesofheartandwilltowhichallthosetestifywhohadpersonallytodealwithhimmayreassureus,byexemplifying,thatthestatureofmicrocosmisnot,ormayatleastnotbeinthefuture,outofreachofmanasweknowhim.Inhimweobserve,actuallybeginningtooccur,thetransitionfromhomosapienstohomoimaginansetamans[fromhumanwisdomtohumanimaginingandloving].

ThisbiographicalsketchfirstappearedinTowards,fall/winter1983.

THEWORKSOFRUDOLFSTEINER

1.

PHILOSOPHY:SELFANDWORLD

INDIVIDUALITYANDGENUSTHEVIEWTHATHUMANbeingsarecapableofself-enclosed,freeindividualityseemstobecontradictedbythefactthat,ashumanbeings,webothappearaspartswithinanaturalwhole(race,tribe,people,family,maleorfemalegender)andactwithinthatwhole(state,church,andsoforth).Webearthegeneralcharacteristicsofthecommunitytowhichwebelongandwegivetoouractionsacontentthatisdeterminedbytheplacethatweoccupywithinalargergroup.

Givenallthis,isindividualitypossibleatall?Ifhumanbeingsgrowoutofonetotalityandintegratethemselveswithinanother,canweconsiderseparatehumanbeingsaswholesuntothemselves?Thequalitiesandthefunctionsofapartaredeterminedbythewhole.Anethnicgroupisawhole,andallwhobelongtoitbearthecharacteristicsdeterminedbythenatureofthegroup.Howtheindividualisconstitutedandhowtheindividualbehavesaredeterminedbythecharacterofthegroup.Thus,thephysiognomyandtheactivityoftheindividualhaveagenericquality.Ifweaskwhythisorthataboutapersonisthisorthatway,wemustreferbackfromtheindividualtothegenus.Thisexplainstouswhysomethingabouttheindividualappearsintheformweobserve.

Buthumanbeingsfreethemselvesfromwhatisgeneric.Ifweexperienceitproperly,whatishumanlygenericdoesnotlimitourfreedom,norshoulditbemadetodosoartificially.Ashumanbeings,wedevelopqualitiesandfunctionsofourown,whosesourcecanonlybesoughtwithinourselves.Whatisgenericaboutusservesonlyasamediumthroughwhichwecanexpressourowndistinctbeing.Weusethecharacteristicsnaturegivesusasabasis,andwegivethesetheformthatcorrespondstoourownbeing.Welookinvaintothelawsofthegenusforanexplanationofthatbeing’sactions.Wearedealingwithan

individual,andindividualscanbeexplainedonlyindividually.Ifahumanbeinghasachievedsuchemancipationfromthegeneric,andwestillwanttoexplaineverythingaboutthatpersoningenericterms,thenwehavenosenseforwhatisindividual.

Itisimpossibletounderstandahumanbeingfullyifonebasesone’sjudgmentonagenericconcept.Wearemostobstinateinjudgingaccordingtotypewhenitisaquestionofaperson’ssex.Menalmostalwaysseeinwomen,andwomeninmen,toomuchofthegeneralcharacteroftheothersexandtoolittleofwhatisindividual.Inpracticallife,thisdoeslessharmtomenthanitdoestowomen.Thesocialpositionofwomenisoflittleworthbecause,inmanyways,itisusuallynotdeterminedbytheindividualcharacteristicsofawomanasanindividual,asitshouldbe,butbythegeneralpreconceptionsthatothersformofthenaturaldutiesandneedsoffemales.Theactivityofamaninlifeisdeterminedbyhisindividualcapacitiesandinclinations;thatofawomanissupposedtobedeterminedexclusivelybythefactthatsheis,precisely,awoman.

Womenaresupposedtobeslavesofthegeneric,ofwhatisuniversallywoman-like.Aslongasmendebatethesuitabilityofwomentothisorthatprofession“accordingtotheirnaturaldisposition,”theso-calledwomanquestioncannotevolvebeyonditsmostelementarystage.Thecapabilityofwomenaccordingtotheirnatureshouldbeforwomentodetermine.Ifitistruethatwomenaresuitedonlytotheprofessionscurrentlyallottedtothem,thentheywillhardlybeabletoattainanyotherontheirown.Buttheymustbeallowedtodecideforthemselveswhatisappropriatetotheirnature.Anyonewhofearsasocialcrisisifwomenareacceptednotasgenericentitiesbutasindividualsshouldbetoldthatsocialconditionsinwhichone-halfofhumanityleadsanexistenceasunworthyhumanbeingsareconditionsthatstandingreatneedofimprovement.1

Thosewhojudgehumanbeingsaccordingtogenericcharacteristicsstopbeforetheboundarybeyondwhichpeoplebegintobebeingswhoseactivityis

basedonfreeself-determination.Whatliesshortofthatboundarycan,ofcourse,beanobjectofscientificinvestigation.Racial,tribal,national,andsexualcharacteristicsformthecontentofspecificsciences.Onlypersonswhowanttolivemerelyasexamplesofagenuscanfitthemselvesintoagenericpicturederivedfromsuchscientificinvestigation.Butallthesesciencestogethercannotpenetratetothespecificcontentofsingleindividuals.Wheretheregionoffreedom(inthinkingandaction)begins,determinationofindividualsbythelawsofthegenuscomestoanend.Theconceptualcontentthat,inordertohavefullreality,humanbeingsmustconnectwithaperceptthroughthinkingcannotbefixedonceandforallandbequeathedinfinishedformtohumanity.Individualsmustgaintheirconceptsthroughtheirownindividualintuitions.Howanindividualshouldthinkcannotbederivedfromsomegenericconcept.Eachindividualmustsetthestandardallalone.Norisitpossibletotell,fromgeneralhumantraits,whichconcretegoalsanindividualchoosestoseek.

Anyonewhowishestounderstandaparticularindividualmustpenetratetothatindividual’sparticularbeing,notremainattheleveloftypicalcharacteristics.Inthissense,everysinglehumanbeingisaseparateproblem.Allscienceconcernedwithabstractthoughtsandgenericconceptsisonlyapreparationforthekindofcognitionimpartedtouswhenahumanindividualitycommunicatestousitswayofviewingtheworld.Andallsuchscienceisonlypreparatoryforthekindofcognitionweattainfromthecontentofahumanindividuality’swilling.Whenwehavethesensethatwearedealingwiththeaspectofapersonthatisfreefromtypicalstylesofthoughtandgenericdesires,thenwemustmakeuseofnoconceptfromourownmindifwewanttounderstandthatperson’sessence.Cognitionconsistsinlinkingaconceptwithaperceptthroughthinking.Forallotherobjects,theobservermustpenetratetotheconceptbymeansofhisorherownintuition.Understandingafreeindividualityisexclusivelyaquestionofbringingoverintoourownspiritinapureform(unmixedwithourownconceptualcontent)thoseconceptsbywhichtheindividualitydeterminesitself.Peoplewhoimmediatelymixtheirownconcepts

intoanyjudgmentofotherscanneverattainunderstandingofanindividuality.Justasafreeindividualityfreesitselffromthecharacteristicsofthegenus,cognitionmustfreeitselffromtheapproachappropriatetounderstandingwhatisgeneric.

Peoplecanbeconsideredfreespiritswithinthehumancommunityonlytothedegreethattheyfreethemselvesfromthegenericinthisway.Nohumanisallgenus;noneisallindividuality.Butallhumanbeingsgraduallyfreeagreaterorlessersphereoftheirbeingbothfromwhatisgenerictoanimallifeandfromthecontrollingdecreesofhumanauthorities.

Ourremainingpart,wherewehaveyettowinsuchfreedom,stillconstitutesanelementwithinthetotalorganismofnatureandmind.Inthisregard,weliveasweseeothersliveorastheycommand.Onlythepartofouractionthatspringsfromourintuitionshasmoralvalueinthetruesense.Andwhatwehaveinthewayofmoralinstinctsthroughinheritanceofsocialinstinctsbecomessomethingethicalthroughourtakingitupintoourintuitions.Allthemoralactivityofhumanityarisesfromindividualethicalintuitionsandtheiracceptanceinhumancommunities.Wecouldalsosaythattheethicallifeofhumanityisthesumofwhatfreehumanindividualshaveproducedthroughtheirmoralimagination.ThisistheconclusionreachedbyMonism.

FromIntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom(AnthroposophicPress,1995),pp.225–230.

2.

EVOLUTION:COSMICANDHUMANEGYPTO-CHALDEANCIVILIZATION

THETHIRDPOST-ATLANTEANCULTURALepochfirstdevelopedamongthepeopleswhoeventuallymigratedtotheMiddleEastandNorthAfrica:theChaldeans,Babylonians,andAssyriansontheonehand,andtheEgyptiansontheother.Theydevelopedanunderstandingofthephysical,sense-perceptibleworldthatwasdifferentfromthatoftheancientPersians.Comparedtootherpeoples,theyhadacquiredagreaterspiritualpredispositionforintellectualendowment,theabilitytothinkthathadbeendevelopingsincethelaterpartoftheAtlanteanage.Asweknow,itwasthepurposeofpost-Atlanteanhumanitytodevelopsoulfacultiesthatcouldbeacquiredthroughawakenedpowersofthinkingandfeelingandnotstimulateddirectlybythespiritualworld.Thesearisewhenpeopleobservethesensoryworld,findtheirwayintoit,andadaptit.Conqueringthephysicalworldwiththesehumanfacultiesmustbeseenasthemissionofpost-Atlanteanhumanity.

Thisconquestproceededgradually.InancientIndia,althoughtheconstitutionofthehumansouldirectedpeopletowardthephysicalworld,theystillvieweditasanillusion,andtheirspiritsturnedtowardthesuprasensoryworld.ThepeopleofancientPersia,ontheotherhand,begananattempttoconquerthephysicalworldofthesenses.However,toalargeextenttheystilldidthisthroughsoulforcesheldoverfromatimewhenhumanbeingscouldreachdirectlyintothesuprasensoryworld.Thesoulsofthoseofthethirdculturalepochhadlostmuchoftheirsuprasensoryfaculties.Theyhadtoinvestigatethespirit’smanifestationswithinthesense-perceptibleenvironment;theirprogresscamefromdiscoveringandinventingtheculturalmeansofadvancementyieldedbythatenvironment.Humansciencesarosebyderivingthelawsofthespiritualworldfromthephysicalsensoryworldthatconcealedit;technologyandthearts,aswellastheir

toolsandmethods,arosewhentheyrecognizedandappliedtheforcesofthesensoryworld.TheChaldeansandBabyloniansnolongersawthesensoryworldasanillusion.Rather,theysawthenaturalkingdoms—themountainsandseas,theairandwater—asmanifestationsofthespiritualactivitiesofthepowersbehindthatworld,andtheyattemptedtodiscoverthelawsgoverningthosepowers.TotheEgyptians,theEarthwasthestagefortheirwork.Theconditioninwhichitwasgiventothemnecessitatedtransformationthroughtheirhumanintellectualforces,sothatitwouldreflecttheimpactofhumanpower.

TheoraclesthathadbeentransplantedfromAtlantistoEgyptoriginatedprimarilyintheAtlanteanMercuryoracle,buttherewerealsoothers—theVenusoracles,forexample.WhattheseoraclescultivatedintheEgyptianpeoplebecametheseedofanewcivilization.ThatseedoriginatedwithagreatleaderwhohadbeentrainedinthePersianmysteriesofZoroasterandwasareincarnationofoneofthedisciplesofthegreatZoroasterhimself.Ifwewanttociteahistoricalname,wecancallhimHermes.ByabsorbingtheZoroastrianmysteries,hewasabletofindtherightwaytoguidetheEgyptianpeople.Inearthlylifebetweenbirthanddeath,theEgyptiansapproachedthephysicalworldofthesenseswiththeirunderstandinginawaythatallowedthemtoperceivethespiritualworldbehindtheworldofthesensestoonlyaverylimitedextent.Nonetheless,theywereabletorecognizespirituallawsinthesense-perceptibleworld.Thus,EgyptianscouldnotbetaughtaboutthisspiritualworldasonetheywouldbeabletoenterduringlifeonEarth,whereasitwaspossibletoshowthemhowhumanbeingsinthebody-freestateafterdeathwouldcommunewiththeworldofspiritsthatleftimpressionsinthesense-perceptible,physicaldomainduringanearthlyhumanlifetime.Hermestaughtthat,totheextentearthlyhumanbeingsapplytheirforcestoworkinginaccordancewiththeintentionsofspiritualpowers,itbecomespossibleforthemtounitewiththosepowersafterdeath.Inparticular,thosewhohadworkedmostdiligentlyinthiswaybetweenbirthanddeathwouldbeunitedwithOsiris,theexaltedSunbeing.

TheChaldean–Babylonianaspectofthisculturalstreamwasmoreemphatic

thantheEgyptianindirectingthehumanmindtowardthephysicalworldofthesenses.Thelawsofthisworldwereinvestigated,andspiritualarchetypeswereperceivedintheirsense-perceptibleimages.However,inmanyrespectsthatpeopleremainedcaughtinthesense-perceptibleelement.Thestarwaspushedintotheforegroundinplaceofthestar’sspirit;thesamewastrueofotherspiritualbeingsandtheirearthlymanifestations.Onlytheirleadersacquiredtrulydeepknowledgeofthelawsofthesuprasensoryworldandofhowthoselawsworkedtogetherwiththesensoryworld.Thecontrastbetweeninitiateknowledgeandthemistakenbeliefsofthepeoplewasstrongerherethananywhereelse.

GRECO-ROMANCIVILIZATIONConditionswerequitedifferentintheareasofsouthernEuropeandAsiaMinor,wherethefourthpost-Atlanteanculturalepochblossomed.WecancallthistheGreco-Romanepoch.Themigrantstothesecountrieswerethedescendantsofpeoplefrommanydifferentpartsoftheancientworld,andtheiroraclesfollowedthetraditionsofmanydifferentAtlanteanoracles.Someindividualspossessedthelegacyofancientclairvoyanceasanaturalfaculty;forothers,itwasrelativelyeasytoacquireitthroughtraining.Particularcentersnotonlypreservedwhathadcomedownfromtheancientinitiates,butalsodevelopedworthysuccessors,whointurntraineddisciplescapableofrisingtohighlevelsofspiritualperception.Thismeantthattheypossessedaninnerurgetocreateaplaceinthesense-perceptibleworldthatwouldexpressthespiritualelementinitsperfectformwithinthephysicalelement.ThaturgeresultedinGreekart,amongmanyotherthings.

IfwecanunderstandtheGreektemplethroughspiritualsight,wecanseethat,inthismarvelousworkofart,peoplehavetransformedthesense-perceptible,materialelementsothateverypartexpressedthespiritual.TheGreektempleisthe“houseofthespirit.”Inobservingitsforms,weperceivewhatisotherwiseobservedonlybyseers.AtempleofZeus(orJupiter)isfashionedinawaythatpresentsourphysicalsenseofsightwithaworthyvessel

forwhattheguardianoftheZeusorJupiterinitiationsawwithspiritualsight.ThisistrueofallGreekart.

Inmysteriousways,thewisdomoftheinitiatesflowedintopoets,artists,andthinkers.IntheconstructsofancientGreekphilosophy,themysteriesoftheinitiatestooktheformofconceptsandideas.Theinfluenceofthespirituallife,themysteriesoftheAsianandAfricaninitiationcenters,flowedintothepeopleandtheirleaders.ThegreatIndianteachers,thoseassociatedwithZoroasterandthefollowersofHermes,alltraineddisciples,aswellasthosedisciplesortheirsuccessors,thenbeganinitiationcentersinwhichtheancientwisdomcametolifeinanewform.Theseweretheancientmysteries,whosediscipleswerepreparedtoattainstatesofconsciousnesswherebytheycouldperceivethespiritualworld.2WisdomflowedfromtheseinitiationcenterstothosewhocultivatedthemysteriesofthespiritinAsiaMinor,Greece,andItaly.3

THECOMINGOFTHECHRISTIANERADuringthepost-Atlanteanperiod,humanlifebetweenbirthanddeathalsoaffectedtheafter-death,body-freecondition.Aspeoplefocusedincreasinglyonthephysicalsensoryworld,thepossibilityincreasedforAhrimantoworkhiswayintohumansoulsduringearthlylifeandtoretainthatpowerbeyonddeath.TherehadbeenlittledangerofthisamongthepeoplesofancientIndia,sincetheyexperiencedthesensoryworldduringearthlylifeasanillusion,whichremovedthemfromAhriman’spowerafterdeath.ThedangerwasgreaterfortheancientPersians,whotookanactiveinterestinthephysicalworldbetweenbirthanddeath.TheywouldhavesuccumbedmoretoAhriman’senticementsifZoroaster’steachingsabouttheLightGodhadnotshownthemthataworldoftheSpiritsofLightexistsbehindthephysicalworldofthesenses.TothedegreethatthesoulsofthatcultureabsorbedtheideasstimulatedbyZoroaster,theywereabletoescapefromAhriman’sclutches,bothduringearthlylifeandafterdeath,whentheywerepreparingforanewearthlylife.DuringlifeonEarth,Ahriman’spowercausesustoseephysical,sensoryexistenceastheonlyexistence,whichblocksourviewtothespiritualworld.Inthespiritualworld,

ahrimanicpowercompletelyisolatesussothatourinterestsarefocusedonlyonourselves.PeoplewhoareinAhriman’spowerwhentheydiearerebornasegotists.

Today,throughspiritualscience,wecandescribelifebetweendeathandanewbirthasitexistswhentheahrimanicinfluencehasbeenovercometoacertainextent.Thisishowtheauthorofthisbookhasdescribeditinotherworksandinthefirstchaptersofthisbook[AnOutlineofEsotericScience],andthisishowitmustbedepictedtoshowwhatpeoplecanexperienceafterdeathiftheyhaveacquiredapurelyspiritualviewofwhatisactuallypresent.WhetherindividualsexperiencethistoagreaterortoalesserdegreedependsontheextentoftheirvictoryoverAhriman’sinfluence.Wearedrawingeverclosertobeingallthatwecanbeinthespiritualworld.However,asweconsiderthecourseofhumanevolution,wemustremainclearthatotherinfluencescanrestrictourpotential.

AmongtheEgyptians,HermesmadesurethatindividualspreparedthemselvesduringearthlylifeforfellowshipwiththeSpiritofLight.However,theirsouls’spiritualgazeremainedcloudedafterdeath,andtheirperceptionoftheworldoflightremainedfaint,becausethepatternofpeople’sinterestsatthattimebetweenbirthanddeathalreadypermittedverylittlepenetrationofthephysical,sensoryveil.Suchveilingofthespiritualworldafterdeathreachedapeakamongsoulswhoenteredthebody-freestatefromincarnationsduringtheGreco-Romancivilization.Theyhadbroughtthecultivationofsensory,physicalexistencetofullflower,thuscondemningthemselvestoashadowyexistenceafterdeath.Inclinedashewastowardthelifeofthesenses,itwasafeelingforthetruthandnotemptytalkthatmadeaheroofthatagestate:“RatherabeggaronEarththanakingintherealmofshades”(Homer).

AllthiswasevenmorepronouncedamongAsianpeopleswho,insteadofturningtheirgazetospiritualarchetypes,alsomadesensoryrepresentationsthefocusoftheirreverenceandadoration.AlargepartofhumanitywasinthissituationduringtheGreco-Romanculturalperiod.Aswesee,post-Atlantean

humanity’smissionofconqueringtheworldofthesensesnecessarilyledtoestrangementfromthespiritualworld.Thegreatnessofthisagewasthusboundupinevitablywithitsdecline.

Thehumanconnectiontothespiritualworldwascultivatedinthemysteries.Duringcertainsoulconditions,initiateswereabletoreceiverevelationsofthisworld.TheyweremoreorlessthesuccessorsoftheAtlanteanguardiansoftheoracles.TheywereabletoseewhathadbecomeveiledtoothersthroughtheimpactofLuciferandAhriman.Luciferveiledtheaspectofthespiritualworldthathadfloweduninvitedintopeople’sastralbodiesuntilthemiddleoftheAtlanteanage.Iftheetherbodyhadnotbeenseparatedpartiallyfromthephysicalbody,peoplewouldhavebeenabletoexperiencethisareaofthespiritualworldasaninnersoulrevelation.Becauseoflucifericintervention,however,theycoulddosoonlyduringparticularsoulstates.Thusaspiritualworldappearedtotheminastralarray.Inthisway,supra-humanbeingsrevealedthemselves,appearingasfiguresthatconsistedonlyofthehighermembersofthehumanmakeup.Thesemembersboreastrallyvisiblesymbolsofthesebeings’particularspiritualforces.

AfterAhriman’sinterventionduringthemiddleoftheAtlanteanage,anothertypeofinitiationwasaddedtothisone.Ahrimanconcealedcompletelytheaspectofthespiritualworldthat,ifthisinterventionhadnottakenplace,wouldhaveappearedbehindphysicalsenseperceptions.Initiatesowedthedisclosureofthisaspecttothefactthattheirsoulshadpracticedallthefacultiesthathumanbeingshadacquiredsincethattime,buttoafargreaterextentthanneededtogainimpressionsofphysical,sense-perceptibleexistence.Throughthis,thespiritualpowersbehindtheforcesofnaturewererevealedtothoseinitiates,whowerethenabletospeakofthespiritualbeingsbehindthenaturalworld.Thecreativepowersoftheforcesatworkinnaturebelowthehumanlevelweredisclosedtothem.WhathadcontinuedtoworksincethetimeoftheSaturn,Sun,andoldMoonphasesofevolution—shapingthehumanphysical,etheric,andastralbodies,aswellasthemineral,plant,andanimalkingdoms—constituted

onetypeofmystery.ThesewerethemysteriesAhrimantriedtoconceal.Whathadledtothesentientsoul,mindsoul,andconsciousnesssoulwasrevealedinmysteriesofasecondtype.

However,therewasonethingthatthemysteriescouldonlyprophesy:eventually,anindividualwouldappearwithanastralbodyinwhichconsciousnessoftheSunSpirit’sworldoflightcouldmanifestthroughthelifebody,inspiteofLuciferandwithoutanyspecialstatesofsoul.Thisindividual’sphysicalbodywouldhavetomakeitpossibleforhimtoreceivetherevelationsoftheaspectofthespiritualworldthatAhrimancanconcealuntilthetimeofphysicaldeath.Physicaldeathwouldbeabletochangenothinginthisindividual’slife.Inotherwords,itwouldhavenopoweroverhim.Insuchanindividual,the“I”wouldmanifestinsuchawaythathiscompletespirituallifewouldsimultaneouslybepresentinphysicallife.ThisbeingisthebeareroftheSpiritofLight,towhominitiatesliftedthemselvesinoneoftwoways—bybeingledduringspecialsoulstateseithertothespiritofthesupra-humanelementortotheessenceofthepowersofnature.Becauseinitiatesofthemysteriespredictedthatsuchahumanbeingwouldappearinthecourseoftime,theyweretheprophetsoftheChrist.

Anexceptionalprophet,inthissense,aroseamongtheHebrewpeople,whohadacquiredNearEasternethniccharacteristicsthroughnaturalheredityandgainedEgyptianteachingsthrougheducation.ThatprophetwasMoses.Hissoulhadbeeninfluencedsothoroughlybyinitiationthat,inexceptionalstatesofconsciousness,itreceivedtherevelationofthebeingwhoformerlyassumedtheroleofshapinghumanconsciousnessfromtheMooninthenormalcourseofEarth’sevolution.Inthunderandlightning,Mosessawnotonlyphysicalphenomena,butalsomanifestationsofthatspirit.However,hissoulhadalsobeenworkedonbymysteriesoftheotherkind.Thus,hehadastralvisionsofthesupra-humanelementbecominghumanthroughthe“I.”ThebeingtocomewasdisclosedtoMosesfromtwosourcesasthehighestformofthe“I.”

WiththeappearanceoftheChrist,thegreatprototypethathadbeenprepared

forhumanitybytheexaltedSunbeingappearedinhumanform.Incertainrespects,allmysterywisdomhadtotakeonanewformatthispoint.Previously,thiswisdomhadexistedonlyinordertomakepeoplecapableofenteringastateofsoulinwhichtheycouldperceivethedomainoftheSunspiritoutsideofearthlyevolution.Fromthispointonward,mysterywisdomwasgiventhetaskofmakingpeopleabletorecognizetheChristwhohadbecomehumanandtounderstandthenaturalandspiritualworldsoutofthiscenterofallwisdom.

AtthatmomentinthelifeofJesusChristwhenHisastralbodyfirstcontainedeverythingthatLucifer’sinterventioncanconceal,Hebegantoappearastheteacherofhumanity,andhumanevolutiononEarthbegantobeimplantedwiththepotentialtotakeupthewisdomthatwillallowthegradualattainmentofEarth’sphysicalgoal.Theotherpossibility,whichcanallowAhriman’sinfluencetobeturnedtowardthegood,wasimplantedinhumanityatthemomentoftheeventofGolgotha.Fromthatpointonward,humanbeingscantakewiththemintodeathwhatfreesthemfromisolationinthespiritualworld.ThateventinPalestineisatthecenterofhumankind’sphysicalevolution,aswellasthatoftheotherworldstowhichhumanbeingsbelong.WhentheMysteryofGolgothawasaccomplished,whentheChristhadundergonedeathonthecross,heappearedintheworldwheresoulslingeredafterdeathandlimitedAhriman’spower,illuminatingtheregionsthattheGreekshadcalled“thekingdomofshades”withaspiritualboltoflightning,showingitsinhabitantsthatlightwasmeanttoenterthereagain.WhatwasaccomplishedonbehalfofthephysicalworldthroughtheMysteryofGolgothacastitslightintothespiritualworld.

Untilthisevent,post-Atlanteanhumanevolutionhadbeenatimeofascentforthephysicalworldofthesenses,aswellasatimeofdeclineforthespiritualworld.Everythingthatflowedintothesensoryworldcamefromwhathadbeenpresentinthespiritualworldsinceprimevaltimes.EversincetheChristevent,however,thosewholiftthemselvestotheChristmysterycantakewiththemintothespiritualworldwhattheyhavestruggledtoachieveinthesensoryworld.

ThenitflowsfromthespiritualworldbackintotheearthlyrealityofthesensesthroughreincarnatinghumanbeingswhobringwhattheChristimpulsehasbecomefortheminthespiritualworldbetweendeathandanewbirth.

Whatflowedintohumanity’sevolutionthroughtheappearanceoftheChristworkedwithinitlikeaseedthatcouldripenonlygradually.Untilnow,onlytheverysmallestpartofthisprofoundnewwisdomhasflowedintophysicalexistence,whichisonlyjustbeginningitsChristianevolution.DuringtheagessincetheChrist’sappearance,Christianevolutionhasbeenabletorevealonlyasmuchofitsinneressenceasindividualsandpeopleswereabletoreceiveandabsorbthroughtheircapacityforthought.Thisknowledgewasfirstcastinaformthatcouldbecalledacomprehensiveidealforlife.Assuch,itopposedtheformsoflifethatpost-Atlanteanhumanityhaddeveloped.

Earlier,thisbook[AnOutlineofEsotericScience]describedtheconditionsprevailinginhumanevolutionsincetherepopulatingoftheEarthinLemuriantimes.Wesawthat,withregardtotheirsouls,humanbeingsmaybetracedbacktovariousbeingswhocamefromotherheavenlybodiesandincarnatedintothebodilydescendantsoftheancientLemurians.Thevarioushumanracesarosefromthisfact.Asaresultoftheirkarma,thosereincarnatedsoulshadwidelydiverginginterestsinlife.Aslongasallofthiswasstillineffect,theidealof“universalhumanity”couldnotexist.Humanityoriginatedinaunity,butuptothispointallofEarth’sevolutionledonlytoseparation.TheChristconceptsuppliedanidealthatcounteractsallseparation,becausetheforcesoftheexaltedSunbeing,whoistheoriginofeachhuman“I,”alsolivedinthehumanbeingswhoborethenameofChrist.TheHebrewpeoplestillexperiencedthemselvesfirstandforemostasanethnicgroup;theindividualwasamemberofthatgroup.Tobeginwith,thefactthattheidealhumanbeinglivesinJesusChrist,untouchedbydivisivecircumstances,wasapprehendedonlyasathought,andChristianitybecametheidealofall-embracingfellowship.Aboveandbeyondallspecialinterestsandrelationships,thefeelingarosethateachperson’sinner“I”hasthesameorigin.Alongsideallofourearthlyancestors,thecommonfatherof

allhumanbeingsappears:“IandtheFatherareone”(John10:30).InEurope,thefourth,fifth,andsixthcenturiesC.E.pavedthewayinEurope

foraculturalepochthatbeganinthefifteenthcenturyandcontinuestoday.Thatfifthpost-AtlanteanepochwouldgraduallyreplacethefourthorGreco-Romanepoch.ThepeopleswhobecamethevehicleforthatagefollowingvariousmigrationsanddestinieshaddescendedfromtheAtlanteansleasttouchedbyallthathadoccurredduringtheprecedingfourculturalepochs.Theyhadnotmovedintoareaswheretheseculturestookroot,butreproducedtheculturesofAtlantisintheirownway.Thereweremanyamongthemwholargelyretainedthelegacyofancientdusk-likeclairvoyance(theconditionwedescribedashalfwaybetweenwakingandsleeping).Theyknewthespiritualworldthroughpersonalexperienceandwereabletocommunicateeventsinthatworldtoothers.Awholeworldoftalesaboutspiritualbeingsandspiritualeventswasbuiltup.Ourethnictreasuresoffairytalesandlegendsdevelopedoriginallyfromthissortofspiritualexperience,becausetheshadowyclairvoyanceofmanypeoplecontinueduntiltherecentpast.Othershadlosttheirclairvoyance,buttheydevelopedtheiracquiredabilities,whichrelatedtothephysicalworldofthesenses,accordingtofeelingsandsensationsinharmonywithsuchclairvoyantexperiences.

Here,too,theAtlanteanoracleshadsuccessorsinthemysterycentersthatwereeverywhere.However,thesecretsofinitiationthatdevelopedinthesemysterieswereprimarilyonesleadingtorevelationofthespiritualworldthatAhrimanhadblocked.Thatis,theydisclosedthespiritualpowersbehindtheforcesofnature.ThevariousEuropeanmythologiescontaintheremnantsofwhattheinitiatesofthesemysteriescoulddisclosetopeople.However,thesemythologiesalsoincludetheothersecret,althoughinalessperfectformthanthesouthernandeasternmysteries.SuperhumanbeingswerealsoknowninEurope,butpeoplesawthemasconstantlydoingbattlewithLucifer’scompanions.TheydidinfactproclaimtheGodofLight,butinsuchaformthatitwasimpossible

totellwhetherhewouldsucceedinovercomingLucifer.However,thefigureoftheChrist,whowastocome,alsoilluminedthosemysteries.ItwasprophesiedthatHiskingdomwouldsucceedthatoftheothergodoflight.AllthelegendsaboutthetwilightofthegodsandthelikeoriginatedwiththisEuropeanmysteryknowledge.

Thoseinfluencesledtodualisminthehumansoulduringthefifthculturalepoch.Thatsplitstillexistsandisevidentinmanydifferentphenomenaoflife.Humansoulsdidnotretainasufficientinclinationtowardthespiritfromancienttimestopreservetheconnectionbetweenthespiritualandsense-perceptibleworlds.Thatconnectionwasretainedonlyasfeelingsandsensations,butnotasdirectperceptionsofthespiritualworld.Incontrast,peoplepaidincreasingattentiontoperceivingandcontrollingthesensoryworld.Theintellectualforcesthatawakenedintheprevious(fourth)Atlanteanperiod(thehumanforcesthatemploythephysicalbrainastheirinstrument)weredevelopedinthecontextofknowingandcontrollingthesensoryworld.Twoworldsdevelopedwithinthehumanbreast,sotospeak.Oneisturnedtowardphysical,sense-perceptibleexistence,whiletheotherisreceptivetotherevelationofthespiritualelement,seekingtopenetrateitthroughfeelingandsensation,butwithoutdirectperception.

ThissplitinthesoulwasprefiguredwhentheteachingoftheChristflowedintotheseareasofEurope.Peopletookthismessageofthespirittoheart,imbuingtheirsensationsandfeelingswithit,buttheywerenotabletobuildabridgebetweenitandwhattheirsense-orientedintellectwasexploringinphysicalexistence.Thedivergencewewitnesstodaybetweenphysicalscienceandinnerspiritualknowledgeissimplyaconsequenceofthissituation.TheChristianmysticismofEckhart,Tauler,andotherswastheresultofimbuingfeelingandsensationwithChristianity,whiletheexclusivelysense-orientednaturalsciencesandtheireffectsonourlifearetheresultsofthesoul’sotherpredisposition.Weoweallouraccomplishmentsinthedomainofoutermaterialcultureentirelytothisseparationofourcapacities.Becauseofourone-sided

orientationtowardphysicallife,thefacultiesthatusethebrainastheirinstrumentwereenhancedtothepointwheremodernscience,technology,andsoonbecamepossible.ThismaterialculturecouldoriginateonlyamongthepeoplesofEurope,becausetheyweretheAtlanteandescendantswhodevelopedtheirinclinationtowardthephysical,sense-perceptibleworldintospecificfacultiesafterthatinclinationhadmaturedsomewhat.Theyhadpreviouslyallowedittoremaindormant,subsistingontheirlegacyofAtlanteanclairvoyanceandonthecommunicationsoftheirinitiates.Outwardly,thespiritualculturewasdevotedwhollytotheseinfluences,buttheirsenseforcontrollingthematerialworldwasgraduallymaturing.

Today,however,thesixthpost-Atlanteanculturalepochisalreadydawning.Whateverismeanttoariseatafuturetimeinhumanevolutiongraduallymaturesduringtheprecedingage.Itispossibletobeginnowtodiscoverthethreadthatwillreconnectthetwosidesofthehumanbreast:materialcultureandlifeinthespiritualworld.Ontheonehand,thisrequiresthatweunderstandtheresultsofspiritualperception;ontheother,wemustrecognizethemanifestationsofthespiritinourobservationsofandexperiencesintheworldofthesenses.Thesixthculturalepochwilldevelopfullytheharmonybetweenthesetwoaspects.FromRudolfSteiner,AnOutlineofEsotericScience(AnthroposophicPress,

1997)pp.263–279.

3.

ANTHROPOS:BODY,SOUL,ANDSPIRITBODY,SOUL,ANDSPIRIT

THEONLYVALIDWAYforustoshedlightonourselvesashumanbeingsisbyclearlygraspingthesignificanceofthinkingwithinouroverallbeing.Thebodilyinstrumentofthinkingisthebrain.Wecanseecolorsonlybymeansofawell-formedeye;similarly,onlyanappropriatelyconstructedbraincanservethepurposeofthinking.Thewholehumanbodyisbuiltupinsuchawaythatthebrain,theorganofthespirit,isitscrowningglory.Wecanunderstandthestructureofthehumanbrainonlywhenwelookatitinrelationshiptoitsfunction,whichistoserveasthebodilybasisforthethinkingspirit.Thisisdemonstratedbyacomparativesurveyoftheanimalkingdom:thebrainsinamphibiansarerelativelysmallinproportiontothespinalcord;inmammalsitislarger;andinhumanbeings,itislargestofallinproportiontotherestofthebody.

Numerousprejudicesprevailagainstobservationsaboutthinkingsuchasthosebeingmadehere.Manypeopletendtounderestimatethinkingandtoplacemorevalueonthewarmthanddepthoffeelingsorsensations.Theyevenclaimthatitisnotthroughsoberthinkingbutthroughthewarmthoffeelings,throughthedirectpowerofsensations,thatweascendtohigherknowledge.Thesepeopleareafraidthatclearthinkingwilldeadentheirfeelings.Thisiscertainlytrueofmundanethinkingthatisconcernedonlywithutilitarianthings,butexactlytheoppositeistrueofthoughtsthatleadtohigherlevelsofexistence.NofeelingandnoenthusiasmonEarthcancomparewiththesensationsofwarmth,beauty,andexaltationthatareenkindledbypure,crystal-clearthoughtsrelatingtohigherworlds.Ourloftiestfeelingsarenottheonesthathappenbythemselves,buttheonesachievedthroughstrenuousandenergeticthinking.

Thehumanbodyisbuiltinsuchawaythatitmeetstherequirementsof

thinking;thatis,thesamesubstancesandforcesthatarealsopresentinthemineralkingdomareputtogetherinthehumanbodyinawaythatallowsthinkingtoappear.Forpurposesofthefollowingdiscussion,wewillcallthismineralstructure,formedinaccordancewithitsfunction,“thephysicalbody”ofthehumanbeing.

Thismineralstructure,organizedwiththebrainasitscenter,comesaboutthroughreproductionandachievesitsmatureformthroughgrowth.Reproductionandgrowtharecharacteristicsthathumanbeingshaveincommonwithplantsandanimals;theydistinguishalivingbeingfromalifelessmineral.Livingthingsdevelopoutofotherlivingthingsbymeansofthereproductivecells;descendantsarelinkedtotheirancestorsinthesuccessionofgenerations.Theforcesthroughwhichamineralcomesintobeingaredirectedtowardthesubstancescomposingit—aquartzcrystaltakesshapethroughforcesinherentinthesiliconandoxygencombinedinit.Buttheforcesthatshapeanoaktreemustbelookedforindirectlyinthereproductivecellsoftheparentplants.Throughreproduction,theformoftheoakismaintainedandpassedonfromancestortodescendantinaccordancewiththeinner,inborndictatesoflife.Peoplehadacrudeviewofnatureindeedwhentheybelievedthatloweranimalsandevenfishcouldtakeshapeoutofmud.Alivingbeing’sformisreproducedthroughheredity,andhowitdevelopsdependsontheparentsitcamefrom,or,inotherwords,onthespeciesitbelongsto.Thesubstancesthatmakeituparecontinuallychanging,butitsspeciesremainsconstantthroughoutitslifetimeandispassedontoitsdescendantsthroughheredity.Thespeciesisthereforewhatdetermineshowthesubstancesareputtogether.Wewillcallthespecies-determiningforcethelifeforce.Justasmineralforcesexpressthemselvesincrystals,theformativelifeforceexpressesitselfinthespecies,orforms,ofplantandanimallife.

Ashumanbeings,weperceivemineralforcesbymeansofourbodilysenses.Wecanperceivethingsonlyforwhichwepossessthecorrespondingbodilysense.Withouttheeyetherewouldbenoperceptionoflight,withouttheear,no

perceptionofsound.Ofthosesensesinhumanbeings,theverylowestorganismspossessonlyakindof“senseoftouch”;theysenseonlytheperceptiblemineralforcesinthewaythathumansensesperceivethem.Thedegreetowhichtheothersensesofhigheranimalshavedevelopeddeterminestherichnessandvarietyoftheirsurroundingsforthem,thesurroundingsthathumanbeingsalsoperceive.Therefore,theorgansthatalivingbeingpossessesdeterminewhetherornotsomethingpresentintheenvironmentisalsopresentforitasaperceptionorasensation.Forinstance,whatispresentintheairasacertainkindofmovementbecomesthesensationofsoundforhumanbeings.

Wedonotperceivethemanifestationsofthelifeforcebymeansofourordinarysenses.Weseethecolorsofplantsandsmelltheirfragrance,butthelifeforceisconcealedfromthiskindofobservation.However,ourordinarysenseshaveaslittlerighttodenytheexistenceofthelifeforceasapersonbornblindhastodenytheexistenceofcolors.Colorsarepresentforablindpersonafterasuccessfuleyeoperation,andinthesamewaytheplantandanimalspecies—notjusttheindividualplantsandanimals—createdbythelifeforcearealsopresentforthosewhosecorrespondingorganhasopenedup.Awholenewworldisdisclosedtousoncethisorganhasopened.Fromthatpointon,weperceivenotonlythecolors,scents,andsoforthoflivingthings,weperceivetheirverylifeitself.Ineveryplantandanimal,weperceivethelife-filledspiritualforminadditiontothephysicalform.Sinceweneedanameforthisspiritform,wewillcallittheetherorlife,body.

Forinvestigatorsofspirituallife,theetherbodyisnotmerelyaresultofthephysicalbody’ssubstancesandforces,butareal,independententitythatcallsthesesamesubstancesandforcestolife.Speakinginthesenseofspiritualscience,wemightputitlikethis:abodythatismerelyphysical—acrystal,forexample—owesitsformtothematerialformativeforcesinherentinlifelessmatter.Alivingbody,however,cannotoweitsformtothesesameforces,sinceitstartstodecayimmediatelyoncelifehasabandoneditandithasbeensurrenderedtophysicalforcesalone[see“Note”page132].Thelifebodyis

presentateverymomentoflifeasanentitythatconstantlymaintainsthephysicalbodyagainstdecay.Inordertoseethislifebody,toperceiveitinanotherlivingbeing,weneedtheawakenedspiritualeye.Wemaybeabletodeducetheexistenceoftheetherbodyonlogicalgroundswithoutthisspiritualeye,butwecan“see”itwiththespiritualeye,justasweseecolorswiththephysicaleye.Pleasedonottakeoffenseattheterm“etherbody,”buttakeitsimplyasanameforwhatisdescribedhere.Ether,asthewordisusedhere,hasameaningdifferentfromthatusedhypotheticallybynineteenth-centuryphysics.

Initsstructure,thehumanetherbody,likethehumanphysicalbody,isanimageofitsfunction.It,too,canbeunderstoodonlyinrelationtothethinkingspirit.Thehumanetherbodydiffersfromthatofplantsandanimalsinbeingorganizedtosupportthethinkingspirit.Justaswebelongtothemineralworldthroughourphysicalbody,webelongtotheworldoflifethroughouretherbody.Afterdeath,thephysicalbodydisintegratesintothemineralworld,theetherbodyintotheworldoflife.Theterm“body”isusedheretodesignatewhatgivesabeingofanykinditsform,shape,orGestalt.Itshouldnotbeconfusedwiththesense-perceptibleformofthematerialbody.Asusedinthisbook,theterm“body”canalsorefertosomethingthattakesonforminsoulorinspirit.

Thelifebodyisstillsomethingexternaltous,butwiththefirststirringofsensationourinnerselfrespondstothestimulioftheouterworld.Nomatterhowfarwepursuewhatwejustifiablycallthe“externalworld,”wewillneverbeabletofindsensation.Raysoflightpenetrateintotheeye,totheretina,wheretheystimulatechemicalchangesinwhatiscalledthevisualpurpleintherodsoftheretina.Theeffectofthisstimulusthenmovesalongthevisualnervetothebrain,wherefurtherphysicalprocessestakeplace.Ifwecouldactuallyobservethishappening,wewouldsimplyseephysicalprocesseslikethosethattakeplaceanywhereelseintheexternalworld.Butifweareabletoobservetheetherbody,wewillperceivehowaphysicalprocesstakingplaceinthebrainisalsoalifeprocess.However,thesensationofthebluecolorthattherecipientofthelightraysexperiencesisstillnowheretobefound;itcomesaboutonlyinthe

recipient’ssoul.Iftherecipient’sconstitutionconsistedonlyofthephysicalbodyandtheetherbody,sensationcouldnottakeplace.Theactivitythroughwhichsensationbecomesafactfundamentallydiffersfromtheworkingoftheformativelifeforceandelicitsfromitaninnerexperience.Withoutthisactivity,ourresponsetoexternalstimuliwouldbenothingmorethanamerelifeprocesssuchasthoseweobserveinplants.Picturehumanbeingsreceivingimpressionsfromallsides.Oursensationsrespondtoalltheseimpressions,sowealsopictureourselvesasthesourceofthesentientactivitydescribedabove,whichmovesoutinallthedirectionsfromwhichwereceiveimpressions.Wewillcallthissourceofactivitythesentientsoul.Itisjustasrealasthephysicalbody.Ifapersonstandsbeforeme,andIdisregardthatperson’ssentientsoul,imaginingthatindividualmerelyasaphysicalbody,itisasifIwereimaginingapaintingasnothingmorethanitscanvas.

Withregardtoperceivingthesentientsoul,wemustsaysomethingsimilartowhatwassaidearlierabouttheetherbody.Ourbodilyorgansareblindtothesentientsoul,andsoistheorganbywhichlifecanbeperceivedaslife,bywhichtheetherbodycanbeperceived.Butbymeansofastillhigherorgan,theinnerworldofsensationscanbecomeaparticularkindofsuprasensoryperception.Aswedevelopthisorgan,webecomeablenotonlytosensetheimpressionsofthephysicalandetherworlds,butalsotoseethesensationsassuch.Atthatpoint,anotherbeing’sworldofsensationsisspreadoutbeforeuslikeanyouterreality.Wemustdifferentiatebetweenexperiencingourownworldofsensationsandperceivingthatofsomeoneelse—ofcourseanyonecanlookintohisorherownpersonalworldofsensations,butonlyaseerwithanopened“spiritualeye”canseetheinnersensationsofanotherbeing.Unlessweareseers,wecanknowtheworldofsensationonlyassomethingwithinourselves,asthepersonalandhiddenexperiencesofourownsouls;butonceone’s“spiritualeye”isopen,whatwouldotherwiselivehiddeninsideanotherbeingshinesout,accessibletoouroutwardspiritualgaze.

Toavoidmisunderstanding,itshouldbestatedimmediatelythataseerdoes

notexperienceinwardlytheinnerworldsofsensationsofotherbeings.Thosebeingsexperienceperceptionsandsensationsfromtheirowninnerperspectives,whiletheseerperceivesamanifestation,orexpression,ofeachperson’sworldofsensations.

Initsfunctioning,thesentientsoulisdependentontheetherbody,becauseitdrawsfromtheetherbodywhatitthenallowstolightupassensation.Moreover,becausetheetherbodyisthelifewithinthephysicalbody,thesentientsoulisindirectlydependentonthephysicalbodyaswell.Onlyaproperlyfunctioningandwell-formedeyemakesaccuratecolorsensationspossible.Thisishowthebodilynatureaffectsthesentientsoul.Thesentientsoulisthusdeterminedandrestrictedinitsactivitybythephysicalbodyandliveswithinthelimitssetbyourbodilynature.Thatis,thephysicalbody,whichisbuiltupoutofmineralsubstancesandenlivenedbytheetherbody,inturnsetsthelimitsforoursentientsoul.Thosewhopossesstheabove-mentionedorganfor“seeing”thesentientsoulthereforerecognizeitashavinglimitssetbythebody.

However,theboundariesofthesentientsouldonotcoincidewiththoseofthematerialphysicalbody.Thesentientsoulextendsbeyondthephysicalbody,eventhoughtheforcethatdeterminesitslimitsproceedsfromthephysicalbody.Thismeansthatstillanotherdistinctmemberofthehumanconstitutioninsertsitselfbetweenthephysicalandetherbodies,ontheonehand,andthesentientsoulontheother.Thisisthesentientorsoulbody.Tosayitanotherway,aportionoftheetherbodyisfinerthantherest,andthisfinerpartformsaunitywiththesentientsoul,whilethecoarserpartformsakindofunitywiththephysicalbody.However,thesentientsoulextendsbeyondthesoulbody.

Forsimplicitysake,wehavechosenthetermsentientsoul,whichisrelatedto“sensing.”Butinfact,“sensing”isonlyoneaspectofthesoul’sbeing.Ourfeelingsofpleasureanddispleasure,ourdrives,instincts,andpassions,areallveryclosetooursensations.Theyareallsimilarlyprivateandindividualincharacterandsimilarlydependentonourbodilynature.

Oursentientsoulinteractswiththinking,withthespirit,justasitdoeswiththebody.Tobeginwith,thinkingservesthesentientsoul:weformulatethoughtsaboutoursensationsandthusexplaintheouterworldtoourselves.Forinstance,achildwhohasbeenburnedthinksaboutitandarrivesattheconclusionthatfireburns.Wedonotblindlypursueourdrives,instincts,andpassions;wethinkaboutthem,thuscreatingopportunitiestogratifythem.Thisisthedirectiontakenbyourmaterialculture,whichisthesumoftheservicesrenderedtothesentientsoulbythinking.Vastamountsofthoughtpoweraredirectedtowardthisend.Thoughtpowerhascreatedships,railroads,telegraphs,andtelephones—allthingsthatforthemostpartservetosatisfytheneedsofsentientsouls.

Wehaveseenhowtheformativelifeforcepervadesthephysicalbody.Inasimilarway,thoughtpowerpervadesthesentientsoul.Theformativelifeforceconnectsthephysicalbodytoitsancestorsanddescendantsand,thus,placesitinthecontextofnaturallawshavingnothingtodowithmereminerals.Similarly,thoughtpowergivesthesoulaplacewithinasystemoflawstowhichitdoesnotbelongasmeresentientsoul.

Throughthesentientsoul,wearerelatedtotheanimals,inwhomwecanalsorecognizethepresenceofsensations,drives,instincts,andpassions.Animals,however,followthesedirectlywithoutweavingthemintoindependentthinking,whichtranscendsimmediateexperience.1Thisisalsothecasetoacertainextentwithlessdevelopedhumanbeings.Assuch,therefore,thesentientsoulisdifferentfromthemorehighlyevolvedpartofthesoulthatplacesthinkinginitsservice.Wemaycallthissoulthe“mind”soul,whichisservedbythinking.

Themindsoulpermeatesthesentientsoul.Anyonewhopossessesanorganfor“seeing”thesoulwillseethemindsoulasanentitydistinctfromthemeresentientsoul.

Throughthinking,weareledbeyondourownpersonallives;weacquiresomethingthatextendsbeyondourownsouls.Wetakeitasamatterofcoursethatthelawsofthinkingcorrespondwiththeuniversalorder.Wecanfeelat

homeintheuniversebecausethiscorrespondenceexists,anditisaweightyfactorinlearningtorecognizeourownessentialnature.Weseekthetruthinoursoul;throughthetruth,notjustthesoulbutalsothethingsoftheworldexpressthemselves.Truthrecognizedthroughthinkinghasanindependentsignificancethatreferstothethingsoftheworldandnotjusttoourownsouls.Inmydelightinthestarryheavens,Iamlivinginsidemyself,butthethoughtsthatIformulateabouttheorbitsoftheheavenlybodieshavethesamemeaningforanyoneelse’sthinkingastheyhaveformine.Itwouldbesenselesstospeakof“my”delightandpleasureifImyselfwerenotpresent,butitisnotatallsenselesstotalkaboutmythoughtswithoutreferencetomeasaperson.ThetruthIthinktodaywasalsotrueyesterdayandwillbetruetomorrow,eventhoughitoccupiesmymindonlyfortoday.Ifunderstandingsomethinggivesmepleasure,thispleasureismeaningfulonlyaslongasitisactiveinme,butthetruthoftheunderstandinghasasignificancetotallyindependentofmypleasure.Ingraspingthetruth,thesoullinksupwithsomethingthatpossessesintrinsicvalue,avaluethatneitherappearsnordisappearswiththesoul’sperceptionofit.Therealtruthneithercomesintobeingnorpassesaway;itssignificancecannotbedestroyed.

Thisisinnowaycontradictedbythefactthatcertainhuman“truths”areofonlytemporaryvaluebecausetheyarerecognizedaspartialortotalerrorsinduetime.Wemustrealizethatthetruth,initself,endures,eventhoughourthoughtsareonlytransientmanifestationsofeternaltruths.Evenif,likeLessing,2wesaythatwearecontenttostriveeternallyforthetruthsincethepureandperfecttruthcansurelyexistonlyforagod,thisdoesnotdenytheeternalvalueofthetruth,butratherconfirmsit.Onlysomethingofeternalandintrinsicsignificancecanevokeeternalstrivingandbetheobjectofaneternalsearch.Ifthetruthwerenotwhollyindependentinitself,ifitsvalueandsignificancecamefromthefeelingsofhumansouls,thenitcouldnotbeagoalagreedonbyallhumankind.Theveryfactthatweallstriveforitconfirmsitsindependentnature.

Thisappliesequallytowhatistrulygood.Whatismorallyrightisindependentofourinclinationsandpassionsinsofarasitdoesnotsubmitto

thembutmakesthemsubmittoit.Desireandrevulsion,likesanddislikes,arethepropertyofeachindividualhumansoul,butdutystandshigherthanlikesanddislikes,sometimesstandingsohighinpeople’sestimationthattheywillgiveuptheirlivesforit.Themorewehaveennobledourinclinations,ourlikesanddislikes,sothattheysubmitwithoutforceorcompulsiontowhatwerecognizeasourduty,thehigherwestandashumanbeings.Whatismorallyright,likewhatistrue,hasanintrinsiceternalvaluethatitdoesnotreceivefromthesentientsoul.

Bylettingwhatisintrinsicallytrueandgoodcometolifewithinus,weriseabovethemeresentientsoul.Theeternalspiritshinesintothesentientsoul,kindlinginitalightthatwillnevergoout.Totheextentthatoursoullivesinthislight,ittakespartinsomethingeternal,whichitlinkstoitsownexistence.Whatthesoulcarrieswithinitselfastruthandgoodnessisimmortal.Thiseternalelementthatlightsupwithinthesoulwewillcallconsciousnesssoul.

Wecanspeakofconsciousnesseveninconnectionwiththesoul’slowerstirrings.Eventhemostmundanesensationisalreadytheobjectofconsciousness,andtothisextentanimalsmustalsobecreditedwithhavingconsciousness.Buttheverycoreofhumanconsciousness,the“soulwithinthesoul,”sotospeak,iswhat“consciousnesssoul”meanshere.Theconsciousnesssoulisdifferentfromthemindsoul,whichisstillentangledinsensations,drives,emotions,andsoforth.Weallknowhowweacceptourpersonalpreferencesastrue,atfirst.Buttruthislastingonlywhenithasfreeditselffromanyflavorofsuchsympathiesandantipathies.Thetruthistrue,evenifallourpersonalfeelingsrevoltagainstit.Wewillapplytheterm“consciousnesssoul”tothatpartofthesoulinwhichtruthlives.

Thusthesoul,likethebody,consistsofthreedistinctmembers—thesentientsoul,themindsoul,andtheconsciousnesssoul.Justasourbodilynatureworksfrombelowupwardtosetlimitsonthesoul,spiritualityworksfromabovedownwardtoexpandit.Themoreoursoulisfilledwithwhatistrueandgood,thebroaderandmoreinclusiveitseternalaspectbecomes.

Foranyonewhocan“see”thesoul,theglowthatproceedsfromahumanbeingwhoseeternalaspectisexpandingisasrealasaflame’sradiantlightistothephysicaleye.Totheseer,thevisiblebodilypersonisonlyapartofthewholehumanbeing,thecoarseststructureinthemidstofothersthatinterpenetrateitandeachother.Theetherbodyasalifeformfillsoutthephysicalbody,andbeyondtheetherbodywecandistinguishthesoulbodyorastralformprojectingoutwardonallsides.Extendingbeyondthisisthesentientsoul,andthenthemindsoulthatgrowseverlargerasittakesinevermoreofthetrueandthegood.Ifpeoplelivedsolelyoutoftheirowninclinations,likes,anddislikes,theboundariesoftheirmindsoulswouldcoincidewiththoseoftheirsentientsouls.

Thisformation,amidwhichthephysicalbodycanbeseenasifinacloud,canbecalledthehumanaura.Whentheessentialnatureofthehumanbeingisseeninthewaythatthisbookattemptstodescribe,itissupplementedandenrichedbythemeasureoftheaura.

Duringourearlydevelopment,amomentarrivesforthefirsttimewhenweeachexperienceourselvesasindependentbeings,face-to-facewiththerestoftheworld.Forthosewhoaresensitive,thisisasignificantexperience.Inhisautobiography,thepoetJeanPaulrecountsthismoment:AlthoughIhavenevertoldanyoneaboutit,Iwillneverforgettheexperienceofbeingpresentatthebirthofmyself-awareness.Icantellyoutheplaceandtimeexactly.OnemorningwhenIwasaverysmallchild,Iwasstandinginthefrontdoorlookingtowardthewoodpileontheleft,whensuddenlytheinnervision,“IamanI,”struckmelikealightningboltfromheaven.Ithasgoneonshiningeversince.My“I”hadseenitself,forthefirsttimeandforalltime.Itisalmostinconceivablethatmymemorycoulddeceivemeonthispoint,sincenooneelseevertoldmeanythingaboutitthatImighthaveaddedto.Itwasanincidentthattookplaceveiledinmyhumanholiestofholies,anditsverynoveltygavepermanencetothemundanecircumstancessurroundingit.3

Weallknowthatlittlechildrenrefertothemselves,bysayingthingslike

“Charlie’sagoodboy,”or“Marywantsthat,”andwefinditappropriatethattheyshouldspeakaboutthemselvesastheywouldaboutsomeoneelse,sincetheyarenotyetawareoftheirownindependentexistence.Consciousnessofselfhasnotyetbeenborninthem.4

Throughthisconsciousnessofself,anindividualachievesself-definitionasanindependentbeing,separatefromeverythingelse,as“I.”

By“I,”apersonmeansthetotalexperienceofone’sbeingasbodyandsoul.Bodyandsoularethevehiclesofthe“I,”whichworkswithinthem.Justasthephysicalbodyhasitscenterinthebrain,thesoulhasitscenterinthe“I.”Oursensationsarestimulatedfromoutside;ourfeelingsassertthemselvesaseffectsoftheouterworld;ourwillrelatestotheouterworldbymanifestinginoutward-directedactions.“I”being,however,ourindividualessence,remainsinvisible.ItisverytellingthatJeanPauldescribesbecomingawareofhis“I”as“anincident…veiledin[the]humanholiestofholies,”becauseweareeachcompletelyalonewithour“I.”Our“I”beingistheselfofeachhumanbeing.Wearejustifiedinseeingthe“I”asourtruebeingandmay,therefore,describebodyandsoulasthe“garments”inwhichwelive,asthebodilyconditionsunderwhichweact.Inthecourseofourdevelopmentwelearntousetheseinstrumentsmoreandmoreasservantsofour“I.”

Thislittleword“I,”asweuseitinourlanguage,isanamedifferentfromallothernames.Appropriatereflectiononthenatureofthisnameopensupanapproachtounderstandinghumannatureinadeepersense.Anyothernamecanbeappliedtothecorrespondingobjectbyallofusinthesameway.Everyonecancallatable“table”andachair“chair.”Butthisisnotthecasewiththename“I.”Noonecanuseittomeansomeoneelse;wecancallonlyourselves“I.”Thename“I,”ifitdesignatesme,canneverreachmyearfromoutside.Thesoulcandesignateonlyitselfas“I”fromwithin,throughitself.Thus,whenwesay“I”toourselves,somethingbeginstospeakinusthathasnothingtodowithanyoftheworldsfromwhichtheabove-mentioned“garments”aretaken.The“I”gainsincreasingmasteryoverbodyandsoul,whichisexpressedinaperson’saura.

Thegreaterthemastery,themoredifferentiated,complex,andrichlycoloredtheaurabecomes.Howthe“I”affectstheauraisvisibletotheseer,butthe“I”itselfisnot;itis“veiledin[the]humanholiestofholies.”

The“I”takesintheraysofthelightthatshinesaseternallightineachhumanbeing.Justaswegatherupexperiencesofbodyandsoulinthe“I,”wealsoallowthoughtsoftruthandgoodnesstoflowintoit.Sense-perceptiblephenomenarevealthemselvestoour“I”fromoneside,thespiritfromtheother.Bodyandsoulgivethemselvesovertothe“I”inordertoserveit,butthe“I”givesitselfovertothespiritinordertobefilledbyit.The“I”liveswithinthebodyandthesoul,butthespiritliveswithinthe“I.”Whatthereisofspiritinthe“I”iseternal,forthe“I”receivesitsnatureandsignificancefromwhateveritisunitedwith.Totheextentthatitdwellsinaphysicalbody,itissubjecttominerallaws;throughtheetherbodyitissubjecttothelawsgoverningreproductionandgrowth;byvirtueofthesentientandmindsoulsitissubjecttothelawsofthesoulworld.Moreover,totheextentthatitreceivesthespiritualintoitself,itissubjecttothelawsofthespirit.Whatisformedinaccordancewithminerallawsandthelawsoflifecomesintoexistenceandpassesawayagain.Thespirit,however,hasnothingtodowithbecomingandperishing.

The“I”livesinthesoul.Althoughthehighestmanifestationofthe“I”belongstotheconsciousnesssoul,itisalsotruethatthe“I”radiatesoutwardfromthere,fillingtheentiresoulandexertingitsinfluenceonthebodythroughthesoul.Withinthe“I,”thespiritisaliveandactive.Thespiritstreamsintothe“I,”takingitasits“garment”justasthe“I”itselflivesinthebodyandthesoul.Thespiritshapesthe“I”fromtheinsideoutandthemineralworldshapesitfromtheoutsidein.Wewillcallthespiritthatshapesthe“I”andlivesas“I”spiritself,sinceitappearsasthehuman“I,”the“self.”

Wecanexplainthedifferencebetweenthespiritselfandtheconsciousnesssoulasfollows.Theconsciousnesssoulmerelytouchestheautonomoustruththatisindependentofallsympathyandantipathy,butthespiritselfcarriesthis

sametruthinsideitself,takenup,enclosed,andindividualizedbymeansofthe“I”andtakenintotheindividual’sindependentbeing.Throughbecomingindependentandunitingwiththetruth,the“I”itselfachievesimmortality.

Thespiritselfisarevelationofthespiritualworldwithinthe“I,”justasasenseperception,comingfromtheotherside,isarevelationofthephysicalworldwithinthe“I.”Inwhatisred,green,light,dark,hard,soft,warm,orcoldwerecognizetherevelationsofthephysicalworld;inwhatistrueandgood,therevelationsofthespiritualworld.Justaswecalltherevelationofphysicalthings“sensation,”wewillcalltherevelationofspiritualthingsintuition.5Evenaverysimplethoughtalreadycontainsintuition,becausewecannottouchitwithourhandsorseeitwithoureyes;wemustreceiveitsrevelationfromthespiritbymeansofthe“I.”

Ifaless-developedpersonandamore-developedpersonlookatthesameplant,somethingquitedifferenthappensinthe“I”ofthefirstfromthatofthesecond,eventhoughthesensationsofbotharepromptedbythesameobject.Thedifferenceisthatonepersoncanformmuchmorecompletethoughtsabouttheobjectthantheother.Ifobjectsrevealedthemselvesonlythroughsensation,therecouldbenoprogressinspiritualdevelopment.Membersofless-developedculturesalsoexperiencenature,ofcourse,butnaturallawsbecomeapparentonlytotheintuition-fructifiedthinkingofthemorehighlydevelopedperson.Evenchildrenexperiencethestimulioftheouterworldasincentivestotheirwill,butthedictatesofwhatismorallyrightbecomeaccessibletothemonlyinthecourseoftheirdevelopmentastheylearntoliveinthespiritandunderstanditsrevelations.

Justastherewouldbenosensationsofcolorwithouttheeye,therewouldalsobenointuitionswithoutthehigherthinkingofthespiritself.Thesensationdoesnotcreatetheplantonwhichthecolorappears,nordoesintuitioncreatespiritualrealities;itmerelysuppliesinformationaboutthem.

Throughintuitions,the“I,”awakeninginoursoul,receivesmessagesfromabove,fromthespiritualworld,justasitreceivesmessagesfromthephysical

worldthroughsensations.Inthisway,the“I”makesthespiritualworldpartofitspersonalsoullife,justasitdoeswiththephysicalworldbymeansofthesenses.Thesoul,orratherthe“I”thatisbeginningtoshinewithinit,opensitsdoorsontwosides,towardthephysicalworldandtowardthespiritual.

Theonlywaythephysicalworldisabletomakeitspresenceknowntoour“I”isbybuildingup,outofitsownsubstancesandforces,abodyinwhichaconscioussoulisabletoliveandtotakeholdoftheorgansforperceivingtheexternalphysicalworld.Similarly,thespiritualworld,withitsspiritsubstancesandspiritforces,buildsupaspiritualbodyinwhichthe“I”isabletoliveandtoperceivespiritualrealitiesbymeansofintuitions.(Obviously,theterms“spiritsubstance”and“spiritualbody”arecontradictionsintermsiftakenliterally.Theyareusedhereonlytodirectourthoughtstothespiritualentitythatcorrespondstothephysicalhumanbody.)Thephysicalbodyisbuiltupwithinthephysicalworldasacompletelyseparatebeing,andthesameistrueofthespiritualbodyinthespiritualworld.Thehumanbeinglikewisehasaninsideandanoutsideinthephysicalworld,andthesameistrueinthespiritualworld.Moreover,justaswetakeinsubstancesfromourphysicalsurroundingsandincorporatethemintoourbodies,wealsotakeinspiritualsubstancefromourspiritualsurroundingsandmakeitourown.Thisspiritualsubstanceiseternalnourishmentforhumanbeings.Wearebornoutofthephysicalworld,andyetweareindependentbeingsseparatefromtherestofthephysicalworld.Inthesameway,wearebornoutofthespiritthroughtheeternallawsofthegoodandthetrue,andyetweareseparatefromthespiritualworldoutsideus.Wewillcallthisindependentspiritualentitythe“spiritbody.”

Whenweexamineaphysicalhumanbody,wefindthesamesubstancesandforcesthatarefoundoutsideitintherestofthephysicalworld.Thesameistrueofthespiritbody—theelementsoftheouterspiritualworldpulsateinit;theforcesoftherestofthespiritualworldareactiveinit.Inthephysicalworld,alivingandsentientbeingisclosedoffwithinaphysicalskin,andthesameappliestothespiritualworld.Amembraneclosesoffthespiritbodyfromthe

undifferentiatedspiritualworldandmakesthespiritbodyaself-containedspiritualbeingwithinthatworld,abeingthatintuitivelyperceivesthespiritualcontentoftheuniverse.Wewillcallthisspiritualmembranethespiritual,orauric,membrane.Wemustkeepinmind,however,thatthisspiritualskinisconstantlyexpandingtoaccommodatehumandevelopment,andthatthespiritualindividualityofahumanbeing(theauricmembrane)iscapableofunlimitedexpansion.

Insidethespiritualskin,thespiritbodyisaliveandbuiltupbyaspirituallifeforceinthesamesensethatthephysicalbodyisbuiltupbyaphysicallifeforce.Therefore,justaswespeakofanetherbody,wemustalsospeakofanetherspiritforthespiritbody.Wewillcallthisetherspiritthelifespirit.Thespiritualconstitutionofthehumanbeingisthussubdividedintothreemembers,thespiritbody,thelifespirit,andthespiritself.

Forsomeonewhocan“see”inspiritualregions,thisspiritualconstitutionisaperceptiblereality—thehigher,trulyspiritualportionoftheaura.Aseercan“see”thespiritbodyaslifespiritinsidethespiritualskin,canseehowthelifespiritconstantlygrowslargerbytakinginnourishmentfromtheouterspiritualworld,andcanalsoseehow,asaresult,thespiritualskincontinuestoexpand,andthespiritbodybecomeslargerandlarger.Ofcoursethespatialconceptof“gettinglarger”isonlyanimageoftheactualreality.Nevertheless,inpicturingthiswearedirectedtowardthecorrespondingspiritualreality.Thedifferencebetweenthehumanbeingasaspiritualbeingandasaphysicalbeingisthatphysicalgrowthisrestrictedtoafixedsizewhilespiritualgrowthcancontinueindefinitely.Whatistakeninasspiritualnourishmentisofeternalvalue.Itfollowsthatthehumanauraismadeupoftwointerpenetratingparts,oneofwhichisgivenformandcolorbyourphysicalexistence,theotherbyourspiritualexistence;the“I”separatesthetwo.Thephysicalrelinquishesitsdistinctivecharactertobuildabodythatallowsasoultocometolife,whileontheothersidethe“I”doesthesame,allowingthespirittohavealifewithinit.Thespiritinturnpermeatesthesoulandgivesitagoalinthespiritualworld.

Thesoulisconfinedtophysicalexistencethroughthephysicalbody.Throughthespiritbody,itgrowswingsthatgiveitmobilityinthespiritualworld.

Ifwewishtocomprehendthehumanbeingasawhole,wemustimaginethateachindividualismadeupofthecomponentsjustdescribed.Thephysicalbodybuildsitselffromtheworldofphysicalsubstanceinsuchawaythatthisstructuremeetstherequirementsofathinking“I”being.Thisbodyispermeatedbylifeforce,thusbecomingtheetherbodyorlifebody.Assuch,itopensitselfuptotheoutsideinthesenseorgansandbecomesthesoulbody.Thesoulbodyispermeatedby,andformsaunitywith,thesentientsoul.Thesentientsoulnotonlyreceivestheimpressionsoftheouterworldintheformofsensationsbutalsohasalifeofitsownthatisfructifiedbothbysensationsfromonesideandbythinkingfromtheother.Throughthisitcanbecomethe“mindsoul.”Bybeingopentointuitionsfromabovejustasitisopentosensationsfrombelow,thesentientsoulbecomestheconsciousnesssoul.Thisispossiblebecausethespiritualworldbuildstheorganofintuitionintoit,justasthephysicalbodybuildsthesenseorgansforit.Thesensestransmitsensationstoitbymeansofthesoulbody;similarly,thespirittransmitsintuitionstoitbymeansoftheorganofintuition.

Thespiritbodyandtheconsciousnesssoularethuslinkedinanentityanalogoustothelinkingofthephysicalbodyandthesentientsoulinthesoulbody.Thatis,theconsciousnesssoulandthespiritselfformaunityinwhichthespiritbodylivesasthelifespirit,justastheetherbodyformsthelivingbodilybasisforthesoulbody.Moreover,justasthephysicalbodyiscontainedwithinthephysicalskin,thespiritbodyisalsocontainedwithinthespiritualskin.Asaresult,theentirehumanbeingissubdividedintothefollowingmembers:

Thesoulbody(C)andsentientsoul(D)areaunityinearthlyhumanbeings,asaretheconsciousnesssoul(F)andthespiritself(G).Thisyieldssevencomponentsoftheearthlyhumanbeing:

1. Thematerial,physicalbody2. Theetherorlifebody3. Thesentientsoulbody4. Themindsoul5. Thespirit-filledconsciousnesssoul6. Thelifespirit7. Thespiritbody

Withinthehumansoul,the“I”flashesup,receivestheimpactofthespirit,andthusbecomesthevehicleofthespiritbody.Therefore,weeachparticipateinthreeworlds:physical,soul,andspiritual.Wearerootedinthephysicalworldthroughthephysicalbodyofmatter,theetherbody,andthesoulbody;weblossominthespiritworldthroughthespiritself,lifespirit,andspiritbody.Thestem,whichrootsatoneendandflowersattheother,isthesoulitself.

Itispossibletogiveasimplifiedversionofthissubdivisionofthehumanbeingthatisincompleteharmonywiththeoriginal.Althoughthehuman“I”lightsupintheconsciousnesssoul,italsopermeatestheentirebeingofthesoul,whosemembersonthewholearelessclearlyseparatedthanthecomponentsofthebodilyorganizationandinterpenetrateoneanotherinahighersense.Ifwe

lookatthemindsoulandtheconsciousnesssoulasthetwogarmentsofthe“I”thatbelongtogether,withthe“I”astheircentralcore,thenthehumanbeingcanbedifferentiatedintophysicalbody,lifebody,astralbody,and“I”beingwiththetermastralbody,designatingtheunionofthesoulbodyandthesentientsoul.Thistermiscommoninolderliteratureandishereappliedfreelytotheaspectofthehumanbeingbeyondwhatissense-perceptible.Althoughinacertainrespectthesentientsoulisalsofilledwithforcesbythe“I,”itissointimatelyconnectedwiththesoulbodythatusingasingletermfortheunionofthetwoisjustified.

Whenthe“I”inturnimbuesitselfwiththespiritself,thespiritselfmanifestssothattheastralbodyisworkedoverfromwithinthesoul.Whatisactiveintheastralbodytobeginwithareourdrives,desires,andpassions,totheextentthatweperceivethem,aswellasoursenseperceptions.Senseperceptionscomeaboutthroughthesoulbody,amemberofourhumanconstitutionthatcomestousfromtheouterworld.Drives,desires,passions,andsoonoriginateinthesentientsoultotheextentthatitisfilledwithforcesbyourinnerselfbeforethisinnerselfgivesitselfovertothespiritself.Whenthe“I”imbuesitselfwiththespiritself,thesoulinturnfillstheastralbodywithforcesofthespiritself.Asaresult,drives,desiresandpassionsareilluminedbywhatthe“I”hasreceivedfromthespirit.The“I”hasthenbecomemasterovertheworldofdrives,desires,andsoonbyvirtueofitsparticipationinthespiritualworld.Totheextentthatthismasterytakesplace,thespiritselfappearswithintheastralbody,whichistransformedasaresult.Theastralbodythenappearsasatwofoldentity,oneparttransformedandtheothernottransformed.Consequently,wemaycallthespiritself,asmanifestedinthehumanbeing,atransformedastralbody.

Asimilarprocesstakesplacewhenwereceivethelifespiritintothe“I.”Thelifebodyistransformedbybeingimbuedwiththelifespirit.Thatis,thelifespiritmanifestsinsuchawaythatthelifebodybecomessomethingdifferent.Thuswecanalsosaythatthelifespiritisthetransformedlifebody.

Andagain,ifthe“I”thentakesthespiritbodyintoitself,itreceivesthe

strongforce,whichitusestopermeatethephysicalbody.Ofcourse,thepartofthephysicalbodythatisthustransformedisnotperceptibletothephysicalsenses;thespiritualizedparthasbecomethespiritbody.Thephysicalbody,asaphysicalphenomenon,isthenperceptibletothephysicalsenses,buttotheextentithasbeenspiritualized,itmustbeperceivedbyspiritualfaculties.Totheoutersenses,eventhephysicalpartthathasbeenpermeatedbythespiritualappearstobepurelyphysical.

Withallofthisasabasis,wecannowsubdividethehumanbeingasfollows:

1. Physicalbody2. Lifebody3. Astralbody4. The“I”asthesoul’scentralcore5. Spiritselfastransformedastralbody6. Lifespiritastransformedlifebody7. Spiritbodyastransformedphysicalbody

ADDENDUM

Itmayseemthatthesubdivisionsofthehumanconstitutionpresentedinthisbookarebasedonpurelyarbitrarydistinctionsbetweenpartswithinamonolithicsoullife.Tocounterthisobjection,itmustbeemphasizedthatthesignificanceofthisphenomenonissimilartothatoftheappearanceofthesevencolorsoftherainbowwhenlightpassesthroughaprism.Whataphysicistcontributestoourunderstandingoflightbystudyingthisprocessandthesevencolorsthatresultisanalogoustowhatthespiritualscientistdoesforourunderstandingofthemakeupofthehumansoul.Thesoul’ssevenmembersarenotabstractintellectualdistinctionsanymorethanarethelight’ssevencolors.Inbothcases,thedistinctionsrestontheinnernatureofthethingsthemselves,theonlydifferencebeingthatthesevenconstituentsoflightbecomevisiblebymeansof

anexternaldevicewhilethesevencomponentsofthesoulbecomeperceptibletoamethodofspiritualobservationconsistentwiththenatureofthehumansoul.Thetruenatureofthesoulcannotbegraspedwithoutknowingaboutthissubdivision,becausethesoulbelongstothetransitoryworldbyvirtueofthreeofourconstitutionalcomponents—physicalbody,lifebody,andsoulbody—andhasitsrootsineternitythroughtheotherfourconstituentparts.

Whenthesoulisseenasaunity,itstransitoryandeternalaspectsareindistinguishablyboundupwitheachother;butunlessweareawareofthedifferentiationswithinit,wecannotunderstanditsrelationshiptotheworldasawhole.Letmeuseanothercomparison.Chemistsseparatewaterintohydrogenandoxygen,twosubstancesthatcannotbedistinguishedwhentheyareunitedintheformofwater.However,eachoftheseelementshasanidentityofitsownandcanformcompoundswithotherelements.Similarly,atdeathourthreelowerconstitutionalcomponentsunitewiththemakeupoftheperishableworld,whileourfourhighermembersunitewiththeeternal.Refusingtoconsiderthisdifferentiationwithinthesoulislikebeingachemistwhorefusestolearnaboutdecomposingwaterintohydrogenandoxygen.

NOTE

Foralongtimeaftercompilingthisbook,Ialsospokeofwhatisheretermedetherbody,orlifebody,asthebodyofformativeforces.IfeltcompelledtogiveitthisnamebecauseIbelievedonecouldnotdoenoughtotrytopreventtheidentificationofwhatImeantwiththe“lifeforce”or“vitalforce”ofanearlierstageofscience.Whenitcomestorefutingthisoutdatedconcept,asmodernsciencedoes,Iagreeinsomerespectswiththosewhowoulddenytheexistenceofanysuchforce.Thattermwasusedinanattempttoexplaintheuniquewayofworkingthatinorganicforcestookonwithinalivingorganism.However,inorganicactivityisactuallynodifferentinsideanorganismfromwhatitisoutsideininorganicnature.Withinanorganismthereissimplysomething

additionalpresent,somethingthatisnotinorganic,namelytheformativeactivityoflifewhosebasisistheetherbodyorbodyofformativeforces.Recognizingtheexistenceoftheetherbodyinnowayimpingesonthelegitimatetaskofscience,whichistotracetheeffectsofforcesobservedininorganicnatureintotheworldoflivingorganisms.Spiritualscience,however,alsofindsitjustifiednottoimaginetheseeffectsasalteredbyaparticular“vitalforce”withinanorganism.Aspiritualresearcherspeaksofanetherbodyatthepointatwhichanorganismdisclosessomethingthatalifelessobjectcannot.Inspiteofallthis,Idonotfinditnecessarytoreplacethetermetherbodywithbodyofformativeforcesinthisbook,sinceinthiscontextanyonewhosochooseswillbeabletoavoidmisunderstanding.Misunderstandingwillonlyariseifthistermisusedinanincompatiblecontext.

FromRudolfSteiner,Theosophy:AnIntroductiontotheSpiritualProcessesinHumanLifeandintheCosmos(AnthroposophicPress,1994),pp.31–62.

4.

SPIRITUALINTELLIGENCE1.HOWTOKNOWHIGHERWORLDS

CONDITIONSTHECAPACITIESBYWHICHwecangaininsightsintohigherworldsliedormantwithineachoneofus.Mystics,gnostics,andtheosophistshavealwaysspokenofaworldofsoulandspiritthatisasrealtothemastheworldwecanseewithoureyesandtouchwithourhands.Listeningtothem,wecansaytoourselvesateverymoment:“IknowthatI,too,canexperiencewhattheytalkabout,ifonlyIunfoldcertainforceswithinmethattodaystillliedormantthere.”Allweneedtoknowishowtobegintodevelopthesefacultiesforourselves.

Onlythosewhohavealreadydevelopedsuchpowersforthemselvescanhelpustodothis.Fromthebeginningofthehumanrace,aformoftraininghasalwaysexistedinwhichpersonspossessinghigherfacultiesguidethosewhoseektodevelopthesefacultiesforthemselves.Suchtrainingiscalledesoteric,ormysterytraining,andtheinstructiononereceivesthereiscalledesoteric,oroccult,teaching.

Bytheirverynature,thesetermsinvitemisunderstanding.Hearingthem,wemighteasilybeledtobelievethatthosewhoprovidethiskindoftrainingwishtoformaprivilegedclassofhumanbeingswhoarbitrarilywithholdtheirknowledgefromothers.Wemighteventhinkthatperhapsthereisnothingmuchtothiskindofknowledge.Wereitgenuineknowledge,wearetemptedtothinkthattherewouldbenoneedtomakeasecretofitandthatitcouldbemadepublicanditsbenefitssharedbyall.

Thoseinitiatedintothenatureofesotericknowledgearenotintheleastsurprisedthattheuninitiatedshouldthinklikethis.Afterall,thesecretofinitiationcanbeunderstoodonlybythosewhohavethemselves,tosomedegree,undergoneinitiationintothehighermysteriesofexistence.How,wemaywell

wonder,undertheseconditions,aretheuninitiatedtodevelopanyhumaninterestwhatsoeverinthisso-calledesotericknowledge?Whyandhowshouldoneseekforsomethingofwhosenatureonecanhavenoclearidea?

Suchquestionsarebasedonacompletelyfalseideaofthenatureofesotericknowledge.Infact,esoteric,innerknowledgeisnodifferentfromotherkindsofhumanknowledgeandability.Itisamysteryfortheaveragepersononlytotheextentthatwritingisamysteryforthosewhohavenotyetlearnedtowrite.Giventherightteachingmethods,anyonecanlearntowrite,justasanyonecanbecomeastudentofesotericknowledgeand,yes,evenateacherofit,byfollowingtheappropriatepath.Ordinaryknowledgeandabilitydifferfromesotericknowledgeinonlyonerespect.Onemaylackthepossibilityoflearningtowritebecauseofculturalconditionsorthepovertyintowhichoneisborn,butnoonewhoseekssincerelywillencounteranybarrierstoattainingknowledgeandabilitiesinthehigherworlds.

Manybelievethattheymustseekoutmastersofhigherknowledgewhereversuchmastersmaybefoundandreceiveteachingsfromthem.Thereisatwofoldtruthtothis.Ontheonehand,ifouraspirationtohigherknowledgeissincere,wewillcertainlysparenoeffortandavoidnoobstacleinourquestforaninitiatewhocanleadusintothehighermysteriesoftheworld.Ontheotherhand,wecanbecertainthat,ifourstrivingforknowledgeissincereandworthy,initiationwillfinduswhateverthecircumstances.Thereisauniversallawamonginitiatesthattheknowledgedueaseekercannotbewithheld.However,thereisanotheruniversallawthatesotericknowledgemaynotbeimpartedtothosenotqualifiedtoreceiveit.Themoreperfecttheinitiate,themorestrictlythesetwolawsareobserved.

Thespiritualbondunitingallinitiatesisnotouter;rather,thetwolawsjustmentionedholditsmemberstogether.Youmayliveinclosefriendshipwithonewhohasbeeninitiated,butuntilyouyourselfhavebeeninitiated,somethingwillalwaysseparateyoufromthatinitiate’sinmostbeing.Youmayenjoyaninitiate’sfullheartandlove,buttheinitiatewillnotsharethesecretwithyou

untilyouareready.Youmayflatterortorment,butnothingwillinduceaninitiatetobetrayanythingthatshouldnotberevealedtoyou,atthepresentstageofyourdevelopment,untilyouunderstandhowtoprepareaproperwelcomeforthatsecretinyoursoul.Specificmethodsprepareonetoreceivesuchsecrets,whicharetracedwithindelible,eternallettersinthespiritualworlds,whereinitiatespreservethehighersecrets.Inprehistorictimes,templesofthespiritwereoutwardlyvisible,buttodaylifehasbecomesounspiritualthattheynolongerexistwherewecanseethemwithphysicaleyes.Yetspirituallytheyarepresenteverywhere,andwhoeverseekscanfindthem.Onlywithinthesoulcanonefindthemeansofopeninganinitiate’smouth.Butbeforeonecanreceivethehighesttreasuresofthespirit,onemustdevelopdefiniteinnerqualitiestoaspecifichighdegree.

Webeginwithafundamentalmoodofsoul.Spiritualresearcherscallthisbasicattitudethepathofreverence,devotiontotruthandknowledge.Onlythosewhohaveacquiredthisfundamentalmoodorattitudecanbecomestudentsinanesotericschool.Anyonewithanyexperienceinthisareaknowsthatthosewholaterbecomestudentsofesotericknowledgedemonstratedthisgiftforreverenceinchildhood.Somechildrenlookuptothosewhomtheyreverewithaholyawe.Theirprofoundrespectforsuchpeopleaffectsthedeepestrecessesoftheirheartsandforbidsanythoughtsofcriticismoroppositiontoarise.Suchchildrengrowintoyoungpeoplewhoenjoylookinguptosomethingthatfillsthemwithreverence.Manyoftheseyoungpeoplebecomestudentsofesotericknowledge.Ifyouhaveeverstoodatthedoorofsomeoneyourevered,filledwithholyaweasyouturnedthedoorknobtoenterforthefirsttimearoomthatwasa“holyplace”foryou,thenthefeelingyouexperiencedatthatmomentisaseedthatcanlaterblossomintoyourbecominganesotericstudent.Tobegiftedwiththepotentialforsuchfeelingsisablessingforeveryyoungperson.Weshouldnotfearthatsuchfeelingsofreverenceleadtosubservienceandslavishness;onthecontrary,achild’sreverenceforothersdevelopsintoreverencefortruthandknowledge.Experienceteachesthatweknowbesthowtoholdourheadshighin

freedomifwehavelearnedtofeelreverencewhenitisappropriate,anditisappropriatewheneveritflowsfromthedepthsoftheheart.

Wewillnotfindtheinnerstrengthtoevolvetoahigherlevelifwedonotinwardlydevelopthisprofoundfeelingthatthereissomethinghigherthanourselves.Initiatesfoundthestrengthtoliftthemselvestotheheightsofknowledgeonlybecausetheyfirstguidedtheirheartsintothedepthsofvenerationanddevotion.Onlyapersonwhohaspassedthroughthegateofhumilitycanascendtotheheightsofthespirit.Toattaintrueknowledge,youmustfirstlearntorespectthisknowledge.

Wecertainlyhavetherighttoturnoureyestowardthelight,butwemustearnthisright.Spirituallifehasitslawsjustasphysicallifedoes.Rubaglassrodwiththeappropriatesubstanceanditbecomeselectrified;theglassrodwillgainthepowertoattractsmallparticles.Thisdemonstratesaphysicallaw.Ifonehaslearnedsomeelementaryphysics,oneknowsthatthisisso.Similarly,ifoneknowsthefundamentalsofesotericscience,oneknowsthateveryfeelingoftruedevotiondevelopedinthesoulproducesinnerstrength,orforce,thatleadssoonerorlatertoknowledge.

Whoeverpossessesaninnatetendencytowardfeelingsofdevotionorhasbeenfortunateenoughtoreceiveaneducationthatcultivatedsuchfeelingsiswellpreparedinlaterlifetoseekthewaytohigherknowledge.Thosewhodonotbringthispreparationwiththemwillhavetoworkatdevelopingthisdevotionalmoodthroughvigorousself-discipline;ifnot,theywillencounterdifficultiesafteronlythefirstfewstepsonthepathofknowledge.Today,itisespeciallyimportanttofocuscompleteattentiononthispoint.Ourcivilizationismoreinclinedtocriticize,judge,andcondemnthantofeeldevotionandselflessveneration.Ourchildrencriticizefarmorethantheyrespectorrevere.Everyfeelingofdevotionandreverencenurturesthesoul’spowersforhigherknowledge,justaseveryactofcriticismandjudgmentdrivesawaythosepowers.Thisisnotintendedtoimplyanythingagainstourcivilization;ourconcernisnottocriticizeit.Afterall,weowethegreatnessofourculture

preciselytoourabilitytomakecritical,self-confidenthumanjudgmentsandtoourprincipleof“testingallandkeepingthebest.”Modernscience,industry,transportation,commerce,law—allthesewouldneverhavedevelopedwithouttheuniversalexerciseofourcriticalfacultyandstandardsofjudgment.Yetthepriceofourgaininouterculturehasbeenacorrespondinglossinhigherknowledgeandspirituallife.Thus,wemustalwaysrememberthathigherknowledgeisconnectedwithreveringtruthandinsightratherthanwithreveringpeople.

Wemustbeclearaboutonething.Thoseimmersedcompletelyinthesuperficialcivilizationofourdaywillfinditespeciallydifficulttoworktheirwaytocognitionofthehigherworlds.Todoso,theywillhavetoworkenergeticallyuponthemselves.Intimeswhenthematerialconditionsoflifewerestillsimple,spiritualprogresswaseasier.Whatwasreveredandheldsacredstoodoutmoreclearlyfromtherestoftheworld.Inanageofcriticism,ontheotherhand,idealsaredegraded.Reverence,awe,adoration,andwonderarereplacedbyotherfeelings;theyarepushedincreasinglyintothebackground.Consequently,everydaylifeoffersfewopportunitiesfortheirdevelopment.Anyoneseekinghigherknowledgemustcreatesuchfeelingsinwardlyandinstilltheminthesoul.Thiscannotbedonebystudying.Itcanbedoneonlybyliving.

Ifwewishtobecomeesotericstudents,wemusttrainourselvesvigorouslyinthemoodofdevotion.Wemustseek—inallthingsaroundus,inallourexperiences—forwhatcanarouseouradmirationandrespect.IfImeetothersandcriticizetheirweaknesses,Irobmyselfofhighercognitivepower.ButifItrytogodeeplyandlovinglyintoanotherperson’sgoodqualities,Igatherthatforce.

Disciplesofthisesotericpathmustalwaysbearinmindtheneedtocultivatesuchadmirationandrespect.Experiencedspiritualresearchersknowthestrengththeygainbyalwayslookingforthegoodineverythingandbywithholdingcriticaljudgment.Thispracticeshouldnotremainsimplyanouterruleoflife;itmusttakeholdoftheinnermostpartofthesoul.Itliesinourhandstoperfect

andgraduallytransformourselvescompletely.However,thistransformationmustoccurinourinnermostdepths,inourthinking.Showingrespectoutwardlyinourrelationswithothersisnotenough;wemustcarrythisrespectintoourthoughts.Therefore,wemustbeginourinnertrainingbybringingdevotionintoourthinking.Wemustguardagainstdisrespectful,disparaging,andcriticizingthoughts.Wemustpracticereverenceanddevotioninourthinkingatalltimes.

Eachmomentthatwespendbecomingawareofthederogatory,judgmental,andcriticalopinionsthatremaininourconsciousnessbringsusclosertohigherknowledge.Weadvanceevenmorequicklyif,insuchmoments,wefillourconsciousnesswithadmiration,respect,andreverencefortheworldandlife.Thoseexperiencedinthesethingsknowthatsuchmomentsawakeninnerforcesthatotherwiseremaindormant.Fillingourconsciousnessinthiswayopensourspiritualeyes.Webegintoseethingsaroundusthatwecouldnotseebefore.Webegintorealizethatpreviouslywesawonlypartoftheworldaroundus.Webegintoseeothersinawaythatisdifferentfromthewaywesawthembefore.

Ofcourse,thisoneruleoflifedoesnotenableustoperceive,forexample,whatwecallthehumanaura.Forthis,stillhighertrainingisneeded.Yetwecannotbeginsuchtraininguntilwehaveundergoneavigoroustrainingindevotion.

Asesotericstudents,weshouldembarkupon“thepathofknowledge”quietlyandunnoticedbytheouterworld.Outwardly,nooneshouldperceiveanychangeinus.Wecontinuetodoourdutiesandattendtobusinessjustasbefore.Changesoccuronlywithinthesoul,whichiswithdrawnfromandinvisibletotheoutereye.Initially,abasicmoodofdevotiontowardeverythingtrulyworthyofreverencesuffusesourentireinnerlife.Thisonefundamentalfeelingbecomesthecenterofone’ssoullife.Thereverenceinusquickensallthefeelingsinoursoul,justastheSun’sraysgivelifetoalllivingthings.

Atfirstglance,itisnoteasytobelievethatfeelingsofreverenceandrespectareinanywayconnectedwithknowledge.Thisisbecausewetendtoseecognitionasanisolatedfacultythathasnorealconnectionwithanythingelsein

oursouls.Thus,weforgetthatitisthesoulthatknows.Feelingsaretothesoulasfoodistothebody.Ifwefeedthebodystonesinsteadofbread,itwillceasetofunction.Itisthesamewiththesoul.Wenourishitwithreverence,respect,anddevotion.Thesemakethesoulhealthyandstrong,particularlyfortheactivityofknowing.Disrespect,antipathy,anddisparagingadmirablethings,ontheotherhand,paralyzeandslayourcognitiveactivities.

Forspiritualresearchersthesesoulrealitiesarevisibleintheaura.Asoulthatlearnsfeelingsofdevotionandreverencechangesitsaura.Certainspiritualyellow-redorbrown-redcolors,astheymaybecalled,disappearandarereplacedbytonesofblue-red.Ourcognitivecapacityincreases.Wenowreceiveinformationaboutfactsinourenvironmentofwhichwewerepreviouslyunaware.Reverenceawakensapowerofsympathyinthesoul.Thisdrawstowardusqualitiesinthebeingsaroundusthatwouldotherwiseremainhidden.

Whatweattainthroughdevotionbecomesevenmoreeffectivewhenanotherkindoffeelingisadded.Thisinvolveslearningtosurrenderourselveslesstotheimpressionsoftheouterworldanddevelopinganactiveinnerlifeinstead.Ifwechaseamusementsandrushfromonesensoryimpressiontothenext,wewillnotfindawaytoesotericknowledge.Esotericstudentsshouldnotbecomedullorunfeelingtowardtheouterworld,butarichinnerlifeshouldorientusinresponsetoimpressions.

Whenthosewhoarerichinfeelinganddeepofsoulpassthroughabeautifulmountainlandscape,theywillexperienceitdifferentlyfromthosewhoseinnerlifeispoorinfeeling.Innerexperienceisonlykeytothebeautiesoftheouterworld.Dependingontheinnerliveswehavedeveloped,whenwetravelacrosstheocean,perhapsonlyafewinnerexperienceswillpassthroughoursouls,orwemaysensetheeternallanguageoftheworldspiritandunderstandthemysteriesofcreation.Todevelopameaningfulrelationshiptotheouterworldwemustlearntoworkwithourownfeelingsandideas.TheworldaroundusisfilledeverywherewiththegloryofGod,butwehavetoexperiencethedivineinourownsoulsbeforewecanfinditinoursurroundings.

Asstudentsofesotericknowledge,wearetoldtocreatemomentsinlifewhenwecanwithdrawintoourselvesinsilenceandsolitude.Insuchmoments,weshouldnotgiveourselvesovertoourconcerns,whichwouldleadtotheoppositeofourgoal.Instead,duringsuchmoments,weshouldallowwhatwehaveexperienced—whattheouterworldhastoldus—tolingeroninutterstillness.Inthesequietmoments,everyflower,everyanimal,andeveryactionwilldiscloseundreamedmysteries.Itpreparesustoreceivenewsensoryimpressionsoftheouterworldwithneweyes.

Ifweseekonlytoenjoyandconsumeonesensoryimpressionafteranother,webluntourcapacityforcognition.If,ontheotherhand,weallowtheexperienceofpleasuretorevealsomethingtous,wenurtureandeducateourcognitivecapacities.Beforethiscanhappen,wemustlearntoallowthepleasure(orimpression)tolingeronwithinwhilewerenouncefurtherenjoyment(newimpression),assimilatinganddigestingwithinneractivitythepastexperiencewehaveenjoyed.

Herewemustfaceagreathurdle,andwithitagreatdanger.Insteadofworkinginwardly,wecanfallintotheoppositeandindulgeenjoymenttothefull.Weshouldnotunderestimatetheboundlesssourcesoferrorthatopensforushere.Forwemustpassthroughathrongoftemptersofthesoul,allofwhomseektohardenthe“I”andencloseitwithinitself.

Asstudents,itisourtasktoopenthe“I”totheworld.Moreover,becausetheouterworldcanapproachusonlythroughsensoryimpressions,wemustseekpleasurethere.Ifwebecomeindifferenttoenjoyment,webecomelikeplantsthatcannolongerdrawnourishmentfromtheirenvironment.Ontheotherhand,ifwestopatmerepleasure,webecomeenclosedwithinourselves.Wemighthavemeaningforourselves,butwewillhavenonefortheworld.Nomatterhowintenselyweliveinourselvesandhowmuchwecultivateour“I,”theworldwillcutusout.Asfarastheworldisconcerned,wewillbedead.Asesotericstudents,weregardpleasureonlyasameanstobecomenoblerforthesakeoftheworld.Pleasurebecomesamessenger,instructingusabouttheworld.After

wehavetakenintheteachingitprovides,wemoveontoinnerwork.Thepurposeisnottoaccumulatelearningasaprivatestoreofknowledge,buttoplacewhatwehavelearnedintheserviceoftheworld.

Onefundamentalprincipleofesotericscience,taughtineveryformoftraining,mustneverbeviolatedifwewishtoachieveourgoal.Everyinsightthatweseekonlytoenrichourownstoreoflearningandtoaccumulatetreasureforourselvesaloneleadsusawayfromourpath.However,everyinsightthatweseek,tobecomemorematureonthepathofhumanennoblementandworldevolution,bringsusanotherstepforward.Thisfundamentallawmustalwaysbeobserved.Wecannotcallourselvesgenuineseekersofhigherknowledgeunlesswemakeittheguidingprincipleforourlives.Thistruthofesoterictrainingmaybesummarizedasfollows.Everyideathatdoesnotbecomeanidealforuskillsaforceinoursoul.However,everyideathatbecomesouridealcreatesforcesoflifewithinus.

INNERPEACEAtthebeginningofesoterictraining,thestudentisdirectedfirsttothepathofreverenceandtothedevelopmentofaninnerlife.Spiritualsciencethenprovidesrulesofpracticethat,whenobserved,helpusfollowthispathanddevelopaninnerlife.Theserulesofpracticearenotarbitrarybutbasedonage-oldexperienceandwisdom.Theyaregiveninasimilarwaywhereverwaystohigherknowledgearetaught.Alltrueteachersofspirituallifeagreeonthesubstanceoftheserules,thoughtheymaynotalwaysexpresstheminthesamewords.Anyseemingdifferencesareminorandduetofactsweneednotdiscusshere.

Nospiritualteacherexercisesdominionoverothersbymeansofsuchrules.Theydonotwishtorestrictanyone’sautonomy.Indeed,thereisnobetterjudgeandguardianofhumanindependencethanaspiritualresearcher.Aswehavesaid,aspiritualbondconnectsallinitiates,andtwolawsholdthisbondtogether.Butwheninitiatesleavetheirclosedspiritualcircleandappearinpublic,theyaresubjectimmediatelytoathirdlaw.Regulateeachofyourwordsandactions

sothatyoudonotinterferewithanyone’sfreedecisionsandwill.Onceweunderstandthatatrueteacherofspirituallifemustbethoroughlypermeatedbythisattitude,weknowthatwewilllosenoneofourindependencebyfollowingtheserulesofpractice.

Oneofthefirstrulesmaynowbeputintowords,somewhatasfollows.Createmomentsofinnerpeaceforyourselfand,inthesemoments,learntodistinguishtheessentialfromtheinessential.

Hereitisputintowords,butoriginallyalltherulesandteachingsofspiritualscienceweregivensymbolicallyinasignlanguage.Whoeverwouldlearnthefullmeaningandsignificanceoftheserulesmustfirstunderstandthesymboliclanguage.Suchunderstanding,however,dependsonhavingtakenthefirststepsinspiritualscience.Totakethesesteps,onemustobservecloselytherulespresentedhere.Thewaystandsopentoanyonewhosewillissincere.Theruleconcerningmomentsofinnerpeaceissimple.Followingitisalsosimple.However,theruleleadstoresultsonlywhenthepracticeofitisassincereandrigorousasitissimple.Thusitwillbeplainlystatedhowthisruleistobefollowed.

Asstudentsofthespirit,wemustsetasideabriefperiodoftimeindailylifewhenwefocusonthingsquitedifferentfromtheobjectsofourdailyactivity.Thekindofactivityinwhichweengagemustalsodifferfromthatoftherestofourday.Thisisnottosay,however,thatwhatwedointheminuteswehavesetasideisdisconnectedfromthecontentofourdailywork.Onthecontrary,wesoonrealizethat,ifapproachedcorrectly,suchmomentsgiveusthefullstrengthforcompletingourdailytasks.Weneednotfearthatfollowingthisrulewilltaketimefromourduties.Ifonegenuinelycannotsparemoretime,fiveminutesadayareenough.Theimportantthingishowweusethosefiveminutes.

Inthesemomentsweshouldtearourselvescompletelyoutofoureverydaylife.Ourthinkingandfeelinglivesshouldhaveadifferentcoloringfromtheusual.Weshouldallowourjoys,sorrows,worries,experiences,andactionstopassbeforethesoul.Ourattitudetowardthese,however,shouldbeoneof

lookingateverythingwehaveexperiencedfromahigherpointofview.Considerhowdifferentlyinordinarylifeweperceivewhatotherpeoplehaveexperiencedordonefromperceptionsofwhatweourselveshaveexperiencedordone.Thismustbeso.Wearestillinterwovenwithwhatweexperienceordo,butwearemereonlookersofotherpeople’sexperiencesoracts.

Inthetimewehavesetasideforourselves,then,wemusttrytoviewandjudgeourownexperiencesandactionsasthoughtheybelongedtosomeoneelse.Forexample,imagineyouhavehadaseriousmisfortune.Younaturallyregardyourownmisfortunedifferentlyfromthewayyouwouldthatofanother.Suchanattitudeisquitejustified;itissimplyhumannature.Indeed,itcomesintoplaynotonlyinexceptionalcircumstancesbutalsointheeventsofeverydaylife.Asstudentsofhigherknowledgewemustfindthestrengthtoviewourselvesaswewouldviewstrangers.Wemustfaceourselveswiththeinnertranquillityofajudge.Ifweachievethis,ourownexperienceswillrevealthemselvesinanewlight.Aslongaswearestillwovenintoourexperiencesandarewithinthem,weremainasattachedtothenonessentialaswearetotheessential.Oncewehaveattainedtheinnerpeaceoftheoverview,however,thenonessentialseparatesfromtheessential.Sorrowandjoy,everythought,everydecisionwilllookdifferentwhenwefaceourselvesinthisway.

Itisasthoughwespentthewholedaysomewhereandsaweverything,smallandlarge,atcloserange,andthenintheeveningclimbedaneighboringhillandenjoyedanoverviewofthewholeplaceatonce.Thenthevariouspartsofthetownandtheirrelationshipstoeachotherwouldappearverydifferentfromwhenwestoodamongthem.

Ofcourse,wecannotsucceedinachievingsuchatranscendentperspectivetowardthedailyexperiencesthatdestinybringsus,norisitnecessarytodoso.However,asstudentsofthespirituallife,wemuststrivetodevelopthisattitudetowardeventsthatoccurredinthepast.Thevalueofsuchinner,peace-filledself-contemplationdependslessuponwhatonecontemplatesandmoreuponfindingtheinnerstrengththatsuchinnercalmdevelops.

Inadditiontowhatwemaycalltheordinary,everydayself,everyonealsobearsahigherself,ahigherhumanbeing,within.Thishigherhumanbeingremainshiddenuntilawakened.Itcanbeawakenedonlyaseachindividuallyawakensitinwardly.Untilthen,thoselatenthigherfacultieswithineachofus,whichleadtosuprasensoryknowledge,remainhidden.Wemustcontinuetoobservethisruleseriouslyandfaithfullyuntilweexperiencethefruitsofinnercalmandtranquillity.Foreveryonewhodoesthis,adaywillcomewhenallaroundwillbecomebrightwithspirit.Thenawholenewworldwillberevealedtoeyeswedidnotknowwehad.

Nothingneedstochangeinourouterlivesbecausewebegintofollowthisrule.Weperformourdutiesjustasbefore.Inthebeginning,too,weendurethesamesufferingsandexperiencethesamejoys.Wemustnotinanywaybecomealienatedfromlife.Onthecontrary,wegaintheabilitytolivelifemorefullythroughouttheday,simplybecauseweareacquiringa“higherlife”duringthosemomentswesetaside.Asthehigherlifeincreasinglymanifestsitsinfluenceinourestablished,ordinarylives,thecalmofourcontemplativemomentsbeginstoaffectourdailyexistence.Ourwholebeingbecomesmorepeaceful.Weactwithgreaterconfidenceandcertaintyinallouractivities.Wedonotlosecomposureinthefaceofallsortsofevents.Gradually,aswecontinueonthepath,wecomeincreasinglytoguideourselves,asitwere,insteadofallowingourselvestobeledbycircumstancesandouterinfluences.Soon,werealizethatthedailymomentssetasidebecomeagreatsourceofstrength.

Forexample,wegraduallyceasetobecomeangryaboutthethingsthatusedtoannoyus;wenolongerfearmanythingsthatusedtofrightenus.Instead,weacquireawholenewoutlookonlife.Before,wemayhaveapproachedwhatwehadtodowithhesitation,thinking,Idon’thavetheenergytodothisthewayIwouldliketo.Now,however,suchthoughtsnolongeroccurtous.Wearemorelikelytothink,IwillgathermystrengthandworkaswellasIpossiblycan.Wesuppressallthoughtsthatcouldmakeustentative,becauseweknowthathesitationcanleadtoapoorperformance,oratleastitdoesnothingtoimprove

whatwehavetodo.Thus,thoughtafterthought,fruitfulandbeneficialtoourlife’saffairs,beginstopermeateourinterpretationoflife.Suchnewthoughtsreplacethoughtsthatpreviouslyweakenedandhinderedus.Intheprocess,webegintosteerasafeandsteadycoursethroughtheupsanddownsofliferatherthanbeingtossedaboutbythem.

Suchinnercalmandcertaintyaffectourwholenature.Ourinnerpersongrows,andwithit,innerfacultiesthatleadtohigherknowledge.Asweprogressinthisdirection,webecomeincreasinglyabletocontroltheeffectthatimpressionsfromtheouterworldhaveuponus.Forexample,wemayhearsomeonesaysomethingtohurtorangerus.Beforewebeganesoterictraining,thiswouldhavemadeusfeelhurtoranger.Now,however,becauseweareonthepathofinnerdevelopment,wecantakethehurtfulorannoyingstingoutofanother’swordsbeforeitfindsitswayintoourinnerbeing.Anotherexample:beforebeginningtofollowthispath,wemayhavebeenquicktoloseourpatiencewhenwehadtowaitforsomething.Butnow,havingstartedonthepathandbecomestudentsinaschoolofesotericstudy,weimbueourselvesinourcontemplativemomentssofullywiththerealizationthatmostimpatienceisfutilethat,wheneverwefeelanyimpatience,itimmediatelycallsthisrealizationtomind.Theimpatiencethatwasabouttotakerootthusdisappears,andthetimewewouldotherwisehavewastedexpressingimpatiencecannowbefilledwithusefulobservationsthatwemaymakewhilewewait.

Weshouldrealizethescopeandsignificanceofallthesechanges.The“higherself”evolvescontinuously.Onlythekindofinnercalmandcertaintydescribedherecanensurethatitevolvesorganically.Ifwedonotmasterourlivesbutareruledbylife,thewavesofouterlifewillpressinupontheinnerselffromallsides,andwebecomelikeaplanttryingtogrowinthecleftofarock.Withoutmorespace,theplantwillbestunted.Outerforcescannotcreatethespaceourinnerbeingneedstogrow.Onlytheinnercalmwecreateinthesoulcandothis.Outercircumstancescanchangeonlyourouterlife;theycanneverawakenthe“spiritualindividual”within.Asesotericstudents,wemustgive

birthtoanew,higherbeingwithinus.Thishigherselfthenbecomestheinnerruler,directingtheaffairsoftheouter

personwithasurehand.Aslongastheouterbeinghastheupperhandandguidesus,the“inner”selfremainsitsslaveandcannotdevelopitspowers.Ifotherpeoplecanmakemeangry,Iamnotmyownmaster;orbetterstated,Ihavenotyetfoundthe“innerruler.”Inotherwords,ImustdeveloptheinnerfacultyofallowingtheimpressionsoftheouterworldtoreachmeonlyinwaysthatIchoose.UnlessIdothis,Icannotbecomeastudentoftheesoteric.

Onlyapersonstrivingsincerelyforthisabilitycanreachthegoal.Howfarweadvanceinacertainamountoftimeisunimportant;itisimportantonlythatourseekingissincere.Manyworkonthemselvesforyearswithoutnoticeableprogress,andthensuddenly—iftheyhavenotdespaired,buthaveremainedunshakable—theyattainthe“innervictory.”Ofcourse,greatstrengthisneededinmanylifesituationstocreatesuchmomentsofinnerpeace.Themoreeffortweneedtoexert,however,themoremeaningfultheachievementweaccomplish.Onthepathtoknowledge,italldependsonwhetherwecanfaceourselvesandallouractionsenergetically,withinnertruthfulnessanduncompromisinghonesty,asifwewerestrangerstoourselves.

Yetthebirthofourownhigherselfmarksonlyonesideofourinneractivity.Somethingelseisneeded.Whenweviewourselvesasstrangers,itisstillonlyourselvesthatwecontemplate.Weseetheexperiencesandactionsconnectedtousbytheparticularcourseoflifewehavegrownthrough.Butwemustgobeyondthat.Wemustrisetoseethepurelyhumanlevelthatnolongerhasanythingtodowithourownparticularsituation.Wemustreachthepointofcontemplatingthosethingsthatconcernusashumanbeingsassuch,completelyindependentofthecircumstancesandconditionsofourparticularlife.

Aswedothis,somethingcomestolifeinusthattranscendsthepersonalorindividual.Ourviewisdirectedtowardworldshigherthanthoseofoureverydaylife.Webegintofeelthatwebelongtothosehigherworldsofwhichoursensesandeverydayactivitiestellusnothing.Thecenterofourbeingshiftsinward.We

listentothevoicesthatspeakwithinusduringmomentsofserenity.Inwardly,weassociatewiththespiritualworld.Removedfromourdailyround,webecomedeaftoitsnoise.Everythingaroundusgrowsstill.Weputasideeverythingthatremindsusofouterimpressions.Thesoulisfilledwithquiet,innercontemplationanddialogwiththepurelyspiritualworld.

Forstudentsofthespirit,thisquietcontemplationmustbecomeanecessityoflife.Atfirst,wearewhollyabsorbedinaworldofthought.Wemustdevelopalivingfeelingforthissilentthinkingactivity.Wemustlearntolovewhatflowstowardusfromthespirit.Thenwesoonceasetoacceptthisworldofthoughtaslessrealthantheeverydaylifesurroundingus.Instead,webegintoworkwithourthoughtsaswedowithmaterialobjects.Thenthemomentapproacheswhenwebegintorealizethatwhatisrevealedtousinthesilenceofinnerthinkingactivityismorerealthanthephysicalobjectsaroundus.Weexperiencelifespeakinginthisworldofthoughts.Werealizethatthoughtsarenotmereshadowimages,andthathiddenbeingsspeaktousthroughthoughts.Outofthesilence,somethingbeginstospeaktous.Previously,weheardspeechonlywithourears;nowwordsresoundwithinoursouls.Aninnerspeech,aninnerword,isrevealedtous.Thefirsttimeweexperiencethis,wefeelsupremelyblessed.Theouterworldissuffusedwithaninnerlight,andasecondlifebeginsforus.Adivine,bliss-givingworldflowsthroughus.Inthoughts,thissoullifegraduallybroadensinlifeinto“spiritualexistence.”Inspiritualscience,orgnosis,thisiscalledmeditation(contemplativereflection).Meditation,inthissense,isthewaytosuprasensoryknowledge.

Weshouldnotloseourselvesinfeelingsinthesemomentsofmeditation.Norshouldoursoulsbefilledwithvaguesensations,whichwouldonlypreventusfromattainingtruespiritualinsight.Ourthoughtsshouldbeclear,sharp,andprecise.Wefindawaytoachievethisbynotstayingblindlyinthethoughtsthatarisewithin.Rather,weshouldfillourselveswithhighthoughtsthatmoreadvanced,spirituallyinspiredsoulshavethoughtinsimilarmoments.Hereweshouldbeginwithwritingsthathavegrownoutofmeditativerevelations.We

mayfindsuchtextsinworksofmystical,gnostic,orspiritual-scientificliterature.Theyprovidethematerialforourmeditations.Indeed,itisspiritualseekerswhohavesetdownthethoughtsofdivinescienceinsuchworks.Throughthesemessengers,thespirithasallowedthesethoughtstoberevealedtotheworld.

Practicingsuchmeditationwilltransformuscompletely,andwebegintoformnewideasaboutreality.Thingsassumeadifferentvalueforus.Yetsuchtransformationdoesnotmakeusunworldly.Innowaydoesitestrangeusfromourdailyresponsibilities.Thispathteachesusthatourmosttrivialtasksandourmosttrivialexperiencesarewoventogetherwithgreatcosmicbeingsandworldevents.Oncethisinterconnectionbecomescleartousduringmomentsofcontemplation,wegoaboutourdailyroundofactivitieswithnewandincreasedstrength,becausenowweknowthatallourworkandalloursufferingareworkandsufferingforthesakeofagreat,spiritual,cosmicinterrelationship.Thus,meditationproducesstrengthforlife,notindifference.Consequently,studentsofhigherknowledgegothroughlifewithconfidence,holdingtheirheadshigh,regardlessofwhatlifemaybringthem.Previously,theydidnotknowwhytheyworkedandsuffered.Nowtheyknow.

Naturally,suchmeditativeactivitywillleadtoitsgoalmoreeasilywhenpracticedundertheguidanceofsomeonewithexperience,onewhoknowsfrompersonalknowledgehowbesttoproceed.Therefore,wewoulddowelltoconsidertheadviceandinstructionsofsuchpeople.Wecertainlywillnotloseourfreedomorindependencebydoingso.Suchguidanceturnsuncertaingropingintoworkwithaclearend.Whenwelistentothosewithknowledgeandexperience,weneveraskforguidanceinvain.Nevertheless,wemustunderstandthatweareseekingonlytheadviceofafriend,notdominationbysomeonewhowantspoweroverus.Wewillalwaysfindthatthosewhotrulyknowarethemosthumbleandthatnothingismorealientothemthananylustforpower.

Whenweliftourselvesthroughmeditationtowhatunitesuswiththespirit,weenlivensomethingwithinthatiseternalandnotlimitedbybirthanddeath.

Onceweexperiencethiseternalpartwithinus,wenolongerdoubtitsexistence.Meditationisthusthewaytoknowingandwitnessingtheeternal,indestructible,essentialcenterofourbeing.Onlymeditationcanleadustothisvision.Gnosisandspiritualsciencespeakoftheimmortalityofthisessenceandofitsreincarnation.Peopleoftenask:Whydoweknownothingofourexperiencesbeforebirthandafterdeath?Thisisthewrongquestion.Weshouldask:Howdoweattainsuchknowledge?Practicedproperly,meditationopensthewaytothisknowledge.Meditationbringstolifememoriesofexperiencesbeyondbirthanddeath.Eachofuscanattainsuchknowledge.Weallhavethecapacitiestoseefirsthandwhattruemysticism,spiritualscience,Anthroposophy,andgnosisteach.Wesimplyhavetochoosetherightmeans.Onlyabeingwithearsandeyescanperceivesoundsandcolors.Nonetheless,evenaneyecannotseewithoutlighttomakephenomenavisible.Spiritualscienceoffersamethodfordevelopingourspiritualearsandeyesandameansofkindlingspirituallight.

Threestagesinthismethodofspiritualtrainingmaybedistinguished:1. Preparationdevelopsthespiritualsenses;2. Illuminationkindlesspirituallight;3. Initiationinitiatesourrelationshipwithhigherspiritualbeings.

FromRudolfSteiner,HowtoKnowHigherWorlds:AModernPathofInitiation(AnthroposophicPress,1994),pp.13–37.

2.TRUSTINTHINKINGCOGNIZINGTHESPIRITUALWORLD

INSIGHTINTOTHERESULTSofspiritualsciencecomeseasierwhen,inordinarysoullife,youfocusonwhatproducesconceptsthatcanbeexpandedandtransformedsuchthattheycanthengraduallyapproachtheprocessesandbeingsofthespiritualworld.Thispathrequirespatience.Withoutit,youwillbetemptedtoimaginethespiritualworldastoomuchlikethephysical,sensibleworld.Indeed,unlessyouwalkthispathpatiently,youwillbeabletoformneitheratruepictureofspirititselfnorofhowitrelatestohumanbeings.

Spiritualeventsandbeingspresstowardthosewhohavepreparedtheirsoulstoperceivethem.Buttheyimposethemselvesuponusinawaythatiscompletelydifferentfromthewayphysicalfactsandbeingsdo.Wemay,however,gainanideaofthisverydifferentmodeofappearanceifwecontemplatetheprocessofmemory.

Longago,orperhapsmorerecently,youexperiencedsomething.Then,atacertainmoment,occasionedbythisorthat,amemoryoftheeventrisesoutofthesubstrateofyoursoullife.Youknowthatwhathasarisencorrespondstoanexperience,andyourelateittothatexperience.Butinthepresent,inthemomentofremembering,youhavenothingmoreoftheexperiencethanarememberedimage.

Imagineanimagearisinginyoursoulthatislikeamemoryimage,butisnotapictureofsomethingyouexperiencedbefore.Itexpressessomethingforeigntoyoursoul.Thisgivesyousomeideaofhowthespiritualworldfirstappearsinthesoulthathasbeensufficientlyprepared.Becausethespiritualworldfirstappearsinthesoulintheformofimages,peoplewhoareinsufficientlyfamiliarwiththeworkingsofthespiritualworldwillalwaysobject,sayingthatallsupposedspiritualexperiencesarenothingmorethanvaguememoryimages,whichthesouldoesnotrecognizeandsotakestoberevelationsofaspiritualworld.Onecannotdenythatitiscertainlydifficulttodifferentiatebetween

illusionsandrealityinthisrealm.Indeed,manypeoplewhobelievetheyhavehadperceptionsofthesuprasensoryworldhaveinfactmerelyseenonlymemoryimagesthattheydonotrecognize.

Toseeclearlyinthespiritualworld,apersonmustlearnaboutthemanypossiblesourcesofillusion.Forinstance,youmayhaveonceseensomethingsofleetinglythatitsimpressiondidnotfullyenteryourconsciousness.Later,averyvividimageofit—perhapsinahighlyalteredform—ariseswithinyou.Youmaywellthenswearthatyouneversawitbefore,thatyouhavehadagenuineinspiration.Thisisonereasonwhyitisquiteunderstandablethattheresultsofsuprasensoryvisionseemhighlyquestionabletothoseunfamiliarwiththespecialfeaturesofspiritualresearch.InmybookHowtoKnowHigherWorlds,Iexplainthegradualdevelopmentofspiritualvision.Ifyoureadthatbookcarefully,youwillcertainlybepreparedtodistinguishbetweenillusionandspiritualreality.

Nevertheless,itmuststillbesaidthatspiritualexperiencesoccur,atleastinthebeginning,asimages.Theyriseaspicturesfromthedepthsofpreparedsouls.Theimportantthingistohavetherightrelationshiptothosepictures.Infact,theyhavevalueforsuprasensoryperceptiononlyifthewayinwhichtheypresentthemselvesshowsthattheyarenottobetakenliterally.Ifwetakethemastheyappearliterally,theyhavelittlemorevaluethancommondreams.Wemustconsiderthemasiftheywerelettersofthealphabetlaidoutbeforeus.Wedonotfocusupontheformoftheletters.Rather,wereadinthemwhatisexpressedthroughthem.Justassomethingwrittendoesnotneedtobedescribedintermsoftheformoftheletters,sotheimagesthatformthecontentsofthesuprasensoryvisiondonotrequiretobeunderstoodaspictures.Ofthemselves,theymakeusturncompletelyawayfromtheirpictorialnatureandleadthesoultowardthesuprasensoryprocessorbeingtheyexpress.

Youcannotcomplainthatatextfromwhichyoucanlearnsomethingnewconsistsonlyofwell-knownlettersofthealphabet.Similarly,youcannotobjectbecausetheimagesinsuprasensoryconsciousnesscontainonlythingsborrowed

fromnormallife—which,toanextent,theydo.Whatthoseimagesborrowfromnormallifeisunimportantforgenuinesuprasensoryconsciousness.Theimportantthingforsuprasensoryconsciousnessiswhattheimagesexpress.

Tocognizethespiritualworld,youmustfirstprepareyoursoultoseethepicturesthatariseinthespiritualfieldofvision.Atthesametime,youmustcarefullydeveloptheattitudethatyouwillnotremainwiththeimagesbutwill,rather,relatethemintherightwaytothesuprasensoryworld.Truesuprasensoryvision,therefore,hasnotonlyacapacitytoseeaninnerworldofimages;italsohasanothercapacity,onecomparabletoreadinginthesensoryworld.

Whenyoubegin,youmustimaginethesuprasensoryworldaslyingcompletelyoutsidenormalconsciousness.Nothingatallofordinaryconsciousnesscanenterthatworld.Thesoulistouched—contactwiththespiritualworldisestablished—whenthepowersofsoullifearestrengthenedbymeditation.Throughthesesoulpowers,picturesarisefromthefluxofsoullife.

Inthemselves,theseimagesarelikeagreattableau,wovenentirelybythesoulitself.Tobeprecise,theyarewovenfrompowersthesoulhasgainedinthesensoryworld.Theimageswoveninthesoulcanbecomparedonlytomemory.Theclearerweareaboutthis,thebetterweshallunderstandclairvoyantconsciousness,forthenweshallhavenoillusionsaboutitspictorialnature.Onthecontrary,wewilldevelopaproperfeelingforthewayweshouldrelatetotheimagesofthesuprasensoryworld.Thatis,wewilllearntoreadthroughtheimages.

Ofcourse,wearebroughtmuchclosertothenatureandprocessesofthesensoryworldthroughoursensoryimpressionsthanwearetothesuprasensoryworldthroughclairvoyantlyseenimages.Indeed,wecouldevensaythatthoseimagesare,initially,akindofcurtainthatthesoulplacesbetweenitselfandthesuprasensoryworldwhenitfeelstouchedbythatworld.

Itisimportantthatyoufindyourwaytosuprasensoryexperiencestepbystep.Experiencegraduallyprovidesaproperinterpretation,arightreading.Moreimportantly,suprasensoryexperience,thevisionitself,willdemonstrate

thatwhatyouseehasnothingtodowithmemoryimagesdrawnfromordinaryexperiences.Peoplemakemanyabsurdassertionsinthisarea,havingbeenconvinced(oratleastbelievingtheyhavebeenconvinced)thattheyhavehadcertainsuprasensoryinsights.Howmanytherearewho,convincedoftherealityofrepeatedearthlylives,relatecertainimagesthatariseintheirsoulstoexperiencesofapreviousearthlyexistence.Youshouldalwaysbesuspiciouswhensuchimagesseemtopointtoapreviousearthlylifethat,inonewayoranother,islikeone’spresentlifeorwhentheyallowyoutouseanimaginedearlierlifetomakeiteasiertounderstandrationallyyourpresentlife.

Whenatrueimpressionofapreviousearthlylifearisesinrealsuprasensoryexperience,itisusuallyonethatwouldbeimpossibletothinkupbaseduponallthedesiresandgoalsofyourpresentlife.Forinstance,youmayreceiveaninstantaneousimpressionofapriorearthlylifeinwhichyoupossessfacultiesorthelikeimpossibleinyourpresentlife.Suchimagesthataccompanyourmoreimportantspiritualexperiencesrarelycomefrommemoriesofordinarylife;usually,theyareimageswewouldneverhavethoughtofordinarily.

Thisistruetoanevengreaterextentinthecaseofgenuineimpressionsfromthepurelysuprasensoryworlds.Forexample,itisoftenimpossibletoformimagesfromordinarylifethatrelatetotheexistencebetweenearthlylives—thatis,totheperiodbetweenyourlastdeathandyourpresentbirthonEarth.Fromthatstate,youcanlearnthatwhileyouwereinthespiritualworldyoudevelopedinterestsinpeopleandphenomenathatcompletelycontradictthecorrespondinginterestsyoudevelopedduringearthlylife.Yourecognizethatinearthlylifeyouareoftenledtodevelopaffectionforsomethingthatyouavoidedduringyourspirituallifebetweendeathandbirth.Everythingaboutthelifebetweendeathandbirththatcouldarisefrommemoriesisnecessarilydifferentfromtheimpressionyoureceivefromrealperceptionofthespiritualworld.

Naturally,whenIoffersuchdescriptions,thosewhoareunfamiliarwithspiritualresearchmaydisagree,saying,“Icanseeyouareveryfondofthisidea,buthumannatureiscomplex.Everyinterest,everyaffectionhasitsopposite

secretlymixedintoit.Itcomestoyouatacertainmoment,inconnectionwithsomethingspecific.Youcallitaprebirthexperience,butmaybeitcanbeexplainedthroughnaturalfactsinthesubconscioussoul.”

Generally,wecannotsaymuchagainstsuchanargumentbecauseitiscertainlycorrectinmanycases.Itisnoteasytogainunassailableknowledgethroughsuprasensoryconsciousness.Itistruethatsomeonewhoissupposedtobeaspiritualresearchercanmistakenlyattributeasubconsciousmemorytoaspiritualexperienceofprebirthlife.Nevertheless,itisalsotruethatspiritual-scientifictrainingleadstoalevelofself-knowledgethatincludesthesubconscioussoulandthat,inthisway,genuinespiritualsciencecanfreeitselffromillusionsinthisregard.

Hereweneedaffirmonlythattruesuprasensoryinsightsarethoseinwhich,intheactofcognition,wecandifferentiatebetweenwhatthesuprasensoryworldsprovideandwhatimaginationprovides.Thecapacitytodifferentiateisacquiredthroughexperienceinsuprasensoryworlds.Consequently,wecandifferentiatebetweenperceptionandfantasy,justasweareabletodifferentiatebetweenapokerthatisred-hottothetouchandonethatishotonlyinourimagination.

FromRudolfSteiner,AWayofSelfKnowledgeandtheThresholdoftheSpiritualWorld(SteinerBooks,2006),pp.11–17.

3.THEFOUNDATIONSTONEMEDITATIONHumansoul!Youliveinthelimbs,thatcarryyouthroughtheworldofspaceintoSpirit’soceanbeing.Practicespiritrecollectioninthesoul’sdepths,where,inthepowerfulworldcreator’sbeing,your“I”gainsbeinginthe“I”ofGod;then,youwilltrulyliveinhumancosmicbeing.FortheFatherspiritoftheheightsreignsintheworld’sdepths,begettingbeing.Spiritsofpower,letwhatechoesinthedepthsringoutfromtheheights,saying:Humanity’sbeingisbornfromtheDivine.Spiritshearthisintheeast,west,north,south.Mayhumanbeingshearit.HumanSoul!Youlivewithinthebeatofheartandlung,whichleadsyouthroughtime’srhythmintothefeelingofyourownsoul’sbeing.Practicespiritawarenessinserenityofsoul,wheresurgingdeedsofworldbecominguniteyour“I”withthe“I”oftheworld;then,youshalltrulyfeelinthesoul’sinnerworking.

FortheChristwillreignsinthespheresaroundus,sheddinggraceuponsoulsintheworld’srhythms.Spiritsoflight,letwhatisformedinthewestbekindledintheeast,saying:InChrist,deathbecomeslife.Spiritshearthisineast,west,north,south.Mayhumanbeingshearit.HumanSoul!Youlivewithinthesilenceofthehead,where,fromoureternalfoundations,cosmicthoughtsunveilbeforeyou:Practicespiritbeholdinginpeaceofthought,whereforyourfreewillingthegods’eternalaimsshedcosmicbeings’lightonyourinnermost“I.”Then,youwilltrulythinkinthefoundationsofthehumanspirit.ForSpirit’scosmicthoughtsreignintheworld’sbeing,beseechinglight.Spiritsofsoul,letwhatisheardintheheightsbesoughtinthedepths,saying:ThesoulawakensinSpirit’scosmicthinking.Spiritshearthisineast,west,north,south.Mayhumanbeingshearit.AttheturnoftimecosmicspiritlightdescendedintoEarth’sstreamofbeing.Night’sdarkness

hadrunitscourse;Day-brightlightstreamedintohumansouls—lightthatwarmspoorshepherds’hearts;lightthatilluminesthewiseheadsofkings.Divinelight,ChristSun,warmthroughourhearts,illumineourheadssothatwhatwewouldcreatefromourheartsandguidefromourheads,insurewilling,maybegood.

FromRudolfSteiner,StartNow!ABookofSoulandSpiritualExercises(SteinerBooks,2004),pp.239–242.

5.

CHRISTANDOTHEREXALTEDBEINGSCHRIST,THEVIRGINSOPHIA,ANDTHEHOLYSPIRIT

WEHAVEREACHEDTHEpointofdiscussingthechangethattakesplaceinthehumanastralbodythroughmeditation,concentration,andotherpracticesgiveninthevariousmethodsofinitiation.Wehaveseenthattheastralbodyisthusaffectedsothatitdevelopsinitselftheorgansneededtoperceiveinthehigherworlds,andwehavesaidthat,uptothispoint,theprincipleofinitiationisreallythesameeverywhere,thoughtheformsofpracticesfullyconformtotheparticularculturalepochs.Themaindifferenceappearswiththeoccurrenceofwhatmustfollow.Thestudentcannotactuallyperceiveinthehigherworldsunlesstheorgansthathavebeenformedoutoftheastralpartimpress,orstamp,themselvesupontheetherbody,ortheethericelement.

Theancientnameforrefashioningtheastralbodyindirectlythroughmeditationandconcentrationiscatharsis,orpurification.Itspurposeistoridtheastralbodyofallthathindersitfrombecomingharmoniousandorderly,whichenablesittoacquirehigherorgans.Theastralbodyisendowedwiththeseedofthesehigherorgans;itisonlynecessarytoevoketheforcesalreadypresent.Wehavesaidthatthemostvariedmethodscanbeusedtobringaboutthiscatharsis.Studentscangoquitefarinthismatterofcatharsisif,forexample,theyhavegonethroughandexperiencedinwardlyeverythinginmybookIntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom,feelingthatthebookwasastimulationandreachingthepointofactuallybeingabletoreproducethethoughtsaspresentedthere.Thosewhohavethesamerelationshiptothisbookthatavirtuoso(inplayingaselectiononthepiano)haswiththecomposerofapiece—thatis,onereproducesthewholeinwardlyandnaturallyaccordingtoone’sability—then,throughthestrictlyestablishedsequenceofthoughtofthisbook(foritiswritteninthisway),catharsiswillbecomehighlydeveloped.

Theimportantpointinmatterssuchasthisbookisthatwepracticeallthethoughtssothattheybecomeactive.Inmanybookstoday,merelybychangingthesystemalittle,statementsearlierinabookcanbesaidlaterjustaswell.InIntuitiveThinkingasaSpiritualPath,however,thisisnotpossible.Page150couldnotbeplacedfiftypagesearlierinthesubjectanymorethanadog’shindlegscouldbeexchangedwiththeforelegs.Thebookisalogicallyarrangedorganism,andtheeffectofworkingoutthethoughtsinitisakindofinnertraining.Thus,therearevariousmethodsofbringingaboutcatharsis.Ifapersonhasnotbeensuccessfulindoingthisaftergoingthroughthisbook,oneshouldnotassumethatwhathasbeensaidisuntrue;rather,onehasnotstudieditproperlyorwithsufficientenergyorthoroughness.

Nowsomethingelsemustbeconsidered.Oncethiscatharsishastakenplace,andtheastralorganshaveformedintheastralbody,itmustallbeimprintedupontheetherbody.Inpre-Christianinitiation,itwasdoneasfollows.Oncethestudenthadundergonesuitablepreparatorytraining(frequentlylastingforyears),onewastoldthattheastralbodyhadbeendevelopedenoughtohaveastralorgansofperception,andthattheycouldnowbecomeawareoftheircounterpartintheetherbody.Atthispoint,thestudentwassubjectedtoaprocessthattodayisnotonlyunnecessary(atleastforourculturalepoch),butalsoisnotreallyfeasible.Thestudentwasputintoalethargicstateforthree-and-a-halfdaysand,duringthattime,wastreatedinsuchawaythattheastralbodyleftthephysicalandetherbodies(whichoccurseverynightinsleep),andeventheetherbodywasliftedoutofthebodytosomedegree.

Nonetheless,theymadecertainthatthephysicalbodyremainedintactandthatthestudentdidnotdieintheprocess.Theetherbodywasliberatedfromtheforcesofthephysicalbodythatactuponit.Ithadbecomeelasticandplastic,sotospeak.Whenthesensoryorgansformedintheastralbodysankdownintotheetherbody,itreceivedanimprintfromthewholeastralbody.Thestudentwasthenreturnedtoanormalstatebythechiefpriest,theastralbodyand“I”werereunitedwiththephysicalandetherbodies,aprocedurethatthechiefpriest

understoodwell.Then,notonlydidthestudentexperiencecatharsis,butalsowhatiscalledillumination,orphotismos.Atthatpoint,onecouldnotonlyperceiveeverythingphysicallyperceptibleinthesurroundingworld,butalsoemployspiritualorgansofperception,indicatingtheabilitytoseeandperceivethespiritual.Initiationessentiallyinvolvedtwoprocesses:purification(purging)andillumination.

Next,humanevolutionenteredaphaseinwhichitbecameincreasinglyimpossibletodrawtheetherbodyoutofthephysicalwithoutagreatdisturbanceinallitsfunctions.Thiswasbecausethetendencyofpost-Atlanteanevolutionwastocausetheetherbodytoattachmorecloselytothephysicalbody.Thus,itbecamenecessarytopracticeothermethodsofinitiationinsuchawaythat,withoutseparatingthephysicalandetherbodies,theastralbody—havingbecomesufficientlydevelopedthroughcatharsisandableonitsowntoreturntothephysicalandetherbodies—couldimprintitsorgansontheetherbody,despitethehindranceofthephysicalbody.

Itwasnecessaryforstrongerforcestobecomeactiveinmeditationandconcentration,sothattherewouldbeastrongimpulseintheastralbodytoovercomethepowerofresistanceofthephysicalbody.Initially,therewasanactual,specificallyChristianinitiationinwhichthestudenthadtoundergotheprocedureIdescribedinmypreviouslectureas“thesevensteps.”1Onceonehadgonetroughthesefeelingsandexperiences,theastralbodywasaffectedwithsuchintensitythatitmoldeditsorgansofperception(perhapsonlyafteryears,butsoonerorlaternevertheless)andthenimpressedthemupontheetherbody,thusmakingofthestudentoneoftheillumined.Thiskindofinitiation,whichisspecificallyChristian,couldnotbedescribedfullyunlessIwereabletolectureonitsparticularaspectseverydayforperhapstwoweeksinsteadofjustafewdays.Butthatisnottheimportantthing.Previously,youweregivencertaindetailsoftheChristianinitiation.Inthislecture,wewishonlytobecomefamiliarwithitsprinciple.

BymeditatingcontinuallyuponpassagesoftheGospelofJohn,theChristian

studentisabletoattaininitiationwithoutthelethargicsleepforthree-and-a-halfdays.Eachday,weallowthefirstversesoftheGospelofJohntoworkonus,from“InthebeginningwastheWord”to“fullofgraceandtruth”(John1:1–14).Thesebecomeaverysignificantmeditation.TheyhaveinnerforcebecausethisGospeldoesnotexistsimplytobereadandunderstoodmerelythroughtheintellect;instead,itmustbeexperiencedfullyandfeltinwardly.Itisaforcethatcomestothehelpofinitiationandworksforit.Thenthe“washingofthefeet,”the“scourging,”andotherinnerprocesseswillbeexperiencedasastralvisions,correspondingfullytothedescriptionsintheGospel,beginningwithchapter13.

TheRosicrucianinitiation,thoughbasedonaChristianfoundation,worksmorewithothersymbolicideasthatproducecatharsis,primarilyimaginativepictures.Thisisanothermodificationthathadtobeused,becausehumankindhadproceededastepinevolution,andthemethodsofinitiationmustconformtowhathasgraduallyevolved.

Wemustunderstandthat,oncestudentshaveattainedthisinitiation,theyarefundamentallydifferentfromwhattheyhadbeen.Previously,theywereconnectedonlywithphenomenaofthematerialworld,butnowtheyhavethepossibilityofassociatingwitheventsandbeingsofthespiritworld.Thisassumesthatsuchindividualshaveacquiredknowledgeinafarmorerealsensethanintheabstract,dry,andprosaicsensethatoneusuallyassociateswithknowledge.Thosewhoacquirespiritualknowledgediscoverthattheprocessisquitedifferent.Itisacompleterealizationofthatbeautifulexpression,“Knowyourself.”However,themostdangerousthingintermsofknowledgeistomisunderstandthesewords,andtodaythisoccursonlytoofrequently.Manypeopleconstruethewords“knowyourself”tomeanoneshouldnolongerlookatthephysicalworldbutgazeonlyintoone’sowninnerbeing,lookingforeverythingspiritualthere.Thisisaverywrongunderstandingofthesayingandnotatallwhatitmeans.

Wemustunderstandclearlythat,fromacertainperspective,truehigherknowledgeisalsoanevolutiononehasattainedtowardanother,whichhadnot

beenattainedpreviously.Thosewhopracticeself-knowledgebymereself-absorptionseeonlywhattheyalreadypossess.Theygainnothingnew,butonlycometoknowtheirlowerselfinthepresentsenseoftheword.One’sinnernatureisjustoneaspectneededforknowledge;anothernecessarypartmustbeadded.Withoutbothaspects,thereisnorealknowledge.Throughourinnernature,wecandeveloporgansbywhichwegainknowledge.However,justastheeye,asanexternalsensoryorgan,mustlookoutwardlyattheSunandwouldnotperceiveitbylookinginwardly,likewisetheinnerorgansofperceptiongazeoutwardly.Inotherwords,toperceive,theygazeintoanouterspiritualreality.

Theconcept“knowledge”hadamuchdeeperandamoregenuinemeaningwhenspiritualphenomenawerebetterunderstoodthantheyaretoday.ReadintheBible“Adamknewhiswife,”orthisorthatpatriarch“knewhiswife.”Onedoesnotneedtolookveryfartounderstandthatthisexpressionmeans“tofructify.”Whenweconsiderthesaying“knowyourself,”intheGreekitdoesnotmeanthatwestareintoourowninnerbeing,butthatwefructifyourselvesbywhatflowsintousfromthespiritworld.“Knowyourself”means“fructifyyourself”withthesubstanceofthespiritualworld.

Thisrequirestwosteps.Specifically,wemustprepareourselvesthroughcatharsisandillumination,andthenweopenourinnerbeingfreelytothespiritworld.Inthissense,wemaylikenourinnernaturetothefemaleaspectandtheouterspiritualnaturetothemale.Theinnerbeingmustbemadeavailabletoreceivingthehigherself.Oncethishappens,thehigherhumanselfflowsintousfromthespiritualworld.Wemayask:Whereisthishigherhumanself?Isitwithinthepersonalhumanbeing?No,itisnotthere.DuringtheSaturn,Sun,andMoonperiods,thehigherselfwasdiffusedovertheentirecosmos.Atthattime,thecosmic“I”wasspreadoutoverallofhumankind.Now,however,wemustallowittoworkuponus.Wemustpermitthis“I”toworkuponourpreviouslypreparedinnernature.

Ourhumaninnernature,orastralbody,mustbecleansed,purified,ennobled,andsubjectedtocatharsis,andthenwemayexpecttheexternalspirittoflow

intousforillumination.Thiswillhappenafterwehavebeenpreparedourselvessothatwehavesubjectedourastralbodytocatharsis,therebydevelopingourinnerorgansofperception.Theastralbody,inanycase,hasprogressedsofarthatwhenitnowdipsintotheetherandphysicalbodies,illumination,orphotismos,istheresult.Infact,theastralbodyimprintsitsorgansupontheetherbody,makingitpossibleforthehumanbeingtoperceiveasurroundingspiritualworld.Itbecomespossibleforone’sinnerbeing,orastralbody,toreceivewhattheetherbodyisabletooffertoit—whattheetherbodydrawsfromtheentirecosmos,thecosmic“I.”

Thiscleansedandpurifiedastralbodybearsnoneoftheimpureimpressionsofthephysicalworldinwardlyatthemomentofillumination,butonlytheorgansofperceptionofthespiritualworld.InesotericChristianitythisiscalledthe“pure,chaste,andwiseVirginSophia.”Throughallthatisreceivedduringcatharsis,thestudentcleansesandpurifiestheastralbodysothatitbecomestransformedintotheVirginSophia.Moreover,whentheVirginSophiaencountersthecosmic,oruniversal“I,”whichleadstoillumination,thestudentissurroundedbyspirituallight.Eventoday,inesotericChristianitythissecondpowerthatapproachestheVirginSophiaiscalledthe“HolySpirit.”Therefore,accordingtoesotericChristianity,itiscorrecttosaythat,throughhisprocessesofinitiation,Christianesotericistsattainthepurificationandcleansingoftheastralbody.TheymaketheastralbodyintotheVirginSophiaandareilluminedfromabove.Ifyouprefer,onemaysay“overshadowedbythe‘HolySpirit,’orcosmic,universal‘I.’”

Moreover,thosewhohavebeenilluminedinthiswayandwhohave,accordingtoesotericChristianity,receivedthe“HolySpirit”intothemselves,speakafterwardinadifferentway.Howdotheyspeak?WhentheyspeakofSaturn,Sun,andMoonoraboutthevariousmembersofthehumanbeingorabouttheprocessesofcosmicevolution,theyarenotexpressingtheirownopinions,whichdonotevencomeunderconsideration.WhentheyspeakofSaturn,Saturnitselfspeaksthroughthem.WhentheyspeakoftheSun,thesolar

spiritbeingspeaksthroughthem.Theybecometheinstrument;thepersonal“I”hasbeeneclipsed,whichmeansthatatsuchmomentsithasbecomeimpersonalanditisthecosmic,universal“I”thatisusingthehuman“I”asaninstrumenttospeak.

Thus,intrueesotericteachingthatarisesfromesotericChristianity,weshouldnotspeakofviewsoropinions,because,inthehighestsenseoftheword,thisisincorrect;thereisnosuchthing.AccordingtoesotericChristianity,thosewhospeakwiththerightattitudeofmindtowardtheworldwill,forinstance,beabletosay:ifIweretotellpeoplethattherearetwohorsesoutside,itisunimportantthatoneofthempleasesmelessthantheotherandthatIconsideronehorsetobeworthless.Theimportantpointistodescribethehorsestoothersandgivethefacts.Likewise,observationsinthespiritualworldsmustbedescribedregardlessofpersonalopinions.Ineveryspiritual-scientificsystemofteaching,onlythesequenceoffactsmustberelated,andthismusthavenothingtodowiththeopinionsoftheonewhorelatesthem.

Consequently,wehaveacquiredtwoconceptsintheirspiritualsignificance.WehavecometoknowthenatureoftheVirginSophia,whichisthepurifiedastralbody,andthenatureofthe“HolySpirit,”thecosmic,universal“I,”whichisreceivedbytheVirginSophiaandcanthenspeakoutofthepurifiedastralbody.Thereissomethingelsetobeattained,anevenhigherstage,whichistheabilitytohelpsomeoneelse—theabilitytogiveotherstheimpulsetoaccomplishbothofthese.PeopleofourevolutionaryperiodcanreceivetheVirginSophia(orpurifiedastralbody)andtheHolySpirit(illumination)asdescribed,butonlyJesusChristcouldgivetotheEarthwhatwasneededtoaccomplishthis.HeimplantedinthespiritualpartoftheEarththeforcesthatmakeitpossibleforthistohappenatall.ThishasbeendescribedintheChristianinitiation.

Youmaywonderhowthishappened.Tounderstandthis,firstwemustunderstandapurelyhistoricalfact,thecustomofgivingnamesthat,whentheGospelswerewritten,wasdifferentfromcurrentcustom.Thosewhointerpret

theGospeltodaydonotunderstandtheprincipleofgivingnameswhentheGospelswerewritten,andtheyspeakincorrectlyasaresult.Itisindeedverydifficulttodescribetheprincipleofgivingnamesatthattime,yetwecanmakeitcomprehensible,thoughonlyroughly.Imaginethatwemeetamanand,insteadofholdingontoanamethatdoesnotfithim(theonegivenintoday’susualabstractway),wenoticehismostdistinguishingcharacteristics.Wenoticethemostprominentattributeofhischaracter,andweareabletodiscernclairvoyantlythedeeperfoundationsofhisbeing.Thenwenamehimaccordingtothemostimportantqualitiesthatwebelieveshouldbeattributedtohim.Ifweweretofollowsuchamethodofgivingnames,itwouldbe,atalower,moreelementarystage,similartowhatwasdonebythosewhogavenamesinthewayofthewriteroftheGospelofJohn.

Toclarifythatwriter’swayofgivingnames,considerthis.TheauthorofJohn’sGospelobservedthephysical,historicMotherofJesusinhermostprominentcharacteristicsandthought:WherecanIfindanameforherthatmostperfectlyexpresseshertruebeing?Then,becauseshehadreachedthespiritualheightsuponwhichshestoodbymeansofherearlierincarnations,andbecauseinherouterpersonalitysheappearedtobeacounterpart,arevelationofwhatesotericChristianitycallstheVirginSophia,hecalledtheMotherofJesustheVirginSophia.ThisiswhatshewasalwayscalledintheesotericplaceswhereesotericChristianitywastaught.Exoterically,heleavesherentirelyunnamed,incontrasttotheothers,whochoseforherthesecularnameofMary.Hecouldnotusethesecularname;inthename,hehadtoexpresstheprofound,cosmicallyhistoricevolution.HedoesthisbyindicatingthatshecannotbecalledMary.Moreover,heplaceshersisterMaryatherside,thewifeofCleophas,andcallshersimplytheMotherofJesus.Thus,heshowsthathedoesnotwishtomentionhername,andthatitcannotberevealedpublicly.Inesotericcircles,sheisalwayscalledVirginSophia.ItwasshewhorepresentedtheVirginSophiaasamanifestedhistoricalpersonality.

IfwewishtogofurtherintothenatureofChristianityanditsfounder,we

mustconsideryetanothermystery.WeshouldunderstandclearlyhowtodistinguishbetweentheonesesotericChristianitycallsJesusofNazarethandJesusChrist,theChristdwellinginJesusofNazareth.Thismeansthat,inthehistoricalpersonalityofJesusofNazareth,wearedealingwithahighlydevelopedhumanbeingwhopassedthroughmanyincarnationsand,followingacycleofhighdevelopment,wasreincarnatedagain.Heisonewho,becauseofthis,wasattractedtoamothersopurethatthewriteroftheGospelcouldcallherVirginSophia.

Thus,wearedealingwithJesusofNazareth,ahighlydevelopedhumanbeingwhohadprogressedfarinhisevolutioninpreviousincarnationsand,inthatincarnation,beganatahighlyspiritualstage.TheotherevangelistswerenotashighlyilluminedasthewriterofthisGospelwas.Theactualsensoryworldwasmoreavailabletothem,aworldinwhichtheysawtheirmasterandtheMessiahmovingaboutasJesusofNazareth.Themysteriousspiritualrelationships—oratleastthoseoftheheightsintowhichthewriteroftheGospelofJohncouldsee—werehiddenfromthem.Therefore,theyemphasizedthefactthattheFatherlivedinJesusofNazareth—theFatherwhohadalwaysexistedinJudaismandwhowastransmitteddownthroughthegenerationsasthe“GodoftheJews.”Moreover,theyexpressedthiswhentheysaid,“IfwetracetheancestryofJesusofNazarethbackthroughthegenerations,wecanprovethatthesamebloodflowsinhimthatflowedthroughthosegenerations.”Theevangelistsprovideprecisegenealogicaltablesand,accordingtothem,theyshowdifferentstagesofevolutionatwhichtheystand.

ForMatthew,itwasimportanttoshowthatJesusofNazarethisapersoninwhomFatherAbrahamlives.ThebloodofFatherAbrahamfloweddownthroughthegenerationsasfarasJesus.Thus,hetracedthegenealogicaltablesbacktoAbraham.HehadamorematerialisticviewthanLukedid.ItwasimportanttoLukenotjusttoshowthattheGodwholivedinAbrahamwasalsopresentinJesus.Healsowishedtoshowthattheancestry,orlineofdescent,canbetracedbackevenfurther,toAdam,andthatAdamwasasonofthevery

Godhead,meaningthathebelongedtoatimewhenhumanityhadjustmadethetransitionfromaspiritualtoaphysicalstate.BothMatthewandLukewishedtoshowthatthisearthlyJesusofNazarethhashisbeingonlyinwhatcanbetracedbacktothedivineFatherpower.ThiswasnotimportanttothewriteroftheGospelofJohn,whowasabletoseeintothespiritworld.Thewords“IandFatherAbrahamareone”wasnotimportanttohim,butthataneternalexistsinthehumanbeingineverymomentoftimeandwaspresentinhimbeforeFatherAbraham.Hewantedtoshowthis.InthebeginningwastheWordthatiscalledthe“IAM.”Hewas,beforeallexternalphenomenaandbeings;hewasinthebeginning.ForthosewhopreferredtodescribeJesusofNazarethandwereabletodescribeonlyhim,itwasamatterofshowinghowthebloodfloweddownthroughthegenerationsfromthebeginning.Tothem,itwasimportanttoshowthatthesamebloodthatfloweddownthroughthegenerationsalsoflowedinJoseph,thefatherofJesus.

Ifwecouldspeakesoterically,wewould,ofcourse,needtodiscusstheideaoftheso-calledvirginbirth,butthiscanbediscussedonlyinthemostintimatecircles.Itbelongstothedeepestofmysteries,andthemisunderstandingconnectedwiththisideaarisesbecausepeopledonotknowthemeaningof“virginbirth.”Theassumptionisthatitmeanstherewasnofather,butthisisnotit.Somethingmuchmoreprofoundandmysteriousisbehindit,compatiblewithwhattheotherdiscipleswantedtoshow:thatJosephisthefatherofJesus.Iftheyweretodenythis,thenallthetroubletheytooktoshowthisasafactwouldhavenomeaning.TheywantedtoshowthattheancientGodexistsinJesusofNazareth.Luke,especially,wantedtomakethisveryclear.HetracedthewholeancestrybacktoAdamandthentoGod.Howcouldhehavecometosuchaconclusionifhehadwantedonlytosaythatsuchagenealogicaltreeexists,butthatJosephactuallyhadnothingtodowithit.ItwouldbeverystrangeifpeopleweretotakethetroubletorepresentJosephasaveryimportantpersonandthenleavehimoutofthewholeaffair.

IntheeventofPalestine,wearedealingonlywiththishighlydeveloped

person,JesusofNazareth,whohadpassedthroughmanyincarnationsandhaddevelopedhimselfsohighlythatheneededsuchanextraordinarymotherastheVirginSophia.

However,wearealsodealingwithanothermystery.WhenJesusofNazarethwasthirtyyearsold,hehadadvancedtoacertainstagebecauseofwhathehadexperiencedinhispresentincarnationandwasabletodosomethingthatitispossibleinexceptionalcases.

Weknowthathumanbeingsaremadeupofphysical,ether,astral,and“I”being.Thefourfoldhumanisthehumanbeingwholiveshereamongus.Forthoseatacertainhighstageofevolution,itispossibleatacertainpointtodrawthe“I”outofthethreeotherbodiesandabandonthem,whileleavingthemintactandentirelyunharmed.The“I”then“goes”intothespiritualworldsasthethreebodiesremainbehind.Weencounterthisprocessattimesincosmicevolution.Atsomeespeciallyexalted,enrapturedmoment,the“I”ofanindividualdepartsandentersthespiritworld(undercertainconditionsthiscanbeextendedforalongperiod),andbecausethethreebodiesaresohighlydevelopedbythe“I”thatlivedinthem,theyaresuitableinstrumentsforanevenhigherbeing,whotakespossessionofthem.InthethirtiethyearofJesusofNazareth,thebeingwehavecalledtheChristtookpossessionofhisphysical,ether,andastralbodies.ThisChristbeingcouldnotincarnateinanordinarychild’sbody,butonlyinonethathadbeenpreparedbyahighlydeveloped“I,”becausetheChristbeinghadneverbeenincarnatedinaphysicalbody.Thus,afterthethirtiethyear,wearedealingwiththeChristwithinJesusofNazareth.

Whatactuallyhappened?ThecorporealityofJesusofNazareth,whichhehadleftbehind,wassomaturedandperfectedthattheSunLogos(thebeingofthesixElohimwedescribedasthespiritualsolarbeing)wasabletopenetrateintoit.Itcouldincarnateforthreeyearsinthiscorporealityandbecomeflesh.ThusenteredtheSunLogos,theHolySpirit,whocanshineintohumanbeingsthroughillumination.Theuniversal,cosmic“I”entered,andforthreeyearstheSunLogosspokethroughthebodyofJesus.TheChristspokethroughthebody

ofJesusduringthesethreeyears.ThisisindicatedintheGospelofJohnandintheotherGospelsbythedescentofthedove,orHolySpirit,uponJesusofNazareth.

EsotericChristianitysaysthat,atthatmoment,the“I”ofJesusofNazarethlefthisbodyandthat,fromthatpointon,theChristwasinhimandspeakingthroughhimtoteachandwork.Thiswasthefirstevent,accordingtotheGospelofJohn.WenowhavetheChristwithintheastral,ether,andphysicalbodiesofJesusofNazareth,whereheworkedasdescribeduntiltheMysteryofGolgotha.WhatoccurredonGolgotha?LetusconsiderthisimportantmomentwhenthebloodflowedfromthewoundsofthecrucifiedSavior.Tohelpyoubetterunderstandme,Iwillcomparewhatoccurredwithsomethingelse.

Imagineacontainerfilledwithwater.Wedissolvesaltinthewater,andthewaterbecomestransparent.Moreover,becausewehavewarmedthewater,wehavemadeasaltsolution.Nowletuscoolthewater.Thesaltprecipitates,andweseethesaltcondensebelowtoformadepositonthebottomofthecontainer.Thisistheprocessforthosewhoseeonlywithphysicaleyes.Thosewhoseewithspiritualeyesseesomethingelsehappening.Asthesaltcondensesbelow,thespiritofthesaltflowsupthroughthewaterandfillsit.Thesaltcancondenseonlyafterthespiritofthesaltleavesitandbecomesdiffusedinthewater.Thosewhounderstandsuchmattersknowthat,wherevercondensationoccurs,spiritualizationalsooccurs.Whatevercondensesbelowinthiswayhasaspiritualcounterpartabove.Inthecaseofthesaltwhenitcondensesandisprecipitatedbelow,itsspiritflowsupwardanddisseminates.

ItwasnotonlyaphysicalprocessthatoccurredwhenthebloodflowedfromthewoundsoftheSavior,butwasaccompaniedbyaspiritualprocess—theHolySpiritthatwasreceivedattheBaptismunitedwiththeEarth.TheChristhimselfflowedintotheverybeingoftheEarth.Fromthenon,theEarthwaschanged,andthisisthereasonforsayingtoyou,inearlierlectures,thatiftheEarthhadbeenviewedfromadistantstar,onewouldhaveseenthatitswholeappearancewasalteredbytheMysteryofGolgotha.TheSunLogosbecamepartofthe

Earth,formedanalliancewithit,andbecamethespiritoftheEarth.HeachievedthisbyenteringthebodyofJesusofNazarethinhisthirtiethyearandbyremainingactivethereforthreeyears,afterwhichheremainedonEarth.

MostimportantisthatthiseventshouldaffecttrueChristians.ItmustprovidesomethingthroughwhichwemaygraduallydevelopthebeginningsofapurifiedastralbodyintheChristiansense.TherehadtobesomethingthereforChristians,wherebytheycouldmaketheastralbodyincreasinglylikeaVirginSophiaand,throughit,inwardlyreceivetheHolySpiritthatwasabletospreadoutoverthewholeEarth,butthatcouldnotbereceivedbythosewhoseastralbodiesdidnotresembletheVirginSophia.TherehadtobesomethingwiththepowertotransformthehumanastralbodyintoaVirginSophia.Whatisthispower?ItisthefactthatJesusChristtrustedthedisciplewhomheloved(thewriteroftheGospelofJohn)withthemissionofdescribingtrulyandfaithfully,throughhisownillumination,theeventsofPalestinesothathumanbeingsmightbeaffectedbythem.

ForthosewhoallowwhatiswrittenintheGospelofJohntoaffectthemsufficiently,theirastralbodywillbegintheprocessofbecomingaVirginSophiaandbecomingreceptivetotheHolySpirit.Gradually,throughthestrengthoftheimpulsethatemanatesfromthisGospel,itwillbecomesusceptibleoffeelingthetruespiritandlaterofperceivingit.Thismission,thischarge,wasgiventothewriteroftheGospelbyJesusChrist.YouneedonlyreadtheGospel.TheMotherofJesus—theVirginSophiaintheesotericmeaningofChristianity—standsatthefootoftheCross,andfromtheCross,theChristsaystothedisciplewhomheloved:“Henceforth,thisisyourMother,”andfromthishourthediscipletookhertohimself.Thismeans:“TheforcethatwasinmyastralbodyandmadeitcapableofbearingtheHolySpirit,Inowgiveovertoyou;youshallwritedownwhatthisastralbodyhasbeenabletoacquirethroughitsdevelopment.”“Andthediscipletookheruntohimself,”whichmeanshewrotetheGospelofJohn.AndthisGospelofJohnistheGospelinwhichthewriterhasconcealedpowerswhichdeveloptheVirginSophia.AttheCross,hewasentrustedwithreceiving

thatforceashismotherandwithbeingthetrue,genuineinterpreteroftheMessiah.Thismeans,infact,thatifyoulivewhollyinaccordancewiththeGospelofJohnandunderstanditspiritually,ithasthepowertoleadyoutoChristiancatharsisandtogiveyoutheVirginSophia.Then,theHolySpirit,unitedwiththeEarth,willgrantyouillumination,orphotismos,accordingtotheChristianmeaning.

ThemostintimatedisciplesexperiencedsomethinginPalestinethatwassopowerfulthat,fromthattimeon,theypossessedatleastthecapacityofperceivinginthespiritualworld.Themostintimatediscipleshadreceivedthiscapacityintothemselves.Perceivinginthespirit,intheChristiansense,meansthatonetransformstheastralbodytosuchadegreethroughthepoweroftheeventofPalestinethatwhatoneseesneednotbepresentexternallyorphysicallyperceptible.Onepossessessomethingthroughwhichtoperceiveinthespirit.Thereweresuchintimatestudents.ThroughtheEventofPalestine,thewomanwhoanointedthefeetofJesusChristinBethanyreceivedthepowerfulforceneededforspiritualperception,andsheisoneofthosewhofirstunderstoodthatwhatlivedinJesuswaspresentafterhisdeath—thatithadbeenresurrected.Shepossessedthatfaculty.

Onemightask:Whatisthesourceofsuchapossibility?Itarosethroughthedevelopmentofherinnersensoryorgans.ArewetoldthisintheGospel?Indeed,wearetoldthatMaryMagdalenewasledtothegrave,thatthebodyhaddisappeared,andthatshesawtwospiritualformsthere.Thesetwospiritualformscanalwaysbeseenforacertaintimeafterdeathwhenthecorpseispresent.Ononesideistheastralbody,andontheothersideiswhatgraduallyseparatesfromitasetherbodyandpassesoverintothecosmicether.Whollyapartfromthephysicalbody,twospiritualformsarepresentthatbelongtothespiritualworld.

Thenthediscipleswentawayagainuntotheirownhome.ButMarystoodwithoutatthesepulcherweeping:andasshewept,shestoopeddownandlookedintothesepulcherandsawtwoangelsinwhitesitting,theoneat

thehead,andtheotheratthefeet,wherethebodyofJesushadlain.(John20:10–12)

ShebeheldthisbecauseshehadbecomeclairvoyantthroughtheforceandpoweroftheeventofPalestine.Further,shebeheldsomethingelse:theRisenChrist.WasitnecessaryforhertobeclairvoyanttoseetheChrist?Ifyousawamaninphysicalformafewdaysago,doyounotthinkyouwouldrecognizehimifheappearedbeforeyou?

Andwhenshehadthussaid,sheturnedherselfback,andsawJesusstanding,andknewnotthatitwasJesus.Jesussaidtoher,Woman,whydoyouweep?Whomdoyouseek?She,supposinghimtobethegardener…(John20:14–15)

Moreover,totellusasexactlyaspossible,itwasnotsaidonlyonce,butagainatthenextappearanceoftheRisenChrist,whenJesusappearedattheseaofGennesareth.

Butwhenthemorningwasnowcome,Jesusstoodontheshore,butthedisciplesknewnotthatitwasJesus.(John21:4)Esotericstudentsfindhimthere.Thosewhohadreceivedthefullforceofthe

eventofPalestinecouldgraspthesituationandseethatitwastheRisenJesuswhocouldbeperceivedspiritually.AlthoughthedisciplesandMaryMagdalenesawhim,yetthereweresomeamongthemwhowerelessabletodevelopclairvoyantpower.OneofthesewasThomas.ItissaidthathewasnotpresentthefirsttimethedisciplessawtheLord,andhedeclaredhewouldhavetolayhishandsinHiswounds,hewouldhavetotouchphysicallythebodyoftheRisenChrist.Youask:Whathappened?Theeffortwasthenmadetoassisthimtodevelopspiritualperception.Andhowwasthisdone?LetustakethewordsoftheGospelitself:

Andaftereightdaysagainhisdiscipleswerewithin,andThomaswiththem:thencameJesus,thedoorsbeingshut,andstoodinthemidst,andsaid,Peacebeuntoyou.ThenhesaidtoThomas,reachforthyourfingersandbeholdmyhands,andreachoutyourhandandthrustitintomyside;

andbenotfaithless,butbelieving.(John20:26–27)Youwillseesomethingifyoudonotrelyontheouterappearancebutare

imbuedwithinnerpower.ThisinnerpowerthatshouldarisefromtheeventofPalestineiscalled“Faith.”Itisnoordinaryforce,butaninnerclairvoyantpower.Permeateyourselfwithinnerpowerandyouwillnolongerneedtoconsideronlywhatyouseeoutwardlyasreal.Blessedaretheywhoareabletoknowwhattheydonotseeoutwardly.

WeseethatwearedealingwiththefullrealityandtruthoftheResurrectionandthatonlythosewhohavedevelopedtheinnerpowertoperceiveinthespiritworldcanunderstanditfully.ThiswillmakethelastchapteroftheGospelofJohncomprehensibletoyou.AgainandagainitisshowntherethattheclosestfollowersofJesusChristhavereachedthestageoftheVirginSophia,becausetheeventofGolgothahadbeenconsummatedintheirpresence.Butwhentheyhadtostandfirmforthefirsttimeandactuallytowitnessaspiritualevent,theywerestillblindedandhadtofindtheirway.Theydidnotknowthathewasthesameonewhohadbeenamongthemearlier.Hereissomethingwemustgraspwiththemostsubtleconcepts.AgrosslymaterialisticpersonwouldsaythattheResurrectionisundermined.ThemiracleoftheResurrectionistobetakenquiteliterally,forhesaid:“Lo,Iamwithyoualways,evenuntotheendoftheworld”—evenuntiltheendoftheage,untiltheendofthecosmicage.

Heispresentandwillcomeagain,thoughnotinaformoffleshbutinaformthatthosewhohavebeensufficientlydevelopedthroughthepoweroftheGospelofJohncanactuallyperceive,and,possessingthepowertoperceivehim,theywillnolongerbeunbelieving.ThemissionoftheanthroposophicmovementistopreparethosewhohavethewilltoallowthemselvestobepreparedforthereturnoftheChristonEarth.Thisisthecosmichistoricalsignificanceofspiritualscience:topreparehumankindandtokeepoureyesopenforthetimewhentheChristwillappearagainactivelyamonghumanityduringthesixthculturalepoch,sothatwhatwasindicatedtousinthemarriageatCanamaybeaccomplishedforagreatpartofhumanity.

Therefore,theworldviewgainedfromspiritualscienceappearslikeanexecutionoftheChristiantestament.TobeledtorealChristianity,peopleofthefuturewillhavetoreceivethespiritualteachingthatspiritualscienceisabletogive.ManymaystillsaytodaythatspiritualscienceactuallycontradictstrueChristianity.Butthosearethelittle“popes”whoformopinionsaboutthingstheyknownothingofandwhomakeadogmaoutof“WhatIdonotknowdoesnotexist.”

Suchintolerancewillgrowinthefuture,andChristianitywillexperiencethegreatestdangerspecificallyfromthosetodaywhobelievetheycanbecalledgoodChristians.TheChristianityofspiritualsciencewillexperienceseriousattacksfromthe“Christians”inname,becauseallviewsmustchangebeforeatruespiritualunderstandingofChristianitycancomeabout.Aboveall,thesoulmustbecomeincreasinglyconversantwithandunderstandingofthelegacyoftheonewhowrotetheGospelofJohn,thegreatschooloftheVirginSophia,andJohn’sGospelitself.OnlyspiritualsciencecanleadusdeeperintothisGospel.

TheselecturescouldofferonlyexamplestoshowhowspiritualsciencecanintroduceustotheGospelofJohn,foritisimpossibletoexplainthewholeofit.WereadintheGospelitself:“AndtherearealsomanyotherthingsthatJesusdidthat,ifeveryoneshouldbewritten,Isupposethateventheworlditselfcouldnotcontainthebooksthatshouldbewritten”(John21:25).JustastheGospelitselfcannotgointoallthedetailsoftheeventofPalestine,likewiseisitimpossibleforeventhelongestcourseoflecturestopresentthefullspiritualsubstanceoftheGospel.Therefore,wemustbesatisfiedwiththeseindicationsfornowandcontentourselveswiththethoughtthat,throughjustsuchindicationsinthecourseofhumanevolution,thetruetestamentofChristianitybecomesexecuted.

LetusallowallthistoaffectustothedegreethatwemaypossessthepowertoholdontothefoundationwerecognizeintheGospelofJohn,especiallywhenotherssaytous:theconceptsyouaregivingaretoocomplicated.TherearesomanyconceptsthatwemustmakeourownfirstinordertocomprehendthisGospel—theGospelisforthesimpleandnaïve,andwedarenotapproachthem

withtoomanyconceptsandthoughts.Therearemanywhosaythistoday.Perhapstheyrefertoanothersaying:“Blessedarethepoorinspirit,fortheirsisthekingdomofheaven.”Onecanmerelyquotesuchasayingaslongasonedoesnotunderstandit,becauseitreallymeans:“Blessedarethebeggarsinspirit,fortheyshallreachthekingdomofheavenwithinthemselves.”Thismeansthatthosewhoarelikebeggarsofthespiritandwhodesiretoreceivemoreandmoreofthespiritwillfindinthemselvesthekingdomofheaven.

Today,theideaisalltooprevalentthatallthingsreligiousmeanprimitiveandsimple.Peoplesay:weacknowledgethatsciencepossessesmanycomplicatedideas,butwedonotgrantthesametofaithandreligion.Faithandreligion,saymany“Christians,”mustbesimpleandnaïve;theydemandthis.Andmanyrelyonaviewthatisperhapsrarelyquoted,buttodayhauntsthemindsofpeople.Voltaire,oneofthegreatteachersofmaterialism,expresseditthus:thosewhowishtobeprophetsmustfindbelievers,forwhattheyassertmustbebelieved,andonlythesimple,alwaysrepeatedinsimplicity,findbelievers.

Thisisoftentrueofprophets,bothtrueandfalse.Theytroublethemselvestosaysomethingandrepeatitagainandagain,andthepeoplecometobelieveitsimplybecauseitisrepeatedconstantly.Representativesofspiritualsciencedonotwanttobesuchprophets;theydonotwishtobeprophetsatall.Moreover,itmayfrequentlybesaidthatnotonlydotheyrepeat,butthattheyalsoalwayselucidatemattersfromotherperspectivesanddiscusstheminotherways.Whenpeoplemakesuchstatements,however,theyarenotreallyatfault.Prophetshopethatpeoplewillbelieveinthem.Spiritualscience,ontheotherhand,doesnotwishtoleadpeopletobeliefbuttoknowledge.

Letus,therefore,takeVoltaire’sstatementinadifferentway.Hesaysthatthesimpleisbelievableandistheconcernoftheprophet.Spiritualsciencesays:thediversewholeisknowable.Letustrytounderstandbetterthatmultiplicityisapartofspiritualscience;itisnotacreedbutapathtoknowledge.Consequently,itbearswithinitthediversewhole.LetusnotavoidgatheringmuchtohelpusunderstandtheGospelofJohn,oneofthemostimportantChristiandocuments.

WehavetriedtoassemblethemostvariedmaterialthatallowsustounderstandincreasinglytheprofoundtruthsofthisGospel.TounderstandhowthephysicalmotherofJesuswasanoutermanifestation,orimage,oftheVirginSophia;tounderstandthespiritualimportanceoftheVirginSophiaforthestudentofthemysteries,whomtheChristloved;tounderstandhow,fortheotherEvangelists(whoviewthebodilydescentofJesusasimportant),thephysicalfatherplayshissignificantrolewhenitwasamatteroftheexternalimprintoftheGodideaintheblood;andtounderstandthesignificancethattheHolySpirithadforJohn—theHolySpiritthroughwhichtheChristwasbegotteninthebodyofJesusandlivedthereinduringthethreeyears,symbolizedforusbythedescentofthedoveatthebaptismbyJohn.

Ifweunderstandthis,wemustcallthefatherofJesusChristthe“HolySpiritwhobegottheChristinthebodiesofJesus.”Then,ifwecancomprehendsomethingfromallsides,wewillfinditeasytounderstandwhythediscipleswhowerelesshighlyinitiatedcouldnotgiveussuchaprofoundpictureoftheeventsofPalestine,asdidthedisciplewhomtheLordloved.Moreover,ifpeopletodayspeakofthesynopticGospelsastheonlyauthoritativeGospelsforthem,thisshowsonlythattheyareunwillingtomakeanefforttounderstandthetrueformoftheGospelofJohn.PeopleresembletheGodtheyunderstand.Ifwetrytocreateafeeling,anexperience,fromwhatwecanlearnfromspiritualscienceabouttheGospelofJohn,wewillfindthatthisGospelisnotatextbookbutaforcethatcanbecomeactivewithinoursouls.

IftheseshortlectureshavearousedthefeelinginyouthatthisGospelcontainsnotonlywhatwehavebeendiscussinghere,butalsothat,indirectly,throughthemediumofwords,itcontainsaforcethatcandevelopthesoulitself,thentherealpurposeoftheselectureshasbeenunderstoodcorrectly.Notonlywassomethingintendedfortheintellectualcapacityofunderstanding,butalsothatwhattakesaroundaboutpaththroughthisintellectualunderstandingmaycondenseintofeelingsandinnerexperiences,andthatthesefeelingsandexperiencesshallbearesultofthefactsthathavebeenpresentedhere.If,ina

certainsense,thishasbeenunderstoodcorrectly,wewillalsocomprehendwhatismeantwhenitissaidthattheanthroposophicmovementhasthemissionofraisingChristianityintowisdom,andtounderstandChristianitycorrectlyandindirectlythroughspiritualwisdom.WewillunderstandthatChristianityisjustatthebeginningofitsactivityandthatitstruemissionwillbefulfilledonceithasbeenunderstoodinitstruespiritualform.Themoretheselecturesareunderstoodinthisway,themoretheyhavebeencomprehendedinthesenseintended.FromRudolfSteiner,TheGospelofSt.John(AnthroposophicPress,1962),

lectureinHamburg,May31,1908,pp.174–192.

6.

REINCARNATION,KARMA,ANDTHEDEADDESTINYANDREINCARNATIONOFTHESPIRIT

THESOULLIVESANDactsinthemiddle,betweenbodyandspirit.Impressionsreachingthesoulthroughthebodyarefleetingandpresentonlyaslongasthebody’sorgansareopentophenomenaoftheouterworld.Myeyesperceivethecolorofaroseonlyaslongastheyareopenandfacetherose.Thepresenceofboththeouter-worldobjectandthebodilyorganisneededforanimpression,sensation,orperceptiontooccur.

However,whatIrecognizeinmyspiritastrueabouttherosedoesnotpasswiththepresentmoment.Thistruthdoesnotatalldependonme;itwouldbetrueevenifIhadneverexperiencedthatrose.WhateverImayrecognizethroughthespiritisgroundedinanelementofthesoul’slifethatconnectsthesoultoauniversalcontent,acontentthatrevealsitselfinthesoulbutisindependentofitstransitorybodilybasis.Whetherthiscontentisimperishableineveryrespectdoesnotmatter,butitisimportantthatitisrevealedinsuchawaythatthesoul’sindependent,imperishableaspectisinvolved,notitsperishablephysicalbasis.Thesoul’senduringaspectcomesintoviewassoonaswebecomeawareofexperiencesthatarenotlimitedbyitstransitoryaspect.Here,too,theimportantpointisnotwhethersuchexperiencesfirstenterconsciousnessthroughtransitorybodilyprocesses,butwhethertheycontainsomethingthat,althoughitlivesinthesoul,neverthelesspossessesatruthindependentofanytransitoryperceptualprocesses.

Thesoulstandsbetweenthepresentandthepermanent,inthatitoccupiesthecentergroundbetweenbodyandspirit.However,italsomediatesbetweenthepresentandthepermanent.Itpreservesthepresentforremembrance,wrestingitawayfromperishabilityandgivingitaplaceinthepermanenceofitsownspiritualnature.Thesoulalsoputsthestampofpermanenceonthetemporaland

temporary,sinceitdoesnotsimplysurrendertofleetingstimuli,butalsodeterminesmattersonitsowninitiative,incorporatingitsownessenceintoitsactions.Throughmemory,thesoulpreservesyesterday;throughaction,itpreparestomorrow.

Ifmysoulwereunabletoholdtheredcoloroftherosethroughmemory,itwouldhavetoperceivetheredrepeatedlytobeawareofit.However,whateverremainsaftertheexternalimpressionisgone,whatevermysoulcanretain,canagainbecomeamentalimage,orrepresentation,independentoftheexternalimpression.Throughthisability,mysoulturnstheouterworldintoitsowninnerworldbyretainingtheouterworldthroughmemoryandcontinuingtoleadaninnerlifewithit,independentofanyimpressionsacquiredinthepast.Thus,thesoul’slifebecomesalastingresultoftransitoryimpressionsmadebytheouterworld.

Actions,however,alsoacquirepermanenceoncetheyhavebeenimpressedontheouterworld.WhenIcutabranchfromatree,somethingthatoccursbecauseofmysoulchangesthecourseofeventsintheouterworld.SomethingdifferentwouldhaveoccurredtothebranchifIhadnotintervenedthroughmyaction.Ihaveinvokedaseriesofconsequencesthatwouldnothaveexistedwithoutme,andwhatIhavedonetodaywillremainineffecttomorrow.Itpersiststhroughmyaction,justasyesterday’simpressionspersistformysoulthroughmemory.

Inourordinaryconsciousness,wedonotusuallyformaconceptof“becomingpersistentthroughaction”inthewaythatweformaconceptofmemory,ofpersistingasaresultofobservationorperception.However,isthe“I”notlinkedjustasstronglytoachangeintheworldthatresultsfromitsownactionasitistoamemorythatresultsfromanimpression?The“I”assessesnewimpressionsdifferentlyaccordingtothememoriesitdoesordoesnothave,ofonethingorofanother.Asan“I”being,however,italsobeginsanotherrelationshipwiththeworldthatdependsonwhetherithasperformedoneactionoranother.WhetherImadeanimpressiononsomeoneelsethroughsomethingI

havedonedependsonthepresenceorabsenceofsomethingintherelationshipoftheworldtomy“I”being.IamadifferentpersoninmyrelationshiptotheworldafterIhavemadeanimpressiononmyenvironment.Wedonotnoticethisaseasilyaswenoticehowthe“I”changesbygainingamemory,butthisisonlybecause,assoonasamemoryisformed,ituniteswiththeoveralllifeofthesoul,whichwehavealwaysregardedasourown,whiletheexternalconsequenceofanaction,releasedfromthissoullife,continuestoworkthroughaftereffectsthataredifferentfromwhatwecanrecallabouttheaction.Despitethis,wemustacknowledgethatsomethingexistsnowintheworldasaresultofourcompletedaction,somethingwhosecharacterhasbeenaffectedbythe“I.”

Thinkingthisthroughcarefully,wemustask:Coulditbethattheresultsofouractions,whosecharacterhasbeenimpressedonthembythe“I,”tendtoreturntothe“I”justasanimpressionpreservedinmemorycomestolifeagainwhenevokedbyanoutercircumstance?Whatispreservedinmemoryiswaitingforareasontoreappear.Coulditbethesamewiththingsintheouterworldthathavebeenmadepersistentbythecharacterofthe“I”?Aretheywaitingtoapproachthesoulfromoutside,justasamemorywaitsforareasontoapproachfrominside?Thisisposedhereonlyasaquestion,sincetheseresults,ladenwiththecharacterofour“I,”maywellneverhaveanyreasonoropportunitytomeetoursoulagain.However,ifwefollowthislineofthoughtcarefully,wecanimmediatelyseethatsuchresultscouldexistand,bytheirveryexistence,determinetherelationshipoftheworldtothe“I.”

Nowletusinvestigatewhetheranythinginhumanlifesuggeststhatthisconceptualpossibilitypointstoanactualfact.

Lookingfirstatmemory,wecanaskhowitarises.Clearly,theprocessdiffersfromthewaysensationorperceptionarises.Withouteyes,Icouldnothavethesensationofblue.However,myeyesdonotgivemeanymemoryoftheblue.Myeyescannotprovidethesensationunlesssomethingblueisinviewatthemoment.Mybodilynaturewouldallowallimpressionstosinkbackinto

oblivionifsomethingwasnotalsotakingplaceintherelationshipbetweentheouterworldandmysoul—thatis,theformationofapresentmentalimagethroughtheactofperception,withtheresultthat,throughinnerprocesses,Imaylaterhaveamentalimageagainofsomethingthatoriginallycausedamentalimagefromoutside.

Thosewhohavepracticedobservationofthesoulwillrealizethatitiswrongtosaythat,ifIhaveamentalimagetoday,thatmentalimagewillshowupagaintomorrowinmymemory,havingremainedsomewhereinsidemeinthemeantime.Onthecontrary,thementalimagethatIhaverightnowisaphenomenonthatpasseswiththepresentmoment.Ifmemoryintervenes,however,aprocessoccursinmethatiscausedbysomethingadditionalthatoccurredintherelationshipbetweenmeandtheouterworld,somethingotherthantheevokingofthepresentmentalimage.Theoldmentalimagehasnotbeen“stored”anywhere;theonemymemoryrecallsisnew.Rememberingmeanstheabilitytovisualizesomethingnew;itdoesnotmeanthatamentalimagecanreturntolife.Whatappearstodayisdifferentfromtheoriginalmentalimage.Thisisimportantbecause,inthefieldofspiritualscience,itisnecessarytoformmoreexactconceptsaboutcertainthingsthanwedoinordinarylife,oreveninconventionalscience.Rememberingmeansexperiencingsomethingthatisnolongerpresent,linkingapastexperiencetoone’spresentlife.Thishappensineveryinstanceofremembering.SupposeIencounteramanIrecognizebecauseImethimyesterday.HewouldbeastrangertomeifIwereunabletolinktheimageformedthroughyesterday’sperceptiontotoday’simpressionofhim.Today’simageisgiventomebyperceptionthroughmysensorysystem.Whoconjuresyesterday’simageintomysoul?Itisthesamebeinginmewhowaspresentatbothyesterday’sandtoday’sencounters.

Throughoutthisdiscussion,wehavecalledthisbeingthe“soul.”Withoutthistrustedkeeperofthepast,eachouterimpressionwouldbenewforus.Thesoulimprintsonthebodytheprocessbywhichsomethingbecomesamemory.However,thesoulmustfirstimprintandthenperceivethatimprint,justasit

perceivessomethingexternal.Inthisway,thesoulpreservesmemory.Askeeperofthepast,thesoulcontinuallycollectstreasuresforthespirit.

Iowemyabilitytodistinguishrightfromwrongtothefactthat,asahumanbeing,Iamathinkingbeingcapableofgraspingtruthinmyspirit.Truthiseternal.EvenifIweretocontinuallylosesightofthepast,makingeachimpressionnewtome,thetruthcouldalwaysrevealitselftomeagaininphenomena.Thespiritinme,however,isnotrestrictedtoimpressionsofthemoment.Mysoulbroadensthespirit’sfieldofvisiontoincludethepast,andthemoremysoulcanaddtothespiritfromthepast,thericherthespiritbecomes.Thesoulpassesontothespiritwhatithasreceivedfromthebody.

Ateverymomentofitslife,therefore,thehumanspiritcarriestwoverydifferentelements:first,theeternallawsoftruthandgoodness;second,recollectionofpastexperiences.Allthatitdoesisinfluencedbythesetwofactors.Thus,ifwewanttounderstandahumanspirit,wemustknowtwodifferentfactsaboutit:howmuchoftheeternalhasbeenrevealedtoit,andhowmanytreasuresitholdsfromthepast.Suchtreasuresdonotremaininanunchangedformforthespirit.Theimpressionswegainfromexperiencegraduallyfadefrommemory,buttheirfruitsdonot.Forexample,wedonotrememberalltheexperienceswewentthroughaschildrenwhenwelearnedtoreadandwrite,butwewouldbeunabletoreadandwritenowifwehadnothadthoseexperiencesandiftheirfruitshadnotbeenpreservedintheformofabilities.Thisishowthespirittransformsitstreasureofmemories.Itabandonstofateanythingthatcanleadonlytoimagesofindividualexperiences,keepingonlythepowertoheightenitsownabilities.Wecanbesurethatnotasingleexperiencegoestowaste,sincethesoulpreserveseachoneasamemory,andthespiritextractsfromeachwhateveritcanusetoenhanceitsabilitiesandenrichitslife.Thehumanspiritgrowsastheseexperiencesareworkedoverandassimilated.Thus,althoughwedonotfindourpastexperiencespreservedinthespiritasthoughinavault,wedofindtheireffectsintheabilitieswehaveacquired.

Thusfar,wehaveconsideredthespiritandthesoulonlybetweenbirthanddeath,butwecannotleaveitatthat.Thatwouldbelikeconsideringthehumanbodyonlywithinthesesameconfines.Ofcoursemuchcanbediscoveredwithintheselimits,butwewouldneverbeabletoexplainthehumanformthroughwhatexistsbetweenbirthanddeath.ThisGestaltcannotbuilditselfdirectlyfrommerephysicalsubstancesandforces,butmustdescendfromanotherform,orGestalt,likeitselfthathascomeaboutthroughreproduction.Physicalsubstancesandforcesbuildthebodyduringitslifetime,whiletheforcesofreproductionenableittoproduceanotherbodyofthesameform,onethatcancarrythesamelifebody.Everylifebodyrepeatsitsimmediateancestor,thereforetheformofthelifebodyisneverarbitrarybutinherited.Theforcesthathavemademyhumanformpossiblecamefrommyancestors.

However,thehumanspiritalsoassumesaspecificform,orGestalt(thesewordsareusedhereinaspiritualsense).Humanspiritualformsdifferasmuchastheypossiblycan;notwoindividualshavethesamespiritualform.Ourobservationinthisareamustbeascalmandobjectiveasitisonthephysicalplane.Wecannotmaintainthatthespiritualdifferencesinpeopleresultonlyfromenvironmentaldifferences,upbringing,andsoon.Twopeoplefromsimilarenvironmentsandofsimilareducationalbackgroundscanstilldevelopinverydifferentways.Weareforcedtoadmitthattheymusthavebegunlifewithverydifferentendowments.

Herewearefacedwithanimportantsituationthat,ifwefullyrecognizeitsimplications,illuminestheessentialnatureandconstitutionofthehumanbeing.Ofcourse,ifwechoosetofocusonlyonthematerialaspectofevents,wecouldsaythattheindividualdifferencesinhumanpersonalitiesresultfromgeneticdifferencesinthereproductivecellsfromwhichtheydevelop.IfweconsiderthelawsofheredityasdiscoveredbyGregorMendelanddevelopedbyothers,thisperspectivecanindeedseemveryplausibleandscientificallyjustified.Suchaview,however,demonstratesonlyalackofinsightintohowweactuallyrelateto

ourexperience.Carefulobservationofthepertinentdetailswillshowthatoutercircumstancesaffectdifferentpeopleindifferentwaysthroughsomethingthatneverinteractsdirectlywiththeirmaterialdevelopment.Apreciseresearcherinthisareawillseethatwhatproceedsfrommaterialpotentialsisseparateanddistinctfromwhatmayoriginateinourinteractionwithourexperiences,butformsonlybecausethesoulitselfenterstheinteraction.Clearly,thesoulrelatestosomethingintheouterworldthat,throughitsverynature,hasnoconnectiontogeneticpotentials.

Inourphysicalform,orGestalt,wedifferfromanimals,ourfellowcreaturesonEarth.Withincertainlimits,however,allhumanbeingshaveasimilarform;thereisonlyonehumangenusandspecies.Nomatterhowgreatthedifferencesamongraces,tribes,peoples,andpersonalities,inallphysicalrespectsthesimilaritybetweentwohumanbeingsisalwaysgreaterthanthatbetweenahumanbeingandananimalofanyspecies.Everythingexpressedinthehumanspeciesisdeterminedbyheredity,passedfromonegenerationtothenext.Ourhumanformisconnectedtothisheredity.Justasalioninheritsitsphysicalformonlyfromitslionancestors,weinheritoursonlyfromourhumanancestors.

Thephysicalsimilaritybetweenhumanbeingsisobvioustotheeye,whilethedifferencebetweenhumanspiritualformsisequallycleartoanunbiasedspiritualview.Thisisshownbytheveryobviousfactthathumanindividualshavebiographies.Ifwewerenomorethanmembersofourspecies,individualbiographieswouldbeimpossible.Alionorapigeonisofinterestonlyasamemberofthelionorpigeonspecies,andweunderstandeverythingessentialabouttheindividualbydescribingthespecies.Itisunimportantwhetherwearedealingwithaparent,child,orgrandchild;theinterestingaspectiscommontoallthreegenerations.Thesignificanceofhumanindividuals,however,beginswherewearenolongermerelymembersofagenusandspeciesbutbecomeindividuals.IcannotgrasptheessentialnatureofMr.JohnDoebydescribinghissonorhisfather;Imustknowhisparticularlifestory.Ifwethinkaboutthenatureofbiography,wecanseethateachhumanbeingisanindividualgenus

withregardtothespirit.Ofcourse,whenbiographyisdefinedasnomorethanasuperficiallistof

eventsandexperiences,wecouldarguethatwecouldwriteabiographyofadogaswewouldthatofaperson.However,ifabiographercapturesaperson’suniqueness,itwillbeclearthatthebiographyofonehumanbeingcorrespondstothedescriptionofanentireanimalspecies.Clearly,somethingresemblingabiographycanbewrittenaboutananimal,especiallyanintelligentone,butthatisnotthepoint.Ahumanbiographycorrespondstothedescriptionofananimalspeciesratherthantothebiographyofanindividualanimal.Somepeoplewillalwaystrytorefutestatementslikethisbysayingthatthosewhoworkwithanimals(say,zookeepers)arewellawareofindividualdifferencesbetweenanimalsofthesamespecies.Suchcomments,however,demonstrateonlyaninabilitytodistinguishindividualdifferencesfromthosethatcanbeacquiredonlythroughindividuality.

Justasgenusandspeciescanbeunderstoodinaphysicalsenseonlywhenweunderstandthattheyaredeterminedbyheredity,theindividualspiritualbeingcanbeunderstoodonlybymeansofakindofspiritualheredity.IhavemyphysicalhumanformbecauseIdescendedfrommyhumanancestors.However,whatisthesourceofwhatmybiographyexpresses?Asaphysicalhumanbeing,Irepeattheformofmyancestors,butwhatdoIrepeatasaspiritualhumanbeing?Ifweinsistthatmybiographymustsimplybeacceptedasitis,thatitneedsnofurtherexplanation,wemightaswellclaimtohaveseenahillouttherewherelumpsofmatterstuckthemselvestogethertoformalivinghumanbeing.

Asaphysicalhumanbeing,Idescendedfromotherphysicalhumanbeings;Ihavethesameformastherestofthehumangenus.Thisshowsthatthecharacteristicsofagenusareacquiredwithinitthroughheredity.Asaspiritualhumanbeing,however,Ihavemyownparticularform,justasIhaveapersonalbiography.Therefore,Imusthaveacquiredthisformonlyfrommyself.Moreover,sinceIcameintothisworldnotwithgeneralpredispositionsofsoul,butwithveryspecificpredispositionsthatdeterminedthecourseofmylifeas

shownbymybiography,myworkonmyselfmustnothavebegunatbirth.Ihadtohaveexistedasaspiritualindividualbeforemybirth.Iwascertainlynotpresentinmyancestors,becauseasspiritualindividualstheyaredifferentfromme,andtheirbiographiescannotexplainmine.Rather,asaspiritualbeing,Imustbetherepetitionofonewhosebiographycanexplainmine.

TheonlyotherconceivablepossibilitywouldbethatIhaveonlyaspirituallifebeforebirth(orconception)tothankforshapingthesubstanceofmybiography.However,thisideacouldbejustifiedonlyifweassumethatwhatworksonahumansoulfromitsphysicalsurroundingshasthesamecharacteraswhatthesoulreceivesfromapurelyspiritualworld.Thisassumption,however,contradictspreciseobservation.Whatexertsadetermininginfluenceonahumansoulfromitsphysicalsurroundingsworksonitinthesamewaythatanewexperienceworksonasimilarearlierexperienceinourphysicallife.Toobservetheserelationshipscorrectly,wemustlearntoperceivethatsomeimpressionsinhumanlifeworkonthesoul’spotentialsinthesamewaythatstandingbeforesomethingstilltobedoneworksonwhatwehavealreadypracticedrepeatedlyinphysicallife.Ratherthanaffectingabilitiesacquiredthroughpracticeinthecourseofthislife,theseimpressionsaffectpotentialabilitiesofthesoul.Ifweachieveinsightintothesethings,wearriveattheideaofearthlylivesthatmusthaveprecededthisone.Inthinkingaboutit,wecannolongerbecontentwithassumingthatthislifeisprecededonlybypurelyspiritualexperiences.

Schillercarriedaphysicalforminheritedfromhisancestors,whichcouldnothavegrownfromtheEarth.ThesameistrueofSchillerasaspiritualindividuality.Hemusthavebeentherepetitionofanotherspiritualbeingwhosebiographyaccountsforhis,justashumanreproductionaccountsforhisphysicalform.Thehumanphysicalformisarepetitionorreembodiment,overandoveragain,ofwhatisinherentinthehumangenusandspecies.Similarly,aspiritualindividualmustbeareembodimentorreincarnationofoneandthesamespiritualbeing,forasaspiritualbeing,eachpersonishisorherownspecies.

Onecouldarguethatthisdiscussionissimplyanarrangementofthoughtsand

coulddemandouterproofasonedoesinthephysicalsciences.Itmustbenoted,however,thatreincarnationofthespiritualhumanbeingisnotpartofthedomainofouterphysicalfacts,buttakesplaceonlyinthespiritualworld,andthat,ofallourordinarymentalpowers,onlythinkingcanaccessthisrealm.Ifwerefusetotrustthepowerofthinking,wecanneverexplainhigherspiritualfactstoourselves.Foranyonewhosespiritualeyeisopen,however,theprevioustrainofthoughtisjustascompellingasanyprocessthatoccursinfrontofourphysicaleyes.Thosewhofinda“proof”constructedaccordingtoordinaryscientificknowledgemorepersuasivethanwhathasbeenpresentedaboutthesignificanceofbiographymaybegreatscientistsintheusualsense,buttheyarefarfromthemethodsoftruespiritualresearch.Anattempttoexplainaperson’sspiritualattributesasinheritedfromtheparentsorotherancestorsisevidenceofaverydubiousbiasindeed.ThosewhoareguiltyofassumingthatGoethe,forexample,inheritedanythingessentialtohisnaturefromhisfatherandmotherwillprobablynotrespondtoreason,sincetheyharboradeepdislikeofunbiasedobservation.Theirmaterialisticpersuasionpreventsthemfromseeingrelationshipsbetweenphenomenaintherightlight.Whathasbeenpresentedsofarprovidestheprerequisitesfortracingouressentialbeingbeyondbirthanddeath.

Withinthelimitsofbirthanddeath,humanbeingsbelongtothethreeworldsofbodily,soul,andspiritnature.Thesoulisthelinkbetweenbodyandspirit,permeatingthebody’sthirdmember,thesoulbody,withthecapacityforsensationand(astheconsciousnesssoul)pervadingthefirstspiritualmember,thespiritself.Throughoutlife,therefore,thesoulparticipatesinbothbodyandspirit,whichisexpressedinallaspectsofitsexistence.Theorganizationofthesoulbodydeterminestheextenttowhichthesentientsoulcandevelopitscapacities.Ontheotherhand,theconsciousnesssoul’sownlifedeterminestheextenttowhichthespiritselfcandevelopwithinit.Thebetterthesoulbody’sdevelopment,thebetterthesentientsoulcandevelopitsinteractionwiththeouterworld.Themoretheconsciousnesssoulsuppliesthespiritselfwith

nourishment,thericherandmorepowerfulthespiritselfbecomes.Duringlife,thespiritselfissuppliedwiththisnourishmentthroughworked-overandassimilatedexperiences,andthroughtheirfruits,ashasbeendemonstrated.Naturally,thisinteractionbetweensoulandspiritcantakeplaceonlywherethetwointermingle,thatis,inthejoiningofthespiritselfandtheconsciousnesssoul.

Letuslookfirstattheinteractionbetweenthesoulbodyandthesentientsoul.Aswehaveseen,thesoulbodyisthemostfinelyformedaspectofourbodilynature,butitstillbelongstoanddependsonthisbodilynature.Inonerespect,thephysical,ether,andsoulbodiesformawhole.Thus,thesoulbodyisalsosubjecttothelawsofphysicalheredity,throughwhichthebodyreceivesitsform,butbecauseitisthemostephemeralaspectofourphysicalnature,itmustalsoshowthemostephemeralmanifestationsofheredity.Humanphysicalbodiesdifferonlyslightlyonthebasisofrace,nation,andfamily,andalthoughindividualetherbodiesvarymore,theystillshowagreatsimilarity.However,whenitcomestothesoulbody,thedifferencesareverygreat.Whatweperceiveasaperson’souterpersonaluniquenessisexpressedinthesoulbody,whichalsocarrieswhateverpersonaluniquenessispassedfromancestorstodescendants.

Itistruethatthesoul,asdescribed,leadsafullandindependentlifeofitsown.Itclosesitselfoffwithitslikesanddislikes,emotionsandpassions.Itisactiveasawhole,however,andthesentientsoul,too,bearsthestampofthiswhole.Becausethesentientsoulpermeatesand“fills”thesoulbody,thesoulbodytakesshapeaccordingtothenatureofthesoulandisthenable,throughheredity,totransmitthepredecessor’sinclinations,passions,andsoontothedescendants.Goethe’ssaying,“FrommyfatherIgetmybuildandmytendencytotakelifeseriously;frommymother,myhappydispositionanddelightinstorytelling,”isbasedonthisfact.Hisgenius,however,didnotcomefromeitherofhisparents.Thisgivesusanideaofthekindsofsoulqualitiesthatare,ineffect,turnedovertothelineofphysicalheredity.

Thesubstancesandforcesofthephysicalbodyarepresentintheverysame

wayinouterphysicalnatureallaroundus;wecontinuallytaketheminandgivethembackagain.Overthecourseofafewyears,allthesubstancesthatmakeupthephysicalbodyarerenewed.Theyarecontinuallyrenewed,yetalwaysassumetheformofahumanbody,becausetheetherbodyholdsthemtogether.Theformoftheetherbodyisnotdeterminedsolelybyprocessesbetweenbirth(orconception)anddeath,butalsodependsonthelawsofhereditythatextendbeyondbirthanddeath.Becausethesoulbodycanbeinfluencedbythesentientsoul,characteristicsoulqualitiescanalsobetransmittedthroughthelineofheredity.Inotherwords,thesoulaffectstheprocessofphysicalheredity.

Whatabouttheinteractionbetweensoulandspirit?Duringlife,thespiritisconnectedtothesoulasdescribedearlier.Thesoulreceivesthegiftoflivingintruthandgoodnessfromthespirit,whichenablesittoexpressthespirititselfinitslife,itsinclinations,drives,andpassions.Thespiritselfbringstheeternallawsoftruthandgoodnesstothe“I”fromthespiritworld.Bymeansofourconsciousnesssoul,thoselawsarelinkedtothesoul’sindividuallifeexperiences.Thoseexperiencesaretransitory,buttheirfruitslast.Thefactthattheyhavebeenlinkedtothespiritselfmakesalastingimpressiononit.Ifthehumanspiritthenapproachessuchanexperienceandfindsitsimilartoanotherthatithasalreadybeenlinkedtointhepast,itrecognizessomethingfamiliarinitandknowsthatitmustactdifferentlytowardthisthanifitwereencounteringtheexperienceforthefirsttime.Thisisthebasisofalllearning.Thefruitsoflearningaretheabilitiesweacquire.Inthisway,thefruitsofourtransitorylifeareimprintedonourimmortalspirit.

Areweinsomewayawareofthesefruits?Whatisthesourceofthepotentialsdescribedascharacteristicofthespiritualhumanbeing?Surely,theycanbebasedonlyonthevariousabilitiespeoplebringwiththemwhentheybegintheirearthlyjourney.Insomerespects,thesecapabilitiesarelikethosewecanacquireduringourlifetime.Considerthecaseofagenius,forinstance.Asaboy,Mozartcouldwritealongpieceofmusicfrommemorythathehadheardjustonce.Hecoulddothisonlybecausehewasabletosurveythewholething

asawhole.Duringourlifetime,wecanallbroadenourcapacity(withincertainlimits)togainanoverviewofthingsandunderstandtheirinterrelationships.Wethenpossessnewabilities.Lessing,forexample,saidthat,throughhisgiftforcriticalobservation,hehadacquiredsomethingveryclosetogenius.Ifwearenotinclinedtoviewsuchabilities,rootedininnatepotential,asmiracles,wemustseethemasthefruitsofwhatthespiritselfhasexperiencedthroughasoul.Theyhavebeenimpresseduponthespiritself,andsinceitdidnothappeninthislifetime,itmusthavehappenedinapreviousone.

Eachhumanspiritisaspeciesinitownright.Justasindividualhumanbeingspassontheircharacteristics,thespiritpassesonitscharacteristicswithinitsspecies—thatis,withinitself.Ineachlifethehumanspiritappearsasarepetitionofitself,withthefruitsofitsexperiencesinearlierlifetimes.Thus,thislifetimeistherepetitionofothers,andbringswithitwhatthespiritselfhasgainedinitspreviouslife.Whenthespiritselftakesinsomethingthatcandevelopintofruit,itimbuesitselfwiththelifespirit.Justasthelifebodyreproducestheformofaspeciesfromgenerationtogeneration,thelifespiritreproducesthesoulfromonepersonalexistencetothenext.

Thusfar,thisdiscussionhasshownthatcertainprocessesinhumanlifecanbeexplainedintermsofrepeatedEarthlives.Thefullsignificanceofthisideacanberealizedonlythroughthekindofobservationthatstemsfromspiritualinsightssuchasthoseacquiredbyfollowingthepathtoknowledgedescribedattheendofthisbook[Theosophy].Itshouldbepointedoutthatordinaryobservation,guidedproperlybythinking,canleadustothisidea,thoughinitiallyitwillleavetheideainashadowystate,unabletodefenditadequatelyagainstargumentsthatarisefromimpreciseobservationandguidedimproperlybythinking.Ontheotherhand,anyonewhocomestothisideathroughordinarythoughtfulobservationispreparingforsuprasensoryobservationbybeginningtodevelopsomethingrequiredbeforesuprasensoryobservationcanbegin,justaswemusthaveeyesbeforephysicalobservationispossible.Thosewhoarguethatwecanconvinceourselvesoftherealityofsuprasensoryperceptionby

conceivinganidealikethisonlyprovethemselvesincapableoftakingupthetruththroughindependentthinking.Theyconvincethemselvesoftheirownassertions.

Inthisway,thesoul’sexperiencesbecomelasting,notonlywithintheconfinesofbirthanddeath,butalsobeyonddeath.However,thesoulimprintstheseexperiencesnotonlyonthespiritlightingupwithinit,butalsoontheouterworldthroughmeansofitsactions,aswasshown.Aperson’sactionsyesterdayarestillpresenttodaythroughtheireffects.

Relatedtothis,themetaphorofsleepanddeathgivesusapictureoftheconnectionbetweencauseandeffect.Sleephasoftenbeencalled“death’syoungerbrother.”Igetupinthemorning,andthecontinuityofmyactivityhasbeeninterruptedbythenight.Undernormalcircumstances,Icannotresumemyactivityarbitrarily;ImustconnecttowhatIdidyesterdayifmylifeistohaveorderandcontinuity.Yesterday’sactionshavebecometheconditionsthatregulatewhatIdotoday.Throughmyactionsyesterday,Icreatedmydestinyfortoday.Idisengagedfrommyownactivityforawhile,butitbelongstomeandpullsmebackafterIhavewithdrawnfromitforatime.Mypastisstillconnectedtome,livingoninmypresentandfollowingmeintomyfuture.Iftheeffectsofmyactionsyesterdaywerenotintendedtobemydestinytoday,Iwouldhavetoberecreatedoutofnothinginsteadofsimplywakingupthismorning.Itwouldbejustasabsurdasbuildingahouseformyselfandnotmovingintoit.

Butwearenotcreatedaneweachmorning,noristhehumanspiritcreatedanewatthebeginningofitsearthlylife.Wemusttrytounderstandwhatreallydoeshappenwhenwesetoutonthisjourney.Aphysicalbodyappears,havingreceiveditsformthroughheredity.Thebodybecomesthevehicleforaspiritrepeatinganearlierlifeinanewform.Betweenthetwo,leadingitsownself-containedlife,isthesoul.Itisservedbyitslikesanddislikes,itswishesanddesires,andplacesthinkinginitsservice.Asthesentientsoul,itreceives

impressionsfromtheouterworldandcarriesthemtothespirit,whichextractsandpreservestheirfruits.Inasense,thesoulisamediatorwhosepurposeisaccomplishedinplayingthisrolesatisfactorily.Thebodyformsimpressionsforthesoul,whichreshapesthemintosensations,storestheminthememoryasmentalimages,andpassesthemontothespirittobemadelasting.Itisthesoulthatmakesusbelongtothisearthlylife.Throughthebody,webelongtothephysicalhumangenus.Withourspirit,weliveinahigherworld.Thesoulbindsthetwoworldstogetherforatime.

Whenenteringthephysicalworld,thehumanspiritfindsitselfnotinanunfamiliarsetting,butinonethatcarriestheimprintofitsactions.Somethinginthisnewsettingbelongstothespirit,bearsthestampofitsbeing,andisrelatedtoit.Justasthesoulonceconveyedimpressionsoftheouterworldtothespirittobemadelasting,asthespirit’sorgan,italsotransformeditsspirit-givenfacultiesintoactionsthat,throughtheireffects,areequallylasting.Thesoulactuallyflowedintothoseactions.Thehumansoullivesoninasecondindependentlifethroughtheeffectsofitsactions.Thisgivesusabasisforexamininghowtheprocessesofdestinyenterlife.Somethinghappenstous,“bumpsintous,”andentersourlifeasifbychance—orsowetendtothinkatfirst.However,wecanbecomeawarethateachofusistheresultofmanysuch“chance”events.IfItakeagoodlookatmyselfattheageoffortyandrefusetobecontentwithanempty,abstractconceptofthe“I”asIpondermysoul’sessentialnature,IcouldeasilyconcludethatIamnomoreandnolessthanwhatIhavebecomethroughwhathashappenedtomeuntilnowasamatterofdestiny.Iwouldprobablyhavebeenadifferentpersonif,attwenty,Ihadexperiencedadifferentseriesofeventsthanwhatdidhappentome.Iwillthenlookformy“I”initsdevelopmentalinfluencesthatcomefromwithin,aswellasinwhatexertsaformativeinfluenceonmylifefromoutside.Iwillrecognizemyown“I”inwhat“happenstome.”

Ifwegiveourselvesimpartiallytosucharealization,weneedtotakeonlyonemorestepinourintimateobservationsoflifebeforewecanseesomething

inwhatcomestousthroughcertainexperiencesofdestinyandtakesholdofthe“I”fromoutside,justasmemoryworksfrominsidetoallowpastexperiencestolightupagain.Inthisway,wecanbegintorecognizeanexperienceofdestinyasapastactionofthesoulfindingitswaytothe“I,”justasamemoryisapastexperiencethatisinvokedbyoutercircumstancesandfindsitswayintoourmindsasamentalimage.

Theideathattheresultsofitsownactionsmaymeetthesoulagainhasalreadybeendiscussedasapossibility.However,ameetingofthissortcannotcomeaboutwithintheconfinesofasinglelifeonEarthbecausethislifehasbeenorganizedandpreparedinsuchawayastobringabouttheactioninquestion.Theexperienceisintertwinedwiththeaccomplishmentoftheaction.Itisasimpossibleforaspecificconsequenceofthisactiontoreturntothesoulasitisforustorememberanexperiencewhenwearestillinthemiddleofit.Rather,whatcomesintoquestionhereisourexperienceofconsequencesthatmeetthe“I”whenitdoesnothavetheaptitudesithadduringthelifetimeinwhichtheactionwasperformed—thatis,itispossibletofocusonlyonconsequencesthatcomefromotherearthlylives.Assoonaswesensethatsomeseeminglycoincidentalexperienceisascloselyrelatedtothe“I”asanythingthattakesshapeoutoftheinnerbeingofthe“I,”wemustconcludethatinsuchanexperienceofdestinyweareconfrontingconsequencesthatcomefromearlierlivesonEarth.Aswecansee,anintimate,thought-guidedapproachtolifeleadsustoadopttheidea(oddasitmayseemtoordinaryconsciousness)thatwhatweexperienceasdestinyinonelifetimeisrelatedtoouractionsinpreviousearthlylives.Again,thefullsignificanceofthisideacanberealizedonlythroughsuprasensoryknowledge,withoutwhichitremainsvagueatbest.Buthere,too,theideaacquiredthroughordinaryconsciousnesspreparesone’ssoulforwitnessingitsfulltruththroughgenuinesuprasensoryperception.

However,onlyapartofmyactionisoutintheworld;theotherpartisinme.Wecantakeasimpleanalogyfromthefieldofbiologytoclarifytherelationshipbetweenan“I”anditsactions.IncertaincavesinKentucky,thereareanimals

thatwereabletoseewhentheyfirstventuredinbuthavelosttheirsightthroughprolongedlifeindarkness.Theireyesstoppedfunctioning;thephysicalandchemicalactivitythatoccursinseeingnolongerhappensforthem,andthestreamofnutrientsthatoncesupportedthatactivityhasbeenredirectedtootherorgans.Bynow,thoseanimalscanliveonlyincaves.Throughtheiroriginalactionofmigratingintothecaves,theydeterminedtheconditionsunderwhichtheymustlivetoday.Theirmigrationbecameapartoftheirdestiny,orfate.Abeingofthepastlinkeditselftotheresultsofitsownactions.Thisisalsotrueforthehumanspirit.Onlythroughactivitycouldthesoultransmitcertaincapabilitiestothespirit;thosecapabilitiescorresponddirectlytoactions.Anactionbythesoulgivesitthestrengthandpotentialforanotheraction,whichisthedirectfruitofthefirst.Thesoulbearsthisasaninnernecessityuntilthesecondactioniscompleted.Wecouldsaythat,throughanaction,theneedtocarryoutitsconsequenceisimpressedonthesoul.

Throughactions,eachhumanspirithastrulyprepareditsowndestiny.Thehumanspiritfindsitselflinkedineachnewlifetimetowhatitdidinthepreviousone.Wemaywonderhowthatcouldbe,sincethereincarnatingspiritfindsitselfinaworldverydifferentfromthatleftbehind.Thewayweconceiveofthechainofdestinywhenweasksuchaquestion,however,clingstoexternalandsuperficialaspectsoflife.IfmyareaofactivityisshiftedfromEuropetoAmerica,Iwillalsofindmyselfinverynewsurroundings,andyetmylifeinAmericawillstilldependonhowIlivedinEurope.IfonewasamechanicinEurope,one’slifeinAmericawillbequitedifferentfromwhatitwouldifonehadbeenabanker.Inthefirstinstance,onewillprobablybesurroundedbymachineryagaininAmerica;inthesecond,bythetrappingsofthebankingbusiness.Ineachcase,one’sformerlifedeterminesone’ssurroundings,aseachlifeextractsfromthesurroundingworldthephenomenarelatedtoit,sotospeak.Itisthesameforthespiritself.Inanewlife,itmustsurrounditselfwiththephenomenawithwhichitwasrelatedinitspreviouslife.

Thatiswhysleepisahelpfulimagefordeath,becauseduringsleepweare

withdrawnfromthearenainwhichourdestinyawaitsus.Whilewesleep,eventsinthatarenacontinuewithoutus,andforawhilewehavenoinfluenceoverthecoursetheytake.Nevertheless,howwelivethenextdaystilldependsontheeffectsofwhatwedidthedaybefore.Inreality,ourpersonalitiesarereembodiedaneweachmorningintheworldofouractions.Itisasthoughwhateverwewereseparatedfromduringthenightisspreadoutaroundusduringtheday.Thesameistrueforouractionsinearlierincarnations.Theyareconnectedtousasourdestiny,justaslivingindarkcavesisconnectedtotheanimalswholosttheirsenseofsightbymigratingintocaves.Justastheseanimalscanliveonlyinthesurroundingsinwhichtheyfindthemselves,surroundingsintowhichtheyhaveinsertedthemselves,ahumanspiritcanliveonlyintheenvironmentithascreatedforitselfthroughitsactions.Theongoingstreamofeventsmakessurethat,whenIawakeinthemorning,IfindmyselfinasituationthatIcreatedthepreviousday.Similarly,myreincarnatingspirit’srelationshiptotheobjectsinthesurroundingsseestoitthatIenteranenvironmentcorrespondingtomyactionsinthepreviouslife.

Fromallthis,wecanformanideaofhowthesoulisincorporatedintotheoverallorganizationofahumanbeing.Thephysicalbodyissubjecttothelawsofheredity.Thehumanspirit,however,mustreincarnaterepeatedly,anditslawmeanshavingtocarrythefruitsofpreviouslifetimesintothefollowingones.Oursoulsliveinthepresent,althoughthepresentlifeisdependentonourpreviouslives,sinceeachincarnatingspiritbringsitsdestinywithitfrompreviousincarnations,andthisdestinydeterminesitspresentlife.Theimpressionsoursoulswillbeabletoreceive,thedesiresthatcanbefulfilled,thejoysandsorrows,theotherhumanbeingswewillmeet—allofthisdependsonthenatureofouractionsduringearlierincarnationsofthespirit.Peopletowhomoursoulswereconnectedinonelifetimewillnecessarilyencounterusagaininalaterone,becausetheactionsthatoccurredbetweenushaveconsequences.Soulsthathavebeenassociatedwillventureintoreincarnationatthesametime.Thus,thelifeofthesoulisaproductofthespirit’sself-createddestiny.

Thecourseofahumanlifewithintheframeworkoflifeanddeathisdeterminedinthreeways,andthereforewearealsodependentonthreefactsthatgobeyondbirthanddeath.

1. Thebodyissubjecttothelawsofheredity.2. Thesoulissubjecttoself-createddestinyor,touseanancient

term,itskarma.3. Thespiritissubjecttothelawsofreincarnation,orrepeated

earthlylives.Theinterrelationshipofbody,soul,andspiritcanalsobeexpressedasfollows:Thespiritisimmortal;birthanddeathgovernourbodilyexistenceaccordingtothelawsofthephysicalworld;andthelifeofthesoul,whichissubjecttodestiny,mediatesbetweenbodyandspiritduringearthlylife.Thesethreeworldstowhichwebelongwillbethesubjectofthenextsectionofthisbook[Theosophy],sincesomefamiliaritywiththemisneededforallfurtherknowledgeoftheessentialnatureofthehumanbeing.

Ifourwayofthinkingdealswithlife’sphenomenaanddoesnothesitatetofollowthoughtsresultingfromliving,vitalobservationthroughtotheirfinalramifications,wecanindeedarriveattheideaofrepeatedearthlylivesandthelawofdestinythroughmerelogic.Itistruethat,foraseerwithopenedspiritualeyes,pastlivesarepresentasdirectexperience,likereadingfromanopenbook,butitisequallytruethatthetruthofallofthiscancometolightforanyonewithanactive,observantreasoningability.

ADDENDUMThestatementsinthischapteronreincarnationandkarmaareanattempttoconveytheextenttowhichhumanlifeanddestinypoint,inandofthemselves,totheideaofrepeatedearthlylives.Theintentwastodothisbythoughtfullyconsideringthecourseofhumanlifewithoutreferringtospiritualscientificideasaspresentedinotherchapters.Ofcoursetheveryideaofreincarnationandkarmawillseemratherquestionabletopeoplewhoacceptonlythoseideasthatassumetheexistenceofasingleearthlylifeasbeingwellfounded.Thepurpose

ofthischapteristoshowthatsuchideascannotleadtoanunderstandingofwhyone’slifetakesaparticularcourse.Wemustlookfordifferentideasthatmayappeartocontradictourusualones.Theonlyreasonfornotlookingforthemwouldbeafundamentalrefusalonourparttoapplythesamethoughtfulconsiderationwithwhichweinvestigatephysicalprocessestoprocessesthatcanbegraspedonlyinwardly.Suchrefusalwouldmeanthat,forexample,wedismissthefactthataneventofdestinyresembleswhatweexperiencewhenourmemoryencountersaneventrelatedtosomethingweactuallyrecall.Butifwetrytoseehowastrokeofdestinyisactuallyexperienced,wecandistinguishbetweentherealsituationandwhatmaybesaidaboutsuchanexperiencefromanexternalpointofviewthatmerelydeniesanyvitalconnectionbetweenthisstrokeofdestinyandone’s“I.”Fromthisperspective,astrokeofdestinyseemstobeeitheracoincidenceorsomethingdeterminedexternally.Andsinceinfactsomestrokesofdestinyactuallyaremakingtheirfirstimpactonahumanlife,sotospeak,revealingtheirresultsonlylateron,thereisanevengreatertemptationtogeneralizewithoutconsideringanyotherpossibility.

WebegintoconsiderotherpossibilitiesonlyafterlifehaseducatedourcognitiveabilitiesandbroughtthemintolinewithwhatGoethe’sfriendKnebeloncewroteinaletter:Oncloseobservation,wewillfindthatmostpeople’slivescontainaplanthatseemslaidoutforthemeitherintheirowncharacterorinthecircumstancesthatguidethem.Nomatterhowchangeableandvariedtheirsituationsmaybe,intheendacertainwholeness,orinnercoherence,isapparent.…Thehandofaspecificfate,nomatterhowhiddenitsworking,isstillclearlytobeseen,whethermovedbyoutercausesorbyinnerimpulses.Often,infact,wearemovedinitsdirectionforquiteconflictingreasons.Nomatterhowconfusedthecourseofalifemaybe,aplanandadirectionstillshowthrough.1

Objectingtoanobservationofthissortiseasy,especiallyforthoseunwillingtoconsidertheinnerexperiencesfromwhichitarises.However,theauthorofthisbookbelievesthat,inwhathehassaidaboutdestinyandrepeatedEarth

lives,hehasaccuratelydelineatedtheboundarieswithinwhichitispossibletoformideasaboutthecausesthatshapehumanlife.Hehaspointedoutthattheconvictiontowhichthesethoughtsleadisonlyoutlinedbythem,thatalltheycandoisprepareusinthoughtforwhatmustultimatelybediscoveredthroughspiritualresearch.Initself,however,aslongasthisthoughtpreparationdoesnotexaggerateitsownimportanceorattempttoproveanything,butonlytrainsoursoul,itentailsaninnereffortthatcanmakeusunbiasedandreceptivetofactswewouldsimplytakeasfoolishwithoutit.FromRudolfSteiner,Theosophy:AnIntroductiontotheSpiritualProcessesin

HumanLifeandintheCosmos(SteinerBooks,1994),pp.63–91.

7.

ARTSTHESUPRASENSORYORIGINOFTHEARTS

INORDERTOMEETtherequirementsofevolution,humankindmustachieveanexpansionofconsciousnessinallareasoflife.Peopletodayrelatetheiractionsonlytoeventsthatoccurbetweenbirthanddeath;eventsbetweenbirthanddeathisallwewonderabout.Beforeourlifecanbecomehealthyagain,however,wewillneedtotakeanactiveinterestinmorethanjustthisparticularperiodoflife,whichinanycasewespendunderexceptionalcircumstances.Ourlifeencompassesnotjustwhatweareanddobetweenbirthanddeath,butalsowhatweareanddobetweendeathandrebirth.Inthepresentageofmaterialism,wearerelativelyunawareoftheinfluenceofthelifewespentbetweendeathandrebirthpriortothepresentlifeweenteredbywayofconceptionandbirth.Weareequallyunawareofhowthingsthatoccurduringourpresentlifeinthephysicalbodypointtowardthelifewewillleadafterdeath.Herewewillpointtoanumberofprocessesthatshowhowcertainculturalareaswillacquireanewrelationshiptothewholeofhumanlifebecausehumanconsciousnessmustandwillalsoextendtoembraceourlifeinthesuprasensoryworlds.

Ibelievethatacertainquestionmayariseinourmindsifweconsidertheentirescopeofourartisticlife.Letustakealookatsuprasensorylifefromthisviewpoint.Thiswillleadustosomethingwewillbeabletoputtogooduselaterwhenweturnourattentiontowardsociallife.

Thegenerallyrecognized“finearts”aresculpture,architecture,painting,poetry,andmusic.Basedonouranthroposophiclifeandknowledge,wearecurrently[1920]intheprocessofaddingtothesetheartofeurythmy.ThequestionIhaveinmind,whichmightoccurinconnectiontoourartisticlife,isthis:Whatistheactualpositivereasonforintroducingartintoourlives?Itisonlyduringourmaterialisticagethatarthascometodealwiththeimmediate

realityoflifebetweenbirthanddeath.Ofcourse,wehaveforgottenthesuprasensoryoriginofart,soouraimnowistocopy,moreorless,whatoursensesseeoutinnature.Thosewhohaveadeeperfeelingfornature,ontheonehand,andforartontheotherwillcertainlynotbeabletoagreewithsuchnaturalism,wherebyartcopiesnature.Wemustquestionrepeatedlywhethereventhebestlandscapepainter,forexample,caninanywayconjurethebeautyofanaturallandscapeoncanvas.Facedwithevenaverywellexecuted,naturalisticlandscapepainting,anyoneofsoundtastemusthavethefeelingIexpressedintheprologueofmyfirstmysterydramaThePortalofInitiation:nocopyofnaturewilleverequalnatureitself.Peopleofrefinedfeelingwillinevitablyfindsomethingrepellentinnaturalism.Theywillsurelyseeintheaspectofartthattranscendsnatureinsomewayandattempts(atleastinthewaythesubjectisportrayed)onlyjustificationtosupplysomethingotherthanwhatnatureitselfcanpresenttous.Buthowdowecometocreateartinthefirstplace?Whydowetranscendnatureinsculptureorpoetry?

Ifwedevelopasenseofconnectednesswithallthings,weseehowinsculpture,forinstance,artistsworktocapturethehumanforminaveryparticularway.Throughthewaytheymoldtheform,theyattempttoexpresssomethingspecificallyhuman.Weseethattheirstatuescannotsimplyincorporatethenaturalhumanformasitstandsbeforethem,imbuedwiththesoulandwiththebreathandflushoflife,witheverythingwecanseeinthehumanbeinginadditiontotheformitself.However,Ithinkthatsculptorsofhumanfigureswillgraduallyachieveanelevatedandveryparticularwayoffeeling.ThereisnodoubtinmymindthattheGreeksculptorshadthis;ithassimplybeenlostintoday’snaturalisticage.

Itseemstomethatsculptorswhoworkonthehumanformhaveadifferentfeelingwhileshapingtheheadthantheydowhileformingtherestofthebody.Inthesculptor’swork,sculptingtheheadandsculptingtherestofthebodyareverydifferent.Toexaggerate,Imightsaythat,inworkingtosculptthehumanhead,sculptorshavethefeelingofbeingconstantlydrawninbythemedium,as

ifitweretryingtoabsorbthem;infashioningtherestofthebody,however,theyhavethefeelingofpushingintoitfromoutside,ofpressingandpokingiteverywherewithoutjustification.Theyhavethefeelingthattheyarefashioningthebodyandmodelingitsshapesfromtheoutside.Inshapingthebody,theyfeelthattheyareworkingfromtheoutsidein,whereasinfashioningtheheadtheyfeelthattheyareworkingfromtheinsideout.Itseemstomethatthisfeelingisspecifictosculpture.ItwascertainlystillfeltbyGreekartistsandhasbeenlostonlyinournaturalisticage,nowthatwehavebecomeenslavedbythemodel.Ifwedirectourselvestowardthesuprasensoryinourintentiontosculptthehumanform,wemustwonderwheresuchafeelingcomesfrom.

Muchdeeperquestionsareconnectedtoallthis,butbeforeIgointoitanyfurther,thereissomethingelseIwouldliketomention.Considerthestrongfeelingofinwardnesswegetwhenexperiencingsculptureandarchitecture,despitethefactthattheyappeartobefashionedoutwardlyfromphysicalmaterials.Inarchitecture,wehaveaninnerexperienceofdynamics,ofhowapillarsupportsabeamorleadsintotheformofitscapital.Wehaveaninnerexperienceofouterform.Inthecaseofsculpture,ourexperienceissimilar.

Thisisnottrueofmusic,however,andespeciallynotwithpoetry.Inthecaseofprose,wecanjustaboutmanagetoretainthewordsinourlarynx,butinthecaseofpoetryitseemsverycleartome(toputitratherdrasticallyagain)thatwordscastiniambicortrochaicrhythmsandputintorhymesoar,sothatwehavetochasethem.Theypopulatetheatmospherearoundusmorethanthatwithinus.Weexperiencepoetrymuchmoreexternallythan,forexample,architectureorsculpture.Thesameisprobablytrueofmusicwhenweapplyourfeelingtoit.Musicaltonesalsoenlivenourentiresurroundings.Weforgetspaceandtime,oratleastspace,andareliftedoutofourselvesinamoralexperience.Wedonothavetheurgetochasethefigureswecreate,aswedopoetry;rather,wehavethefeelingwemustswimoutintoanindeterminateelementspreadouteverywhere,andthatintheprocesswearedissolving.

Youseehowwebegintodistinguishcertainnuancesoffeelinginconnection

withthewholeessenceofart.Thesefeelingsarespecificincharacter.IbelievethatwhatIhavejustdescribedtoyoucanbeappreciatedbythosewhohaveasubtleappreciationofart.However,thisisnottruewhenweviewacrystalorsomeothernaturalmineral,oraplant,ananimal,orevenanactualphysicalhumanbeing.Ourfeelingsandsensationswithregardtothewholeouterworldofphysicalnatureasperceivedbyoursensesareverydifferentfromthefeelingsandsensationsthatariseinrelationtoourexperiencesofvarioustypesofartasdescribed.

Suprasensoryknowledgecanbedescribedasatransformationofordinaryabstractknowledgeintoseeingknowledgethatpointstoexperientialknowledge.Itisnonsensetorequirethesamesortoflogical,pedantic,narrow-mindedproofofmattersinhigherrealmsthatisdesirableinthecoarserrealmsofscience,math,andsoon.Ifyou“liveinto”thefeelingsthatarisewhenyouentertheworldofart,yougraduallycometoremarkableinnerstatesofsoul.Specificandsubtlestatesofsoularisewhenyouinwardlyexperiencetracingthedynamicsandmechanicsinarchitectureortheroundedformsofsculpture.One’sinnerfeelinglifefollowsaremarkablepath.Asyoumovealongit,youareconfrontedbyasoulexperiencesimilartomemory.Whenyouexperiencerecallormemory,younoticehowmuchyourinnersensingofarchitectureandsculptureresemblestheinnerprocessofmemory,althoughrememberinghappensonahigherlevel.Inotherwords,bywayofyourfeelingforarchitectureandsculpture,yougraduallyapproachthesoulexperienceknowntospiritualresearchasrememberingprebirthconditions.Infact,thewayyouliveinrelationshiptotheentirecosmosbetweendeathandanewbirth—feelingyourselfmoveassoul–spirit,orspirit–soul,indirectionsthatintersectthepathsofcertainbeingsandmaintainanequilibriumwithothers—suchexperiencesarerememberedsubconsciouslyforthetimebeing,andarchitectureandsculpturereproducethis.

Ifwereexperiencethissingularsituationinsculptureandarchitectureanddosowithinnerpresenceofmind,wediscoverthatourrealpurposeinsculptureandarchitectureissimplytoconjure,inthephysical,sensoryworldexperiences

wehadinthespiritualworldbeforeconceptionandbirth.Whenwedonotbuildhousesmerelyaccordingtoutilitarianprinciples,butmakethemarchitecturallybeautiful,wefashiontheirdynamicproportionsastheyarisefromourrecollectionsoftheexperiencesofequilibriumandrhythmicallymovingformsthatwehadinthetimebetweendeathandournewbirth.

Thus,wediscoverhowhumanbeingscametodeveloparchitectureandsculptureasformsofart.Ourexperiencesbetweendeathandrebirthwerefloatingaroundinoursoul.Wewantedsomehowtobringthemforthandhavethemstandvisiblybeforeus,andsowecreatedarchitectureandsculpture.Wecanattributethefactthathumanitybroughtfortharchitectureandsculptureinthecourseofculturalevolutiontothefactthatlifebetweendeathandrebirthcontinuestoworkandthat,withinus,wewillittobeso.Justasaspiderspins,humanbeingsdesiretoreproduceandgiveformtotheirexperiencebetweendeathandanewbirth.Prenatalexperiencesarecarriedintotheworldofthephysicalsenses.Whatweseewhenwesurveythearchitecturalandsculpturalworksofartcreatedbyhumanityissimplyanembodimentofunconsciousrecollectionsofourlifebetweendeathandrebirth.

Nowwehavearealisticanswertothequestionofwhyhumanbeingscreateart.Ifwewerenotsuprasensorybeingswhoenterthislifethroughconceptionandbirth,wewouldsurelynotengageineithersculptureorarchitecture.

Andweknowwhatsingularconnectionsexistbetweentwo(or,say,three)successivelivesonEarth.Initsformativeforces,whatisnowyourheadisatransformationofthebody(notincludingthehead)thatyouhadinyourpreviousincarnation,whileyourpresentbodywilltransformitselfintoyourheadinyournextincarnation.Thehumanhead,however,hasacompletelydifferentmeaning.Theheadisold;itistheformerbodytransformed.Theforcesexperiencedbetweenaperson’smostrecentdeathandpresentbirthshapedthisexternalformofthehead,butthebodyisthecarrierofforcesthatarenowbrewingandwilltakeonforminthenextincarnation.

Thisiswhysculptorshaveadifferentfeelingabouttheheadthattheydo

abouttherestofthebody.Inthecaseofthehead,sculptorsfeelsomewhatasifitweretryingtopullthemintoitself,becauseitisformedfromthepreviousincarnationbyforcesembeddedinitspresentform.Inthecaseofthebody,sculptorsfeelmoreasiftheywouldliketopressthemselvesintoitwhilemodelingit,becausethebodycontainsthespiritualforcesthatleadbeyonddeathandintothenextincarnation.Sculptorshaveakeensenseofthisradicaldifferenceinthehumanformbetweenwhatbelongstothepastandwhatbelongstothefuture.Theartofsculptureexpressestheformativeforcesofthephysicalbodyandhowtheycarryoverfromoneincarnationtothenext.Ontheotherhand,whatliesmoredeeply(intheetherbody,whichisthebearerofourequilibriumandofourdynamicforces)manifestsmorestronglyintheartofarchitecture.

Yousee,itisimpossibletograsphumanlifeasawholewithoutlookingatsuprasensorylifeandwithoutseriouslyansweringthequestionofhowwecometodeveloparchitectureandsculpture.Theunwillingnessofpeopletolookatthesuprasensoryworldstemsfromthefactthattheyalsodonottrytolookatthethingsofthisworldintherightway.

Generallyspeaking,howdopeoplefeelabouttheartsthatrevealaspiritualworld?Itismuchlikeadog’sattitudetowardhumanspeech.Adoghearshumanspeechandseemstohearitasbarking.Exceptforparticularlyintelligentperforminganimals(suchastheonethatexcitedalotofinterestawhileagoamongpeopleconcernedwithsuchuselesstricks),adogdoesnotunderstandthemeaninginthesounds.Thisillustratespeople’sattitudetowardtheartsthatspeakofthesuprasensoryworldweonceexperienced.Wedonotseewhattheyactuallyreveal.

Considerpoetry,whichemergesclearlyforthosewhocanfeeltheirwayintoit.Keepinmind,however,thatninety-ninepercentofthepoetrywrittenisunnecessaryforhumanhappinessonthisglobeandisnottrueart.Therealartofpoetryemergesfromthewholehumanbeing.Andwhatdoespoetrydo?Itisnotcontenttostopatprose,butshapesitbybringingmeterandrhythmintoit.It

doessomethingthatordinaryprosaicpeopleconsidersuperfluoustotheirwayoflife,addingformtosomethingthatwouldconveytheintendedmeaningevenwithouttheform.Ifyoulistentoatrulyartisticrecitationofpoetryandbegintosensewhatthepoethasmadeoutoftheprosecontent,youwillrediscovertheremarkablecharacterofthissensation.Wecannotexperiencethemerecontentofapoem,itsprose,aspoetry.Whatweexperienceaspoetryishowthewordssweepalonginiambus,trochee,oranapest,andhowthesoundsarerepeatedinalliteration,assonance,orotherformsofrhyme.Weexperiencemanyotherqualitiesinthewaysthatprosaiccontenthasbeengivenform.Thisiswhatwemustbringoutinrecitation.However,whenpeopletodayreciteinawaythatbringsoutonlytheprose,howeverprofound,theyimaginetheyarebeingartistic.

Now,ifyoucanreallylookatthisspecialnuanceoffeelingthatcomprisesyourfeelingforpoetry,youwillreachthepointofsayingthatthisdoesindeedgobeyondordinaryfeeling,becauseordinaryfeelingadherestothingsintheworldofthesenses,whereasshapingthingspoeticallydoesnot.Iexpressedthisearlierbysayingthat,whenwordshavebeengivenpoeticform,theylivemoreintheatmospherearoundus,orthatwewanttorushoutsideofourselvestoreallyexperiencethepoet’swords.

Thishappensbecauseinpoetrywearegivingformtosomethingthatcannotbeexperiencedbetweenbirthanddeath.Wearegivingformtosomethingthatisofthesoul,somethingwecandowithoutifweonlywanttolivebetweenbirthanddeath.It’squiteeasytoliveyourentirelifewithonlyadryprosaiccontent.Butwhydowefeeltheneedtoaddrhythm,assonance,alliteration,andrhymetothisdryprosaiccontent?Becausewehavemorewithinusthanweneedtomakeittoourdeath,andwewanttoprovideaformforthisexcesswhilewearestillliving.Thusweanticipatethelifethatwillfollowdeath.Becausewealreadycarrywithinuswhatistofollowafterdeath,wefeeltheurgenotonlytospeakbuttospeakpoetically.Therefore,justassculptureandarchitectureareconnectedwithlifebeforebirth,withtheforcesthatwecarrywithusfromour

prebirthlife,sopoetryisconnectedwithlifeafterdeath,withtheforcesthatarealreadypresentinusforourlifeafterdeath.

Itisprimarilythe“I”being,asitlivesthislifebetweenbirthanddeathandthenpassesthroughthegatesofdeathandcontinuestolive,thatalreadycarrieswithinittheforcesthatgiveexpressiontotheartofpoetry.Andtheastralbody,alreadyalivehereintheworldofsound,iswhatshapestheworldofsoundintomelodyandharmony,whichwedonotfindinlifeintheexternalphysicalworld.Thisastralbodyalreadycontainswithinitwhatitwillexperienceafterdeath.Youknowthattheastralbodywecarrywithinuslivesononlyforawhileafterdeathbeforewelayitaside.Nevertheless,thisastralbodycontainstheactualelementofmusic.Itcontainsitinthewayitexperiencesmusicinitslife-element,theair,betweenbirthanddeath.Weneedairifwearetohaveamediumforexperiencingmusic.

Afterdeath,whenwereachthepointoflayingasidetheastralbody,wealsolayasideeverythingofamusicalnaturethatremindsusofthislifeonEarth.Butatthiscosmicmomentmusicistransformedintothemusicofthespheres.Webecomeindependentofwhatweformerlyexperiencedasmusicthroughthemediumoftheair;weliftourselvesupandliveourwayintothemusicofthespheres.Whatweexperiencehereasmusicintheairisthemusicofthespheresupthere.Thereflectionofthishighermusicmakesitswayintotheelementofair,condensingintowhatweexperienceasearthlymusic.Weimprintitonourastralbody,onwhatwegiveformtoandreexperienceaslongaswehaveanastralbody.Whenwelayasideourastralbodyatdeath,themusicalexperienceinusswitchestothemusicofthespheres.Inmusicandpoetryweanticipatewhatourworldandourexistencewillbeafterdeath.Weexperiencethesuprasensoryworldintwodirections.Thisishowthesefourformsofartpresentthemselvestous.

Whataboutpainting?Thereisanotherspiritualworldthatliesbehindtheworldofoursenses.Materialisticphysicistsandbiologistsclaimthatatomsandmoleculesarebehindtheworldofthesenses.Itisnotmoleculesandatoms,

however,butspiritualbeings.Itisaworldofspirit,therealitywepassthroughbetweenfallingasleepandwakingup.Thatworld,whichwebringwithusoutofsleep,iswhatreallyinspiresusaswepaint,givingustheabilitytodepictoncanvasormuralsthespiritualrealitysurroundingusspatially.Forthisreason,wemusttakegreatcaretopaintoutofcolorratherthanoutofline,becausethelineisalieinpainting.Thelinealwaysbelongstothememoryoflifebeforebirth.Ifwearetopaintinastateofconsciousnessthathasexpandedintotheworldofspirit,wemustpaintwhatcomesfromcolor.Andweknowthatcolorisexperiencedintheastralworld.Whenweentertheworldwepassthroughbetweenfallingasleepandwakingup,weexperiencethiselementofcolor.Andwhenwewanttocreatecolorharmoniesandputcoloroncanvas,whaturgesusonistheexperienceofpushingwhatwehavegonethroughbetweenfallingasleepandwakingupintoourwakingphysicalbodies,allowingittoflowintoourwakingphysicalbodies.Thisiswhatweattempttopaintonourcanvases.

Hereagain,whatappearsinpaintingisadepictionofsomethingsuprasensory.Ineachcase,theartspointtothesuprasensory.Toanyonewithanappropriatesenseofit,paintingrevealsthespiritualworldthatbordersandpermeatesusspatially.Thisistherealityinwhichwefindourselvesbetweengoingtosleepandwaking.Sculptureandarchitecturebearwitnesstothespiritualrealityinwhichwelivebetweendeathandanewbirth,musicandpoetryofthelifewewillgothroughafterdeath.Thisishowourparticipationinthespiritualworldmakesitswayintoourordinaryearthlylife.

Ifwehaveanarrow-mindedviewoftheartswecreateduringlifeandseethemasbeingconnectedonlytotheperiodbetweenbirthanddeath,weactuallydepriveartisticcreativityofallmeaning.Forartisticcreativitymostcertainlymeanscarryingsuprasensoryspiritualworldsintothephysicalworldofthesenses.Webringarchitecture,sculpture,painting,music,andpoetryintotheworldofphysicalexperiencesimplybecausewefeelthepressureofwhatwecarrywithinusfrompre-earthlyexistence,becausewhenawakewefeelthepressureofwhatwecarrywithinusasaresultofourspirituallifeduringsleep,

andbecausewefeelthepressureofsomethingalreadyinusthatwillshapeusafterdeath.Thatpeopleusuallydonotspeakaboutsuprasensoryworldssimplystemsfromthefactthattheydonotunderstandtheworldofthesenses,either.Andaboveall,theydonotunderstandsomethingthatwasonceknowntothespiritualcultureofhumanitybeforeitwaslostandbecameanexternalphenomenon,namelyart.

Ifwelearntounderstandart,itbecomesarealproofofhumanimmortalityandoflifebeforebirth.Thisiswhatweneedinordertoexpandourconsciousnessbeyondthehorizonofbirthanddeath,sothatwecanlinkwhatwehaveduringlifeonthephysicalEarthtothelifethattranscendsthephysicalplane.

IfweworkcreativelyoutofsuchknowledgeasthespiritualscienceofAnthroposophy,whichaimstounderstandthespiritualworldandtoreceiveitintoourideasandthoughts,intoourfeelings,perceptions,andwill,itwillpreparethegroundforanartthatsynthesizesinsomewaywhatprecedesbirthandwhatfollowsdeath.

Considertheartofeurythmy,throughwhichwemovethehumanbody.Whatexactlyarewemoving?Wearemovingthehumanorganismbymakingitslimbsmove.Thelimbs,morethananyotherpartofthehumanbody,passintothelifeofthenextincarnation.Theypointtothefuture,towhatcomesafterdeath.Buthowdoweshapethelimbmovementswebringforthineurythmy?Inthesenserealmandinthesuprasensoryrealmwestudyhowthelarynxandallthespeechorganshavebeenbroughtoverfromthepreviouslifeandshapedbytheintellectualpotentialsoftheheadandthefeelingpotentialsofthechest.Wedirectlylinkwhatprecedesbirthwithwhatfollowsdeath.Inacertainsense,wetakefromearthlylifeonlythephysicalmedium,theactualhumanbeingwhoisthetoolorinstrumentforeurythmy.Butweallowthishumanbeingtomakemanifestwhatwestudyinwardly,whatisalreadypreparedinusasaresultofpreviouslives.Wetransferthistoourlimbs,whicharethepartofuswherelifeafterdeathisbeingshapedinadvance.Eurythmyshapesandmovesthehuman

organisminawaythatfurnishesdirectexternalproofofourparticipationinthesuprasensoryworld.Inhavingpeopledoeurythmy,welinkthemdirectlytothesuprasensoryworld.

Whereverartisdevelopedonthebasisofatrulyartisticattitude,itbearswitnesstoourconnectiontothesuprasensoryworlds.Andifinourtimewehumanbeingsarecalledupontotakethegodsintoourownsoulforces,sotospeak,sothatwenolongerwaitinpiousfaithforthegodstogiveusonethingoranother,buttryinsteadtotakeactionasthoughthegodswerelivinginouractivewill,thenthetimehasindeedcome,ifhumankindwillonlyexperienceit,whenwemusttakethestepfromexternal,objectivelyformedartstoanartthatwillassumedifferentdimensionsandformsinthefuture,anartthatportraysthesuprasensoryworlddirectly.Howcoulditbeotherwise?Spiritualscienceitselfwantstopresentthesuprasensorydirectly,soitisboundtouseitsresourcestocreateanartofthiskind.

Asforitseducationalapplications,peoplewhoareeducatedalongtheselineswillgraduallycometofinditquitenaturaltobelievethattheyaresuprasensorybeings,becausetheymovetheirhands,arms,andlegsinsuchawaythattheforcesofthesuprasensoryworldareactiveinthem.Itisthesoulofthehumanbeing,thesuprasensorysoul,thatbeginstomoveineurythmy.Itisthelivingexpressionofthesuprasensorythatcomestolightineurythmymovements.

Everythingspiritualsciencebringsusisreallyininnerharmonywithitself.Ontheonehand,itbringsusthesethingssothatwemaymoredeeplyandintenselycomprehendthelifeweareengagedin,sothatwemaylearntoturnourgazetothelivingproofoftherealityofexistencebeforebirthandafterdeath.Ontheotherhand,itintroducesoursuprasensoryelementintothewill.Thisistheinnercohesivenessbehindanthroposophicallyorientedspiritualscientificstriving.Thisishowspiritualsciencewillexpandhumanconsciousness.Itwillnolongerbepossibleforpeopletomaketheirwaythroughtheworldastheyhavebeendoingintheageofmaterialism,whentheyhavebeenabletosurveyonlywhattakesplacebetweenbirthanddeath.Although

theymayalsobelieveinsomethingelsethatpromisesblissandredemption,theycanformnoconceptofthis“somethingelse.”Theycanonlylistentosentimentalsermonsaboutit;inactualityitisemptyofcontent.Throughspiritualscience,humanbeingsaremeanttoreceiverealcontentfromthespiritualworldonceagain.Wearemeanttobereleasedfromthelifeofabstraction,fromthelifethatrefusestogobeyondtheperceptionsandthoughtsthatliebetweenbirthanddeath,fromalifethatatmosttakesinsomeindefiniteverbalindicationsofthespiritualworld.Spiritualsciencewillinfuseuswithaconsciousnessthatwillwidenourhorizonandenableustobeawareofthesuprasensoryworldevenasweliveandworkinthephysicalworld.

Itistrueenoughthatwegothroughtheworldtodayknowingat,say,theageofthirtythatthefoundationforwhatwearenowwaslaidinuswhenweweretenorfifteen.Thismuchwecanremember.Ifwereadsomethingatagethirty,werememberthatthepresentmomentislinkedtothetimetwenty-twoortwenty-threeyearsagowhenwewerelearningtoread.Butwhatwedonotnoticeisthatbetweenbirthanddeathweconstantlyhavepulsingwithinustheexperiencesweunderwentbetweenourlastdeathandourpresentbirth.Let’slookatwhathasbeenbornoutoftheseforcesinarchitectureandinsculpture.Ifweunderstandthiscorrectly,wewillalsobeabletoapplyittoourlivesintherightwayandtoachieveonceagainasenseofhowproseisfashionedintotherhythm,meter,rhyme,alliteration,andassonanceofpoetry,eventhoughthismaybeconsideredsuperfluoustoordinaryprosaiclife.Thenwewillformtherightlinkbetweenthisspecialnuanceoffeelingandtheimmortalkernelofourbeingwhichwecarrywithusthroughdeath.Wewillsaythatitwouldbeimpossibleforanyonetobecomeapoetunlessallhumanbeingspossessedtheactualcreativeelementofthepoet,namelytheforcethatalreadyresideswithinusbutdoesnotbecomeoutwardlyaliveuntilafterdeath.

Thisdrawsthesuprasensoryintoourordinaryconsciousness,whichmustexpandagainifhumanitydoesnotintendtosinkfurtherintothedepthswehaveplungedintoasaresultofacontractedconsciousnessthatmakesusliveonlyin

whathappensbetweenbirthanddeath,allowingusatmosttohearpreachingaboutwhatispresentinthesuprasensoryworld.

Yousee,weencounterspiritualscienceeverywhere,wheneverwespeakaboutthemostimportantculturalneedsofourtime.FromRudolfSteiner,ArtasSpiritualActivity:RudolfSteiner’sContributiontotheVisualArts,MichaelHoward,ed.(AnthroposophicPress,1998),lecturein

Dornach,September12,1920,pp.237–249.

8.

SOCIETYINTERIOROFSOCIETY

ITISVERYSIGNIFICANTTODAYthatcertainpeoplefeelcompelledtospeakofthehumansituationandtry,throughfeelingsandperceptionsatleast,topeerintotheheartofsocialaffairs.Toshowthissignificance,IwouldliketobeginwithafewstatementsfromtheaddressthatKurtEisner1gavetoagatheringofstudentsinBasleshortlybeforehisdeath.Someofyoumayhaveheardthesestatements,buttheyareveryimportantforunderstandingthesymptomaticnatureofcertainmatterstoday.Referringtohispreviousremarks,hebegan:

Ihear,doInot?AndIseeclearlyenoughthat,deepdown,thereisalonginginourlivesthatstrivesforexpressioninawaythatrecognizesclearlythatlife,aswemustliveittoday,isnomorethananobviousinventionofsomeevilspirit.Imagineagreatthinkerlivingsometwothousandyearsagoandknowingnothingofourtime,dreamingofhowtheworldwouldlookintwothousandyears.Evenwiththemostvividimagination,onewouldhavebeenunabletothinkofaworldsuchastheoneinwhichwearecondemnedtolive.Intruth,existingconditionsaretheonlyutopiaintheworld,andthesubstanceofourdesires,thelongingofourspirit,isthedeepestandfinalreality,andeverythingelseishorrible.Wearesimplyconfusingdreamingandwaking.Itisuptoustoshakeoffthisancientdreamoftoday’ssocialexistence.Oneglanceatthewar—canyouimagineanyonewithhumanintelligenceinventinganythingofthesort?Ifthishasnotbeenwhatwecall“reality,”thenperhapsitwasadream,andwearenowwaking.

Justthinkofit;intryingtounderstandthepresent,thismanwasdriventousetheideaofdreamingandtoaskhimselfwhetheritmightbebettertocalltoday’srealityabaddreaminsteadofactualreality.

Sowehavethisremarkablecase(andconsiderjusthowtypicalitis)ofathoroughlymodernperson,someonewhoconsideredhimselfaheraldofanewage,regardingoutersenserealitynotaltogetherasmaya,oradream(asdoes,forinstance,theHinduview),butfeelingcompelledinfaceoftoday’sexceptionalevents,toraisethequestion(regardlessofthesense,buttoraiseit)whetherwearenotactuallydreamingthisreality.Indeed,thewholetenorofEisner’saddressshowsthathewasusingmorethanaturnofphrasewhenhesaidthatthispresentrealitycanbenothingelsebutsomethinginflicteduponhumankindbyanevilspirit.

Letustakesomeofthetopicstowhichwehavedevotedourmindsinthecourseofouranthroposophicwork,especiallythefactthatingeneralwetrytolookatoutersensoryrealitynotasthewholeofrealitybutasbeingconnectedwithsuprasensoryreality,withoutwhichitwouldbeincomplete.Thisoutlook,however,isnomorethanatinysparkinthecurrentsofthoughtofthepresentage,whichtoalargeextentisfloodedbymaterialisticthinking—yetweseethatamansuchasKurtEisnerwho,fromhisperspective,gavethissparknocredit(atleastnotduringhislifetime),isdrivenbythefactsofhistimetotheoneandonlycomparisonhecanmake:outerreality,initspresentappearanceatleast,isadream.Facedwiththiscurrentreality,heisforcedtoadmitthathecanexpressonlyintermsoftheuniversaltruthoftheunrealnature,themayaqualityofoutersensoryrealityonitsown.

Now,letusgomoredeeplyintosomeofthematterswehavebeenconsideringoverthepastweeks,whichincludedthesocialquestion.Let’slookathowthetrendofeventsinrecentcenturieshasbroughtpeopleincreasinglytothepointofdenyingtheactualspiritual,orsuprasensory,worldandsupportingthatdenialasmuchaspossible.Youmayarguethatpeopleinsomequarterstalkalotaboutthesuprasensoryworld.Therearestillnumerouschurches,ifnotalwaysfull,thatresoundwithwordsatleastthatclaimtoannouncethespirit.Afterall,todayandyesterdayeveningwehavebeenhearingthetollingofbellsalmostnon-stop,whichissupposedtoexpressspirituallifeaspresentedtothe

world.Yetweexperiencesomethingelseinadditiontothis.If,intheimmediatepresent,anattemptismadetolistentothewordsofChristinourpresentage,thenitispreciselytheadherentsofthetraditionalreligiouscommunitieswhomostfiercelyattackthisformofspiritualrevelation.Veryfewpeopletodaywantarealspirituallife,whichreliesnotjustonfaithorancienttradition,butontoday’sdirectspiritualfindings.

Inthelightofthis,doesitnotseemasifmodernhumanityneedstobepushed—notbyanevilcosmicspirit,perhaps,butbyagoodcosmicspirit—torecallthespiritualsideofexistence?Bybeingdoomedtoexperiencesense-perceptiblerealityofthiskind,isn’tatrulymodernpersonforcedtosaythatitresemblesadream,andthatevenagreatthinkeroftwothousandyearsagocouldnothaveimaginedthesortofscenariothatappearstodayasouterreality?

Inanycase,hereisamodernpersoncompelledtoformideasaboutrealitythatdifferfromthosecurrentlypopular.Iknowthatagreatnumberofouranthroposophicfriendshavefounditratherdifficulttounderstandtheseparticularideasaboutreality,theimportanceofwhichIhavebeenstressingtoday.Butyouwillnotbeabletocopewithlifeasitisunlessyouhavethegoodwilltoacceptsuchdifficultideas.Whatsortofthoughtsdopeopleformtodayinthefollowingarea?Peopleholdacrystalintheirhandsandthinkofitasarealobject.Thentheyholdarosepickedfromabushandcallthat,too,arealobject.Theycallbothofthemrealobjectsinthesamesense.Yet,aretheybothrealinthesamesense?Scientists,whetherfromseatsoflearningorinlaboratoriesorclinics,allspeakofreality,inthattheyconsiderthingsrealinasmuchastheyarerealinthesenseofacrystalorapickedrose.However,istherenotaconsiderabledifference,anenormousdifference,betweenthesetwoobjects,sincethecrystalretainsitsformthroughlongagesoftime,whereastheroselosesitsformanddiesarelativelyshortwhileafterithasbeenpicked?Itdoesnothavethesamelevelofrealitythatthecrystalhas.Onceitisdugup,evenarosebushdoesnothavethesamelevelofrealityasitdidwhenitwasintheearth.Sowemusteventuallyviewphenomenaoftheworldinawaythatis

differentfromtoday’swayofseeingthemfromoutside.Weshouldnotcallaroseorarosebush“real.”Atthemost,wecannotspeakofrealityunlessweconsiderthewholeEarth,withtherosebushandeveryfloweronitasastrandofhairgrowingoutofthisreality.

Fromthis,youcanseethat,inexternalsensoryreality,phenomenacanceasetoberealinthetruesenseofthewordoncetheyareseparatedfromtheirfoundation.Moreover,thismeansthatwemuststartsearchingwithinapparentouterreality,thegreatillusion,forthetruerealities.Mistakesofthiskindarecommoninthestudyofnaturetoday.However,thosewhomakethissortofmistakeandhavegottenintothishabitthroughthecenturieswillfinditverydifficulttothinkaboutsocialmattersinawaythataccordswithreality.Thegreatdifferencebetweenhumanlifeandnatureisthatanythinginnaturethatisnolongerfullyreal,suchasapickedrose,soondies.Somethingthatisnotarealitycanhavetheappearanceofreality,yetisfalseinitself.

Wecanverywellincorporatesomethingthatisnotrealityinitselfasarealityinsociallife.Inthiscase,althoughitisnotboundtodieoffquickly,itwillgraduallyturnintoasourceofgriefforhumanity.Nothingcanbecomeablessingifithasnotbeenexperiencedfirstandthoughtthroughasacompleterealitybeforebeingembeddedintothesocialorganism.Whenweassumehumanlaborcanbeacommodity(andIhaveoftensaidthis),itisnotjustasinagainstthesocialorder,butalsoasinagainsttruthitself.Inapparentouterrealityitcanbemadetoseemso,butthisillusionofrealitywillcausesufferinginthehumansocialorderandsetthestageforupheavalsandrevolutionsinthesocialorganism.

Tosummarize,whatneedstobecomepartofthewaypeoplethinktodayisthatnoteverythingmanifestedintheouterappearanceofreality,whichweseeinalimitedway,iscertaintobetruereality;itmaybealivinglie.Moreover,thisdistinctionbetweenlivingtruthsandlivingliesshouldbeengraveddeeplyintoconsciousmindstoday.Thesocialorganismwillberestoredtohealthasmorepeoplebecomedeeplyseriousaboutthisdistinction,andasmorepeoplefeelthat

wemustopenoureyestofactsthatarenotlivingliesbutlivingtruths.Itisnoteasytoknowwhetheranexternalobjectisinfactreal.Imaginea

beingfromaplanetonwhichtheconditionsaredifferentfromthoseonourEarth.Thatbeingneverencounteredthedifferencebetweenarosegrowingonabushandacrystal.Ifyouweretopresentsuchabeingwithacrystalandarose,itmaybeassumedthatthetwowereequallyreal.Thatbeingwouldthenbesurprisedtofindtherosewitheringsoquickly,whilethecrystalremainedthesame.HereonEarth,weknowaboutthesedifferencesbecausewehaveobservedsuchthingsoveralongerperiod.Butwecannotfolloweverythingaswecanwitharose,seeinginouterrealitywhethersomethingisrealornotreal.Inlifewearepresentedwithphenomenathatrequireustocreateafoundationforourjudgmentifwearetovisualizetheirtruereality.Whatsortoffoundationisthis—especiallywhendealingwithsociallife?

InthetwoprecedinglecturesIsharedafewobservationsaboutthisfoundation,andtodayIwilladdmore.Frommybooks,youarefamiliarwithmydescriptionsofthespiritualworld—theworldthathumanbeingsexperiencebetweendeathandanewbirth.Youknowthat,whenwerefertothislifeinthesuprasensoryspiritualworld,weneedtobeawareofthewaysoulsrelatetooneanother.Humanbeingsdonothaveabodythereandarenotsubjecttothephysicallawsoftheworldinwhichwelivebetweenbirthanddeath.Thus,wespeakoftheplayofforceorforcesfromsoultosoul.InmybookTheosophy,youcanreadthatinthesoulworld,betweendeathandanewbirth,weneedtospeakaboutforcesofsympathyandantipathyamongsouls.Suchactivityiscompletelyinward.Throughantipathy,onesoulconfrontsanother,andthroughsympathypainissoothed.Harmonyanddisharmonyarisebetweenthesouls’innermostexperiences.Thisrelationshipbetweentheinnermostexperiencesofonesoulandanotherconstitutesrealityinthesuprasensoryworld.Whatonesoulcanexperienceinanothersoulinthismaterialworldduringphysicallifeismerelyareflectionofthosesuprasensoryevents—whatremainsofthem,sotospeak.

Thisreflection,however,mustbejudgedintheproperlight.Wecanask,intermsofsociallife:Howshouldwejudgewhatwelivethroughherebetweenbirthanddeathwhencomparedtosuprasensorylife?Havingoftenthoughtabouttheneedforathreefoldsocialorder,ourattentionisdrawnimmediatelytothecentralsphere,oftendescribedasthepoliticalstate.Thosetodaywhohavereflectedonthispoliticalstatehavetriedconstantlytounderstandwhatitis.Butyouknow,peopletodayhavematerialisticideasandreallylackaproperbasistoconsidersomethingofthisnature.Furthermore,inrecenttimesallsortsofthingshavebeenfusedtogetherwiththemodernstateaccordingtothevariousclassinterests,makingitalmostimpossibletodiscernwhetherthestateisarealityoralivinglie.ThereisavastdifferencebetweentheviewsoftheGermanphilosopherHegelandthecontrastingoutlookthatFritzMauthner(authorofaphilosophicaldictionary)hasrecentlymadeknown.HegelregardsthestatemoreorlessastherealizationofGodonEarth,wherasMauthnersaysthatthestateisanecessaryevil,thoughindispensableandessentialtosociallife.Thesearetheradicallyopposedviewsoftwoprominentmenofrecenttimes.

Agreatdealthatformerlyoccurredinstinctivelyisnowbeingraisedintoconsciousness,andthereforeallkindsofpeoplehaveattemptedtoformideasofwhatthestateshouldbelikeandhowitoughttobeshaped.Theseideashaveappearedineveryshadeofthespectrum.Ontheonehand,therearethosewhofightwithoutgettingdowntotheessentials,yettheywanttogiveitaformthatgivesthosewhohavethemostcomplaintstheleastchanceofspeakingout.Moreover,otherswanttomakeradicalchangesthatenablepeopletocreateasatisfactoryexistence.Thequestionis:Howcanwe,infact,formaviewofthestate’sreality?

Observeimpartiallywhatcancomeintoplayamongindividualsinthestateandcomparethiswithmydescriptionofwhatcomesintoplayamongsoulsinsuprasensoryexistence.Thisistheonlywaytoperceivethestate’spotentialreality.Relationshipsbasedonthefundamentalforcesofsympathyandantipathyinthehumansoulduringsuprasensoryexistencehavethemostinwardnature,

whereashumanrelationshipsbasedonstatepoliticshavethemostexternalquality.Suchrelationshipsarebasedonthelaw,whichistherealminwhichpeopleconfrontoneanotherinthemostremoteways.Ifyoufollowthroughonthisthought,youwillunderstandthatthestateistheexactoppositeofsuprasensorylife.Thestateistruesttoitsownnaturewhenitisthecompleteoppositeofsuprasensorylife—thelessitpresumesinanywaytoincludeanythingofsuprasensorylife,themoreitfocusesonmutualhumanrelationshipsbasedonthemostexternalmatters,inwhicheveryoneisequalintheeyesofthelaw.Webecomemoreandmoreprofoundlyconvincedofthefactthatitisthestate’srealnaturetocoveronlytheareasthatbelongtoourlifebetweenbirthanddeathandtothemostexternalrealmofourexistence.

Ifthatisthecase,wehavetoask:Ifthestateisanimageofsuprasensorylife,solelybecauseitrepresentsitsopposite,howdoesthesuprasensoryrealmfinditswayintotherestofourlivesinthematerialworld?

Inthepreviouslecture,Ispokeofthisfromanotherperspective.TodayIwouldliketoaddthattheantipathiesthatdevelopinthesuprasensoryworldduringtheperiodbetweendeathandbirthleavetracesthatwebringwithusthroughbirthintophysicalexistence.Thesecomefacetofacewitheverythingthatlivesinso-calledspiritualculture.Thisiswhatdrawspeopletogetherinreligiouscommunitiesandothercommonculturalinterests,sothattheycanbringbalanceintothetracesofantipathiesthathavelingeredonfromthelifebeforebirth.

Allourspiritualcultureshouldbearealmforitself,becauseitechoesourpre-earthlylifeand,sotospeak,sendsusintothesensoryworldequippedtoformakindofremedyfortheremainingantipathiesfromthesuprasensoryworld.Thisiswhyitissobadwhenpeoplecreatesplitsintheirspiritual–culturallifeinsteadofunitingwithoneanother,asweshouldinspirituallife.

Theechoesoftheantipathiesleftoverfromspirituallifebeforebirthchurnaboutinthedepthsofthehumansoulandpreventourgoalsfromcomingtorealization.Whatweshouldaimforistruespiritualharmony,realspiritual

collaboration.Wherethereshouldbeharmony,cliquesarise.Thisinclinationtowardsectarianismandschismsisasignoftheremainingantipathiesfromwhichallspirituallifearisesandforwhichspiritual–culturallifeshouldreallybecomethecure.Weshouldrecognizethatspirituallifehasaninnerconnectiontoourpre-earthlylifeandis,inasense,relatedtosuprasensorylife.Weshould,therefore,notbetemptedtosetupthisspiritual–culturallifeasanythingbutanindependentactivityoutsidethejurisdictionofthestate,whichisnotanechointhesamesensebutacounterimageofsuprasensorylife.Wecannotreallyunderstandtheessenceofboththestateandspiritual–culturallifeunlessweconsidersuprasensorylifeaswellasourlifeofthesenses.Realityrequiresboth,becausethelifeofthesensesonitsownisnomorethanadream.

Economiclifeisdifferent.Ineconomiclife,peopleworkforothersbecausetheyfindittotheiradvantage.Theeconomyarisesfromneedsandinvolvessatisfyingneedsbyproducingallthephysicalthingsthatcansatisfybothnaturalhumanneedsandthemoredelicate,still-instinctiveneedsofthesoul.Ineconomics,somethingdevelopsonanunconsciouslevelthatworksonbeyonddeath.Theworkpeopledoforoneanotheroutofegoisticeconomicneedsbringsabout,underthesurface,thecreationofcertainsympathiesthatwemustdevelopfurtherduringlifeafterdeath.Inthesamewaythatspiritual–culturallifeisakindofcurefortheremainsofantipathiesthatwebringintoearthlylifefromourpre-earthlyexistence,whathappensbeneaththesurfaceofeconomiclifeisfilledwithpotentialforcreatingsympathiesthatwilldevelopafterdeath.Again,thisisanaspectofthewaywecanlearnfromthespiritualworldtorecognizetheneedforathreefoldsocialorder.

Ofcourse,peoplecannotreachthispointofviewunlesstheyworktogainaspiritualscientificbasisforunderstandingthecosmos.However,forthosewhodothis,itwillbecomeincreasinglyclearthat,ifthesocialorganismistobesound,itmustbedividedintothesethreebranches.Whencompared,theyeachhaveadistinctrelationshiptosuprasensoryreality,which,asIsaid,complementsthesensoryworldand,togetherwithit,makesuptruereality.

Overthepastfewcenturies,however,noonehasdiscussedtheaspectsofouterphysicalexistencethatmanifestinspiritual–culturallife,thelifeofthestate,andeconomiclife.Peoplehavecontinuedtochurnoutoldtraditionswithoutunderstandingthem.Theyhavelostthehabitoftakingadirectway,throughanactivesoullife,intothelandofthespirit,insearchofthelightthatcanilluminephysicalreality,withoutwhichourphysicalrealitycannotbeunderstoodproperly.Theleadingcirclesamonghumanityhaveofcoursesetthetoneforthisnon-spirituallife,andthisaccountsforthedeepgulfbetweenthesocialclasses,agulfthatcanbefoundattheveryfoundationsofourlifetodayandtowhichwereallyshouldawaken.

PerhapsImaypersistincallingtomindhowbeforeJulyandAugust1914thepeoplewhobelongedtotheleadingclasses—theformerleadingclasses—werefullofpraisefortheheightsofourcivilization,astheycalledit.Theyspokeofhowthoughtcouldbeconveyedoverlongdistancesatlightningspeedbythetelegraphandtelephonesystems,aswellasotherfabulousachievementsofmoderntechnologythathavebroughtsuchwonderfulprogresstocivilizationandculture.Butthislifeofcivilizationandculturewasbasedontheveryfoundationsthathaveproducedthefrightfulcatastrophesoftoday.PriortoJulyandAugust1914,Europeanstateleaders,especiallythoseofCentralEurope(anddocumentsprovethis),declaredcountlesstimesthat,accordingtothecurrentsituation,peaceinEuropeisassuredforalongtimetocome.Thisisactuallywhatstateleaders(especiallythoseofCentralEurope)saidintheirpartyspeeches.IcouldshowyouspeechesmadeaslateasMay1914,inwhichitwassaidthatdiplomaticmeasureshaveachievedthekindofinterrelationshipsamongthevariousstatesthatgiveusthechancetobelieveinalastingpeace.ThiswasinMay1914.

However,ifyousawthroughthesituationatthetime,youwouldhavehadtospeakdifferently.InmylecturesinViennaatthetime,beforethewar,IstatedwhatIhaverepeatedofteninrecentyears:wearelivinginthemidstofsomethingthatmustbecalledacancerofourhumansociallife,acarcinomaof

thesocialorder.Thiscarcinomahasnowburst,becomingwhatpeoplecalltheWorldWar.

Atthattime,thecommentthatwearelivinginacarcinoma,orsocialtumor,wastakentobemerewords,becausetheWorldWarwasyettocome.Theyhadnoideathattheyweredancingonavolcano.Thereactionremainsthesametodaywhenonepointsouttheothervolcano,whichisrealenoughandawaitingusinwhatisonlynowmanifestinginwhatpeoplehavelongcalled“thesocialquestion.”Becausepeoplearesofondofbeingasleeptoreality,theydonotrealizethat,withinthisveryreality,therealforcesexistthatalonecanturnitintotruereality.

Thisiswhyitissodifficulttoimpressonpeopletodaytheurgentneedtoworktowardathreefoldsocialorder,forahealthysocialorganismmustbedividedintothreebranches.Whyisthethinkingbehindthisdemandforathreefoldsocialorderdifferentfromotherwaysofthinking?Otherwaysofthinking,infact,involvetheinventionofwhatmightbethebestsocialworldorderforusandwhatweoughttodotogetthere.

Noticethedifferencebetweenthiskindofthinkingandthekindatthefoundationofthethreefoldsocialorganization.Thethreefoldsocialorderdoesnotstartbyasking:Whatisthebestwayofarrangingthesocialorganism?Onthecontraryitstartswithrealitybyaskinghowwecanclassifyhumanbeingsthemselvessothattheytaketheirplaceinthesocialorderinanunrestrictedwayandworktogethertowardwhatisright.Thiswayofthinkingdoesnothingeonprinciples,theories,orsocialdogmas,butonthenatureofthehumanbeing.Itsays:placepeopleintheenvironmentofathreefoldsocialorder,andtheythemselveswillsayhowitshouldbeorganized.Thiswayofthinkingtakesitsleadfromwhatistrulyhumanandnotfromabstracttheoriesorabstractsocialdogmas.

Ifpeopleweretoliveinisolationtheywouldneverdevelophumanspeech.Humanspeechcanariseonlyinasocialcommunity.Onthesamepremise,humanbeingsdonot,ontheirown,developasocialwayofthinking,norwould

theyhaveanysocialperceptionsorsocialinstincts.Onlyintherightcommunityisitpossibletobringsociallifeintotoday’sevents.

Nonetheless,agreatmanythingscontradictthis.Owingtotheriseofmaterialisminrecentcenturies,humankindhastakenleaveofrealityandbecomealienatedfromit.Intheirinnerbeing,peoplehavebecomelonely,andmostlonelyofallarethosewhohavebeentornfromlifeandbecomeconnectedwithnothingbutbarrenmachines,withthefactoryontheonehandandsoullesscapitalismontheother.Thehumansoulitselfhasbecomebarren.Outofthissoulvoid,however,somethingcanstruggletobreakfreefromahumanbeing’sindividualpersonality.Outoftheindividual’sbeing,spiritualthoughtsandperceptionsofthesuprasensoryworldcanarise—perceptionsthatalsoshedlightontheouterworldofnature.Preciselywhenwearetrulylonely,wearethrownbackentirelyonourselves,andweareinthebeststateofmindasindividualstogainknowledgeofourrelationshipswiththeworldofnatureandtheworldofspirit.Whatweshouldacquireinthewayofsocialthinkingistheoppositeofthis.Unlesswereflectonthis,wecannotproperlyassessthesignificantmomentofhistoryinwhichweareliving.Humanityneedstogothroughthishistoricmomentoflonelinessinworldevolution,sothat,outoftheirlonelinessofsoul,peoplecandevelopspirituallife.Theloneliestofallwerethegreatthinkerswhoseemedtoliveintheheightsoftotalabstraction,yetintheirabstractionstheyweresimplyseekingapathtothesuprasensoryworld.

Humanbeings,ofcourse,mustnotonlyseekthepathtothesuprasensoryworldandtonature,butoutoftheirownthoughtstheymustseekthepathleadingtosociallife.However,becausesociallifecannotbedevelopedalonebutonlythroughtrulyexperiencingothers,thelonelypeopleoftodayarenotthebestsuitedtodevelopsocialthinking.Justwhentheyreachedthepointofwantingtoattainsomethingworthwhilethroughtheirinnerforces,theresultsoftheireffortsturnedouttobeantisocial,notsocialthinkingatall.People’spresentinclinationsandlongingsaretheresultofspiritualforcesreachedinloneliness,andtheyaregivenafalsedirectionbytheoverwhelminginfluenceofahrimanic

materialism.Theimportanceofthiswillreallystrikeyouifyouaskyourselfsomethingthatfillsmanypeopletodaywithhorror.Supposeyouask:WhomwouldyoucalltheBolshevists?PeoplewillsayLeninandTrotsky.Well,Iknowofanotherone—notlivingintheimmediatepresentthough—andheisnoneotherthantheGermanphilosopherJohannGottliebFichte.YoumayhaveencounteredquitealotaboutFichte’sidealisticandspiritualwayofthinking,butthisislesslikelytohavemadeyouawareofthesortofpersonFichtewasthanwouldhiswell-knownviewsexpressedinhisbookletonaclosedeconomy.

ComparethewayFichtethinksofhowthesocialorderoughttobearrangedforthemasseswithwhatTrotskyorLeninwrite,andyouwilldiscoveraremarkableagreement.Youwillthenbegintobecomedistrustfulofmerelyregardingathingandjudgingitbyouterappearances.Youwillbetemptedtoask:Whatis,infact,behindthis?Ifyoulookatitmorecloselyandtrytounderstandwhatisbehindit,youwillarriveatthefollowing:Youwillinvestigatethedistinctivespiritualorientationofthemostradicalmindsoftoday.YoumaylookintotheparticularsoulcharacteristicsofpeoplesuchasTrotskyandLenin,theirspecialwayofthinkingandformsofthought,andthenyouask:Howhavesuchpeoplebecomepossible?Theansweristoimaginetheminadifferentsocialsettingandtheninours,whichhasforcenturiesdevelopedintowhatitisinthelight(ormoreexactly,thedarkness)ofmaterialism.ImagineLeninandTrotskyinadifferentsocialorder.Howmighttheyhaveturnedoutwhendevelopingtheirspiritualforcesinadifferentway?Theymighthavebecomeprofoundmystics.Inareligiousatmosphere,whatlivedintheirsoulsmighthavedevelopedintoaprofoundmysticism.Wecanseewhatitbecameundertheinfluenceofmodernmaterialism.

IfyoulookintoTheClosedCommercialStatebyJohannGottliebFichte,youseethesocialidealofapersonwhotrulywastryinghisutmosttotravelthehighestpathsofknowledgeandwhodevelopedthekindofthinkingthattendedconstantlytowardthesuprasensoryworld.However,whenhetriedtoworkoutasocialidealforhimself,althoughitcameentirelyfromhisheart,weseethatthe

verythingthatsuitsuswhenwepursueforourselvesthehighestidealsofknowledgeisahandicapwhenappliedtothekindofsocialthinkingneededforworkinginsociallife.

ThesortofspiritualworkFichtedidmustbedonealone,whereassocialthinkinghastobeworkedoutwithinacommunityofotherhumanbeings,wheretheprimarytaskofthethinkeristoconsiderhowthesocialorganismmightbelaidoutsothatpeoplemayworktogetherintherightwaytoestablishasocialexistencewithinthesocialrealmitself.ThisiswhyInevertellyou,ortellthepeopleoftoday,howyoushoulddealwithprivatepropertyinrelationtothemeansofproduction,orwithcommunalpropertyintermsofthemeansofproduction.Rather,onehastosay:trytoworktowarddividingthesocialorganismintoitsthreespheres.Then,whateverisaffectedbycapitalwillbemanagedbytheculturalsphere,andhumanrightswillbeadministeredbythepoliticalstate.Theareaofrightsandtheorganizationalspherewilldovetailproperlyintotheeconomicsphere.Thussocializationwilloccurthat,inaccordancewithcertainlegalconcepts,willinsurethatwhateverpeopleearnoverandabovetheirneedswillbechanneledconstantlyintothespiritual–culturalsystem.Itreturnsagaintothespiritual–culturalsphere.

Today,thisarrangementappliesonlyintherealmofintellectualproperty,wherenobodyfindsitstrange.Individualscannotholdontotheirintellectualpropertyfortheirdescendantsformorethanacertainperiod(thirtyyearsatmostafterdeath),whenitbecomespublicproperty.Weoughttothinkofthisasapossiblemodelforreturningsurplusprofittothesocialorganism,evenwhenitistheresultofindividualeffort,aswellasreturningwhatiscoveredbythecapitalistsystem.Theonlyquestionis:Returnintowhichareas?Intotheareathatcantakecareoftheindividualcapacitiesofpeople,whetherspiritualorotherwise;intothespiritual–culturalrealm.Thingswillbemanagedthiswaywhenpeopletaketheirrightfulplaceinthesocialorganism.Thisiswherethiswayofthinkingleads.Icouldimaginethesethingsbeingdonedifferentlyineachcentury.Insuchmatters,noarrangementsarevalidforever.Inourera,

however,peoplehavebecomeaccustomedtojudgingmattersfromamaterialisticpointofview,sonothingisseenanylongerintherightlight.

Ihavefrequentlypointedoutthatlaborhasbecomeacommodity.Ordinaryworkcontractsarebasedonthis.Theyarebasedontheamountofworkthelaborerdoesfortheemployer.Ahealthyrelationshipcannotarisewhenacontractissettledintermsofsomuchlabor,becauselabormustbetreatedasaquestionofrightsandsettledbythepoliticalstate,basedonthegoodsproducedbeingdividedamongthosewhodothephysicalandintellectualwork.Thecontractcanbemadesolelyonthegoodsproducedandnotontherelationshipoflaborerandemployer.Thisistheonlywaytoputthematteronahealthyfooting.

Nonetheless,peopleask:Whatisthesourceofthesocialevilsassociatedwithcapitalism?Itissaidthattheyarisefromthecapitalisteconomicsystem.Butnoevilscanarisefromaneconomicsystem.Theyarise,first,becausewehavenoreallaborlawstoprotectlaborand,second,becausewefailtonoticethatthewaytheworkersaredeniedtheirdueshareamountstoalivinglie.Butwhyaretheybeingdeprived?Notbecauseoftheeconomicsystem,butbecausethesocialorderitselfallowsthepossibilityoftheindividualcapacitiesoftheemployertoberewardedunjustlyattheexpenseoftheworkers.Thedivisionoftheproceedsoughttobemadeintermsofgoods,forthesearethejointproductsoftheintellectualworkersandphysicallaborers.However,ifbyvirtueofyourindividualcapacitiesyoutakesomethingfromsomeonethatyouhavenorighttotake,whathaveyoudone?Youhavecheatedthatperson;youhavetakenadvantage.Ifyoujustlookthesecircumstancesstraightintheface,yourealizethatthetroubleisnotcapitalismitself,butthemisuseofintellectual,orspiritual,capacities.Hereyouhavetheconnectionwiththespiritualworld.Whenyoubeginbymakingthespiritualorganizationhealthy,sothatspiritual,intellectualcapacitiesarenolongerpermittedtotakeadvantageofthosewhohavetolabor,youbringhealthtothesocialorganismasawhole.Italldependsontheabilitytoseetherightthingtodoineverycase.

Todothis,peopleneedguidelines.Todaywehavereachedthetimewhen

properguidingprinciplescancomeonlyfromspirituallife.Therefore,wehavetogiveseriousattentiontothisspirituallife.Ithastobepointedoutrepeatedlythattodayitisnotenoughtodeclarecontinuallythatpeopleshouldrecaptureabeliefinthespirit.Yes,plentyofprophetsarebeginningtospeakoftheneedtobelieveinthespirit.However,thepointisnotmerelytosay:Inordertobecuredofthepresentunhealthyconditions,peoplewillhavetoturnawayfrommaterialismandbacktothespirit.Nomerebeliefinspiritisacuretoday.However,manyillustriousprophetsgoroundrepeatingthatpeoplemustbecomespiritual.

Prophetssaythat,inthepast,Christhasbeenaconcernonlyforourprivatelife,butthatnowChristshouldenterthepubliclifeofthestate.Suchstatementshaveabsolutelynothingtooffer.Merebeliefinthespiritisunimportantcomparedtobecomingfilledwiththespirittothepointofbringingspiritintooutermaterialreality.Today,itisimportanttospeakofthekindofspiritthatcantrulymastermaterialrealityandtoexplainhowweshouldorganizesocietyinsteadoftellingpeopletobelieveinthespirit.Thenon-spiritualnatureoftodayisnottheresultofafailuretobelieveinthespiritbutafailuretoestablishthekindofconnectionwiththespiritthatallowsspirittotakeholdofreal-lifematters.

Lackoffaithinthespiritdoesnotarisesolelyfromdenyingthespirit;itcanalsocomefromtheassumptionthatmatterisunspiritual.Howmanypeoplearetheretodaywhoimaginetheyarehighlysuperiorwhentheysay:Seehownon-spiritualoutermaterialexistenceis;weshouldwithdrawfromitandturnawayfromexternalmateriallifetoasecludedlifeofspirit.Downhereismaterialreality,inwhichyouusethecouponsinarationbook.Thenyousitdowntomeditate,andoffyougotothespiritualworld.Twobeautifullydistinctwaysofliving,sharplydistinguished.Thisisnotwhatitisallabout,however.Itisessentialthatspiritshouldbecomesostronginpeople’sinnermostsoulsthatitdoesnotmerelyaspiretotalkaboutthingssuchasgraceandsalvation,butgoesrightintowhatweneedtodoinoutermaterialreality,enablingspirittoflowinto

thisexternalmaterialreality.Toacquirethehabitoftalkingaboutthespiritcomesveryeasilytopeople,andinthisconnectionsomepeoplecancontradictthemselvesinanextraordinaryway.AnzengruberillustratesthisthroughhisdramaticpersonificationofthehumanbeingwhodeniesGod.2Specialemphasisisgiventothedenialbyusingthewords:“IamanatheistastrulyasthereisaGodinheaven.”Therearenosmallnumbersofinconsistentpeoplearoundtoday,eventhoughtheymaynotdrawattentiontothemselvesinsuchastrikingway.Nevertheless,todayitiscommontouseexpressionssuchasthatofAnzengruber.

Thissortofthingcertainlyconveysawarningnottothinkthatmerebeliefinthespiritisenough,buttotrymorethananythingelsetofindthespiritinawaythatwillmakeusstrongenoughtopenetrateoutermaterialreality.Thenpeoplewillstopusingthewordspiritineverysentenceandshowandinstead,throughthewaytheyregardthings,bringspiritintotheirobservation.Itisessentialtodaythatweviewmattersinthelightofthespirit,andnotjusttalkaboutspirit.Peopleneedtounderstandthis,sothatAnthroposophyisinnowayconfusedwithallthesuperficialtalkaboutspiritsopopulartoday.Againandagain,whensomeworldly,Sunday-afternoonpreachermerelyspeaksinabetterstylethanusual,someonewillsaythatitsoundsjustlikeAnthroposophy.Infact,itisusuallyjusttheopposite.Thisispreciselywhatwehavetokeepawakefuleyeon.Thisiswhatitisallabout.

Ifyouunderstandthisthenyouwillbeveryclosetotheunderstandingthatsuchawell-intendedstatement(Imightsayastatementspokenoutofapresentimentoftragicdeath)astheoneIquotedfromKurtEisnerisespeciallyvaluablebecauseitstrikesoneasbeingsomeone’sconfession:“Tobehonest,Idon’treallybelieveinasuprasensoryelement;atleast,Idonotwishtogiveitanyactiveattention.Yetthosewhospeakabouttheworldofthesuprasensoryhavealwayssaid:therealityweperceiveherewithoursensesisonlythehalfofreality;itislikeadream.Ihaveonlytolookattheformthissensoryrealityhasassumedintoday’ssociallife,anditdoesindeedlookmuchlikeadream.

Indeed,oneisforcedtosaythatthisrealityisclearlytheinventionofsomeevilspirit.”

Thisiscertainlyaremarkableconfession.Butcoulditmeansomethingelse?Couldthisterribleandtragicwayofpresentingtoday’srealitybetheeducativegestureofagoodspirit,urgingustoseektruerealityinwhatappearstobeascarynightmare,toseekthewholenessofreality,whichiscompoundedofthesense-perceptibledimensionandthesuprasensorydimension?Wemustnottakeanexclusivelypessimisticviewofthepresenttime.Wecanalsodrawthestrengthfromittoachieveakindofvindicationofcontemporaryexistence.Inthiscase,weshouldneveragainallowourselvestostopshortatthelevelofthesensoryperceptible,butwillhavetofindthewayoutofittothesuprasensorylevel.

Anyonewhorefusestoseekthiswayoutwouldhavetobeprettydim-wittednottosay:thiskindofrealityistheinventionofanevilspirit!Butanyonewhomustersthewilltorisefromthissortofrealitytospiritualrealitywillalsobeabletospeakintermsofourbeingtaughtbyagoodspirit.Moreover,despiteallthatweseetoday,wemayrestassuredthathumankindwillfinditswayoutoftoday’stragicdestiny.Ofcourse,wemustrespondtotheclearpointercallingustoplayourpartinsocialhealing.FromRudolfSteiner,TheEsotericAspectoftheSocialQuestion:TheIndividualandSociety(RudolfSteinerPress,2001),lectureinZurich,March9,1919,pp.

67–89.

9.

EDUCATIONTHEFUNDAMENTALSOFWALDORFEDUCATION

AFTERTHECOLLAPSEOFGermanyin1918,amovementtowardsocialrenewalwasborninStuttgart,withtheaimofliftingthecountryoutofthechaosofthetimesandguidingittowardamorehopefulfuture.Atthetime,oneoftheoldestfriendsoftheanthroposophicmovement,EmilMolt,conceivedtheideaofbeginningtheWaldorfschoolinStuttgart.Mr.Moltwasinapositiontoimplementthatideaalmostimmediately,forhewasinchargeofanindustrialenterpriseemployingalargenumberofworkers.Thankstotheexcellentrelationsexistingbetweenthemanagementofthatenterprise,theWaldorf-AstoriaCigaretteFactory,anditsworkers,itprovedpossibletoattractalloftheworkers’childrentotheschool.Inthisway,morethantwoyearsago,theWaldorfSchoolwasfounded,primarilyforworking-classchildren.

Duringthepasttwoyears,however,theschoolhasgrownalmostfrommonthtomonth.TodaywehavenotonlytheoriginalstudentsoftheWaldorfschool—whoseguidancewasputintomycare—butalsomanyotherchildrenfromallsocialclassesandbackgrounds.Indeed,thenumberofstudentswhohavefoundtheirwayintotheWaldorfschoolfromallquartersofthepopulationisnowconsiderablylargerthantheoriginalnumberoffoundingstudents,thechildrenofthefactoryworkers.ThisfactshowstheWaldorfschooltobeinpracticeaschoolforchildrenofalltypes,comingfromdifferentclassesandcultures,allofwhomreceivethesameteaching,basedonourownmethods.

TheideaoftheWaldorfschoolgrewoutoftheanthroposophicmovement,amovementthat,nowadays,attractsagreatdealofhostilitybecauseitiswidelymisunderstood.Intonight’stalk,andbywayofintroduction,Iwillmentiononlyonesuchmisunderstanding.ThismisunderstandingassertsthatitistheaimofAnthroposophyorspiritualscience,particularlyinitssocialaspects,tobe

revolutionaryorsomehowsubversive,whichisnotatallthecase.Imustemphasizethisbecauseitisofspecialimportanceforourpedagogicaltheme.Asanthroposophicspiritualscienceseekstodeepenandfructifythemanybranchesofsciencethathavedevelopedintheculturalandspiritualsphereduringthelastthreeorfourcenturies,ithasnointentionwhateverofopposingmodernscienceinanyway.Nordoesitwishtointroduceamateurismintomodernscience.Itonlywishestodeepenandtowidentheachievementsofmodernscience,includingmodernmedicine.

Likewise,theeducationarisingfromanthroposophicspiritualsciencedoesnotwishtoopposethetenetsofrecenteducationaltheoryasputforwardbyitsgreatrepresentatives.Nordoesitwishtoencourageamateurisminthisfield.Acknowledgingtheachievementsofmodernnaturalscience,anthroposophicspiritualsciencehaseveryreasontoappreciatetheaimsandtheachievementsofthegreateducatorsattheendofthenineteenthandthebeginningofthetwentiethcenturies.Anthroposophyhasnowishtoopposethem.Itwishesonlytodeepentheirworkbywhatcanbegainedthroughanthroposophicresearch.Itwishestostandentirelyonthegroundofmodernpedagogicalthinking.However,itdoesfinditnecessarytoexpandthescopeofmodernpedagogicalthinkingandIshallendeavortogiveafewoutlinesofhowthisistobedone.

ThoughtheWaldorfschooltakesitsstartingpointfromanthroposophicspiritualscience,itisneverthelessnotanideologicalschool—andthisIhopewillbeacceptedasanimportantfact.TheWaldorfschoolisnotintheleastconcernedwithcarryingintotheschoolanthroposophicdogmaoranthroposophicconvictions.Itseekstobeneitherideologicalnorsectariannordenominational,forthiswouldnotbeincharacterwithanthroposophicspiritualscience.Unfortunately,theoppositeisoftenerroneouslybelieved.

TheWaldorfschool,whichhasitsrootsinAnthroposophy,isaschoolapplyingspecificmethodsandclassroompractices,aswellaspedagogicalideasandimpulsesdrawnfromanthroposophicallyorientedspiritualscience.Whenwefoundedtheschool,weweresimplynotinapositiontoinsistonsuchradical

demandsasarefrequentlymadebysomemoderneducatorswhomaintain,forinstance,that,ifonewantstoeducatechildrenproperly,onehastoopenboardingschoolsorthelikeinthecountry,awayfromcities.Therearemanysuchendeavorstoday,andwehavenoobjectiontothem.Weunderstandfullythereasoningbehindtheirdemands.IntheWaldorfschool,however,wearenotinthesamehappyposition.Wehadtoacceptagivensituation.ThepossibilitywasgrantedtoustoplacewhatwastobecometheWaldorfschoolinacity,intheverylifeofacity.Therewasnoquestionoffirstinsistingontherightouterconditionsfortheschool.Whatmatteredwastoachievewhathadtobeachievedthroughtheprinciplesandmethodsofoureducationundergivencircumstances.

Itisacharacteristicfeatureofanthroposophicspiritualsciencethatitcanadaptitselftoanyouterconditions,foritwantstobeabletoworkunderallconditionsoflife.Ithasnowishtochaseafterutopianideals,butwantstocreatesomethinginharmonywiththehumanpotentialofitsmembersoutoftheimmediatepracticalconditionsandthepracticalneedsoflifeinanygivensituation.

Torepeat,nodogmaistobecarriedintotheschool.Whatapersonstandingwithintheanthroposophicmovementdoesgain,however,isawayofknowingthatinvolvesourwholehumanity.Theeducationallifeofourtimestendstofavoracertainintellectualism.ThereforethereisnoneedtofearthattheWaldorfschoolteachesitsstudentsthatahumanbeingconsistsnotonlyofaphysicalbody(asyoucanreadinmanyanthroposophicwritings)butalsoofanetherbody,supplyingtheformativeandorganicgrowingforcesatworkinthephysicalbody,andalsoofanastralbodythat,duringearthlylife,carrieswhatwasdevelopedduringpre-earthlyexistence—priortophysicalbirthor,rather,conception,andsoon—intothehumanphysicalorganization.Noneofthisistaughtintheschool.But,ifweknowthathumanbeings,whenobservedwithscientificaccuracy,consistofbody,soul,andspirit,andifwegrasphowthisisrevealedinthechildasahumanbeinginthemaking,wegainadeeperandtruerknowledgeofthehumanbeingthanispossiblethroughpresent-daynatural

science.Wedonotgraspthisdeeperknowledgeofhumanbeingsandallthat

anthroposophicspiritualsciencecanlearnaboutthemonlywithourpowersofthinking:thewholehumanbeing—thinking,feeling,andwilling—isinvolved.This,however,isnotthesubstancefromwhichthetrainingmethodsforworkintheWaldorfschoolaretobedrawn.Rather,anthroposophicknowledgecreatesinourteacherstheforcesofwilltodoallthattheycanforgrowingchildreninaccordancewiththedemandsofeachchild’sorganization.Howeverodditmightsound,childrenarethepreeminent“teachers”intheWaldorfschool.Waldorfteachersarefullyconvincedthatwhattheyencounterintheirchildren,weekafterweekandyearafteryear,istheoutermanifestationofdivineandspiritualbeingswhohavecometoEarthfromapurelysoulandspiritualexistencesothattheycanevolveinaphysical,earthlybodybetweenbirthanddeath.Theyrealizethateachchild’sbeingunites—bymeansofthestreamofhereditycomingthroughtheparentsandtheirancestors—withwhatisbestowedphysicallyandetherically.Waldorfteachershaveanenormouslydeepreverencefortheyounghumanbeingwho,inthefirstdaysafterbirth,alreadyshowshowaninnersoulbeingmanifestsinphysiognomy,inthefirstlimbmovements,andintheirfirstbabblingthatgraduallygrowsintohumanspeech.AnthroposophicknowledgeofhumanbeingscreatesadeepreverenceforwhatthedivineworldhassenttoEarth,andthatinnerattitudeofreverenceischaracteristicofWaldorfteachersastheyentertheirclassroomseachmorning.Fromthedailyrevelationsofthismysteriousspiritandsoulexistence,theydiscoverwhattheyasteachersmustdowiththeirchildren.

ThisisthereasonwhyonecannotformulatethemethodsoftheWaldorfschoolinafewabstractrules.Onecannotsay:pointone,pointtwo,pointthree,andsoon.Rather,onehastosaythat,throughanthroposophicspiritualscience,ateachercomestoknowthegrowinghumanbeingandlearnstoobservewhatlooksoutofachild’seyesandrevealsitselfinachild’sfidgetylegmovements.Becauseteachersarethoroughlygroundedinanunderstandingofthewhole

humanbeing,theirknowledgeofAnthroposophyfillsnotonlytheirintellect,withitscapacitytosystematize,butembracesthewholehumanbeingwhoalsofeelsandwills.Theseteachersapproachtheirstudentsinsuchawaythattheirmethodsacquirealivingexistencethattheycanalwaysmodifyandmetamorphose,eveninlargerclasses,tosuiteachindividualchild.

Anyonehearingallofthisintheabstract,mightwellrespond:Thesecrazyanthroposophists!Theybelievethatahumanbeingdoesnotonlyhaveaphysicalbodywhich,asacorpse,maybecarefullyexaminedandinvestigatedinphysiologyandbiology.Theyalsobelievethathumanbeingshaveethericandevenastralbodies.Moreover,theybelievethatwecancometoknowtheseifwepracticecertainsoulexercises.Theybelievethat,ifwestrengthenourthinkingtothepointwherethewholehumanbeingistransformedintoakindof“suprasensorysenseorgan”(ifImayuseGoethe’sexpression),wecanseemorethanwedoinordinaryhumanlife.

Itiseasytopokefunatthose“crazyanthroposophists,”whospeakinthesetermsofsuprasensorybeingsinthesensoryworld.Butiftheseconvictions,basednotonweirdfantasiesbutonwell-groundedknowledge,arecarriedintoteaching,thosewhosetaskistoeducateyoungpeoplecanobservegrowingchildrenrealistically,asbeingsofbody,soul,andspirit.Andthisishowachildmustbeobservedifthestudent’sinnermostbeingistoberevealed.

Idonotwishtoderidetoday’sexperimentalpsychologyorexperimentalpedagogy.Iappreciateandacknowledgewhatthosescientificdisciplineshaveachieved.Nonetheless,becauseofthosedisciplineswemustdeepenourpedagogyevenmore.Asidefromtheirpositiveaspects,theyshowthatwearenotanyclosertochildreninadirectandnaturalway,butjusttheopposite;wehavebecomeincreasinglyestrangedfromchildren.Conventionalexperimentsaremadewithchildrentodeterminehowtheirthinking,theirmemory,andeventheirwillfunction.Rulesandregulationsarethendrawnupfromtheensuingstatistics.Certainly,suchfindingsareuseful,especiallyforananthroposophist.But,ifweviewthemasthe“be-allandend-all”foundationforeducation,we

merelyprovethatwehavenotinanywayreachedthechild’struebeing.Whydoweneedtoengageinexperimentsatall?Itissimplybecausethedirect,immediaterelationshipbetweenteacherandchild—whichwaspresentinancient,biblicaltimes—hasbeenlostundertheinfluenceofourmodernmaterialisticculture.Conventionalexperimentsaremadebecauseadirectfeelingandunderstandingnolongerexistsforwhatactuallyhappenswithinchildren.Thefactoftheseexternalexperimentsitselfprovesthatwehavelostadirectrelationshipwithourchildrenandthatweshouldtrytorediscoveritwithallavailablepower.

Whenwestudycontemporaryexperimentalpsychologyandpedagogy,itoftenseemsasiftheexperimentalistwerelikesomeoneobservingapersonridingahorsetoseehowheorshedoesonasmoothpathascomparedtomoredifficultterrain.Fromsuchobservations,theexperimentalistthencompilesstatistics:onthesmoothpath,suchandsuchadistanceinfifteenminutes;onaslipperypath,somanymiles;onanunevenpath,somanymoremiles;andsoon.Thisisthewayofworkingthatwealsofind,moreorless,inexperimentsmadetodeterminewhetherachildwillremembersomethingforaquarterofanhour,orwhetherachildomitssoandsomanyofthewordstoberemembered,andsoon.

Toreturntooursimile,ifweweretocompilestatisticaldetailsabouttherider,wewouldhavetoconsidernotonlythestateofthepaths,butalsowhatthehorsewascapableofdoingontheparticularpathsobservedandsoon.However,inthiswaywewillnotsucceedindiscoveringanythingabouttherider(althoughitwouldofcoursebeperfectlypossibletoincludetheriderinstatisticalobservationsaswell).Itismostimportantnotjusttoexperimentexternallyonthosetobeeducated,butthat,asteachers,wehavedirect,naturalcontactwithchildrenthroughourunderstandingoftheirinnernature.

Inanthroposophicspiritualscience,onecomestounderstandwhatisgivenwhenababyisborn.Welearnthatachildbearswithinnotonlywhatwecanperceivewiththesenses,butalsoaspiritualsoulbeingthatunitedwiththe

physicalembryo.Wecometoknowexactlyhowthisspiritualsoulbeingdevelops,justaswelearnfromphysicalsciencehowthephysicalseeddevelopswithintheflowofheredity.Welearntorecognizethat,independentoftheinheritedtraits,somethingofasuprasensoryspiritandsoulnatureenters.Withoutteachingitasadogma(andImustemphasizethisrepeatedly),thisperspectiveneverthelessbecomesameansoforientingtheteacher,guidingtheteacher’sobservationsofchildrenevenbeforetheyenterschool.

Forachildjustlearningtospeak,thefollowingpremiseisuseful.Wemustobservenotonlywhatbelongstothestreamofhereditybutalsowhatdevelopsinthechildfromspiritualdepths.Languageispartofthis.Whenweobservehumanbeingsinthelightofanthroposophicspiritualscience(discriminatingbetweenthemoreinner,astralbodyandthemoreouteretherbody),wecometoknowthenatureofthehumanwillinanewway.Weseethewillasalliedmorewiththeastralbody,whilethinkingisseentobeconnectedmorecloselywiththeetherbody.Wecometoknowhowthesemembersinteractinspeaking.Whenobservingandexperiencinglife,weareconcernednotjustwithouterfacts,butalsowithplacingthosefactsintherightlight.

Nowletustakeawell-trainedobserveroflife,someonetrainedinAnthroposophytoknowhumanbeings,andplacethispersonbesideachildwhoisgoingthroughtheprocessoflearningtospeak.Ifwehavereallylearnedtolookintoachild’ssoullife,recognizingtheimponderablesatplaybetweenadultandchild,wecanlearnmoreaboutchildren’spsychologybyobservingreal-lifesituationsthan,forexample,theeminentpsychologistWilhelmPreyer1didbymeansofstatisticalrecords.…Witheveryvowelsound,wespeakdirectlytoachild’sfeelings.Weaddressourselvestotheinnermostbeingofthechild’ssoul.Withthehelpofspiritualscience,welearnhowtostimulateaparticularsoularea.Inthisway,weintroduceaconnectionbetweenadultandchildthatgeneratesacloserelationshipbetweenteacherandstudent,allowingsomethingtoflowfromtheteacherdirectlytothechild’sinmostfeeling.

If,forexample,wespeaktoachildabouthowcolditisoutside,thatchildis

takenintotherealmofconsonantsasweworkdirectlyonthechild’swill.Wecanobservethatwestimulateachild’sfeelinglifeinoneinstance,andinanotherthechild’smovement,whichlivesinwillimpulses.Withthisexample,Imerelywantedtoindicatehowtoclarifyeverything,eventhemostelementaryphenomena,throughacomprehensiveknowledgeoflife.Today,thereisamagnificentscienceoflanguagethatcancertainlybenefiteducationagreatdeal.However,thatsciencestudieslanguageasifitwereseparatefromhumanbeings.Ifwearetrainedinanthroposophicspiritualscience,however,welearntoviewlanguagenotassomethingthatfloatsabovepeople,whothentakeholdofitandbringitintolife.Rather,welearnthatlanguageisconnecteddirectlytothewholehumanbeing,andwelearntousethisknowledgeinpracticallife.Welearnhowachild’sinnerrelationshiptothevowelaspectisconnectedwithawarmingglowinthefeelinglife,whereastheconsonantalaspect(allthatchildrenexperiencethroughconsonants)iscloselylinkedtothemovementsofthewill.

Thepointisthatyoulearntoobservechildrenmoreclosely.Peoplehavegraduallylostthiskindofobservation,thisempathywiththechild.Frequentlytoday,whenwetrytoeducateyounghumanbeings,itseemsasifwewereactuallycircumventingtheirrealbeing.Itisasthoughthemodernscienceofeducationhaslostitsdirectconnectionwiththechildrenwewishtoeducate.Wenolongerrecognizethatspeechislinkedorganicallytoalltheprocessesofgrowthandtoallthathappensinachild.Fundamentally,wenolongerknowthat,inraisingachildtoimitateintherightway,wehelpthatchildtobecomeinwardlywarmandrichinfeelings.Untilthechangeofteetharoundtheseventhyear,childrendependentirelyonimitation.Raisingandeducatingchildrenduringthoseearlyyearsdependessentiallyuponthisfaculty.Unlesswegainaclearunderstandingofthisabilitytoimitateduringtheearlyyearsoflifeandcanfollowitcloselyfromyeartoyear,thehiddendepthsofachild’sinnernaturewillnotberevealedtous.Wewouldbeunabletoeducateourstudentsinwaysthatwillplacethemfullyintolifelateron.

Thisistruenotonlyofspeech,butalsoofwhateverwemustteachourchildrenbeforetheyenterschool.AsIsay,untilthesecondsetofteeth,achildisfundamentallyandwhollydependentonimitation.Anthroposophicspiritualscienceallowsustostudytheyoungchild’sfacultyofimitationinallareasoflife.Speech,too,developsentirelythroughimitation.However,thestudyoftheimitationfacultyenablesustolookmoredeeplyintothenatureofthegrowinghumanbeinginotherways,too.Althoughcontemporarypsychologyalwaysthinksaroundtheproblemofhowthehumansoul(or,asitissometimescalled,thehumanspirit)isconnectedtothehumanphysicalbody,itcannotgainanexactconceptoftherelationshipbetweenthehumansoulandspirit,ononeside,andthephysicalandbodilycounterpart,ontheother.Basically,psychologyknowsonlythephysicalaspectsofthehumanbeing,whenthebody,likeacorpse,lackssoulandspirit.IthasdistanceditselffromthehumansoulandspiritasIhavedescribedthem.

Thissituationcanbeclarifiedbestthroughaspecificexample.Contemporarysciencedoesnotappreciatetheimportanceofphenomenasuchastheseconddentitionaroundtheseventhyear.Yetthekindofobservationfosteredbyspiritualsciencerevealshowachild’ssoulforceschangeduringthatprocess.Achild’smemoryandabilitytothink,aswellasachild’sfacultyoffeeling,changegreatlyduringtheseyears.Infact,onecannotseeachild’ssoullifedevelopbeforeabouttheseventhyear.Wherewastheemergingsoullifewithwhichwehavetodealwhenthechildentersschoolbeforetheseventhyear?Wherewasitpreviously?

Themethodemployedbyscientificthinkingisperfectlyappropriateintheinorganicrealm.Whenphysiciststodaystudycertainsubstancesthatemitheatafterundergoingaparticularprocess,theyascribethatheattothewarmththatwasformerlycontainedwithinthesubstanceas“latent”orhiddenheat.Thentheystudyhow,whensubjectedtoaparticularprocess,thatlatentheatisliberatedorreleasedfromthephysicalsubstance.Theywouldnotdreamofconcludingthattheradiatingheathadsomehowcomeintothematterfrom

outside,buttheystudytheconditioninwhichtheheatexistedwhilealreadypresentthere.Thiswayofthinking,inauguratedbyphysics,canbeappliedtothemorecomplicatedrealityofhumanbeings.

If,fromananthroposophicpointofview,westudyhowachild’smemoryandwillassumeaparticularconfigurationintheseventhyear,wewillnotconcludethatthesenewfacultieshavesuddenly“flownintothechild.”Wewillassumethattheydevelopedwithinthechilditself.Butwhereweretheypreviously?Theywereactiveinthechild’sphysicalorganism.Inotherwords,whattheteachermusteducatewaspreviouslyalatent,hiddenforceinthechild’sownbeing.Thatforcehasbeenliberated.Aslongaschildrenneedtheforcesthatwillculminatewiththepushingoutofthesecondteeth,thoseforceswillbeactiveinthechild’sinnerrealm.Withthesheddingofthemilkteethandtheemergenceofthesecondteeth,thoseforces—likethelatentheatincertainsubstances—arereleasedfromtheirtaskandrevealthemselvesasnewsoulandspiritualcapacities.Thesewethenactivelyengageinourteaching.

Onlybystudyingexamplesfromreallifecanwelearntounderstandhowsoulandbodyworktogether.Wecanengageinendlessphilosophicalspeculationabouttherelationshipofsoulandbodytoeachotherbut,whenstudyingearlychildhooduptotheseventhyear,wemustobservetheactualfacts.Onlythenwillwerecognizethatforcesthathavelefttheorganicbodilyrealmafterthechangeofteetharefreetobeusedbytheteacherinquiteanewway.

Thesameprincipleappliestothewholespanofhumanlife.Allofthespeculativetheoriesabouttherelationshipofsoulandbodythatwecanfindinbooksonphilosophyandphysiologyareuselessunlesstheyarebasedonamodeofobservationthatisexactaccordingtoproperscientificmethods.

Ifweobservesuchphenomenafurther,werealizethattheforcesinachildwithwhichwedealasteachersarethesamethatwerepreviouslyengagedinbuildinguptheorganism.Weknow,too,thatthoseforcesmustnowassumeanotherformandthat,ifwearetoteachchildren,wemustcometoknowthose

forcesintheirnewform.Butwemustalsogettoknowthemintheiroriginalform—sincetheymustbeusedforlearning,wemustbeabletorecognizethemintheiroriginaltask.Well,alotmorecouldbesaidaboutthis.Iwillonlypointoutthatitisbecauseofthoseforces,workinginthedepthsoftheorganism,creatinglife,thatachildimitatesuptotheseventhyear.Tounderstandapreschoolchild,wemustalwaysbearinmindthisfacultyofimitation.

Forexample,parentscomplainthattheirsonhasstolenmoney.Theyarelookingforadvice.Youaskhowoldthechildisandaretoldthatheisfourorfiveyearsold.Itmightsoundsurprising,butachildoffourorfivedoesnotreallysteal.Suchachildisstillatthestageofimitation.Andso,ifyouaskfurtherquestions,youdiscover,forinstance,thatthechildhasseenhismothertakingmoneyoutofacupboardeveryday.Thechildimitatesthisactionand,consequently,hetootakesmoney.Ihaveevenknownacaseinwhichachildtookmoneyoutofacupboardbut,insteadofbuyingsweets,boughtthingstogivetootherchildren.Therewasnothingimmoralinthisbehavior,onlyperhapssomethingsomewhatamoral,somethingimitative.

Anincidentlikethismakesusrealizethat,ineducatingchildren,wearedealingwithimponderables.Asteachers,wemustrealizethat,whenwestandbeforeachildwhoisanimitator,wemustbemindfulevenofourthoughts.Notonlyouractionsbutourthoughtstoomustbeofakindthatachildcansafelyimitate.Theentireupbringingofpreschoolchildrenmustbebasedonthisprincipleofimitation.Evenifitmightsoundstrange,awarenessofthisprinciplemustlieatthefoundationofareallyhealthyformofearlyeducation.

Theforcesthatcausechildrentoimitatetosuchanextentthattheycopyeventheslightesthandmovementappearwhentheyaboutsevenandbecometheliberatedforceswithwhicheducatorsandteachersmustdeal.Lookingmorecloselyatthisdevelopment,onerecognizesthat,whereasachildisacompulsiveimitatoruptotheageofseven,duringthenextsevenyears,uptopuberty,thestudentneedstoexperienceanaturalsenseofauthorityintheteacherastherightguideonlife’spath.Theexperienceofauthoritybecomesthemaineducational

principleforchildrenbetweenthechangeofteethandpuberty—aprinciplethatdevelopsnaturallytobecomethebasicrelationshipbetweenteacherandstudent.

Itisalltooeasytospeakabstractlyaboutthisrelationshipbaseduponanaturalsenseofauthority.Ifwewishtoguideitintherightdirectionateverymomentofourteachinglife,weneedanthroposophicknowledgeofthehumanbeing.

Today,manypeoplespeakaboutthenecessityandtheimportanceofvisualinstruction,practicaldemonstration,andsoforth—andtheyareinacertainsensequiterighttodoso.Itiscertainlyrightforsomesubjects.Anythingthatcanbeoutwardlyobservedcanbebroughttothechildbythesemethods.Butwemustconsider,aboveall,themoralorderoftheworldandhumanreligiousfeelings—thatis,everythingpertainingtothespiritualnatureoftheworld.Thespiritualisimperceptibletooutersensesandifwetaketheso-calledvisualinstructionmethodtoofar,weleadchildrenintobelievinginonlywhatissenseperceptible—thatis,intomaterialism.Whatreallymattersatthisageisthatthroughthenaturalrelationshiptotheteacher,thechildfeels,“Thisadult,whoismyguide,knowswhatisrightandbehavesinawayIlongtoemulate.”IfIdescribesuchafeelingasanadult,itisnaturallyquitedifferentfromhowachildwouldexperienceit.

Duringthefirstsevenyears,then,achild’sactivitiesmirrorandimitateitssurroundings—aboveallthroughgestures,includingthesubtleinnergesturesthatliveinspeech.But,duringthenextsevenyears,childrendevelopundertheinfluenceofthewordsthatcomefromthenaturallyacceptedauthorityoftheirteacher.Inordertoappreciatetheimportanceandvalueofthisnaturalsenseofauthority,onemusthaveathoroughfoundationintrueknowledgeofthehumanbeing.

Youwouldhardlyexpectsomeonelikemyselfwho,manyyearsago,wroteabookcalledIntuitiveThinkingasaSpiritualPath:APhilosophyofFreedomtosupportareactionarysocialbeliefinauthority.SoitisnotonthebasisofanyauthoritarianintentionbutsolelyoneducationalgroundsthatImaintainthatthe

mostessentialprinciple,themostimportantforceineducation,betweentheageofsevenandpuberty,liesinastudent’sbeliefthattheteacher,asanauthority,knowswhatisrightanddoeswhatisright.Thismustsinkdownintothechild.

Ifstudentsdonotdeveloponthebasisofthisbeliefintheauthorityoftheteacher,theywillbeunable,whenolder,toentersociallifeinawholesomemanner.

Tounderstandthis,weneedonlytoknowwhatitmeansforachildwillinglytoacceptsomethingonthebasisofauthority.Irealizethatthisisformanypeopleratheracontroversialpointbut,actually,itiscontroversialonlyforthosewho,fundamentallyspeaking,lackthewilltolookatlifeinitsentirety.

Forinstance,letusassume,say,that,inoursecondyearoflifenaturedidnotdisposetheformofourfingerssothattheygrowanddevelop—thatnaturemadeourfingerssuchthat,asitwere,theywerecastinhardstereotypedforms.Whatwouldwedothen?Insofaraswearehuman,then,wearegrowing,continuouslychangingbeings.Andaseducators,likewise,thisisthekindofessencethatwemustpourintochildren’ssouls.Wemustnotimposeonourchildrenanythingthatcreatessharplycontouredpictures,impressions,orwillimpulsesinthem.Justasourfingersdonotretainthecontoursthattheyhadwhenweweretwobutrathergrowontheirown,soallideas,thoughts,andfeelingsthatwepourintochildrenduringtheirschoolyearsmusthavetheessenceofgrowthinthem.

Wemustbequiteclear:whatwebringtoaneight-year-oldcannotbeclear-cutorsharplycontoured.Rather,itmusthaveaninnercapacityforgrowth.Bythetimethepersonisforty,itwillhavebecomesomethingquitedifferent.Wemustbeabletoseethewholehumanbeing.Anyonewhodoesnotappreciatetheprincipleofauthorityduringtheseyearsofchildhoodhasneverexperiencedwhatitreallymeanswhen,forinstance,inthecourseofone’sthirty-fifthyear,outofthedarkrecessesofmemory,oneunderstandssomeconceptofhistoryorgeography—orsomeconceptoflife—thatoneacceptedwithoutunderstandingattheageofnineontheauthorityofawelllovedteacherorparent,havingtakenitsimplyonfaith.Whensuchaconceptemergesinthesoulandisunderstood

withthematureunderstandingofseveraldecadeslater,thisbecomesananimatingprinciplethatcallsupanindefinablefeelingthatneednotbebroughttofullconsciousness:somethingfromone’searliestyearslivesoninone’ssoul.Itisinthissensethatwemustbeabletofollowtheforcesofgrowthinnature.

Oureducationalprinciplesandmethodsmustnotbetiedupinfixedformulae.Rather,theymustbecomeakindofrefined,practicalinstinctforactioninthosewhoeducatefromalivingknowledgeofhumanbeings.Teacherswillthenfindtherightwayofdealingwithchildrenratherthanmerelyartificiallygraftingsomethingontothesoulsintheircare.Thisisnottodenywhathasbeenproclaimedbythegreateducatorsofthenineteenthandearlytwentiethcenturies.Onthecontrary,itactuallyappliesitcorrectly.

ThosewhowishtobecomeWaldorfteachersknowquitewellthattheycannotjointheschoolasamateurs,asdilettantes.Theymustbemovedbyallthateducationhasproducedinthenineteenthandtwentiethcenturies.Atthesametime,however,theymustalsobringtotheWaldorfschoolthelivingunderstandingofhumanbeingsIhavediscussed.HereonefeelspromptedtoquoteGoethe’sdictum,“Considerwellthewhat,butconsidermorethehow.”Youwillfindexcellentexpositionsofthewhat—withregardtofoundationsandprinciples—intheoreticaltextsoneducation.Evenquiteidealisticthoughtsaresometimesexpressedthere,butallofthisrepresentsonlythewhat.Thepointisnottoformulateabstractprinciplesbuttobeabletoapplytheminalivingway,withinnersoulwarmth.

Iamfullyconvincedthat,ifagroupofpeopleweretosittogether(theydon’tevenneedtobeverysmart)todrafttheblueprintforanidealschool,theirschemes—prioritizedbyfirst,second,third,andsoforth—wouldbeexcellent.Theywouldbesoconvincingthatonecouldnotimproveonthem.Itisevenpossibletoinventgrandidealsandturnthemintoslogansforgreatreformmovementsandsoon.But,givenlifeasitis,allofthishaslittlevalue.Theimportantthingistotrulyobservelife,bearinginmindthelivinghumanbeingascapableofdoingwhatneedstobedoneunderthegivencircumstances.

“Considerwellthewhat,butconsidermorethehow.”Theimportantthingisthatloveofthechildisatthebasisofallofoureducationalendeavors,andthatallteachingisdonethroughinner,livingexperience.Againstthisbackground,thefoundationofoureducationbecomesverydifferentfromwhatitusuallyis.Keepingthisinmind,then,Iwouldliketoputintowordsafundamentalunderlyingprinciple,oncemoreintheformofanexample.

Achildissupposedtoformaninnerpictureofadefiniteconcept.Itiscapableofdoingsobut,inourattemptstocommunicatesomethingabstract—somethingofanethicalandreligiousnature—wecanproceedindifferentways.Forexample,letusimaginethattheteacherwantstoconveytostudents—naturallyinaccordancewiththechildren’sageandmaturity—theideaoftheimmortalityofthehumansoul.Wecandothiswithacomparison.Therearetwowaysinwhichwecandothis.Onewouldbeasfollows.Asteachers,wecanbelievethatweareterriblyclever,whereasthechildisstillyoungandterriblyignorant.Onthisbasis,wecouldinventacomparisonandsay,“Lookatthechrysalis.Thebutterflycomesoutofthechrysalis.”Then,afterdescribingthisprocesspictorially,wemightsay,“Justasthebutterflyemergesfromitschrysalis,sothehumansoul,whenapersonpassesthroughtheportalofdeath,leavesthebodyandfliesintothespiritualworld.”Thisisonewayofapproachingtheproblem.Feelinggreatlysuperiortothechild,wethinkoutasimileorcomparison.But,ifthisisourunderlyingattitude,wewillnotbeverysuccessful.Indeed,thisisasituationwhereimponderablesplaytheirpart.Ateacherwhohasbeentrainedinanthroposophicspiritualsciencetounderstandthenatureoftheworldandknowsthatspiritispresentinallmatterwillnotbeginbyfeelingsmarterthanthechildren.Suchateacherwillnotinventsomethingforthechildren’sbenefit.Inotherwords,theteacherwillbelievefirmlythat,onahigherlevel,whatrepresentsthehumansoulleavingthebodyatdeathisrepresentedinthenaturalorder,onalowerlevel,bytheemergenceofthebutterflyfromthechrysalis.Theteacherwillunderstandthetruthofthisimage.Tosuchateacher,theimagerepresentsasacredrevelation.Thesearetwo

entirelydifferentapproaches.IfIspeaktothechildoutofasacredconviction,Itouchthechild’sinnermostbeinginanindescribableway.Icallforthinthechildalivingfeeling,alivingconcept.Thisapproachisgenerallytrue.Wemustnotunderestimateoroverestimatewhatmodernsciencehastosaythroughitssingle-mindedinterestinouterreality….

Thisisanimportantconsiderationinestablishingalivingmethodofeducation,distinctfromthosebasedonmereprinciplesandintellectualtheories.Thislivingmethodofeducationguidesustoobservechildrenfromyeartoyear.Itisthehowthatmatters:theindividualtreatmentofeachchild,evenwithinalargerclass.Itispossibletoachievethis.TheWaldorfschool[inStuttgart]hasalreadydemonstratedthisfactduringthefirstfewyearsofitsexistence.

HereIcanonlygivebroadoutlinesthatcanbesupplementedbymoredetails.First,wereceivechildrenintoourfirstgrade,wheretheyaresupposedtolearnwritingandreading,aswellasperhapsthebeginningofarithmeticandsoon.Letusfirstdiscussreading.Readinginourpresentcultureisreallyquitealientoayoungchild.Ifwegobacktoancienttimes,wefindthatakindofpicturewritingexistedinwhicheachletterwordstillretainedapictorialconnectionwiththeobjectitrepresented.Inourpresentsystemofwritingorprinting,thereisnothingtolinkthechild’ssoultowhatiswritten.Forthisreason,weshouldnotbeginbyimmediatelyteachingchildrenwritingwhentheyenterprimaryschoolintheirsixthorseventhyear.IntheWaldorfschool,allteaching—andthisincludeswriting,whichweintroducebeforereading—appealsdirectlytoachild’sinnateartisticsense.Rightfromthestart,wegiveouryoungstudentstheopportunityofworkingartisticallywithcolors,notonlywithdrycrayonsbutalsowithwatercolors.Inthissimpleway,wegivethechildsomethingfromwhichtheformsoftheletterscanbedeveloped.Suchthingshavebeendoneelsewhere,ofcourse.Itis,however,amatterofhowagain.Themainthingistoallowchildrentobeactivewithoutengagingtheforcesoftheintellect,butprimarilyactivatingthewill.Onthebasisofdrawingandpainting,wegraduallyleadachild’sfirstwillactivitiesinwritingtowardamoreintellectual

understandingofwhatiswritten.Weleadourchildrensystematically,developingeverythinginharmonywiththeirinherentnature.Evendowntothearrangementofthecurriculum,everythingwedoinschoolmustbeadaptedtothechild’sevolvingnature.Todothis,anthroposophicknowledgeofhumanbeingsisnecessary.

Iwouldhereliketopointouthowonecanobservetheharmdonetochildrenwhenonedoesnotgivethemconceptsandfeelingscapableofgrowth,butmakesthemawareofthedifferencebetweentheoutermaterialworldoffixedformsandtheirowninnermobilesoullifeattooearlyanage.Untilabouttheninthyear,achilddoesnotyetclearlydiscriminatebetweenhim-orherselfandtheouterworld.Onemustbecarefulnottoadheretoabstractconcepts,assomedowhosay,“Well,ofcourse,whenayoungchildbumpsintothecornerofatable,thechildstrikesthetable,thinkingthatthetableisalsoalive.”Thisis,ofcourse,nonsense.Childrendonotthinkthatatableisalive.Theyacttowardthetableasifitwereachild,too,simplybecauseayoungchildcannotyetdistinguishtheselffromthetable.Whetherthetablelivesordoesnotisnotthepoint.Thechild,asyet,hasnosuchconcept.

Wemustalwaysdealwithfacts,notwhatweimagineintellectually.Untiltheninthyear,everythingweintroducetochildrenmustbetreatedasifithadpurelyhumanqualities.Itmustbebasedontheassumptionthatchildren’srelationshiptotheworldissuchthateverythingisapartofthem—asifitwereapartoftheirownorganism.Onecan,ofcourse,pointtocertainobviousexampleswhenchildrendifferentiatebetweenanobjectintheouterworldandtheirownbeing.Betweentheseventhandninthyears,wewillnotadvancethefineraspectsofeducationunlesswebringlifetowhateverweteach,unlesswemakeeverythingintoaparable,notinadead,butatrulylivingform.Everythingmustbetaughtinmoving,colorfulimages,notthroughdead,staticconcepts.

Betweentheninthandtenthyears,amostimportant,significantmomentoccurs:itisonlythenthatchildrenreallybecomeconsciousofthedifferencebetweentheirinnerselvesandtheirsurroundings.Thisistheagewhenwecan

firstintellectuallyintroducechildrentothelifeofplantsandanimals,bothofwhomhaveanexistenceapartfromhumanbeings.Somethingtrulyprofoundistakingplaceinachild’smindandsoulatthistime—alittleearlierinthecaseofsomechildren,alittlelaterinothers.Somethingishappening—fundamentalchangesareoccurring—inthedepthsoftheiryoungsouls.Theyarelearningtodistinguishtheirinnerselvesfromtheouterworldinafeelingway,butnotyetbymeansofconcepts.Thereforeifteachersareawareoftherightmoment,andcanfindtheappropriatewords,theycan—actingasthesituationdemands—dosomethingoflastingvalueandimportanceforthewholelifeofthesechildrenagedbetweennineandten.Ontheotherhand,iftheymissthissignificantmoment,theycancreateaninnerbarrennessofsoulorspiritualaridityinlaterlife,andanattitudeofeverlastingdoubtandinnerdissatisfaction.But,ifteachersaresufficientlyalerttocatchsuchasignificantmomentandif,byimmersingthemselvesinthechild’sbeing,theyhavethenecessaryempathyandknow-howtospeaktherightwordsandhowtoconductthemselvesrightly,theycanperformanimmenseservicefortheirchildren,whowillderivebenefitfortherestoftheirlives.InWaldorfeducation,theobservationofsuchkeymomentsinthelivesofchildrenisconsideredtobeofutmostimportance.

Afterthisspecialmomentintheninth-tenthyear,whileallsubjectshadpreviouslytobe“humanized,”teacherscanbegintointroducesimpledescriptionsofplantsandanimalsinamoreobjectivestyle.Then,betweentheeleventhandtwelfthyears,theycanbegintointroduceinorganicsubjects,suchasthestudyofmineralsandphysics.Certainlythelifelessworldshouldbeapproachedonlyafterchildrenhavebeenfullyimmersedinthelivingworld.…

Howmanycountlesspsychologicalandpsychoanalyticaldiscussionsandargumentstakeplacethesedaysaboutpuberty?Wemustrecognizethatherewearedealingwiththeendofacharacteristiclifeperiod,justastheseconddentitionrepresentstheendofanearlierperiodofdevelopment.Pubertyinitselfisonlyalinkinanentirechainofmetamorphosesembracingthewholeofhumanlife.Attheseconddentitioninchildren,soulforcesthathadbeen

workingwithintheorganismareliberated.Approximatelybetweentheseventhandfourteenthyears,wetrytoguidechildreninthewaysIhavediscussed.Withthebeginningofpuberty,childrenentertheperiodoflifewhentheycanformtheirownjudgmentsonmattersofthelargerworld.Youngerchildrendrawtheirinnerbeingfromthedepthsoftheirorganism,butasadolescentstheygaintheabilitytounderstandthespiritualnatureoftheouterworld.Oneofthegreatestchallengestoteachersistoeducatechildrenbetweentheirseventhandfourteenthyearssothattheyareguidednaturallytoacquireanindependentandindividualrelationshiptotheworld,ofwhichsexualityisoneexpression.Thisisoneofthemostimportantproblemsofatrulylivingeducation.Thesexualloveofonepersonforanotherisonlyoneaspectofthewholefabricofhumansociallife.

Wemustleadadolescentstodeveloptheinnermaturityneededtofollowouter-worldeventswithcaringinterest.Otherwise,eventswillpassbyunnoticed.Asteachers,wemusttrytoturnyoungpeopleintosocialbeingsbythetimeofpuberty.Wemustalsotrytocultivatereligiousfeelingsinthem,notinabiasedorsectarianway,butinthesensethattheyacquiretheseriousnessneededtorecognizethatthephysicalworldispermeatedeverywherebyspirit.Theyshouldnotfeelinwardlysatisfiedwithmerelyobservingtheoutersensoryworld,butshouldbeabletoperceivethespiritualgroundoftheworldeverywhere.

Duringprepubescence,whenstudentsopentheirinnerbeingtous,believinginourauthority,wemustbewhatamountstothewholeworldforthem.Iftheyfindaworldinusastheirteachers,thentheyreceivetherightpreparationtobecomereverent,socialpeopleintheworld.Wereleasethemfromourauthority,whichgavethemaworld,intothewideworlditself.

Here,inonlyafewwords,Itouchononeofthemostimportantproblemsofcognition.Ifwetrainchildrentomaketheirownjudgmentstooearly,weexposethemtoforcesofdeathinsteadofgivingthemforcesoflife.Onlyteacherswhosenaturalauthorityawakensthebeliefthatwhattheysayanddoistheright

thing,andwhointheeyesofthechildbecomerepresentativesoftheworld,willpreparetheirstudentstogrowintoreallylivinghumanbeingswhen,lateron,theyenterlife.Suchteacherspreparetheirstudentsnotbycontrollingtheirintellectortheircapacitytoformjudgmentsbutbysettingtherightexampleaslivinghumanbeings.Lifecanevolveonlywithlife.Wemakeourstudentsintopropercitizensoftheworldbypresentingtheworldtotheminahumanbeing—theteacher—notthroughabstractintellectualconcepts.

Icancharacterizeallofthisinafewsentences,butwhatIamsuggestingpresupposesanabilitytofollowindetailhowgrowingchildrenevolvefromdaytoday.Bythepowerofhisorherexample,thewayinwhichateachercarriessomethingthroughthedoorintotheclassroomalreadyhelpsachildtodevelopfurthertowardfindingitsownwayinlife.Ifweknowthis,weneednotmakeamateurishstatements,suchasthatalllearningshouldbefun.Manypeoplesaythistoday.Trytoseehowfaryougetwithsuchanabstractprinciple!Inmanyrespectslearningcannotbringonlyjoytothechild.Therightwayistoeducatechildrenbybringingenoughlifeintothevarioussubjectsthattheyretainacuriosityforknowledge,evenifitdoesnotrewardthemimmediatelywithpleasure.Howateacherproceedsshouldbeapreparationforwhatstudentsmustlearnfromthem.

Thisleadsquitenaturallytocultivationofthestudents’senseofduty.Wetouchhereuponaspherethatextendsfarbeyondwhatbelongstothefieldofeducation.Wetouchonsomethingwhereamethodandpracticeofeducationbasedonspiritualfoundationsdirectlyfructifiesthewholeofculturallife.

WeallofussurelylookuptoSchillerandGoetheasleadingspirits.Tohavestudiedandwrittenaboutthemformorethanfortyyears,asIhave,leavesoneinnodoubtastoone’sfull,warmappreciationoftheirworkandgifts.Thereis,however,justonepointthatIwouldliketomakeinthiscontext.

SchillerhaddistancedhimselffromGoetheforallkindsofpersonalreasons,butinthe1790sherenewedanintimatefriendshipwithhim.Schillerwrotehisfamous(and,sadly,toolittleappreciated)LettersontheAestheticEducationof

Humanity.Schiller’sletterswereinfluencedbythewayGoetheworked,thought,andviewedtheworld.Inthoselettersonaestheticeducation,wefindanunusualcomment:“Wearefullyhumanonlywhileplaying,andweplayonlywhenwearehumaninthetruestsenseoftheword.”Schillerwishedtopointouthowordinarylifeessentiallychainsustoakindofslaveryandhowtheaverageperson,forcedtoliveundertheyokeofnecessity,sufferstheburdenofouterlife.Ingeneral,peoplearenotfreetofollowtheirimpulsesunlesstheyareengagedartistically,creatingandenjoyingartoractinglikechildrenatplay—actinginaccordanceonlywiththeirimpulses.WhatSchillerdescribesinhisaestheticlettersisabeautifulandgenuineviewofwhatitistobehuman.

Ontheotherhand,thelettersshowthatwiththeadvanceofourmodernscientific,technologicalcivilizationandforthesakeofhumandignity,exceptionalpersonslikeSchillerandGoethefounditnecessarytodemandthathumanbeingsshouldbeallowedfreedomfromthedailyroundofduties.Tobecomefullyhuman,peopleshouldberelievedofthecoercionofworksothattheycanbefreetoplay.Ifwebearinmindthesocialconditionsimposedonusbythetwentiethcentury,werealizethatwehavecompletelychangedourattitudetowardlife.Realizingthateveryonemustacceptthedemandsoflife,wefeelthatwecarryanintolerableburdenofresponsibilityuponourshoulders.

Wemustlearnhowtomakelifeworthwhileagain,fromboththesocialandindividualpointsofview,notonlybyintroducingmoreplaybutbytakingupourtasksinamorehumanway.Thisisthereasonwhythesocialquestionistodayfirstofallaquestionofeducation.Wemustteachyoungpeopletoworkintherightway.Theconceptofdutymustbebroughtintoschool,notbypreaching,butintherightandnaturalway—whichcanbeachievedonlythroughathorough,wellgrounded,andcorrectknowledgeofhumannature.

Ifwedoso,weshallbefoundingschoolsforwork,notschoolsfollowingtheattitudethatteachingandlearningaremerelyakindof“playingabout.”Inourschool,whereauthorityplaysitsproperpart,studentsareexpectednottoshyawayfromthemostdemandingtasks.InWaldorfschools,studentsare

encouragedtotacklewholeheartedlywhateveristobemastered.Theyarenottobeallowedtodowhatevertheyfeellikedoing.

TheWaldorfschoolwasbegunwiththisinmind.Childrenshouldlearntoworkintherightwayandbeintroducedtolifeintheworldinafullyhumansense.Thisdemandsworkforsocialreasons.Ashumanbeings,studentsshouldlearntofaceoneanotherand,mostimportant,themselvesintherightway.Consequently,inadditiontoconventionalgymnastics(whichevolvedfromhumanphysiologyandthushasitsvalues),weintroducedeurythmyintotheWaldorfschool.Itisanewartofmovementthatcultivatesbody,soul,andspiritandavisibleformoflanguageandmusic.

OnecanlearnmoreabouteurythmyinDornach.Justastherearespeechandmusicthatyoucanhear,thereisalsoakindoflanguageandmusicthatemploysgesturesandmovementsevolvedfromtheorganizationofthehumanbody,thoughnotinthewaythismightbeperformedindanceormime.Itcanbeperformedbygroupsofpeoplewhoexpresswhatisgenerallyexpressedinaudiblespeechandmusic.SinceitsintroductionintheWaldorfschoolsometwoyearsago,wehavealreadybeenabletoobservethatstudentsfromthelowesttothehighestgradestakenaturallytoeurythmylessonswiththesameeasewithwhichsmallchildrentaketospeaking,providedthelessonsaregivenproperlyandinwayssuitedtoeachagegroup.…

“Considerwellthewhat,butconsidermorethehow.”Whilereadingbooksoneducationaltheoryandappliedteaching,therearetimeswhenonefeelslikeshoutingforjoy.Thegreateducationalistshaveachievedthewhat.Moreimportant,however,istherighthow.Wemustfindwaysandmeansofimplementingtheideasintopracticallifeintherightway.EveryWaldorfteachermustseekthisaneweachday,foranythingthatisalivemustbefoundedonlife.Spiritualscienceeventuallyleadseachofustoanunderstandingoffundamentaltruthsthat,thoughtheyarealwaysthesame,inspireuseveranew.Wedependonmemoryforordinaryknowledgebasedonmaterialphenomena.Werememberwhathasbeenabsorbed.Wepossesswhatwehavelearned;itislinkedcloselyto

us.Ineverydaylife,ofcourseweneedourstoreofmemory.Ourintellectdependsonmemory,butlivingprocessesdonotrequirememory,notevenatthelowerlevelsofhumanexistence.Imaginebelievingthatwhatyouateasasmallchildwouldsufficefortherestofyourlife.Youhavetoeatagaineachdaybecauseeatingisapartofalivingprocess,andwhathasbeentakenupbytheorganismmustbedigestedandtransformedthoroughly.Similarly,spiritualsubstancemustbetakenupinalivingway,andaneducationalmethodbasedonspiritualsciencemustworkthroughthislivingprocess.

ThisiswhatIwantedtodescribetoyouinbriefoutline,merelyindicatingherewhathasbeendescribedinfurtherdetailinanthroposophicbooks,particularlythosedealingwitheducation.IwantedtodrawyourattentiontotheeducationalprinciplesoftheWaldorfschool,apioneeringschoolfoundedbyourfriendEmilMolt,aschoolthathasnodesiretorebelagainstcontemporaryeducation.Itseeksonlytoputintopracticewhathasoftenbeensuggestedtheoretically.Anyonewhosurveysthekindoflifewhichhumanity,particularlyinEurope,livestodaywillrecognizetheneedtodeepenmanyaspectsoflife.Duringtheseconddecadeofthistwentiethcentury,followingtheterriblecatastrophethatdestroyedmostofwhatwasbestinhumanity,onemustadmittheimportanceofgivingthecominggenerationssoul-spiritualandphysical-bodilyqualitiesdifferentfromthosereceivedbyourcontemporarieswhohavehadtopaysodearlyinhumanlife.Thosewho,asparents,mustcareforthewell-beingoftheirsonsanddaughtersandwho,mostofall,havetherighttoseehoweducationrelatestolife,willviewoureffortswithoutprejudice.Thoseamongthemwho,asparents,haveexperiencedthegreatcatastrophesofourtimes,willdoubtlesslywelcomeeveryattemptthat,basedondeepersocialandspiritualawareness,promisesthecominggenerationssomethingbetterthanwhathasbeenofferedtomanyatthepresenttime.Thepeoplewhohavemostreasontohopeforanimprovementofconditionsprevailingincontemporaryeducationaretheparentsandthey,aboveall,havetherighttoexpectanddemandsomethingbetterfromtheteachers.Thiswasthethinkingandtheidealthat

inspireduswhenwetriedtolaytheeducationalfoundationsoftheWaldorfschool.FromRudolfSteiner,WaldorfEducationandAnthroposophyI(AnthroposophicPress,1995),lectureinAarau,Switzerland,Nov.11,1921(abridged),pp.97–

127.

10.

PSYCHOLOGYTHEPSYCHOLOGICALPERSPECTIVE

ANYONETODAYWHOOBSERVESspirituallifemustsee(itrequiresonlyasufficientlyunbiasedeye)howsoulhas,onthewhole,moreorlessbeenlostasfarasthemostimportantaspectsofourcultureareconcerned.Thisdisappearancehasbeenincreasinglyevidentsincethesecondhalfofthenineteenthcentury.Inaword,soulismissinginourcontemporarycivilization,andtheindividualwhowantstoawakenhisorhersoultoaninnerlifemustdosoinsolituderatherthaninthesharedexperienceofthegreatmonumentsofourcivilization.

Generallyspeaking,wehavelosttheabilitytobeawaketothefundamentaldriftofpresent-daylife.Thingshavehappenedthatthekindofobjectiveobservationthatstartedinthetwentiethcenturyshouldhavenoticed.Byrights,thesethingsshouldhavecalledforpowerfulattentiontowhatwashappeninginourspirituallife.Inreality,however,suchphenomenaaremoreandmoreallowedtopassbyunnoticed.Evenmore,wecanhonestlysaythattheyhaveneverreceivedanyformulationinrecenttimesthatcouldmakeanimpressiondeepenoughtoawakenanyonetoday.

Tobeginmyobservationstoday,Iwouldliketopresentaphenomenonthat,seenfromtheoutside,willperhapsbegreetedbysomewithasmile.Otherswillsimplyregisteritneutrallyasonehistoricalandphilosophicalerroramongmany.Stillothersmightangrilyfightit.IwillprovidethesimplestdescriptionofthefactsthatIcan.

Inthefinaltwodecadesofthenineteenthcentury,Ioftenaskedmyselfanimportantquestion:Whois,infact,themostintelligentpersonofmytime?Ofcourse,thesethingsarealwaysrelative.SoIshallaskyounottopresstheissuetoohardandtakeitwithagrainofsalt.Havingdonethis,Istillaskyou,

however,toconsiderthisquestionasonethatcantellussomethingcharacteristicofourage,theageofintellectualism.Theintellecthasbroughtouragetoitsquiteexceptionalheight.Andsoonemustwonder:Uponwhatdoesthehumanintellectdependduringearthlyexistence?Certainly,intellectualpowersandactivitydependonthesoul.Later,wemustlookmorecloselyatthesoulassuch.Fornow,however,letussaythattheydependontheethericorganism(thebodyofformativeforces),astralbody,and“I”organization,whichhumanbeingsbearwithinthemselvesunconsciously(atleastasfarasearthlyconsciousnessisconcerned).

Humanbeings,however,arenotsofaradvancedinthepresentperiodofearthlyevolutionthattheycanactuallymanifesttheactivityoftheintellectasitlivesinthesethreepartsofhumannature.Withoutaphysicalbody,ourintellectwouldbesilentduringearthlyexistence.Itwouldbeasthoughweweremovingtowardawall.Aslongaswemovestraightaheadwithoutlookingatourarmsandhands,weseenothingofourselves.However,ifwewalktowardamirror,wewouldseeourselves.

Withoutabody,thehumanintellectwouldbelikeapersonwhoisunabletoseeoneself.Inotherwords,withoutaphysicalbodytomirrororreflectouractivity,wewouldbeunawareofourselves.Weowethegreatnessoftheintellecttodaytothereflectionofoursoul’sinneractivitybythephysicalbody.Peopledonotusuallyconfuseamirrorimagewiththemselves.Inthecaseoftheintellect,however,thisisnotthecase.Peopleconfusetheintellectwithitsreflectioninthephysicalrealm.Theysurrendertothereflection,withtheresultthatthereflection,ormirrorimage,itselfthusrulesthem.

Tosomeextent,humanbeingstodaygivetheintellectwhollyovertotheirphysicalbody.Whenapersonreallysucceedsinthis,itproducesagreatperfectionoftheintellect.If,ontheotherhand,weallowourinnerbeingtobeactive,wefindourselvesalwaysstumblingthroughvariousfeelingsandinstincts,prejudices,sympathies,andantipathies.Weblunderintotheintellectinthesameway.Thentheintellectisveryimperfect.However,ifweallow

ourselvestobecomedry,sober,andcold-naturedand,intheprocess,acquireacapacitytothinkinawaythatisdeterminedbytheparametersofthephysicalbody,weattainacertainperfectionoftheintellect.Welearntothinkinsuchawaythattheintellectbecomesself-moving,somewhatautomatic,andrelativelyperfected.AsHamerlingdescribesitinhisnovelHomunculus,weunite“thebillionaire’smalesoullessnesswiththemermaid’sfemalesoullessness.”1

ThisiswhatIwasthinkinginthelastdecadesofthenineteenthcentury,whenIaskedmyself:Whoisthemostintelligentpersontoday?WhohasraisedtheintellecttoalevelofperfectionasIhavejustdescribed?Now,youmaylaugh,butIreallycouldnotcomeupwithanyoneotherthanEduardvonHartmann,thephilosopheroftheunconscious.2Thisisnotsomekindofdaringparadox,butrathersomethingthatcametomeastheresultoflong—andIdon’tthinkentirelysoulless—reflectiononthelastdecadesofthenineteenthcentury.

Youcanwellimaginethat,havingdeclaredsomeonethemostintelligentpersonoftheage,onegainsagreatdealofrespectforthatperson.ThatiswhyIdedicatedmylittlebookTruthandKnowledge(mycontributiontoatheoryofknowledgeinthosedays)toEduardvonHartmann.3WhatIamsayinghere,therefore,issaidoutofthedeepestrespect,notdisrespect.ThefoundationsofvonHartmann’sphilosophyaredeterminedinthefirstplacebythefactthathewastrainedasamilitaryofficer.Hereachedtherankoffirstlieutenant.Butthenhedevelopedkneeproblems.Thusitcameaboutthathetransformedtheintellectualismthathadbeenintendedtoservethemodernmilitaryintophilosophy.ItisinterestingthatthisispreciselyhowvonHartmannbecamethecleverestmanofthelastthirdofthenineteenthcentury.

Hesawclearlyeverythingthatapersoncouldseeclearlywiththemindofthelastthirdofthenineteenthcentury.HepenetratedhumanconsciousnessasitisattachedtotheEarth.Buthesawthisattachmentastheattachmenttoahumanphysicalbody.Becausehewasclever,hedidnotdenythespirit.AsIsaid,hewasveryintelligent.However,heplacedthespiritinthesphereoftheunconscious,inwhatcanneversupportabodyorenterintointimateunionwith

thephysicalworld,andwhichtherefore,becauseitisalwaysmetaphysical(orpurelyspiritual),canbeonlyunconscious.

VonHartmannthoughtwecouldbeconsciousonlyinthebody.Butifthebodyisnottheonlyreality,ifthereisspirit,thenthespiritcanneverbeconscious,onlyunconscious.Therefore,vonHartmannsaysthatwhenwepassthroughthegateofdeath,weshouldnotexpecttoenteradifferentstateofconsciousness.Beyondearthlyconsciousnessisonlyunconsciousness.Whenwediewepassintothesphereoftheunconsciousspirit.Theunconsciousspiritiseverywherehumanconsciousnessisnot.Inthissense,vonHartmann’sphilosophyisaphilosophyofthespirit,butaphilosophyoftheunconsciousspirit.Thereisnoconsciousnessotherthaninahumanbody,butthereisspiriteverywhere,unconsciousspiritthatknowsnothingofitself,oroftheworld,orofanythingelse.Itisquiteclear,then,isitnot,thatthisunconsciousspiritcanneverpenetrateanyrealityoutsideitselfexceptthroughaphysicalhumanbody?Thisisclearfromtheoutset.Butsayingthatimpliessomethingquiteremarkable.Theimplicationisthattheintellectthatrisestoestablishtheunconsciouslackslove.

IamnotsayingthatEduardvonHartmannlackedlove,butthathisintellect,whichispreciselywherehisimportancelay,lackedlove.Nowalovelessintellectcannotbuildanybridges.Itislockedintoitself.Butbythattoken,itcannotacquireconsciousness.Itremainsinthesphereoftheunconscious.Or,onecouldsay,itremainsinthesphereoflovelessness.

Thisimpliesthattheintellectisalsoasphereofsoullessness.Whereverthereisnoplaceforlove,anythingofasoulnaturegraduallydisappears.Hence,wecansenseanatmosphereoflovelessnessinthebestproductionsofthelatenineteenthcenturyonwhoseshouldersourowncivilizationnowstands.ItisastonishingtoseewherevonHartmann’scompulsiontowardtheunconsciousspirit,coupledwithlovelessness,ledhim.

Heobservedtheworldofearthlylifethatgiveshumanityconsciousness.Butwhatifwewerenotabletoliveinourbodies?Whatifeverytimewewokeup

wewerenotabletosubmergeintoourbodiesandcompletelyunitewiththem?Whatwouldbeourprospectthen?

Whenweawakenfromsleepasearthlybeings,the“I”andtheastralbody,separatedduringsleep,returnintothephysicalandetherbodies.The“I”andastralbodythenuniteinfullinnerunionwiththeethericandthephysicalbodies.Thesefournowmakeone.Aslongasweareawake,wemustspeakofaninnerunityofspiritandsoulwiththephysicalandbodily.Butifweseparatethesoul-spiritfromthephysicalbody,asvonHartmanndoesintellectually,itwouldbeasif,onawakening,weweretopenetrateintoourphysicalandetherbodieswithoutmeltingintothem,permeatingbutonlyasitweredwelling,hoveringthere.AccordingtovonHartmann,theunconsciousspiritdwellsinthebodyandbecomesconsciousinandthroughphysical,earthlylife.Thereforeheseemstothinksomethingthat,wereittohappeninreality,wouldmeanthatwhenweareawakeweenterourphysicalandetherbodieswithoutcompletelymergingwiththem.Thiswouldberatherlikelivinginourbodiesasinahouse.Wecouldbelookingaround,checkingeverythingout,butremaininwardlyseparated,inwardlycutoff.Whatwouldhappenthen?

Ifourspirit-soulwerenotmergedwithourphysicalbody,butinsteadlivedcutofffromit,oursoulwouldexperienceunfathomable,intolerablepain.Painariseswhenanorgandoesnotfunctioncorrectlyandtheorganbecomessickandweareexcludedfromapartofourphysicalbody.Ifwewerekeptoutaltogether,wewould,ifImayputitthisway,beliterallymetaphysical(beyondthebody),andwewouldsufferunspeakablepain.Eachmorningwhenweawake,thethreatofthissufferingistosomeextentpresent.Weovercomeitbysubmergingintoourphysicalandetherbodiesandunitingourselveswiththem.

VonHartmannwascertainlynoinitiate.Hewassimplyanintellectual,thebestintellectualofthelatenineteenthcentury.HegraspedintellectuallyinhisthoughtswhatIhavejustdescribedasareality.Heimaginedtheworldasifourastralbodyand“I”werenotconnectedwithourphysicalandetherbodies.HethoughtoftherelationshipbetweenthepersonandthephysicalbodyasIhave

justdescribedinthelightofreality.Wheredidthisleadhim?Thisledhimintheendtoaradicalpessimism.Obviouslyyouwouldexperiencepessimismifyouwokeupseparatedfromyourphysicalbody.VonHartmannthoughtthis,itwashisinvention,andwhatwastheresult?Heconcludedthattheworldistheworstimaginable.Theworldcontainsthegreatestheapofevilandsuffering,andthetrueculturalevolutionofhumanitycanconsistonlyinthegradualannihilation,dissolution,oftheworld.Accordingly,attheendofThePhilosophyoftheUnconscious,anidealbeginstoemerge.

VonHartmannlivedinanageinwhichtechnologywasdevelopingrapidly.Moreandmoremachineswerebeinginventedtodealwiththisorthat.Anyoneconsideringeverythingthatmachinescanaccomplishwillbefascinatedbythepossibilitiestheyoffer.Nowifweexpandthepossibilitiesthattheperfectingofthemechanicalworldpromisesfortheworld,ahorrifyingpossibilitysuggestsitself.VonHartmanngavehimselfovertothishorrifyingthought.Hethoughtthathumanity—which,becauseitisreachingtheintellect,isgraduallybecomingmoreandmoreintelligent—wouldincreasinglycometoseethattherightthingfortheworldwouldbetoannihilateit.Hebecameconvincedthathumanityeventuallywouldinventanewmachine.Withthismachine,itwouldbepossibletoborerightthroughtothecenteroftheEarth.Thenonehadonlytoputthismachineintomotioninorder,withasingleblow,toblastthisterribleEarth,withallitsphysicalinhabitants,intocosmicspace.

Wecansayonlythattherootsofthiswayofthinkingareactuallypresentineveryoneelse,too.TheymaynotbeassmartasvonHartmannwas,buttheyarestillquitesmartenough,thoughtheylacktheintellectualcouragetodrawthefinalconsequencesoftheirownlogic.Andonemightalmostsaythatifweseriouslyconsiderallthatintellectcanachievewhenitisseparatedfromtherestoftheworld,thenthisidealthatvonHartmannproposes,whichisaresultofone-sidedintellectualdevelopment,appearsasinacertainsensenecessary.

Isaidearlierthatpeopledidnotmanagetodescribecorrectlysomephenomenaofthetimethatwerethereforeveryonetosee.Thisofcoursewould

haverequiredatleastrisingtothepreciseformulationsofthephilosopheroftheunconsciouswhodescribedthisperspectivein1869.AndvonHartmannwasreallymoreintelligentinthisthananyoneelse.Afterhehadproposedhisideal,hedidsomethingthatIhavedescribedoften.Inthesamebookinwhichheproposedhisideal,hespokeofthespirit.Evenifitwasunconscious,still,itwasthespirit.Thiswasahorriblesinatthetimebecausesciencehaddevelopedtothepointthatscientificallyonewasnotpermittedtospeakofthespirit,notevenintheratherharmlesswayofmakingthespiritcompletelyunconscious.

Consequently,otherintelligentpeopleofthetimesawThePhilosophyoftheUnconscious,whichwassuccessfulasliterature,asdilettantism.ButthenvonHartmannplayedatrickonthem.AnunknownauthorpublishedanattackagainstThePhilosophyoftheUnconscious,whichthoroughlyrefutedthephilosophyofthespirit.ThetitleofthisworkwasTheUnconsciousfromtheStandpointofPhysiologyandtheTheoryofEvolution.Thisanonymousworkwasaremarkableparodyofthestyleofotherscholars.Thebestnaturalscientistsofthetime,OskarSchmidt,ErnstHaeckel,andahostofotherswrotemostlaudatoryreviewsofthebook,declaringthatwiththisbook,thedilettanteEduardvonHartmannhadreallybeendestroyed!Whatashame,theysaid,thatwedon’tknowwhothisanonymousauthorwas.Telluswhoyouare,andweshallacceptyouasoneofus.

Notsurprisingly,afterthisclarioncall,thebookbyAnonymoussoonsoldoutandasecondeditionbecamenecessary.Itappearedunderthetitle“TheUnconsciousfromtheStandpointofPhysiologyandtheTheoryofEvolution,secondedition,byEduardvonHartmann.”Asyoucansee,EduardvonHartmannprovedthathereallywasthesmartest;hewasnotonlyassmartashehimselfwas,hewasalsoassmartashisopponentswere.

Yesterday,Isaidthatpsychoanalysiswas“dilettantismsquared.”Todaywemightsay,becausesoulqualitiesalwaysmultiplythemselves,thatvonHartmann’sintelligencewas“intelligencesquared,”intelligencemultipliedbyitself.Surely,weshouldnotsleepthroughsuchphenomenaaswedothesedays.

Weshouldbeabletoformulatethemandholdthembeforesouls.Thenwewouldactuallyfacetheabsurditiesofourage.WhatwasitthatmadeEduardvonHartmannsointelligent?Hewassointelligentbecausehisunblinkinggazehadreallylookedateverythingthatitwaspossibletonoticeinhistime.Hewas,asitwere,thenaturalscientistofphilosophy.

Approachingsuchaphenomenon,itisaquestionofbeingcompletelyandempiricallyclearaboutwhatmustbedonetoavoidfallingintothesameabyss.Ifwewishtofindawayoutofthechaosfacingusinourcivilization,wemusttakeacloselookatwhatweactuallybearwithinus.Ifwereallystartoutfromthehumanphysicalbody,andthenmovetowardthespirit,webegintoapproachthesoul.Indoingso,wemeettheetheric,formative-forcebody.Likeeveryoneinhistime,vonHartmannhadnoconceptofthisetherbody.Heneverrosefromtheobservationofouter,natural,physicalrealitytotherealitythatbordersthephysical—thatis,theetherbodyofformativeforces.

Weknowthatwhenweentersleep,theastralbodyand“I”separatefromthephysicalandetherbodies.Theetherbodyremainswiththephysicalbody.Indeed,ourearthlyconsciousnesscanneverrealizetheconstitutionoftheetherbody.Whenweawake,ourastralbodyand“I”submergeintotheetherbody.Thenweareinside.Weexperiencewhatwasbroughtinbytheastralbodyand“I.”Itwouldtakeafarmorehighlyorganizedbeingtoentertheetherbodyduringsleep,whenthe“I”andastralbodyareoutsideit.Abeingtrulyabletoobserveobjectivelyhowtheetherbodyactuallyoperateswoulddiscoverexactlywhatitisweleavebehindwiththephysicalbodyasetherbodywhenwegotosleep.Ifweweretoinvestigatewhatweleavebehind,wewouldfindthattheethericorformative-forcebodyis,inreality,theparagonofallwisdomintheearthlysenseandinmuchhighersenses,too.

Fromtheperspectiveoftrueknowledge,then,wecannotdenythatweleaveourphysicalandetherbodiesbehindatnight.Moreover,thetwothatweleavebehindaremuchmoreintelligentthanwearewhenweinhabitthem.Afterall,asfarasour“I”andastralbodyareconcerned,wearechildrenofthemorerecent

EarthandMoonstagesofEarth’sevolution.4Ontheotherhand,theetherbodygoesbacktotheearlierevolutionarystageoftheSunandthephysicalbodygoesbacktothefirstevolutionarystageofSaturn.Theseso-calledSunandSaturnstages,therefore,areatamuchhigherlevelofperfection.Today,wecannot,inour“I”andinastralbody,measureourselvesagainstthesumofwisdomamassedbyouretherbodyinthecourseofitsSunevolution.Onemightstateitthisway:theetherbodyisconcentratedwisdom.However,ifwewishtobringthewisdomofthe“I”andastralbodyintotheetherbody,weneedsomethingtoopposeit,its“counter,”justasweneedamirrortoseeareflection.

Weneedthephysicalbody.Justaswecouldnotstandwithoutphysicalgrounduponwhichtostand,sowecouldnotliveinouretherbodyiftheetherbodydidnotborderthephysicalbodyand“bumpinto”itonallsides.Iftheetherbodydidnothaveacounterpartinthephysicalbody,wecouldnotliveinouretherbody.Theetherbody’sinnerlifewouldfloatsuspendedintheair.Thuswehaveasoullifethatlivesintheetherbodyandwhich,forordinaryEarthlife,requiresthephysicalbodyasasupport.Withthisstateofthesoul,wecanreachonlytothemineralworld.Wecanpenetrateonlywhatiswithoutlife.Toreachtheplantworld,weneedtheabilitytousetheetherbodywithoutthephysicalbody.Howdowedothat?Howcanwelearntouseouretherbodywithoutthephysicalbody?Wecandoitifgradually,bymeansofinnerexercises,wetransformourselvesfrombeingswho,becauseoftheirphysicalbodies,prefertoliveintheelementofgravity,intobeingswho,bymeansofthelight,learntoliveintheelementoflightnessor“levity.”

Wemusttransformourselves,throughthelight,intobeingswhonolongerexperiencetheirconnectionwiththeEarth,butfeelconnectedtothecosmicspaces.Gradually,thecontemplationofthestars,theSun,Moon,andcosmicspacemustbecomeasfamiliartousasplantsgrowinginthemeadow.IfwearemerelychildrenoftheEarth,welookdownontotheplantscoveringthemeadow.Weenjoythem,butwedon’tunderstandthem,forweremainearthlybeingsweigheddownbygravity.Asearthlybeingsboundbygravity,wehave

learnedtostandontheEarth.Butifwecouldtransformourselves,wecouldconnectourselveswiththewidthsofcosmicspace—thosemeadowsoftheheavens,seededwithstars.Inourpresentstateofconsciousness,wethinkoftheheavensasa“ceiling”ratherthanafloor.ButoncetheybecomeasfamiliartousasthegroundoftheEarthbeneathourfeet,thenwecanbegin,aswechangeEarthconsciousnessintocosmicconsciousness,tolearntouseouretherbodyaswepreviouslylearnedtouseourphysicalbody.Onlythenwillwebecomecapableofpenetratingtheplantworldwithourunderstanding.ForplantsarenotsomuchpushedupoutoftheEarthastheyarepulledoutoftheEarthbythesky.

Goethewasfilledwiththisyearningwhenhewrotehis“EssayontheMetamorphosisofPlants.”ManyofhisstatementswerethoseapersonwouldmakewhofeltorientedtotheSunratherthantheEarth—apersonwhofeltthattheSunpullstheforceoftheplant’sgrowthoutoftheEarthwhileitisstillhiddenunderground.HefelthowtheSun’sforces,interactingwiththeinfluenceoftheair,graduallydeveloptheleaf,andhowtheSunthenslowlycookstheelementsthattheplantsuckedoutoftheEarth.ReadGoethe’swonderful1790essay,andyouwillfindapproachestothisviewoneverypage.Goethelivedinthedesiretopenetratetheworldoftheplants.Butinsteadofdevelopingethericvisiontoreplacephysicalvision,Goetheonlystumbledonit—repeatedly.Allthesame,thisimpulsetodevelopethericvisionwaspresentinGoethe,andanyonewishingtolearnfromGoethe—thelivingGoethe,whoseinfluenceisongoing,notthedeadone—musttakethisimpulsefurther.

Onceweunderstandthathumansoulscandevelopethericvision—forthis,weneedonlybecometrulyconsciousoftheetherbody—wewillbeabletoperceiveourheavenlyoriginsandindependencefromtheEarth.WewillbeabletounderstandthatwehavebeentransplantedontoEarth.Thenoursoulwillbeabletosay:“Iamofcosmicorigin.MyphysicalbodytransplantsmeontoEarth,butmyoriginiscosmic.AndifIcanrejoiceintheworldofplants,whatrejoicesinmeisachildofHeaven,whorejoicesinseeingwhattheheavensdrawoutof

theEarthintheplantworld.”Whenwetrulygraspouretheric,formative-forcebody,werescueoursouls

fromtheEarth.Ifwecandothat,ifweareabletoliveintheetherbodyjustasweusuallyliveinthephysicalbody—andwhatcanbringusthereistruelovefortheplantworld—itisnotonlyourownetherbodythatisraisedintoconsciousness.Asthephysicalworldisraisedintoourconsciousnessbyourphysicalbody—byoursenses—sotheethericworldisplacedinourconsciousnessbyouretherbody.Andwhatwouldwesenseif,justaswelookoutintothephysicalworldwithourphysicalbody,welookedintotheethericworldthroughtheetherbody?Whatwouldwebeholdthen?Wewouldseethepastofallthethingsspreadoutbeforeourphysicaleyes—theactualpast,fromwhichthisphysicalworldarose.Wewouldsee,inthespirit,theimagesofwhatwas—ofwhatmadethepresentpossible.

Eveninmostancienttimes,thefirstinitiationgiventohumanitywasaninitiationintothecosmos.Thefirstmysteryschoolsworkedonthisinitiationintothecosmos.Theteachersofthesefirstmysteriesinitiatedtheirstudentsintoreadinginthecosmicether,alsocalled“readinginthechaos,”“readingintheakashicchronicle”—thatistosay,thereadingofthepastthatthepresentconjuresupbeforeoureyes.Forpracticalpurposes,thisinitiationbythecosmoswasthefirstlevelofinitiationthathumanityachievedinitsearthlyexistence.

Thesecondlevelofinitiationmaybeattainedlikewise.Thishappenswhen,asweawake,weallowtheastralbodyandthe“I”tosinkintothephysicalandtheetherbodies.We“ensoul”theethericandphysicalbodies;weuniteourselveswiththem.However,wecangainonlyasmuchoftheinfinitewisdomoftheetherbodyasweourselvescarryintoit.Nevertheless,itistheetherbodythatconstantlystimulatesus.Wheneverwehaveagoodintuition,itistheetherbody,whichisinwardlyconnectedwiththecosmos,thatstimulatesthisintuition.Wereceivealltheintuitions,allthegeniuswedevelopwhenweareawake,fromtheetherbodybywayoftheuniverse.Whenevertheetherbodystimulatestheastralbody,ourgeniusconverseswiththeuniverse.Evenifwecannotseethesethings,

westilllivewithinthem.Oursoullifealwaysconsistsinourastralbodyand“I”sinking,inthewakingstate,intoourphysicalandetherbodies.

Oncethestarsareasmuchhometousasarethemeadows,totheextentthatwemakethecosmicspacethegroundofourbeingonhigh,weareabletoexperiencetheethericworld.Inreality,wealwaysexperiencetheetheric.Withoutinitiation,however,wecannotpenetrateitcognitively.Nevertheless,inactuality,everyhumanbeingexperiencestheethericworld.Ifwearelookingforanopposingcounterpartfortheastralbody,thatcounterpart,theetherbody,isalwaysthere.Itisjustamatterofspiritualsciencecallingourattentiontowhatispresentineveryhumanbeing.

Letmegiveyouanexample.Letussaythatyoucouldnotseethefloorbeneathyou,butyouwereneverthelessstandingonit.Infact,youwouldbestandingonit,eventhoughyouknewnothingofit.Thenlet’ssaythatsomeone,byscientificmeans,weretodemonstratethattheflooristhere,andweretotellyouso.Youwouldstillbestandingonthefloorasyoualwayswere.Likewise,someonewhoknowsspiritualsciencecantellyouthatyourastralbeingreachestotheupperfloor,thefloorofthestars.Infact,however,irrespectiveofwhathehasjustsaid,youalreadydoso—youalreadyreachtothestars.Inotherwords,ashumanbeingswithastralbodies,wealreadyliveinanotherworld,intheworldoflivingspiritualbeingsthatwehavedescribedastheworldofthehigherhierarchies.5

Whenweareinthephysicalworld,welookatthingsfromthisperspective.Reality,then,isthephysicalworldinwhichthereareminerals,plants,animals,andagroundtostandupon—aworldfromwhichthehumanbeingaroseasthelatestphenomenoninthecourseofevolution.Bythesametoken,humanbeings,byvirtueoftheastralbody,dwellintheworldofhigherhierarchies.Simplybyinhabitingtheworld,wehavethecounterbalanceappropriatetotheastralbody.Wealwayscarrywithinuswhatwelearnfromspiritualscience.And,ofcourse,wedosoindependentlyofitsteaching.Andwealwaysbearwithinusthecapacitytofeel.

Whateverwecanmakeourownfromtheworldthroughourfeelings,throughthisinnermostlifeofthesoul,isactuallythewellingupandweavingofthehigherspiritualhierarchiesinourastralbody.Naturally,wheneverwebecomeconsciousofourfeelings,thisexperienceitselfistheimmediateobjectofourperception,butthefeelingitselfistheweavingandworkingofthehigherspiritualhierarchiesthroughus.Wecannotreallygrasporunderstandsoulunlessweexperienceitimmersedinthespiritualworldsofthehigherhierarchies.YouknowthatthepastisunveiledtoourpresentsensesbyethericvisionwheneverIgiveacontemporarydescriptionofwhatwascommunicatedinthefirstearthlymysteriesastheinitiationintothecosmos.Inthesameway,thesoulcanbedeepenedsothatitbecomesconsciousofwhatishappeningintheastralbody.

Thisrequireslovingabsorptioninallthatlivedinthegreatmysteriesastherelationshiptothespiritualworlds.Ifweallowourselvestobetaughtbythecosmosundertheguidanceofthewisdomofinitiation,wereachthefirstlevelofthesoul’sreality.Oncewepenetratewhatactuallytookplaceinthemysteries,wecanreadintheso-calledakashicrecordnotonlythepastofthestars,theEarth,andhumanity.Wecanalsoreadwhatlivedintheverysoulsofthegreatteachersofthesemysteries.WecanmakewhatItriedtodescribetoyouinChristianityasMysticalFactlivewithinus.6Wecanbringtolifewhattheseteachersdevelopedoutofthemselvesintheirworkwiththespiritualbeings.Indoingso,weshallapproachtheinitiationthat,inlatertimes,wasaddedtocosmicinitiation.ThisIwouldcalltheinitiationofthesages.

Thuswemayspeakoftwolevelsofinitiation:throughthecosmosandthroughthesages.Whatthesagestaughtascosmicknowledgeformedthecontentofcosmicinitiation.Lookingintothesoulsofthosewhocamebeforeusinthehumansoullifeleadstothesecondlevelofthesoul’sbeing.Toenterthissphere,wecanbeginwithouterhistory.Wecanseektograspandunderstandinaninwardlylivingwaywhatstillshinesdowntousfromancienttimes—forinstance,thecontentsoftheremarkablewisdomoftheVedantaorotherancientwisdomteachings.Doingso,weactuallybegintograspourowninnerlifeand,

thereby,begintoapproachcosmicinitiation.Moreover,ifwebecometrulyandlovinglyabsorbedinsuchthings(asIdidinChristianityasMysticalFact,inwhichIexplainedtherelationshipbetweenthecontentsoftheoldMysteriesandtheMysteryofGolgotha),thenwebegintoapproachthesages’initiation.

Thepresentagecallsforonethingandthatistolookhonestlyintoourowninteriorityandcometoknowimpartiallyourownspirit—thespiritthatilluminatesthesoulfrominsideasitwere.Ishallreturntothislater,whenIdescribeitasthethirdleveloftheinitiationrequiredinourtime:initiationofself-knowledge.Whenspiritualsciencespeaksofthesoul,itmustspeakoutofthespiritofthesethreelevelsofinitiation:bythecosmos,bythesages,byself-knowledge.Indoingso,ittraversesthedifferentboundariesofsoullife.Butitisimpossibletobegintotakeeventhefirststepsonthispathwithoutlove.

HereImuststressthatitispreciselythepresent-dayintellectthatforgetslove—loseslove—whenitreachesitsheights.Becauseofthis,somethingquiteparticularhappens.Topenetratewithlovetherealitiesdescribedasphysicalbody,astralbody,etherbody,and“I,”weneedtoabsorbsomethingofthevoiceoftherulingspiritofourage.Weneedthegoodwilltolistencarefullytothevoiceofthegeniusorspiritofourtime.Butcanhumanbeingstodayreallytakeinwiththenecessaryseriousnesswhatismeantbythewords“thegeniusofourtime”?Formostpeople,isitanythingmorethananabstractphrase?Justtryandthinkhowremotefromtheunderstandingoftruespirituallivingrealitypeoplereallyare—andhowlittletheyknowwhattheyarereallysayingwhentheyspeakofthe“geniusofourtime.”

Althoughhumanbeingsmaydenythespirit,theycannotgetridofit.Thespiritisinalterablyconnectedtohumanity.Whenhumanbeingsfailthegeniusoftheirage,thedemonoftheagestepsin.Wecanunderstandwhathappensinsuchcasesbyconsideringwhathappenedinthelastthirdofthenineteenthcentury.Thiswasatimewhenthehumanintellectwasabletofollowthemechanismofphysicallifeinmostintimatedetail.Intheprocess,theintellectitselfbecameautomatic,mechanical.Therebyitreacheditshighestdevelopment

—itbecamesoclever,itreachedtheapogeeofintelligence!Butnomatterhowcleveritbecame,itbroughttoexistenceonlythemechanical,thematerialistic,intheintellect.Theintellectconducteditselfashumanitydoeswhenitrefusesthegeniusoftheage.Thereforethehumanintellectfellpreytothedemonoftheage.Separatedfromthesoul,itbecamemechanical,soulless,andonthatfoundationitbuiltaphilosophy.Ithadnolove—itcouldnotlovewisdom.Itsphilosophycouldonlybecometheintellectualreplicaofterrestrialdemonology—ademonologythatcanconceivetheidealofamachineboringrightthroughtothecenteroftheEarthandblastingtheworldintocosmicspace.

Thiswasthedemonoftheagespeakingtotheintellectoftheage.Oftenwhenwedonotwishtoknowthesoul,itisthedemonoftheagethatwehear.Thesoulthenappearstotheintellectasitwouldtousif,onawakening,weplungedintoourphysicalandetherbodies,butdidnotunitewiththemandremainedseparatedfromthem.Suchanintellectisforeigntotheverybeingofhumanity,forithasfreeditselffromwhatitmeanstobehuman.Anintellectunitedwiththebeingofhumanitygrowsfromearthlyconsciousnessuptootherstatesofconsciousness.AnintellectthatconnectsitselftotheEarthbutthencutsitselfofffromitisonlythemirrorimageoftheintellect.Forsuchanintellect,allotherstatesofconsciousnessarepartoftheunendingoceanofunconsciousness.Thenthehumansoulceasestobeconsciousofitsheavenlyorigin,andlosestheawarenessofitsautonomyinrelationtoearthlylife.Butthehumansoulischaracterizedbythefactthatinourbeingweoscillatebetweenbodilyandspiritualrealities.Humansoullifeconsistsinthismovementbetweenthebodilyandthespiritual.Ifwehonestlybelieveonlyinthebodyandcannotletgoofthespiritaltogether,thenthespiritmerelybecomesunconscious,andtherebywedenythesoul.

HartmannenvisionedthedownfalloftheEarthdemonically.Hedidsoonlyasapersoncouldwhowasasleepinhisphysicalbodyandbecame,asitwere,clairvoyantinit.AttheverytimethatHartmannwascomingtohisintellectualinterpretationofearthlysuffering,anotherman,whowashisfriendand

exchangedmanyletterswithhim,layonasickbed.Hisbodywasrackedwithpain.Manyorgansofhissoul-spiritualbeingcouldnotgainaccesstohisphysicalbody.Thismanhadtheactualexperienceofearthlysuffering;hedidnotjustthinkaboutit.Andforhimtheonlywaytodealwiththesoullessnessoftheageseemedtobesatire.ThemanwasRobertHamerling,whointhe1880swroteabookcalledHomunculus,inwhichheallowedtheperspectiveonasoullessagetodawn.Hecreatedtheimageofamanwhostrivesinallexternalmatters,amassesmoreandmorematerialgoods,andeventuallybecomesabillionaire.SuchwasthefrighteningvistathatHamerlingcontemplatedwiththeeyeofhissoul.Thesoullessbillionaire—the“homunculus”whocomesintotheworldinapurelymechanicalway,withoutthesoul’scollaboration—marriesthesoullesselementalspirit,themermaidLorelei.

ForHamerling,theperspectiveofasoullessZeitgeistcametolifeintheformofamanwhosestrivingfocusedentirelyonthematerialrealm,astrivingforspiritlessintellectualism.Suchspiritlessintellectualismispresentinnature-spirits,butitspresenceinhumanbeingsawakenstheforcesofdestruction—thedemonicforcesofdestructionwhoseambitionitistoblowuptheentireworld.ForRobertHamerling,theonlywaytodealwiththeproblemofsoullessnesswassatire.Wemustrestoresoultomoderncivilizationandculture.Butwecandoso—wecanonlygivetheworldsoul—whenthelightofspiritualknowledgeilluminateshumanexperiencesonEarth.Thus,whatthecleverestpersonofouragepresentedinatrulyterrifying,repulsivemannerandwhatamanwhowasrackedinpainandsawthetragedyofthisclevernesspresentedinsatiricalform—thisiswhathumanitymusttransformthroughspiritualknowledgeintothesoul’sperspective.FromRudolfSteiner,WhatIsAnthroposophy?ThreePerspectivesonSelf-

knowledge(AnthroposophicPress,2002),lectureinDornach,July21,1923,pp.49–65.

11.

HEALTHANDHEALINGMEDICINEANDANTHROPOSOPHICINSIGHTINTOTHEHUMAN

BEINGMYPERSPECTIVEDEVIATESSIGNIFICANTLYfromconventionalcontemporaryviews,andmuchofwhatIhavetosaywillnecessarilysoundparadoxicalatbest.Itwillbeespeciallydifficulttoovercometheseobstaclesandmoveoninourtwobriefsessions.Butasyouknow,ladiesandgentlemen,wehavelearnedtoadjustourthinkingonmanyquestionsinthecourseofhumanity’shistoricaldevelopment,whichsuggeststhatforbearanceisinorder,atleastinitially,whenaperspectivethatresultsfromtrulyconscientiousresearchappearsparadoxical.Firstofall,Iwouldliketosaybywayofintroductionthatmypurposeinpresentingthemedicalconsequencesofanthroposophicresearchisnottointroducenewideasthatwillcontradicttheverythoroughdisciplineofmodernmedicine,whichisbasedoncenturiesofscientificprecedent.ThemethodofresearchIwilldescribehereisnotintendedtooverthrowmodernmedicine.Onthecontrary,itsimplyexploressomeoftherecentresultsoftherigorous,sense-basedempiricalmethodsthatmedicineinheritedfromthenaturalsciencesandthegreatscopeofthequestionsthatarise.Itconcludesthatmodernmedicineisheadinginadirectionthatitwillfinddifficulttomaintain,simplybecauseitswell-knownsensory-based,empiricalresearchmethodsaresoveryconscientiousandprecise.Thesamefactorsthatmadesciencegreatandprovidedsuchsignificantfoundationsformedicinehavealsomadeitimpossibletopursuecertainwaysofunderstandingthehumanbeingandhumanmedicine.Forthisreason,pleaseallowmetofirstpresentafewgeneralprinciplestoday.TomorrowIwilldiscusstheunusualqualitiesofafewtypicalanthroposophicremedies.

Weanthroposophistsdidnotchooseapropagandisticapproach,decidingthatAnthroposophymustknowsomethingabouteverythingandmustthereforealso

takeapositiononmedicine.ThoseofuswhoarefirmlyrootedinAnthroposophychoosetotakeatrulyscientificapproach,atleastasfarasourfundamentalprinciplesareconcerned.ThemedicalmovementwithinthegeneralanthroposophicmovementcameaboutwhenphysiciansinGermanyandothercountriesrealizedthatmodernscienceandmedicineraisequestionsthatconventionalmethodscannotanswer,atleastnottotheextentofprovidingadirectandrationalconnectionbetweendiagnosisandtreatment.ThosephysiciansapproachedmeandaskedwhetherAnthroposophymightcontributetothefieldofmedicinebyprovidingmorepenetratinginsightsintothehumanconstitutionthanarepossibleusingconventionalmethods.Thus,whatItellyoutodayandtomorrowhasbeenmadepossiblebytherequestsofthosephysicians,whoseindividualstudiesandpracticehadleftthemunsatisfiedoratleastsomewhatskeptical.Fromtheverybeginning,wecertainlydidnotassumethatwecouldfeelfreetomakeallkindsofamateurishcontributionstoarigourousfieldofresearchanditspracticalapplications.WhenthefoundersofDerKommendeTag[TheComingDay]inStuttgartandtheFuturuminSwitzerlandadvisedustosupportmedicalresearch,IinsistedthatalthoughAnthroposophycouldindeedshedlightonthepreparationofremedies,weshouldnotlimitourselvestothatactivityandthatallsucheffortsshouldbeascloselyassociatedaspossiblewiththeactualpracticeofmedicine.

Thiswastheoriginofourinstitutes,whichnotonlymanufactureremediesaccordingtothemethodsIwilldescribe,butalsoareassociatedwithclinics.Inthecourseoftheselectures,Iwillhaveoccasiontospeakabouttheseclinics,especiallytheexemplaryoneinArlesheim,whichisheadedbyDr.ItaWegmanandisdirectlyassociatedwithouranthroposophicfacilityforhighereducation,theGoetheanuminSwitzerland.Dailyinteractionwithpatientsintheseclinicsgivesouranthroposophicmedicalresearchavitalconnectiontoactualtherapy,whichweseeasthemostsignificantissueofourtime.Notcontentwithsimplyestablishingthesepharmaceuticalandclinicalfacilities,wehavealsolinkedthemtootherresearchinstitutes,includinganinstituteforbiologyandseveral

institutesforphysics.Iwillnotsaymoreaboutthephysicsinstitutesatthispointbecausetheyarestillintheveryearlystagesoftheirwork.Theinstituteforbiologicalresearch,however,hasalreadyproducedtwostudies.1Imentionthemtoshowyouthatweintendtoworkwiththesamedegreeofprecisionthatisdemandedofotherscientists.ItisamatterofhonestconvictionratherthanfoolishvanitywhenIsay—andtheresultsthemselveswillconvinceyou—thatinspiteofthefewobjectionsthatcanstillberaisedaboutdetails,thesestudiesdemonstratethatweaspiretothesameprecisionthatisrequiredofotherscientificfoundationsofmedicine.

Thefirststudypublishedbyourbiologicalresearchinstituteisapaperonspleenfunction.Thesetwolecturesgivemeonlyenoughtimetopresentafewperspectivestostimulateyourthinking,sopleaseforgivemeifImentionsomeoftheissuesonlybriefly.Ibecameinterestedinspleenfunctioninthecourseofmyownspiritualscientificresearch,whosemethodsIwilldiscussshortly.Meanwhile,Iwillsimplysaythatthesemethodsallowedmetorealizethatspleenfunction—which,asyouknow,isastumblingblockformedicalanthropology—occupiesaspecialpositionamongthefunctionsofthehumanorgans.

Toputitbriefly,someofthemanyprocessesthatcontributetothefunctioningofthehumanbodypromoterhythm.Theseprocessesincludenotonlyrespirationandbloodcirculation,butalsothosethattakeplaceovermoreextendedperiodsoftime,suchastherhythmofdigestion.Theverynatureofthehumanbodyrequiresthatdigestionberhythmicaltoadegreethatisnotactuallypossible.Tosatisfyourbodies’demands,wewouldhavetoeatanddrinkwithincrediblyrhythmicregularity.Sincewedonoteatthesamefoodseveryday,evenestablishingveryexactmealtimeswouldnotallowustomaintaintherhythmourbodiesrequire.Wewouldhavetoapproachthistaskwithinfiniteknowledgeofthedetailsinvolved.Itiseasierforrespirationandbloodcirculationtofunctionwithregularity,butwereallycannotmeetthebody’sneedforrhythmicaldigestion,becausedigestiondependsoninteractionwiththeouter

world.Spleenfunction,however,uniteswiththetotaldigestiveprocessinthe

broadestsensetobalanceoutandcorrecttheunavoidableirregularitiesinourdigestiverhythm.Ibecameawareofthisbalancingfunctionsometimeago,andnowithasbeenempiricallyverifiedinourbiologicalresearchinstitute.Althoughitispossibletoraisesomeobjectionswithregardtodetailsofthemethodsthatwereused,thesemethodsarenonethelessaspreciseasanyotherclinicalmethodsinusetoday.Ibelievethatthisstudy,whichwascarriedoutwithtremendousdevotionbyDr.LiliKolisko,wouldhavehadgreatimpactonmedicalthinkingifithadbeenconductedinaconventionalclinic.ThatitremainsrelativelyunknownisdueexclusivelytothefactthatitwasconductedundertheauspicesofAnthroposophy.ThislaststatementistheoneIbegyounottoattributetofoolishvanityonmypart.

Thesecondstudytransformsascientificandmedical“belief”intoexactsciencetothegreatestextentpossible.PleasedonotassumethatIamtakingsideshereinthedebatebetweenhomeopathyandallopathy.Itwouldnotoccurtometodoso,becauseIknowhowmuchamateurishnesstheordinaryhomeopathicviewcontains.Evenmaterialisticphysics,however,cannotdenythathighlydilutedsubstancescanhavefar-reachingeffects.Wecannolongerassumethathighlydilutedsubstancescannothavesignificanteffects.Justthinkoftheeffectsofinhaledsubstancesthatarepresentinveryhighdilution.Whenwegivepatientstherapeuticbaths,weareoftenunawarethatthesubstancesinhaledalongwiththesteam,substancesthatmaybepresentinveryhighdilution,aremuchmoreimportantthanthebath’sexternaleffects.Untilnow,suchstatementsweresimplyamatterofscientificbelief.

Weattemptedtoconfirmthisbeliefscientifically—withinitsjustifiablelimits,ofcourse,buttheresultsshouldnotbeinterpretedasauniversalremedy.Weproduceddilutionsofuptooneinonequintillionsothatwewerecertainthatordinarymaterialeffectswerenolongerpresentandthatanyeffectswenotedwereduetoqualitiestransferredtothemediumfromtheoriginalsubstances—

thatis,thatweweredealingwithpurelyqualitativeeffects.Wewereabletoprovethatdilutedquantitiesofasubstancedevelopastonishingrhythm-basedeffects.Wetestedtheeffectoftheseminutequantitiesonthegrowthofverycarefullyselectedgrainseeds.Theseedswereallowedtosproutinsolutionsofmetalliccompoundsindifferentdilutions.Weprovedthatsolutionsofmetalliccompoundsindilutionsof1:10,1:20,1:50,1:100,1:500,andsoonreallydoinfluencethegrowthforcesofplants.Wegraphedinterestingandveryregularcurves,demonstratingthatwhentheenliveningforceisinfluencedinaspecificwayataparticulardilution,theeffectisreducedifthecompoundisdilutedfurtherandenhancedagainatastillhigherdilution.Theresultisacurvethatalternatelyrisesandfallsasanexactexpressionandconfirmationoftheeffectsofminutequantitiesofmatter.

Theseresultselevateminutequantities(someofwhicharemisusedbyhomeopathy,andIsaythisadvisedly)totheranksofsuitablesubjectsforpreciseresearch.Thepurposeofthislaststatementisnotprimarilytoattachgreaterimportancetoourresultsbutsimplytoshowthatatleastinourinitialinvestigationsweareattemptingtobaseourresearchonconventionalscientificmethodsratherthanworkingoutsidescienceinsomeamateurishway.Wewillthenhavetotakeconventionalresearchmethodsfurther.

Fromahistoricalperspective,consideringthetremendoussuccessesofscienceinthepastfewcenturies,especiallythenineteenthcentury,itisquiteunderstandablethathumanityshouldhavebeenhypnotized,asitwere,bysensory-basedobservationandexactexperimentation.Withregardtoourknowledgeofthehumanbeing,however,evenonaveryordinaryphysicallevel,thesemethodsofresearchcannotgrasptheessenceofthehumanbody’sstructureandfunctioning.Althoughverygreatadvanceshavebeenmadeinunderstandingtheorganizationofthephysicalhumanbeing,theotherwisefruitfulprecisionofthesemethodshasexcludedanentireaspectofthehumanbeingthatisjustasrealasthephysical.Thesuccessofscientificresearchisdirectlyproportionaltothetremendousamountofenergyithasspenton

excludingthehumansoulandspirit,whicheveninamedicalcontextmustbeconsiderednolessrealthanthephysicalhumanbeing.

Ineedtoexplainsomeoftheprinciplesofanthroposophicresearch,especiallywithregardtohowitleadstoknowledgeofthehumanbeing.Itistypicalofallmodernresearchthatwesimplyapproachitasweare,withthepsychologicalmakeup(includingcognitiveabilities)thatweacquireasaresultoftheconventionalscientificeducationourcultureprovides.Westopshortatthispoint.Wedonotconsider,forexample,thattheattitudeandsoulmakeupofatwo-orthree-year-oldareverydifferentfromthoseofolderpeople.Wedevelopourpsychologychangesaswegrowup.Atageeighteenornineteenwehaveabilitiesthatwedidnothaveastwo-orthree-year-olds,letaloneearlier.Theseabilitiesemergefromwithinus.

Why,then,shouldn’tadultsremainrelativelycapableoffurtherdevelopment?Isitreallyacceptabletoarbitrarilycutoffourpsychologicaldevelopment?Theanswertothesequestionsdependsonourinnerefforts,ofcourse.Butanyonewhotrulyattemptstosurpasswhatisnowseenasthenormofhumanpsychologicaldevelopmentwillindeedbeabletoacquiredifferentsoulfaculties.ThedetailscanbefoundinmybooksHowtoKnowHigherWorldsandAnOutlineofEsotericScience,amongothers.Inprinciple,Isimplywanttopointoutthatwecanindeedlearntochangeandenhancetheformofthinkingweapplynotonlytoordinarylifebutalsotoexperimentingandinterpretingobservationsinconventionalscience.

WhenIsaythis,peopleusuallyimmediatelyinterject,“Sonowhe’sgoingtotellusaboutsomekindofmysticaldevelopment.”However,anyonewhodisdainsmysticaldevelopment,ifyouwanttocallitthat,shouldalsorejectmathematicsandgeometry.Theessenceofmathematicsandgeometryistomovewithcompletepresenceofmind,withnotraceofthesubconsciousorofautosuggestion,fromoneideatothenext.Thispresenceofmind,orcompleteconsciousness,mustfollowoureverymoveaswedealwithamathematicalorgeometricthoughtcontent,andthesameinnerprecisioncanalsobeappliedto

ourownsouldevelopment.Thesoul’sabilitytothinkcontinuestoevolvenotasaresultofthevaguenessweoftenassociatewithmysticismbutinfullclarity,notthroughbroodingonasubjectbutbybeginningwithveryspecific,clearlycomprehensiblementalimagesandproceedingjustaswedoinmathematics,refusingtoacceptanythoughtthatinterfereswithmovingfromoneconsciouscontenttoanotherinfullpresenceofmind.Ifweapplythistrulyexactmethodofsouldevelopmentlongenough—forsomepeopleittakesmoretime,forothersless—welearntotakeholdofournormallypassivethinkingasanactivity.Normally,ourthoughtsarepassivelydependentonourobservations,butnowwebegintoexperienceinneractivity.

Thisinnerthoughtactivityprovidesourfirstrealinsightintothefirstlevelofoursuprasensoryexistence.Ifweviewthehumanbodyfromoutsideandtracebloodcirculationinitstotality,theresultisacertainimageorportionofthehumanbeingasviewedfromoutside.Similarly,byproceedingasIhavejustdescribedwithregardtoourthinking,webegintoexperiencethatthephysicalbodyisfilledwithasecond,independenthumanbeing.AnyonewhobelievesthatautosuggestionisinvolvedhereisnotconsideringtheexactitudeofthemethodsIdescribed.Thewholeprocesstakesplaceinfullconsciousness,sothatthesoulrecognizesandrejectsanyhintofautosuggestion.Thepathresultingfromthesemethodsistheexactoppositeofanythinghypnosisorautosuggestioncanbringtoconsciousness.Ifwefollowit,wefindthatifweapplytheexactmethodofobservationthatwehavelearnedtothegradualprocessofchilddevelopment,wenoticeasignificantdifferenceinthechild’sentireconstitutionaroundthetimeoftheseconddentitionatagesixorseven.Thedifferenceissubtle,andwegenerallydisregardit;wemustlearntonoticeit.Wereallymustsummonupthecouragetoobservethehumanbeingwiththeprecisionwehavecometoexpectfrommodernresearchinphysics.Inphysics,wespeakoflatentwarmthasopposedtoactualmanifestwarmth.Weadmitthatcertainprocessesreleaselatentwarmthfromthesubstancesthatboundit.

Withregardtothestudyofsouldevelopment,wemusthavethecourageto

acceptwhatphysicshasalreadyrecognized.Ifwehavethecouragesuchresearchrequires,werealizethatwecansee(andseeingissimplyaquestionofputtingourattentiontoit)innersoulforcesappearinginachildwhohasundergonetheseconddentition.Theseforceswerenotthereearlier.Evenmodernchildpsychologyhasnotobservedcloselyenoughtosayanythingaboutthisphenomenon.Thepeaksandvalleysonthegrapharenotparticularlyhighordeep;wearedealingwithsubtletiesthatrequireadifferent,spiritualtypeofvision.Thatiswhythisphenomenonismoreorlessdisregardedtoday.Tothosewhohaveacquiredthevisionrequiredforspiritualresearch,however,itbecomesclearthatthefacultywecallmemorychangesradicallyduringtheseconddentition.Beforethechangeofteeth,achild’smemorystillallowseachrememberedimagetoemergefromtheorganismwithacertainelementalforce.Bycontrast,thetypeofmemorythatmakesusfeelthatwearegoingbacktoapreviousexperiencewhenwerememberitsetsinonlyduringtheseconddentition.

Manyotheraspectsofsoulexperienceemergeonlywiththechangeofteethandwerenotevidentinthechild’sconstitutionbeforethatpoint.Wherewerethey,then?Theywerepresentinthechild’sconstitutioninlatentform,justaslatentwarmthispresentinasubstance.Theseconddentitionismerelyanoutersymptomoftheorganicprocessesthatreleasethesefacultiesfromthechild’sorganism,justasphysicalprocessesreleaselatentwarmthfromasubstance.Modernpsychologytheorizesaboutpsychophysiologicparallelsandthelike.Itcannotunderstandtheconnectionbetweenananatomicalorphysiologicalphenomenonanditsownabstractconceptionofthesoul.Seenabstractly,thesetwoaspectsofthehumanbeingseemsounrelatedthatwefindnobridgefromonetotheother.

Buthumanbeingsdevelopandevolve.Ifwelookatthecontentsofthehumansoulaftertheseconddentition,wecansaythatthesameforcesthatnowappear,metamorphosedintothinkinginthesoul,formerlyexistedasorganicforcesatworkinthegrowthofthechild’sorgans.Herewehaveanempirical

connectionbetweenthelifeofthesoulandthelifeofthebody.Wemustsimplylookforitattherightstageofhumandevelopment.

IfwecarryoutthethoughtexercisesImentioned,webegintoseeourownthinkingassomethingjustasstrongandactive,althoughonasoullevel,asthelatentthinkingthatisaforceforgrowthandorganizationinachild’sbodybeforetheseconddentition.Thisisthe“secondhumanbeing”wediscoverinourselves.Onahigherlevel,itisnotourordinary,merelypassivethinking,butasecondpart,theetherbody(pleasedonotbebotheredbythisterm),thatimbuesandorganizesus.Totheanthroposophicmethodofresearch,theetherbodyisactivewithintheoverallhumanmakeupasanempiricalrealityratherthansomethingspeculative.Naturally,Icanonlybrieflyindicateallthishere.Whenwelookatachild,weseeafactoratworkthatwewillencounterlaterinthatperson’sthinking.IfIwanttounderstandthegrowthforcesinachild,orthevitalizingelementinachild’sbody,Imustturntoimaginativecognition,whichtransformstheperceptionofthoseforcesintoconsciousmeaning.Anyhealingfactorspresentinchildhoodgrowthforces(whicharelatertransferredtooursoullife,wheretheyworkpassively)canbeinvestigatedonlythroughinnervisionandexperiencebyapplyingthespiritualscientificmethod.Perceptionsresultingfromthismethodarenotmerelyfigmentsoftheimaginationbutconcrete,activeforcesinthehumanorganism.Thus,innerempiricismtransformssuperficialanthropologyintotrueAnthroposophy.

Oncedevelopingourthinkinginaparticularwayhasallowedustodiscoverthesecondhumanbeing,wecanalsodiscoverathirdentitywithinthephysicalandetherbodies.Pleasedonottakeoffenseatthetermastralbody;wedoneedatermforit,afterall.Thereareanthroposophicreasonsforthename,butatthispointmypurposeisonlytodescribethemakeupofthehumanbeing.

Whenwelearntoexperiencethesecond,etherichumanbeingasintrinsicallyindependentofthephysicalhumanbeing,itbecomesacontentofourconsciousness.Letmeassureyouthatitispossibletopossessthisconsciousness,tofeelthepresenceofthissecondhumanbeing,almostas

securelyaswepossessourphysicalbodiesduringnormalwakingconsciousness.Muchharderinnerworkisnecessarytoaccomplishthenextstep,whichrequireseliminatingtheetherichumanbeingfromourconsciousness.Wecantakethissteponlybygatheringsufficientstrengthtosuggestawaytheexistenceoftheetherichumanbeing.Havingenteredthisbeing,wemustveryconsciouslyleaveit.Asageneralrule,thepreliminaryexercisesleadingtothissteparenotespeciallyeasy.Itisdifficulttoeliminatementalimagesthatwehaveclungtoforalongtime,imagesofsuchimmediacythattheyoccupyourentireconsciousness—althoughwithourfullpresenceofmind,sothatthereisnoquestionofautosuggestion.Suchimagesaredifficulttoeliminatebecausetheyaffectourconsciousnessmuchmorestronglythanthetransientimagesofdailylifeandordinaryobservation.Butifwehavepracticedfreeingourconsciousnessfromanythingitmaycontain,wewillalsobeabletoemptyourconsciousnessandeliminatethecontentweourselvescreated.Theresultingstateofconsciousnessisexactlylikewakingoutofordinarydreamlesssleep,butnotinthebodyandnotinthephysicalworld.Weareoutsidethebodyandperceiveadifferent,spiritualworldaroundusasweawake.

YoucanwakeupinthiswaybydoingwhatIjustdescribed:emptyingyourconsciousnessagainafterhavingenergizedittothegreatestpossibleextentinordertoacquireanethericcontent.Thisemptyconsciousnessispurewakefulness.Itcontainsnothingofwhatweotherwiseexperienceinlifeorknowthroughscience.Youknowhowdifficultitistoemptyyourconsciousness.Inordinarylife(typically,whenweeliminatesensoryimpressions),wefallasleep.ThemethodIhavedescribedleadstoempty,merelywakefulconsciousness,butthisconsciousnessdoesnotremainemptylong.Itbeginstoreceivethespiritualworldor,morespecifically,athirdhumanbeingthatispureinnerfunction,pureinnermobilityandactivity.Thesecond,etherichumanbeingistheenliveningelement,whilethethird,astralhumanbeingismobilityandactivity.

Thefourthhumanbeingmakesitpossibleforustobehumaninthefullest

senseoftheword.Inthecourseoftheselectures,Imaystillhaveanopportunitytodiscussthisfourthbeinginmoredetail,butforthemomentIsimplywanttosaythatitistheactual“I”-human.EverythingIhavedescribedthusfarasthephysical,etheric,andastralbodiesisalsopresentinanimals,butonlywehumanbeingscanexperiencetheunionofthesememberswithinourselvesinaconcreteratherthananabstractway.Afterbeginningtograspthespiritualworldbyemptyingourconsciousness,wecanachieveacompleteimageofthe“I”beingbyfurtherenergizingourexperienceofthespiritualworld.Thesedescriptionsshouldgiveyouanideaoftheresultsofexactanthroposophicmethods.Theygraduallypermitustodiscoverthedifferentmembersofthehumanconstitution.Thesehighermembersreallyexist.Justaslatentwarmthisreleasedandtransformedintorealwarmththatisexpressedinphysicaleffects,theetherbody,astralbody,andIareexpressedinthephysicalhumanbeing.Weunderstandthehumanbeingonlybylookingathowthesefourmembersinteract.

Togainanideaofthisinteraction,let’sconsideraspecificdetail,suchasthehumankidneysandtheirfunction.Ineverylimbandorganofthehumanbeing,thefourmembersofourhumanconstitutionworktogethertoagreaterorlesserextent.Whatweseewhenwestudythekidneysbyexaminingacorpseormakingotherphysicalobservationsisonlythesumtotalofphysicaleffects.Thesephysicaleffects,however,arepervadedandenergizedbywhatIcalledtheetherbody—specifically,bythepartoftheetherbodythatincludesthevitalfunctionsofthekidneys.Theetherbody,inturn,ispervadedbytheastralbody.Onlytheinteractionbetweenthesemembersenablesustounderstandthemakeupofthehumanbeing,eveninasingleorganororgansystem.

Let’stakeacaseofsomesortofirregularkidneyfunction.Sinceyouareallexperts,Idonotneedtogointodetail.Whenweunderstandtheentireissuefromtheperspectiveofanthroposophicresearch,werealizethattheirregularitycausesthekidney’sphysicalandethericfunctioningtoresisttheastralkidneyfunctioninsomeway.Thisisatypicalcase.Astralkidneyfunction,whichwecanperceiveonlywhenwehaveemptiedourconsciousness,isresistedbythe

physicalandethericorganizationofthekidneys.Whensuchresistanceoccursinanylivingorgan,itsastralorganizationmustintervenemuchmorethoroughlyandenergeticallythanitnormallywould,orotherwisetheorganwouldatrophy.Theresult—atleastinspecificcases,andthecasesIdescribearealwaysconcrete—isanintensificationofthepartoftheastralorganizationthatcorrespondstothekidneyanditsactivity.Inotherwords,astralkidneyfunctionbecomesmuchstrongerthanitoughttobe,andthekidneyplacesmuchgreaterdemandsontheastralbodythanitoughttointheoverallconstitutionofthehumanbeing.Fromtheperspectiveofanthroposophicresearch,theastralbodyperformsthisworkinthekidneybywithdrawingactivityfromtherestofthehumanbody.Theastralprocessinthekidneyactuallyshouldnotbethere.Excessivedemandsarebeingplacedontheastralkidneybecauseofspecificabnormaldevelopmentsinthephysicalandetherickidney.

Atthispointinthediagnosticprocess,wemustknowthattheastralportionofthekidneyisactiveinawaythatisnotnecessarywhentheorganismisfunctioningnormally.Inthekidney’spresentpathologicalcondition,thephysicaloretherickidneyplacesextrademandsontheastralcomponent,whichrespondswithactivitythatisnotneededinahealthykidney.Herewehavethefirstelementinunderstandingthenatureofthepatient’sillness.Toathinkingperson,diseaseprocessesshouldbeagreatriddle,becausetheyareactuallynaturalprocesses.Butnormalprocessesarealsonaturalprocesses.Howdotheabnormalprocessesofdiseasegetmixedupwithnormalones?Aslongasweseethehumanbeingasanarbitrarynetworkofphysicalsubstancesandfunctions,wehavenobasisfordistinguishingphysiologicalphenomenafrompathologicalones.Wecanmakethisdistinction,however,whenweknowthatthekidneycanmetamorphosewhenphysicalprocessesdevelopinitthatdonotoccurinanormalkidneywhosephysical,etheric,andastralcomponentsareinharmony.Thisisourfirstinsight.

Nowthequestionis,howcanwecombatthisdiseaseprocess,whichissimplyduetoexcessivedemandsbeingplacedonasuprasensoryportionofthe

humanconstitution?Howcanwemaketheastralbeingfunctionnormallyagain?Iwanttokeepmyexplanationsconcreteanddetailed.Iwillnotdiscussseriouskidneydiseasebecausethesameprinciplesareevidentinmilderillnesses.Butsimplyinordertosuggesthowtotreatsuchakidney,Iwouldliketotakeaspecificexampleasmystartingpoint.Weknow,tobeginwith,thatwemustrelievetheastralbodyofitsworkinakidneythathasbeen“deformed”inthebroadestpossiblesense.Inthiskidney,thehumanastralbodyisdoingsomethingitshouldnotbedoing.Wemustremovetheastralbodyfromthisabnormalkidneyprocess.

Let’ssampletheresultsofacognitiveoverviewthatconsidersthehumanbeingfirstandthenthewiderworld.InthemethodIdepicted,weshiftourattentionfromthehumanbeingtothenonhumannaturalworld,wherewestudytheparticularcharacterofEquisetumarvense[fieldhorsetail].Wearemoreconcernedwiththeprocessthatisactiveinitthanwiththeindividualsubstancesitcontains.Becausematerialisticallyorientedthinkingisnowomnipresent,organicmatterisusuallydescribedintermsofitscontentofprotein,fat,carbohydrates,andsoon.Wefocusontheindividualcomponentsthatsuperficialchemistrycantellusabout.Butthefieldofchemistryhaschangedinrecenttimes,sonowwefocusontheso-calledelements.Theelementsinanorganicentity,however,arenotverysignificantforwhatIhaveinmind.ThemostinterestingthingtonoteaboutEquisetumisthehighproportionofsilicathatisleftbehindwhenweanalyzetheplant,thatis,whenweseparateitsfunctions.SilicaissostronglypresentthatitpredominatesandexpressesitsfunctionintheEquisetumplant.Analysisrevealsnotsomuchthesubstanceitselfasitssignificance.Itssignificanceiswhatwemustrecognize.Equisetumisaplant,sowefindnoastralbodyinit;wedofindaphysical

bodyandanetherbody,however.WhenwestudyEquisetumarvense,wefindthatsilicaplaysamajorroleinit—althoughofcoursethereareotherplantsthatcontainsilica—whilecertainsulfatesplayasupportingrole.ThemostimportantcomponentsofEquisetum,intermsofassertingtheirowncharacterintheplant,

aresilica—notthe“substance,”butthesilicafunction—andtheactivityofsulfur.Thenwemakeaverystrangediscovery.Whenweapplyspirituallydevelopedforcestounderstandingwhatisgoingoninthevicinityofthesulfatesthatareassociatedwithsilica,SiO2,wediscoveraprocessoranexusoffunctionsthatwecanthenintroduceintothehumanorganism,eitherinternallyor,ifthesituationrequiresadifferentmethodofadministration,throughbathsorinjections.Iwilldiscussthesignificanceofthesedifferentmethodslater.Actually,itisbetternottouseEquisetumassuch—althoughtheeffectsarevisiblypresentintheplantitself,theyarenotverypermanent.Inourmethodsofpreparingremedies,wefirststudythefunctionalconnectionbetweensilicaandsulfur,forexample,andthenimitateitinamedicinalpreparation.WeconverttheEquisetummodelintoamoreorlessinorganicpreparationthathasstrongereffectsonthehumanorganismthanifwesimplyusedtheplantitselfintheformofateaorthelike.Thisistheessentialelementintheproductionofourremedies.

Whenthisfunctionalconnectionbetweensulfurandsilicaisincorporatedintothehumanorganismintherightway,itrelievestheastralbodyinthekidneyoftheprocessithadtocarryoutduringtheillness.Thatis,whensulfurandsilicaastheyfunctioninEquisetumarvenseareintroducedintothekidney,thehumanastralbodyisrelievedoffunctionsitwouldotherwisehavetoperforminthedeformedkidney—“deformed”inthebroadestpossiblesense.Forthemoment,thediseaseprocessiscarriedoutbyasubstitute,byaremedythathasbeenintroducedintothebody.

Thisisthebeginningofanyhealingprocess.Wemustbefamiliarwiththediseaseprocessinquestion,andourtheoryofpathologicalconditionsmustberational.Wemustrecognizethediseaseprocessandlookforplacesinnaturewhereitiscopiedexactly.Wemustnotsimplyassumethatadiseaseprocessmustalwaysbecombated.Instead,weneedtoneutralizetheprocess,tocounterbalanceitwithadynamicwerecognize,suchasthedynamicbetween

sulphurandsilicainEquisetum,inordertofreeuptheastralbody,relievingitoffunctionsitformerlyhadtoperforminthediseasedkidney.Wemustthentakecaretostrengthenthepatientinternally,throughdietandsoon,sothathisorherinnerforcescanbeappliedmoreenergeticallythanusualtotheentireastralbody.Oncewehavesubstitutedanexternalfunctionfortheastralbody’sexcessivelystrongactivityintheorganinquestion,theastralbody,nowfullynormalandhealthy,isabletoeliminatethedisease.

Thisexampledemonstrateshowwearriveatarationalconceptofhealing.Asageneralrule,healinginvolvessubstitutingaprocessderivedfromtheexternalworldforthehumandiseaseprocessandthenenergizinganinternalforcetoovercomethedisease,whichcannotbeovercomeaslongastheastralbodyisforcedtoapplyitsactivityone-sidedlyinanabnormalkidney,forexample.WhatIhavejustdescribedisormaybethecaseinanydiseaseprocessthatisduetoirregularitiesinorgansthatworkinternallybutcentrifugally,ifImayputitthatway.Althoughthekidneyisanorganofelimination,itinitiallyexcretesinternally.IfyougrasptheprincipleIhavedescribed,youwillunderstandthatthispathologicalkidneyprocessishealedbystimulatingacentrifugaloroutwardlyradiatingprocessinthekidneybyadministeringEquisetumarvense.

OtherdiseaseprocessesdemonstratethepolaroppositeofwhatIhavejustdescribed.Onceagain,Iwillnotusetheexampleofaseriousillnesstointroducethegeneralprinciple,butratheronethat,althoughitisextremelyunpleasantforthepatient,attractsrelativelylittleattentioncomparedwithdeeper-seatedillnesses.Thisdiseaseishayfever,orallergicrhinitis.Inattemptingtocombathayfever,wemustrealizethatwearedealingwithafundamentalconstitutionaldisorderbasedonaperipheralreductionintheforcesofthethird,inwardlymobilehumanbeing,theastralbody.Theoriginofhayfevercanbetracedbacktochildhood,whengeneralizedandgenerallydisregardeddisordersappearthatthenbecomespecialized,appearinglaterinlifeashayfever.Ifweknowthathayfeverinvolvesadeclineincertainastralfunctionsthatpreventtheastralbodyfromreachingthephysicalandetherbodies,ourfirstconcernmustbeto

energizetheastralbodyinternallyandredirectittowhatitshouldbedoing.Inapathologicalconditionsuchashayfever,moreexternallydirected

centrifugaleffectsareapparentandmustbeactivelycounteracted.Inkidneydisease,wecounterbalancedoroffsettheillness;wesawthattheastralbodysimplyneededtobefreedfromitsabnormalworkinthediseasedkidneyandthenenergizedandstrengthenedinordertoworkinthedirectionofhealth.Thisisnottrueofprocessessuchashayfever.Insuchcases,wecannotbeginbyoffsettingthediseaseprocess.Instead,itmustbecounteractedbyacomparableprocessworkingintheoppositedirection.Wehavefoundthattheactivityanastralbodyhasstoppedperformingbecauseitnolongerhasaccesstothephysicalandetherbodiescanberestoredbyusingthejuicesofcertainfruits.Thefruitmusthaverinds,andcentripetaleffectsmustbeevidentwithinthefruititself.Apreparationmadefromthejuicesofsuchfruitsisadministeredinointmentforminmildercasesorasinjectionsinmoreseverecases.Wehavealreadyexperiencedconsiderablesuccesswiththistreatment,whichdrivestheastralbodybackintothephysicalandetherbodies.Dr.Wegmanhassuccessfullytreatedmanypatientswithourinjectableremedyforhayfever.Ourwayofthinkingdoesindeedyieldwaysofenergizingasluggishastralbody.Dependingonthespecificfruitthatischosen,theprocessestheseinjectionsstimulatehaveanaffinityforparticularorgans.Weneedtoinvestigatewhichorgansareaffectedandwhattendenciesrevealtheaffinities.Theinjection-inducedprocessesdemonstratethatphysicalsymptomsduetoasluggishastralbodycanindeedbecorrectedbyoffsettingtheastralbodyitself.Inthepreviousexample,weneutralizedthediseaseprocess,butinthiscasewecounterbalanceaprocessintheareawehopetoaffect.Inchoosingatreatment,wemustdistinguishbetweencentrifugaltherapeuticprocesses,suchasthoseIdescribedforthekidneys,andcentripetalprocesses,asinourhayfeverremedy,forexample.

Onfirstconsideration,suchremediesmayseemtohavebeendreamedupoutofnothing,andinfactthatiswhatmostofourcontemporarieswillbelieve.Consequently,Ihaveplacedgreatemphasisnotonlyontheneedtoproducesuch

remediesbutalsoontheneedtoimplementourownschoolofmedicalthoughtinourinstitutes.Confirmingtheefficacyofourremedies,however,isnotthesameastestingremediesdevelopedthroughempiricalmethodsappliedonthephysicallevel.Inthelattercase,wedependheavilyonstatistics,whichtelluswhethertheremedyishelpfulinahighproportionofcases.IfwebeginbyapplyingamethodsuchastheoneIhavediscussedhere,however,ourclearunderstandingofaspecificdiseaseprocessrevealsthecure,sodiagnosisandtreatmentbecomeoneandthesamething.Thesituationisthis:ifdiagnosisrevealswhatisgoingoninadiseasedkidney,theprocessthatmustbeappliedtherapeuticallyisthesame,butonadifferentlevel.Forexample,thediseaseprocessmaybecounterbalancedbygivingthepatientacombinationofsulfurandsilicaasasubstitutefortheparticularpathologicalprocessIhaverecognized.Acureisaccomplishedthroughatreatment,implementedbytheastralbody,thatimitatesthediseaseprocessonadifferentlevel.Forexample,ifIintroducetheEquisetumfunctionintothehumanorganism,itstaysintheetherbody,andtheastralbodyisrelievedofitsworkinthediseasedkidney.

Thusdiagnosisandtreatment,whichexistinparalleltodayandcancometogetheronlyonapurelyempiricalbasis,becomeaunity.Inrecognizingthenatureofadiseaseprocessinthisway,wediscover,forexample,thatEquisetumarvenseimitatesaspecifickidneyprocess.IfwerecognizethattheinnercharacterofgallexcretionincertainillnessesisthesameastheprocesswefindinCichoriumintybus,theplantprocessshowsushowtorelievetheastralbodyofthegall-excretingfunctionitwouldotherwisehavetoperformintheliver.Wemakeadvancesinhealingwhendiagnosisisnodifferentfromtreatment,whiletreatmentbecomesatrulyrationalscience.

Forinstance,ifweareawareofthewonderfulconnectionbetweenironandcertainsaltsandcomponentsofplantmucilageinAnisumvulgare[anise],wecanalsorecognizethatoneofthefunctionalelementsinanise,andespeciallyinitsseed,isthesameascertainhyper-inflammatorydiseaseprocessesintheblood.Wecanrelievethebloodofthesediseaseprocessesbyusingan

appropriatelyproducedpreparationthatimitatestherelationshipbetweenplantmucilagesandironinanise.Whenwetreatdisordersintheblood,wedonotsimplyfreeuptheastralbody;the“I”bodyisalsoinvolved.

Wecanlookattheentirenaturalworldinthisway.Thebeautifulnaturalworldweseeconsistsentirelyofimitationsofdiseaseprocesses.Insidethehumanbeing,theseprocessesarediseaseprocesses;outsidethehumanbeing,theyarethebeautiesofnature.Wemustsimplyunderstandtheindividualconnections.Wemustknowhowtoderivediseaseprocessesfromthenaturalworldandincorporatethemintothehumanbeingassubstitutes,freeingupthesuprasensorymembersthathavebeencarryingoutdiseaseprocessesinthebody.Nowwenolongerdependonstatistics!Innerperceptionsthatallowustoclearlyunderstandandpredicttheeffectsofspecificconnectionsbetweenthehumanbeingandthenaturalworldarecomparabletoapreciselyscientificandproperlyexecutedphysicsexperiment.Inphysics,too,wedonotproceedaccordingtostatistics,becauseweknow(withregardtotheMariotte-Gay-LussacLaw,forexample)thatanexperimentthatiscarriedoutpreciselyisconclusive.Althoughthesituationwithrespecttohumanbeingsisadmittedlynotassimpleasaphysicsexperiment,wecannonethelesspredicthowaremedywillwork,andthenactuallyseehowitworks,ifwehaveclearlyunderstoodthediseaseprocess.

OurmethodofdevelopingremediesrequiresanattitudethathasbeenachievedtoaverygreatextentbyDr.WegmanattheClinical-TherapeuticInstituteinArlesheim,Switzerland.Thisattitudebansallskepticism,amajorobstacletoprogressinmedicine.ThequalitythatDr.Wegmanpossessesaboveallelseistheall-importantcouragetoheal.Whenwehavethecouragetoheal,wewillalsobeabletoseeandunderstanddiseaseprocessesandbegintocounteractthem.Wemustnotbesloppyinourwork;itisespeciallyimportanttonoteexactlyhowthehealingprocesstakesplaceandtomonitoritfromsteptostep.Ifwedothis,wewillnoticewhensomethingisnotasitshouldbe,andwewillbeabletoretraceourstepsanddiscoverwhatwemayhaveoverlooked.

Whenwehavethecouragetohealineachsinglecase,whenouronlyassumptionandintentionisthathealingwilltakeplace,wepossessthestrongestpossibleincentive,namely,atrulyscientificfoundationformedicine.Rationaltreatmentsarenotworkedoutasmereconsequencesofexactdiagnosisbutarediscoveredinthediagnosticprocessitself.Treatmentisavailableassoonasthediagnosisismade.ThuswedescribeakidneyailmentasverysimilartowhathappensinEquisetumarvense—wetransferwhatweseeinthekidneytoanouterprocessinnature,andourdiagnosticdescriptionsthemselvesincludethetherapeuticprocess.

FromRudolfSteiner,TheHealingProcess:Spirit,Nature,andOurBodies(SteinerBooks,2009),lectureinTheHague,November15,1923,pp.58–75.

12.

GAIAANDTHEFUTUREEARTHANDTHEMYSTERYOFKARMA

WEHAVETRIEDOURBESTinafewshorthourstolookatthehumanjourneythroughthesuprasensoryworld,therealminwhichhumanbeingslivebetweendeathandanewbirth.Althoughweareusuallyunawareofit,ourhumanforcesreachintothatworldwhilewearehereonthephysicalEarthinourphysicalandetherbodies.Inthephysicalworld,wesenseoursuprasensoryexistencemoreorlessasamystery—onethat,unlesswefindatleastapartialanswertoit,leavesuswithoutinnerharmony,stability,andsecurity.Indeed,ourverylifewouldlackenergyandvitality,andtruehumanlovewouldremainbeyondreach.

Justbyobservingthehumanbeinghere,wecanseeanaspectofoursuprasensoryhumannature,andthiscanhelpusunderstandwhythedivinespiritualrealmssentusintothisworldofphysicalsenses.Infact,thereasonisthatknowledgeofthesuprasensoryrealmmustfirstbespokenoftopeoplehereinthephysicalworld.Wewouldhavetoapproachquestionsofsuprasensoryrealityinaverydifferentwayifweweretospeakofthemtothosewhohavediedandarepassingthroughtheirexistencebetweendeathandanewbirth.Today,therefore,asweconsiderhumanlifeonEarth,itwillbeappropriatetoconcludeourstudybyallowingourmindstolightupwithwhatwehavereceivedsofarconcerningthemysteriesofthesuprasensoryworld.

LetusbeginbyconsideringhumanlifeonEarth—inotherwords,letusconsiderourselves.First,wehaveoursenses;theyprovideuswithinformationaboutallthatsurroundsus.Oursensesarethecauseofourearthlyjoyandhappinessaswellasoursufferingandpain.Ashumanbeings,wesometimesfailtoconsiderhowsignificantoursenseimpressionsandexperiencesareforourlives.Andstudiessuchaswehavebeendevotingourselvestoforthepastseveraldaystakeusbeyondourlifeofthesensesintospiritualrealms.Itmight

seemasthoughthisanthroposophicspiritualsciencecouldleadustounderratesensorylife,eventothepointofsayingthatithaslittleimportanceandthatweshouldescapeitinourownearthlylife.Suchanattitude,however,isnottheresultofaspiritualscientificstudy.Suchfeelingscanneverbetheultimategoalofspiritualscience.Itsimplytellsusthattherearecertainwaysoflivinglifeinthesensesthatareincompatiblewithhumanworthanddignity,andthatitispossibletogiveupthelifeofthesensesinitsinferioraspectsandregainitsdeepersignificanceonahigher,spirituallevel.Wewouldhavegoodreasontoavoidspiritualstudyifittookawaythemeaningofallthebeautythatflowsintooursoulswhenweobservethewonderfulworldoffloweringplantsandfruitingtreesoranyotheraspectofthenaturalrealm,suchasthestarryheavensandsoon,andif,asaresult,wewereadvisedtoabandonallthisinfavorofspiritualcontemplation.Butthisisnotatallhowitis.

Whenyourecallwhattheinitiatesandmastersofvariousagesofferedfortheperfectionanddignityofhumanlife,youfindthattheyneverdiminishedthebeauty,splendor,andmajestyofourearthlylifeofthesenses.Theirpoetryandotherartsweremarvelouswhendescribingsuprasensoryreality.Wehaveonlytorecallsuchimagesasthelotusflowertoseethatinitiatesnevershiedfromdepictingthespiritualdevelopmentthroughimagesgroundedinsensoryexperience,andthatitwastheirbeliefthatwhatwefind—oratleastcanfind—intheworldofthesensesleadstothehighest.

Butwehumanbeingscannotfindsatisfactioninthesensoryworldasperceivedbyordinaryconsciousness,because,althoughtheimpressionsthatenterusthroughoureyesandearsandothersensesareconnectedwithour“I”beinganditswholelifeanddevelopment,itdoesnotreallygiveour“I”anythingtosupportinnercertainty.Wegazeoutwardtothebeautyandsplendorofflowersandfaceaworldofinfinitevariety.Whenweturnourgazeinwardtowardthe“I,”atfirstourordinaryconsciousnessfeelsasthoughthe“I”hasvanished.ItseemslikeitismerelyapointofspiritwithinusthatsayslittlemorethantheemptywordI.Thisisalsonotsurprising.Justconsiderthatbeforethe

eyecanseeitmustforgetitselfcompletely.Itisthenatureofoursensesthattheymustsurrendertotheworldsothattheycanmediateproperlybetweentheworldandthehumanbeing.Theeyehastobecompletelytransparenttoconveytheglory,grandeur,andbeautyoftheouterworldinallitsbrilliantcolorandradiance,andthesameistrueoftheothersenses.

Really,weknownothingofoursenses.Isthereanywaywecanknowandunderstandtheirtruenature?Todothiswemustagainfollowthepathtothesuprasensoryworld.Evenknowledgeofthesensesisgainedonlybytraversingthesuprasensoryworld.

Youareallfamiliarwithmydescriptionsofthepathsthatleadintothehigherworlds.2Trytopicturevividlywhatimaginativeknowledgecanbe.Youwithdrawfromphysicalperceptionoftheouterworldandenterimaginativecognition.ButthemostinterestingthingthathappensonthispathissomethingIwilldescribeforyouthroughanimage.Whenyouapproachtheworldofimaginationinmeditation(usingmethodspresentedinsomefamiliarbookonthesubject),youbegintostruggletofreetheetherbodyfromyourphysicalorganism,sothatthisetherbody(ourfirstsuprasensoryaspect)becomesconscioustosomedegree.Youcandetectthepointintimewhenyouarebetweenordinarysensoryperceptionandimaginativeperception—whenyouhavenotyetattainedimaginationinadevelopedsense,butareonthewaytoit.

Nowletuspictureapersonwhoisonthewayfromordinarysensoryperceptiontoimaginationandistravelingintohighmountainswheregraniteisespeciallyabundant—granitewithahighcontentofquartzorsilica.Asweworktowardimagination,oursoulforcescandevelopespeciallywellamidanabundanceofsiliceousrockthatisrichinquartz.Wesucceedindevelopingcertaininnersoulcapacitiesonthefirstattempt,becausehighmountainquartzrockmakesaspecialimpressiononus.Thisquartzisinitiallyonlyslightlytransparent.ButassoonaswehavestruggledthroughtothestageIhavedescribed,thismineralbecomescompletelytransparent.Weclimbintothehighmountains,andthesiliceousrockappearsastransparentasglass,butinsucha

waythatonehasthefeelingthatsomethingflowsfromone’sownbeingtounitewiththesiliceousrock.

Rightthere,attheEarth’soutermostsurface,throughakindofnaturalofferingofourconsciousness,weunitewiththeEarth’swholesurface.Atthismomentitseemsasthoughourveryeyesaresendingoutstreamsthatpenetratethequartz;atthesamemomentsomethingcomestolifeinusthatcausesustofeelunitedwiththewholeEarth’sexistence.Inthisunitywiththequartz—feelingonewiththewholeuniverse—weexperienceourfirstrealonenesswithitthatisnotmerelytheproductofadreamorsomeabstractthought.Inthisway,anintimateawarenesscanlightupwithinus,whichperhapsIcanexpressbysaying,“Earth,youarenotaloneinthecosmos;youareindeedonewiththegreatcosmos,alongwithmeandallearthlybeings.”Throughthisexperienceofonenesswiththesiliceousrock,wenolongerviewtheEarthasseparatefromtherestoftheuniverse,butasoneethericsphereformedfromtheuniversalethericsphere.

Thisisourfirstfeeling.Therearemanyancientsongsandancientmythsfilledwithwondrousrevelationsthatsingtousacrosstheagesintheliteraturefromatimeofinherenthumanclairvoyance.Today,peoplereadsuchsongsandmyths,andliketofeelthatitliftstheirheartsandsouls.Butthetruthofsuchsongsandmythseludespeopleofourtime.WecannotevenbeaffectedbyatruefeelingfortheBhagavadGita,forexample,orsomeotherIndianorEasternliterature,unlessspiritualinsightshowsustherealpossibilityofourunitywiththeEarth,leadingtoonenesswiththewholecosmos.Inmanycases,themoodofthoseoldsongsandballadsarosefromsuchoneness.Itislikea“walkinginconsciousness”withlight,alightthatpenetratesthehardquartz,makingitacosmiceyethroughwhichwecanlookoutintothevastexpansesoftheuniverse.

Indeed,wecansaythatwhenwebeginfromrealityinourdescriptionofthesuprasensoryhumanbeing,wefeelinherentlydisinclinedtobeabstractandtheoretical.Rather,wearepredisposedtopresentitinawaythatlinksthe

feelinglifeofthehumansoultotheideasweexpress.Thisshoulddeeplystirourheartswheneverwestudyoursuprasensorynature—thatitisimpossibletoexpressourspiritualknowledgewithoutunitingourthoughtsandideaswiththewholehumanbeinginwillandfeeling.Wemustendurelife,butoneofthethingsmostdifficulttobearforthosewhoareawareofthetruehumanelementsofsuprasensoryknowledgeistohearthewaycertainpeopleturnspiritualunderstandingintofixedtheories.Theoreticaldiscussionofthespiritualworldisnolesspainfulthanholdingyourfingerinaflame.

Afterwehaveprogressedacertaindegreeinsuprasensorycognition—whenweunderstandthroughimaginationthesuprasensoryforcesthatareactiveinusbetweenbirthanddeath—wecancontinuebyattainingthelevelofsuprasensoryknowledgerelatedtoinspiration.Throughinspiration,wecanseeintothenatureofwhatwewerebeforebirthwhenwedescendedintoearthlylife,andwecanalsoseewhatwewillbecomeafterpassingthroughthegateofdeath.Everythingdescribedintheselecturescanbeseen—ourjourneythroughthevariousregionsinwhichourcountenanceisformedandwherewemetamorphosefromthepreviouslifeintoanewearthlylife.Throughinspiration,wecanvieweverythingIhavedescribedasourjourneythroughthevariousstarryworlds.

Inspiration,throughwhichwelooksodeeplyintoourowninnerbeing,assumesaparticularnuancewhenweconsiderthatwhatcanbedescribedasourexperienceinthelifebetweendeathandrebirthalsolivesinusduringourlifehereonEarth.Indeed,allthegrandeurandcosmicmajestythatmustbeportrayedbydescribingthetruehumanbeingasadenizenofthestarryworlds—andindeedeventheworldsofthehigherhierarchies—isalsoaliveinusaswestandhereontheEarth,seeminglyinsignificantcreaturesfromthespatialperspectivewithintheskinofourphysicalbodies.Inasmuchasourknowledgecanpenetratewhatwecontainasaphysicalheritageofourtruebeingbetweendeathandanewbirth,wecanalsodosomethingmore;wecanpenetratetothedepthsofourplanetEarth,toitsveinsofmetaloresoflead,silver,andcopper,toeverythingthatlivesasthemetallicelementsoftherockyEarth.When

observedwiththeordinarysenses,themetallicsubstancesinitiallydolittlemorethansuggestthevariouskindsofearthinwhichtheyoccur.ButwhenwepenetratetheEarthwiththespirituallyhonedperceptionthattellsusaboutthehumanspirit,somethingspecialhappenstothemetallicelementswithintheEarth.Allthecopper,silver,andgoldintheEarthbegintospeakinarichandmysteriouslanguage.AsweliveonEarth,weareconfrontedbysomethingthatgivesusamoreintimaterelationshipwiththelivingsoulbeingoftheEarthitself.Metalorestellussomething—theybecomecosmicmemoriesforus.Thisisactuallywhathappens.Consideryourselves,forexample.Whenyounurtureanactive,innerstillnessandallowoldmemoriestobringmanythingsintoyoursoul,youfeelasthoughyouwerelivingagaininnumerouspastexperiences.Youreconnectwithmanywho,overthecourseofyourlife,becamedearandmayhavediedlongago.Youfeelremotefromthepresentanddeeplyinvolvedwiththejoysandsorrowsofpreviousexperiencesyouhavelivedthrough.

Somethingverysimilar,butonamuchlargerscale,happenswhenweunitewiththeveinsofmetalintheEarththroughtheinnerlightofspiritualinsight,ofsuprasensorycognition.Thisisdifferentfromtheexperienceofquartz,inwhichwearetransportedinakindofvisualsenseintothevastcosmicexpanses.Inthiscasewebecomeone,inacertainsense,withthebodyoftheEarth.Asyouperceiveinwardlythemetallicveinsintheirwonderfulspeech,youfeelunitedwiththeinnermostsoulandheartbeatoftheEarthitself,andyoubecomeawareofmemoriesthatarenotyourown.Memoriesechoinwardly;theyaretheEarth’sownmemoriesofitsearlierstages,beforeitwasourEarth;beforethepresentanimalandplantkingdomsbegantodwellonit;andbeforethemineralsthatnowexistinitsdepths.AlongwiththeEarth,oneremembersthoseancientdayswhentheEarthwasunitedwiththeotherplanetsinoursolarsystem.OnerecallsageswhentheEarthhadnotyetseparated,becauseithadnotyetcondensedandbecomefirmwithinasitistoday.Onerecallsatimewhenthewholesolarsystemwasanensouled,livingorganism,andhumanbeingslivedwithinitinaverydifferentform.Thus,themetallicveinsintheEarthleadusto

theEarth’sownmemories.Whenwehavethisinnerexperience,wecanunderstandveryclearlywhywearesenttotheEarthbythedivinespiritualbeingswhoguidetheuniversalorder.

LivingintheEarth’smemorieslikethiscausesustogainarealsenseofourownthinkingforthefirsttime.BecausewehavecomprehendedEarth’smemories,wefeelhowourthinkingisconnectedwiththeEarthitself.AndthemomentwemaketheEarth’smemoriesourown,wearesurroundedbythebeingsofthesecondhierarchy(kyriotetes,dynamis,andexusiai).Thisishow,eveninearthlylife,wemaybesurroundedbythebeingswhosurroundusatacertaintimebetweendeathandanewbirth,asdescribed.WefullyrealizethatwecontactbeingsofthesecondhierarchywhileweareincarnatedonEarthbetweenbirthanddeath.Butthesebeingsdomorethanworkwithusbetweendeathandrebirthtotransformourbeing;theyalsoplayaroleinformingthecosmosasawhole.HereweseehowthehighercosmicordergivesthesebeingstheresponsibilityforeverythingintheEarthrelatedtotheinfluencesofthoseveinsofmetal.

Nowwecanlookbackagain.WhatIdiscussedbeforeabouttheexperienceofquartzwasprobablynotimmediatelyunderstood,becauseitisnotveryobvious.ButourmarvelousexperienceoftheEarth’smemoriesinrelationtotheveinsofmetaldoesspeakplainly.Now,however,wecanreturnandtrytounderstandsomethingthatperhapswasnotunderstoodatfirst.

Nowwebecomeawarethatwearesurroundedbybeingsofthethirdhierarchy(angels,archangels,andarchai)aswesoarintothegreatcosmicwhole,bornebythelightthatpermeatesquartz.Andwelearnsomethingveryspecial.AsweascendintothehighmountainsordescendtoveinsofmetaldeepintheEarth,therealityofitisnotcommunicatedtousbyourordinarysenses.Webecomefamiliarwiththemarvelthat,inthehighmountainregionsofthesiliceousrock,angels,archangels,andarchaiweaveandhoveroverthoserockypeaks.AndwhenwedescendintotheEarth,wefindthebeingsofthesecondhierarchypermeatethepathsofmetallicveins.Wecanalsosaythatduring

earthlylifeweareamongthespiritualbeingsconnectedwithourinnermostbeingbetweendeathandanewbirth.

Whenacertaintimehaselapsedafterpassingthroughthegateofdeath,wearriveconsciouslyintherealmsofangels,archangels,andarchai.Theconditionofconsciousnesswehavedevelopedinthisdisembodiedstateenablesustoperceivethebeingsaroundus,justasweperceivethefourkingdomsofthenaturalworldduringourlifeonEarth.Butwhenourhigherlevelofconsciousnessthereenablesustobeholdangels,archangels,andarchai,everythingthatthesensescouldperceivehasdisappeared,becauseoursenseshavebeensurrenderedtotheelementswithourbodies.Betweendeathandanewbirthweperceivenothingoftheearthly,sensorylife.

Thentheangels,archangels,andarchainarrateforusthestoryofwhattheyaredoingdownonEarth—thisistheappropriatewaytosayit,sinceitfitsthesituationexactly.Theyrecounthowtheyareoccupiedwithmorethanthelifetheylivewithus.Theywhisper,“Wealsoparticipateincosmiccreation;wearethecreativebeingsofthecosmos,andwelookdowninEarthexistenceupontheearthlyformsshapedbythequartzrockanditsrelatives.”Then,whileamongtheseangels,archangels,andarchaibetweendeathandnewbirth,werealizethatwemustreturntoEarth,becauseduringthistimewecometoknowthebeingsofthethirdhierarchy.WealsohearthemspeakinawonderfulwayoftheirworksonEarth.WerealizethatwecanperceivetheiractivitiesonlybydescendingtoEarth,clothedinaphysical,humanbody,andthuspartakingofsensoryimpressions.

Indeed,thedeepestsecretsofsensoryperception—notjustthoseavailableinhighmountaincountry,buteverythingthatthesensesconvey—arerevealedtousinthewonderfulwordsofbeingsweareassociatedwithbetweendeathandrebirth.Ordinaryconsciousnessjustcannotperceivetherealmysteryandbeautyofphysicalnature,whichissogreatthat,afterpassingthroughthegateofdeath,ourearthlymemoriesofitaretrulyilluminedwhenwehearthethirdhierarchydescribewhatweperceivedwithoureyes,ears,andothersensesonEarth.

Thusistheconnectionbetweenwhatisphysicalandsupraphysical.Itisalsotheconnectionbetweenphysicalhumanlifeandsupraphysicallife.

Theuniverseisfullofsplendor,anditisonlyproperthateverythingweseeinphysicalexistencedelightsandupliftsus.Wecometoknowitsactualmysteriesoncewehavepassedthroughthegateofdeath.Themorewelearntorejoiceinthephysicalworld,themoredeeplyweenterintoallthejoythatthesenseworldbestowsandthegreaterthemeasureofunderstandingthatwebringtotherealmoftheangels.TheyarewaitingtotellusofthemysterieshereonEarththatwecannotyetunderstand,butthatwedounderstandoncewepassintothesupraphysicalrealm.

Andourrelationshipissimilarinthecaseofthesecondhierarchy(kyriotetes,dynamis,andexusiai),withinwhomweliveforacertainperiodbetweendeathandrebirth.WedevelopaspecialrelationshipwiththembypenetratingtheEarth’smemoriesalongthepathoflightofitsveinsofmetal.Hereagain,however,wecanunderstandourearthlyexperiencesofthemetalsonlywhenwehavecrossedoverintotheregionofthesecondhierarchy.

Yousee,oneofthemostbeautifulexperienceswecanhaveistobeabletoinvestigatethevariousrelationshipsbetweenmetalsandhumanhealth.AndIhavereasontohopethattheanthroposophicmovementwillbeparticularlysuccessfulinuncoveringthebeautytobefoundinthisareaofresearch.Everymetalandmetalcompoundhasaspecificconnectiontohumanhealth.Aswegothroughlifeandexperiencehealthandillness,wecontinuallyformtiestothemetalsandtheircompoundsthatgivetheEarthitsmemories.

Wemustgobeyondmerelytheorizingaboutthehealingpropertiesofleadandcopperandtheircompoundsandsoon.Thesesubstancesallconstitutesignificantandvaluableremediesifweknowhowtopreparethemcorrectly.Wemustnotbesatisfiedwithtalkinginabstractionsaboutthewonderfulrelationshipsbetweenmetalsandthehumanbeing.Indeed,afeelingofreverencearisesinusevennowaswecontemplatemetallicveinsintheEarth’sdepths.Butwemustgoanotherstepanddevelopadeepunderstandingofthe

marvelousconnectionbetweenmetalsandthehumanbeing—aconnectionfirstrevealedtousoncewehaveexamineditfromtheperspectiveofthehumanbeinginrelationtohealthandillness.

AsIsuggested,itishopedthatmuchcanbecommunicatedtohumanheartsandmindsthroughtheanthroposophicmovementinconnectionwiththisknowledge,sinceitisextremelyimportant.Inthepastitwasnotsoimportant,becausehumankindhadaninherentsenseofalltheserelationships;theyrecognizedthattheleadprocessisrelatedtothisorthatinthehumanhead,andtheyknewtheconnectionsinvolvedinthesilverprocess.Theancientsspokeoftenofsuchmatters.Peopleofmorerecenttimesmayreadaboutthisbutfailtounderstandawordofit,becauseitisapproachedfromamodernscientificperspectiveasthoughitweremerelyavagueandemptysetofabstractions.

Anthroposophicknowledgecandeepenthemindandsoulthroughcontemplatingthewonderfulrelationshipbetweenthemetalsandhumanhealthandillness.Thus,whenwediewecantakewithusintothespiritualworldsomethingtohelpusunderstand,inaveryspecialway,thelanguageofthesecondhierarchy.AsaresultofsuchpreparationhereonEarth,wewilltakewithusthenecessaryunderstandingsothatthemostprofoundmysteriesoftheuniversecanberevealedtous.Thisisafact.WelearnwhatAnthroposophyteachesusnotmerelyoutofcuriosity,butforitsresultsoncewehavepassedthroughthegateofdeath.Spiritualscienceoffersusexactlywhatweneedtofindtherightrelationshipwiththebeingsweencounterbetweendeathandrebirth.Becausethosebeingsmakeuptheworldthatwillthensurroundus,ourwholebeingmustfindaconnectionwiththem.

Thus,itispossibletopresentadetailedimageofhowwefindsucharelationshipwiththosebeingsofthehigherhierarchiesbetweendeathandanewbirth.Butthereissomethingelserelatedtothisaswepassthroughthoseregions,forwhichwewillbewell-preparedbyourunderstandingofwhathasjustbeendescribed.Nowwemustdescribeanotherexperience.

Naturewillrevealhermysteriestousifwecanunderstandtherelationship

betweenEarth’smetalsandhumanhealthandillness.Butthereissomethingelseinvolvedinthosesecretsofnature.Firstwehearthebeingsofthesecondhierarchyspeakofthenatureofoneoranothermetallicelement—gold,silver,lead,copper,andsoon.OnEarth,wehaveacertainrelationshiptothegreatspiritualworldwhenwefirstlearntoread.Anditdawnsonusthatbyreadingwecanbegintopenetratemanymysteriesoftheworld,whichmightotherwiseremainbeyondourknowledge.(Ofcourse,Iamusingthismetaphorforcomparisononly,because,asanearthlyexperience,thereisreallynothingspecialinthisprocess.)Throughthebeingsofthesecondhierarchyatacertainpointinourpassagethroughthelifeafterdeath,wefamiliarizeourselveswiththelanguagedescribingthemetalsandtheirconnectionwithhumanhealthandillness.Thislanguagebecomeswhatitshouldonlywhenwecanraiseitfromthelevelofproseinthespiritualcosmostothatofcosmicpoetry,ormoreaccurately,whenweareabletoliftourselvestocosmicpoetry.

Initially,wearelargelyatabularasainrelationtopoetry.OnEarthwecancometounderstandthevoice,therhythm,andthewholeartisticformofverse,unlesswelackallfeelingforpoetry.Likewise,whenweascendfromdryprosetothepoetryoftheworldbeyondthethreshold,werisefromspeechofthesecondhierarchy(tellingusoftherelationshipbetweenthemetalsandhumanhealth)toanunderstandingofthemysteriesofcosmicmoralexistence.Thismorallifeencompassesnotonlyhumansouls,butalsothedivinesoulsofallthehierarchicalbeings.Andthemysteriesofthesoulelementareopenedtousespeciallyinthisregion.

Thenwecantakeanotherstep.WecanexperiencewhatIdescribedasgoingupintothemountainsandintotheEarth’sdepths.Everythingremainsstillatfirst—weobservethequietveinsofmetalandthestonealongthemountainridges.Butwecangofartherandtrynottoviewthingsonlyfromadry,utilitarianperspective.Thoughweshouldnotunderratethatkindofobservation,sinceweneedtoplantbothfeetfirmlyonthegroundifwewanttoenterthesuprasensoryworld,healthyinbodyandspirit.Wecantrytonotstopshortat

whatisthusfarrevealedtousbut,instead,continuebyobservingmetalsmeltinginafiercelyhotfire,andhowtheychangefromasolidtoaliquid.Byvisitingafoundry,forexample,weseeironinthefurnacesasitismadetoflowradiantly,orwitnesstheprocessesinwhichmetaloressuchasantimonyaretransformednotonlyfromsolidtoliquid,butgraduallyintootherstates.Asthemetalsaresubjectedtofire,wecanallowwhathappenstothemtoaffectus,andthussomethingquitenewanddifferentimpressesthespiritualinsightwehavenurtured,andwedevelopatremendouslyprofoundimpressionofthemysteriesofourownexistence.

Ihaveoftenreferredtothisbysayingthatweshouldconsiderhumanbeingsincomparisontoanimals.Thevariouskindsofanatomicalcomparisonsmadetoday—humanandanimalbones,muscles,andevenblood—dorevealcertainaffinities.Buthumansuperioritytoanimalsbecomesevidentonlywhenweconsiderthefactthatthespinesofanimalsare,forthemostpart,parallelwiththeEarth’ssurface,whereasthatofthehumanbeingisvertical.Orconsiderourmarvelouspossessionoflanguage,withwhichtheanimalsarenotgifted,andgoonfromtheretoourcapacitytothink,whichisdevelopedfromspeech.Whenweobservehowspeakingandthinkingdevelopinchildrenandhowtheirwholeorientationinlifebeginswithattaininganuprightposture,wewitnesstheactivityofthemarvelousforceswherebychildrenfindtheirwaydynamicallyintotheworld.Weseehowtheorientationofachild’slimbsexpressesitselfinthemelodyandarticulationofspeech.Ifweobservehowweactuallybuildandshapeourselvesintheworldofthesenses,weseeformativeforcesquietlyatwork.Itisindeedwonderfultoseeachild’sgrowthasmonthspass—seeingtheprogressfromcrawlingtouprightwalkingandtheadjustmentofthewholeorientationofthechild’sbodyandlimbstotheworld’sdynamics,andthentheformationofspeechandthinkingfromthephysicalbeing.

Withthemindatrest,wecancontemplatethisinallitswonder,watchingthequietmajestywithwhichitpresentsitselftotheobserver.Weobserveachildlearningtowalkandtalkandthink,anditseemstobethemostbeautifulthing

onecanwitnessinhumanlife.Wegatherimpressionsofthisbeautifulelementinhumanlife,andthen,ontheotherhand,wecanalsowitnessthemeltingofmetalswhenexposedtofire.Weperceivethespiritualarchetypeofthisinchildren,whichleadsthemtolearntowalkandspeak.Thearchetypeofthispowerisrevealedwhenflamestakeholdofthemetal,makingitflow.Asthemetalbecomesmorefluid,itbecomesmorevolatile,andwehaveaclearerperceptionoftheinnerresemblancebetweenthatprocess—whichis,infact,metal’sdestiny—andthesmeltingandvolatilizingprocessincosmicfiresthatenablealittlechildtowalk,speak,andthink.Andwerealizethatthebeingsofthefirsthierarchy(theseraphim,cherubim,andthrones)areinvolvedinatwofoldactivity.

Oneaspectofthisisthattheyspeaktousfromthespiritualworldintowhichwepassmidwaythroughourlifebetweendeathandanewbirth,wheretheyrevealthemysteriesofplanetaryandothercosmicactivities(asIhavedescribedduringthelastfewdays).Theyalsoworkdownintothevisibleworld.Here,inthevisiblerealm,theinfluencesoftheseraphim,cherubim,andthronesareactive,ontheonehand,inlittlechildrenastheylearntowalk,speak,andthinkand,ontheotherhand,ineverythingbehindtheEarth’sprocessinwhichfireplaysarole,suchaswhenfiremeltsglowingmetals.

OurplanetEarthisindeedbuiltupthroughthemeltingandglowingofmetalsintheforcesoffire.AswelookbacktoancienttimeswhenthisplanetEarthwasbeingbuilt,weseeinthemetalmeltingthroughtheforcesoffireanaspectoftheworksoftheseraphim,cherubim,andthronesintheearthlyworld—inparticular,howthebeingsofthefirsthierarchyaccomplishthiswork,supportedprimarilybythethrones.WecanlookbackintotheancienttimesofEarthandseehowmetalsglowedandliquefiedastheyweresubjectedtotheforcesoffire,andhowtheyplayedaspecialroleintheEarth’smanifestation.Thethroneshadanespeciallyactiveroleinthis,withtheseraphimandcherubimquietlyworkingalongside.Itisthecherubim,however,whoplaythemainrolewhenchildrenlearntowalk,talk,andthink.Butitisalwaysthebeingsofthefirsthierarchy

thatweseeworkingharmoniouslyinbothoftheseactivities.Thiskindofknowledgelinksearthlydeathwithresurrectioninourlife

beyondthethreshold.Suchknowledgerevealsthekinshipbetweenthecosmicfiresbywhichmetalsaremeltedandthepowersthatmakeustrulyhuman.Thus,thewholeworldbecomesoneandwerealizethatourearthlylifebetweenbirthanddeathisreallynodifferentfromourlifeinthespiritualworldbeyondthethreshold.Lifebetweendeathandanewbirthisametamorphosisofearthlylife.Weknowhowonebecomestheother,andthushowoneismerelyadifferentformoftheother.Whensuchinsightsliftoursouls,moreareaddedalongwiththem.

Indeed,theseotherinsightscanalsocomeinanotherway.TrytoimaginewhatIhavebeendescribingtodayasthewonderfulrelationshipbetweenthewayfireforcesmeltandvaporizemetalsandtheprocessofchildrenlearningtowalkandspeakandthink.Ifyoumeditateonthisinsuchawaythatitdeepensyouinwardly,aforcewilltakeholdofyoursoulthatallowsyoutosolveagreatmysteryoflife,sothatthesoulisdevelopedandenriched.Iamspeakingofthefunctioningofkarma,ordestiny,inthehumanbeing.Wecancometoarealunderstandingofhumandestinyandkarmathroughthetwofoldexperienceofseeingachildlearningtowalk,talk,andthink,ontheonehand,andthemeltingandvaporizingofmetalssubjectedtofire,ontheother.Karmaisrevealedinthefierysmeltingofmetalsandintheappropriatetransformationofachild’sanimalnatureintohumannaturewhilelearningtowalk,talk,andthink.Karmaisthesuprasensoryelementthatreachesintoourimmediate,activehumanlife.

Asweprogressinourmeditation,wecometounderstandthemysteriesofdestinythatweavethroughourlife.Ontheonehand,wehaveapictureofthedestinyofmetalsastheyaresubjectedtofire,andontheother,thedestinyoftheprimalhumanbeingdescendingtoEarthandlearningtowalk,talk,andthink.Betweentheseimageswefindwhatweneedtoknowofthemysteryofkarmaforourhumanlife.

Soyousee,thesuprasensoryhumanbeingspeaksintothehumanworldofthe

sensesaboutthematterofhumandestiny.ThisiswhatIwantedtospeaktoyouaboutaspartofourstudyofthesuprasensoryhumanbeing.Wecouldneverbasesuchastudyonabstracttheories.Tounderstandthehumanbeing,wemustreachintoallthemysteriesinvolvedinthebeingofnatureaswellasinthespiritofthecosmos.Ultimately,humanbeingsareintimatelyconnectedwithallthemysteriesofnatureanduniversalspirit.Thehumanbeingisinfactauniverseinminiature.Butwemustnotimaginethatwhateverhappensonagrandscaleoutinthemacrocosmoccursinthesamewayinthemicrocosm.Asthemetalsmelt,majesticflamesofthefire’sforcesflowouttotheverylimitsofmacrocosmicspace—andsuchboundariesdoexist.

Mydearfriends,trytopicturethesefieryforcesthroughwhichmetalsbecomefluidandvolatile.Thisvaporizedsubstanceradiatesintothevastexpansesoftheuniverse,butitreturnsintheforcesoflightanditswarmth.Andasitreturnsfromcosmicspace,ittakesholdofachildwhocanonlycrawlandhelpsthatchildtostanduprightandwalk.Soweseetheupwardflowofcurrentsinmeltingmetals;theyturnaroundwhentheyhavegonefarenoughoutintothecosmosandreturnastheforcesthatliftachildintouprightness.Whatweseeontheonehand,wefindalsoontheother.Thisgivesyouapictureoftheascendinganddescendingcosmicforcesofmetamorphosisandtransformationthatworkinthespiritofthecosmos.

Nowyouwillalsobeabletounderstandthetruemeaningofsomethingelserelatedtotheknowledgeofancienttimes—theoldpracticeofsacrifice.Peoplesenttheirsacrificialflame,alongwithwhattheyburnedwithinit,outintovastcosmicspacetothegods,sothatitmightreturntoworkinthehumanworld.Theattitudeofthepriestlysagetowardthesacrificialfiremaybeexpressedinthesewords:“Oflame,IcommittoyouwhatismineonEarth.Asthesmokeascends,maythegodsacceptit.Maywhatisborneupwardbyflamebecomedivineblessing,pouredagainupontheEarthascreative,fructifyingpower.”

Aswehearthewordsofthoseancient,sacrificialpriests,whospokeofsuprasensoryworlds,werealizethatthey,too,werespeakingofthecosmic

mysteriesofwhichweareapart.Mydearfriends,thisiswhatIwantedtosaytoyouaboutoursuprasensory

natureashumanbeings,asitisunderstoodbyspiritualscience.FromRudolfSteiner,AtHomeintheUniverse:ExploringOurSuprasensory

Nature(AnthroposophicPress,2000),lectureinTheHague,November18,1923,pp.88–105.

AGUIDETOFURTHERREADINGLECTURESANDWRITINGSBYRUDOLFSTEINER

AgricultureCourse:TheBirthoftheBiodynamicMethod,RudolfSteinerPress,2005.Thesearetheoriginallecturesbehindthisdynamicagriculturalmethod.

AnthroposophicalLeadingThoughts:AnthroposophyasaPathofKnowledge:TheMichaelLetters,RudolfSteinerPress,1998.DuringthetimethatRudolfSteinerwrotehisautobiographicalinstallments,healsowroteweeklyletters(fromFebruary1924untilDecember1924)thatwentouttomembersoftheAnthroposophicalSociety.HecrystallizedthepathofAnthroposophyintoconcentratedsummariescalledleadingthoughts.Hehopedthattheywouldbestudiedandthussupportandstimulatethesociety.InAugust,1924,SteinerintroducedtheMichaelimpulsetotransformmodernhumanconsciousness.ThesethoughtsareRudolfSteiner’sfinalexpressionofAnthroposophyanditsfuture.

TheAnthroposophicMovement,RudolfSteinerPress,London,1993.Theselecturesprovideanencompassingoverviewofhowtheanthroposophicmovementcameintoexistenceandwhatitmeansfortodayandinthefuture.

Anthroposophy(AFragment),SteinerBooks,2006.Steiner’swrittenwork(neverfullycompletedtohissatisfaction),outlininganewmethodologyforthestudyofhumannature.Itwaswrittenin1910,whenSteinerwasworkingouthisideasonpsychologyandphysiologyinrelationtospirit.(ThoselecturesareinAPsychologyofBody,Soul,&Spirit.)Theseideas,thoughsomewhatdifficult,constitutethestepshetooktowardatrulycognitivepsychology.

ArtasSpiritualActivity:RudolfSteiner’sContributiontotheVisualArts,editedandintroducedbyMichaelHoward,AnthroposophicPress,GreatBarrington,MA,1998.ThisbookprovidesanexcellentintroductiontoSteiner’sspiritualapproachtothearts,particularlyarchitectureand

sculpture.Thecomprehensiveintroductionandtenlecturesincludenumerousillustrations.

Autobiography:ChaptersintheCourseofMyLife,1861–1907,SteinerBooks,2006.RudolfSteinerseldomspokeofhimselfinapersonalway,buthereheoffersaglimpseintosomeofthemostintimateaspectsofhisinnerlife,hispersonalrelationships,andsignificanteventsthathelpedtoshapethephilosopher,seer,andteacherhebecame.

TheBhagavadGitaandtheWest:TheEsotericMeaningoftheBhagavadGitaandItsRelationtotheLettersofSt.Paul,SteinerBooks2008.ThisbookpresentsSteiner’sprofoundengagementwithHinduthoughtand,aboveall,theKrishnaintheBhagavadGitaastheyilluminateWesternChristianesotericism.

ChristianityasMysticalFact,AnthroposophicPress,GreatBarrington,MA,1997,translatedandintroducedbyAndrewWelburnwithanafterwordbyReverendMichaelDebusofTheChristianCommunity.ThisbookwaseditedandreworkedbySteinerfromaseriesof25lecturesgivenattheTheosophicalLibraryinBerlin(October5,1901–March22,1902).SteinerdescribeshowtheancientmysteriesforesawandleduptotheMysteryofGolgothaastheturningpointofworldhistory.

TheChristianMystery,AnthroposophicPress,1998.Theseearlylecturesfrom1905to1908provideaclearpictureofSteiner’sesotericChristianity.HediscussesmanyaspectsoftheChristianpath,includingprayer,theGospels,the“MysteryofGolgotha,”theesotericmeaningofthemass,andsoon.

TheChristmasConferencefortheFoundationoftheGeneralAnthroposophicalSociety,1923/1924,AnthroposophicPress,1990.Containsthedocuments,lectures,andothermaterialfromtheconferenceatwhichRudolfSteinerreestablishedtheAnthroposophicalSociety.

Calendar1912–1913:FacsimileEditionoftheOriginalBookContainingtheCalendarcreatedbyRudolfSteinerfortheYear1912–1913,SteinerBooks,2003.ThiseditioncontainstheCalendaroftheSoul,aswellas

reproductionsoftheesotericsealsdevelopedbyRudolfSteinerforcontemplation.

CosmicMemory:PrehistoryofEarthandMan,GarberCommunications,Blauvelt,NY,1987.Writtenbetween1904and1908,thisbookevolvedfromSteiner’s“reading”oftheakashicchronicle,theethericrecordofcosmic,historicevents.ItpresentsauniqueimaginationoftheevolutionofEarthandhumanity.

EducationforSpecialNeeds:TheCurativeEducationCourse,RudolfSteinerPress,1998.TheselecturesaretheculminationofSteiner’smethodsforeducatingthosewhoaredevelopmentallydisabled.TheseedforthislecturecoursewasinhistutoringofRichardSpecht,describedinpart1ofthepresentvolume.

FirstStepsinInnerDevelopment,AnthroposophicPress,1999.ThisisacollectionoflecturesandworksbySteinerthatspecificallydescribetheanthroposophicapproachtospiritualpracticeandtherequirementsforitssuccess.Theseareverypracticalanddirectinstructionsforinnerdevelopment.

TheFoundationsofHumanExperience,AnthroposophicPress,1996.HereSteinerlaidthegroundworkfortheunderstandingofthehumanbeingfromtheaspectsofsoul,spirit,andbody,thebasisofWaldorfeducation.

FriedrichNietzsche:FighterforFreedom.SpiritualScienceLibrary,Blauvelt,NY,1985.SteinercharacterizesNietzscheasaprofoundtruthseekercaughtinthematerialismofhistime.

FromtheHistoryandContentsoftheFirstSectionoftheEsotericSchool,1904–1914,SteinerBooks,2006.ChroniclesthedevelopmentofSteiner’sesotericteachingdescribedinthefinalsectionoftheAutobiography.ItalsorecordstheeventssurroundingtheformationoftheAnthroposophicSocietyfromtheGermanSectionoftheTheosophicalSociety.

Goethe’sTheoryofKnowledge:AnOutlineoftheEpistemologyofHisWorldview,SteinerBooks,2008.Here,Steinerfirstoutlinedhis

understandingofGoethe’sepistemologyduringthe1880s,whichbecameafoundationforhisfutureteachingofAnthroposophy.

TheGospelofSt.John,AnthroposophicPress,1984.SomeofSteiner’smostimportantlecturesonChristianityandJohn’sGospel.

GuidanceinEsotericTraining:FromtheEsotericSchool,RudolfSteinerPress,1994.Containsexercises,meditations,andpracticesforspiritualdevelopmentasgivenbySteinertohisstudentsintheEsotericSchoolbetween1904and1914.

TheHealingProcess:Spirit,Nature,andOurBodies,AnthroposophicPress,2000.Steinerdiscussesfundamentalprinciplesofanthroposophicallyextendedmedicine.Someofhismostremarkableinsightsonmedicinearecontainedinthisvolume.

HowtoKnowHigherWorlds:AModernPathofInitiation,AnthroposophicPress,1994.Steinerwrotethisworktolayouttheconditionsandmethodsofspiritualscience,methodsthat,whenworkedwithdiligently,leadtoagreaterspiritualcapacityforknowledge.

IntroducingAnthroposophicalMedicine,AnthroposophicPress,1999.Theselecturesweregiventodoctorsduringaseminarin1920.Thisbookgivestheessentialsoftheanthroposophicapproachtoillnessandhealingmethods.

IntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom,AnthroposophicPress,1995.Publishedin1894,whileSteinerwaseditingGoethe’snaturalscientificwritings.AsthesubtitletohisPhilosophyofFreedom,Steinerchose“ResultsofSoulObservationArrivedatbytheScientificMethod.”Hisbasicthesisisthatweneednotaccepttheself-imposedlimitationofknowledgegainedthroughsenseobservation,intellectualanalysis,andinterpretation.Thinking,astheinstrumentofhumancognition,canbeextendedthroughanindividual’sinneractivitytobecometheprimaryinstrumentforknowledgethatgoesbeyondthelimitationsofsenseperception,openingthepathtospiritualcognition.

TheLord’sPrayer:AnEsotericStudy,RudolfSteinerPress,2007.SteinerpenetratestheesotericsignificanceoftheLord’sPrayerbyrelatingthesevenpetitionsintheprayertothesevenspiritualandphysicalhumanbodies.Healsodiscussesthedifferencebetweenprayerandmeditationandshowshowrealprayeristrulyselfless.

Nature’sOpenSecret:IntroductionstoGoethe’sScientificWritings,AnthroposophicPress,2000.ThisbookcollectstheintroductionsthatSteinerdescribeswritinginparttwooftheAutobiography.TheseessayscoverthefullrangeofSteiner’sspiritualviewsonnaturalscienceaspresentedinGoethe’swritings.

AnOutlineofEsotericScience,AnthroposophicPress,1998.ThisisSteiner’sessentialwrittenworkoncosmologyandthepathtohigherknowledge.Itishismostcomprehensivedescriptionoftheeventsandbeingsofcosmicandhumanevolution.

APsychologyofBody,Soul,andSpirit:Anthroposophy,Psychosophy,Pneumatosophy,AnthroposophicPress,1999.ThefirstsectionoftheselectureselaboratesthematerialSteinerwroteinAnthroposophy(AFragment).Inthesecondandthirdsections,Steinerfurtherdevelopshisapproachtoacompletepsychologyofthehumansoulandspirit.

RhythmsofLearning:WhatWaldorfEducationOffersChildren,Parents,andTeachers,editedandintroducedbyRobertoTrostli,AnthroposophicPress,1998.ThisisacomprehensiveintroductionandoverviewofWaldorfeducation,includinglecturesbySteinerthatcoverkindergartenthroughhighschool.

RiddlesoftheSoul:TheCaseforAnthroposophy,SteinerBooks,2009.Firstpublishedin1917,Steinerdealswiththefactthatcontemporaryhumanityisattheendofalongandnecessaryseparationofthehumansoulfromitsspiritualorigins.Havinggainedindependence,thehumanbeingcannow,throughinneractivity,rebuildthatconnection.Steinerextendsthistotheactivityoffeelingandofvolitionandshowsthattheyareinitially

experiencedthroughthebody,butmayberecognizedashavingindependentlife.

SpiritualEcology:ReadingtheBookofNatureandReconnectingwiththeWorld,RudolfSteinerPress,2008.Intheseextracts,Steinerdiscusseshumanperception,theEarth,water,plants,animals,insects,agriculture,andnaturalcatastrophes.SpiritualEcologyoffersawealthoforiginalthoughtandspiritualinsightonthefutureoftheEarthandhumanity.

TheSpiritualHierarchiesandthePhysicalWorld:Zodiac,Planets,andCosmos,SteinerBooks,2008.ThisisperhapsSteiner’sclearestdiscussionofcosmicbeingsandactivitiesastheyrelatetohumanandworldevolution.

TheStagesofHigherKnowledge:Imagination,Inspiration,Intuition,SteinerBooks,2009.Assembledfromaseriesofarticlesintendedasanelaborationandfollow-uptoHowtoKnowHigherWorlds.

StartNow!ABookofSoulandSpiritualExercises,SteinerBooks,2004.ThisbookcollectsmostofRudolfSteiner’spracticalsuggestions—whetherfromhiswritingsorlectures—forinnerdevelopment.

StayingConnected:HowtoContinueYourRelationshipswithThoseWhoHaveDied,AnthroposophicPress,1999.Variouslecturesdescribetheimportanceofbeingawareofthosewhohavediedandourrelationshipwiththem.Steinerdescribeswayswecanhelpourlovedoneswhohavediedandhowtheyhelpusineverydaylife.

Theosophy:AnIntroductiontotheSpiritualProcessesinHumanLifeandintheCosmos,AnthroposophicPress,1994.Steinerdescribeshisownsuprasensoryexperiences,leadingtohisunderstandingofthesevenfoldhumanbeing,thelawsofreincarnationandrebirth,andthespiritualpaththroughwhichwemayarriveatsuchunderstanding.

TowardsSocialRenewal:RethinkingtheBasisofSociety,RudolfSteinerPress,1994.Steiner’ssocialthinkingisnotbasedonintellectualtheory,butonaprofoundperceptionofthearchetypalspiritualnatureofsociallife.Herelatestheidealsof“liberty,equality,andfraternity”tomodernsociety.

AWayofSelf-knowledge:AndtheThresholdoftheSpiritualWorld,SteinerBooks,2006.Steiner’smostpersonalstatementsabouthisownspiritualpath.Hespeaksdirectlyfromexperiencesofcognitiveresearchandexplorations.Eachofthemeditationsandaphorismsarisesfromhisspiritualresearchanddemonstrateshowsuchspiritualresearchistobeundertaken.

AWesternApproachtoReincarnationandKarma:SelectedLecturesandWritingsofRudolfSteiner,introducedandeditedbyRenéQuerido,AnthroposophicPress,1997.QueridopresentsahistoricaloverviewoftheWesternperspectiveofkarmaandrebirth,whichheviewsinrelationtoSteiner’sspiritual-scientificresearch.AselectionofSteiner’slecturesandwritingsarerepresented,whichdiscussthecausesandeffectsofkarmainrelationtoworldevents,naturalphenomena,illness,andsoon.Steinerdescribeshowwecancometounderstandourownkarmainthelightofpastincarnations,andhowwecantakefullerresponsibilityforourowndestinies.

WORKSBYOTHERAUTHORSAlmon,Joan,editor,MeetingRudolfSteiner:ClassicSelectionsfrom“The

JournalforAnthroposophy,”AnnArbor,MI:AnthroposophicalSocietyinAmerica,2005.AcollectionofarticlesthatdescribelifeandworkwithRudolfSteiner.Awiderangeofarticleareincluded,fromintimateexperiencesofSteiner’sdinner-tablehumortodescriptionsofthefirstGoetheanumburningtotheground.Authorsinclude:AlbertSchewitzer,BrunoWalter,ArviaMacKayEge,AndreiBelyi,LisaMonges,andothers.

Barnes,Henry,IntotheHeart’sLand:ACenturyofRudolfSteiner’sWorkinNorthAmerica,SteinerBooks,2005.ChroniclesthegrowthofAnthroposophyinNorthAmericasincetheearlytwentiethcentury.

———,ALifefortheSpirit:RudolfSteinerintheCrosscurrentsofOurTime,AnthroposophicPress,1997.Anin-depthbiographyofRudolfSteiner,hisphilosophy,andhiswork.

Bortoft,Henri,TheWholenessofNature:Goethe’sWaytowardaScienceofConsciousParticipationinNature,AnthroposophicPress,1996.GoetheansciencewasakeyelementinRudolfSteiner’sspiritualscience,andthisvolumehelpsmakeGoethe’sideasaccessibletothenonspecialistreader.

Childs,Gilbert,RudolfSteiner:HisLifeandWork:AnIllustratedBiography,AnthroposophicPress,1995,providesashort,conciseintroductiontoRudolfSteiner’slifeandhiswork.

Finser,SiegfriedE.,MoneyCanHeal:EvolvingOurConsciousness:TheStoryofRSFandItsInnovationsinSocialFinance,SteinerBooks,2007.TheauthordescribeseconomicprinciplesandpracticebasedonRudolfSteiner’sthreefoldorganizationofsociety.

Hindes,JamesH.,RenewingChristianity:RudolfSteiner’sIdeasinPractice,AnthroposophicPress,1995.ReverendHindesprovidesaconciseintroductiontoSteiner’sthoughtthatledtotheformationofTheChristianCommunityandthe“ConsecrationofMan,”itsessentialsacrament.

Klocek,Dennis,TheSeer’sHandbook:AGuidetoHigherPerception,SteinerBooks,2005.KlocekshowshowSteiner’sbasicexercisescanbedeepenedandfollowedtogainadeepunderstandingandexperienceofspiritualbeings,processes,andrealities.

Lipson,Michael,Ph.D.,StairwayofSurprise:SixStepstoaCreativeLife,SteinerBooks,2002.Dr.LipsonofferspracticaladviceandencouragementinworkingwithRudolfSteiner’sessentialspiritualexercises.

Luxford,Michael,ChildrenwithSpecialNeeds:RudolfSteiner’sIdeasinPractice,AnthroposophicPress,1994.AsmallillustratedintroductiontothepracticalapplicationofSteiner’sideasforeducatingchildrenwithspecialneeds.

Popawski,Thomas,Eurythmy:Rhythm,Dance,andSoul:RudolfSteiner’sIdeasinPractice,AnthroposophicPress,1998.Thisisabasic,illustratedintroductiontothepracticeofeurythmy,theartofmovementinspiredbyRudolfSteiner,practicedworldwideasbothaperformanceartanda

methodoftherapy.Schilthuis,Willy,BiodynamicAgriculture:RudolfSteiner’sIdeasinPractice,

AnthroposophicPress,1994.IllustratedbookthatintroducesthepracticalapplicationofSteiner’sideasforagriculture.

Unger,Carl,TheLanguageoftheConsciousnessSoul,St.GeorgePublications,1983.ThisbookservesasastudyguidefortheAnthroposophicalLeadingThoughts.Inconcisechapters,Ungerexpandsthegem-liketruthscontainedinRudolfSteiner’saphoristicguidingthoughtsandinhis“MichaelLetters.”

INDEXAbraham,168ActofConsecrationofMan,42Adam,168agriculture,biodynamicfarming,viii,2,28,66,78–79Ahriman/ahrimanic,40,104–107,109,223akashicrecord,17–18,265,267AlcoholicsAnonymous,33angels.Seehierarchies,angelsanimalkingdom,12,45,57,66,106,112–115,118–119,185–186,195,203,

247,266,295,301collectiveego,119

anthroposophic/Anthroposophy,vii,viii,1–3,7,9–11,13,19,27,30,32,35–39,41–43,51–53,57,59–60,64,71–72,75,79,92,104,115,118–119,131,165,175,177,182,201,209–212,214–215,220,228,230–239,241,244,246,252,262,265–267,271–274,276,279–280,282,291,299,305

anthroposophicmovement,71,79,92,174,178,230–232,298–299AnthroposophicalSociety,8–9,71–72,76–79,92Anthropos,1,24,63,112antipathies,46,121,125,140,217,219–220,256Anzengruber,Ludwig,227–228archangels.SeeHierarchies,archangelsarchitecture,48,51,202–205,207–208,211Arendt,Hannah,5Aristotle,40,93arts/artisticactivity,2,7,9–10,16,48–53,72,79,101–103,200–212,245–246,

250,291finearts,201

Assyrian,100astral,17,25,29,35,44,46–47,105,107,159–160,162,169,282–283,286astralbody,27–31,42–45,47–48,50,60–61,105–106,121,130–131,159–161,

164,169–172,207,233–234,236,255,258–259,261–262,265–266,268,280–286,288

asconcentratedwisdom,262astralhumanbeings,280–281,283,286atheist,6,228Athena,22Atlantean/Atlantis,18–19,100–101,105,109,111

Augustine,St,12,58aura,human,122,124,127–128,139–140auricmembrane,127Aurobindo,Sri,38,49authority,teachers’,241–243,248,251AxialAge,first,24Babylonian,18,100–101BaptismintheJordan,177Barfield,Owen,vii,91–94“BarrDocument,”80–90BerlinWorker’sEducationalInstitute,85–86,91Besant,Annie,7,50,74–76,89BhagavadGita,21,69,293biodynamicfarming.Seeagriculture,biodynamicBlavatsky,HelenaP,7,88

herbook,IsisUnveiled,88herbook,SecretDoctrine,88–90

Böhme,Jakob,58,75Bolshevists,224brahman,21Bruno,Giordano,58Buber,5Buddha,Gautama,1,7–8,21,23,35,40,42,46Buddhist,17,42,66capitalism,52,225carcinoma,asrelatedtosocialtumor,222Carson,Rachelherbook,SilentSpring,65catharsis(purification),43,159–160,162–164,174Chaldean,18,100–101Chaldean–Babylonian,102changeofteeth,children,54–55,239,278–279Chardin,de,PierreT.,66children,learningtowalk,speakandthink,301–304Chinese,17Christ,1,3–4,7–8,16–17,21,23–24,40–43,58,66,89–90,94,106–110,157,

159,166–167,169–171,173–175,177,215,227Christconcept,108Christimpulse,21,35,108asChristSun,158

Christ’sreturn,174asCosmicChrist,66asCosmic“I,”63ascrucifiedSavior,170asGodofLight,110hisIncarnation,39aslivingChrist,89astheLogos(Word),viii,21,39,41,162asMessiah,167,172theResurrection,174asRisenChrist,173asSpiritofEarth,171asSpiritofLight,104,106asspiritualSunBeing,40,107–108asSunLogos,170–171asSunSpirit,106

Christian/Christianity,3,12,16,21,24,35,40–43,66,68,89,93,108,111,167,171–172,175–178

esotericChristianity,3,16,35,43,164–167,170ChristianCommunity,9,42,78

astheMovementforReligiousRenewal,42ChristmasConference,63,71,79ChristmasFoundationMeeting.SeeChristmasConferenceclairvoyance/clairvoyant,2,7,11,19,28,33,35–36,94,109,111,166,173–

174,293ancientclairvoyance,19–21,102

clinics,anthroposophic,272–274linkingwithresearchinstitutes,273–274,287

Coleridge,93colors,131,140,179–182,208,246concentration,159,161concept,10,16,98–99,103,109,176,180,182,243–247consciousness,2–4,11,17–24,28–29,34,39,42–45,48,58–59,63–65,87,93,

103,106–107,121,123,139,180,194,200,209,211–212,218,243,257–258,263–264,269,277,280–282,291–293,297

ancientconsciousness,19–20emptyingconsciousness,280consciousnessperiods.Seepost-Atlanteanepochs.

consciousnesssoul,30–31,106,121,124–125,128–130,188–190

asthesoulwithinthesoul,121contemplation,37,67,263,269,291

self-contemplation,145cosmicforces,ascending/descending,304cosmicmidnighthour,47Courtney,Ralph,52criticism,138–139DalaiLama,viiiDante

hisPurgatorio,44Darwinism,12,91death,27,30,43–45,192,196–197,200,204–205,207–209,211–212,249,297,

303demonoftheages,268demonic,270demonology,268dentition.Seechangeofteeth,childrenDescartes,René,12,36destiny,48,55,66,94,179,192–199,302–303dharma,ixDionysiustheAreopagite,368doubtingThomas,173–174Eckhart,Meister,58,87,110ecologymovement,65EcumenicalCouncilofConstantinople(in869),27education,53–57,230–253ego.See“I”egoist/egoistic,104,220Egypt/Egyptian,18–19,40,100–102,104Eiser,Kurt,213–214,228elementalspirits(naturespirits),6,269–270elohim.SeeHierarchies,/elohimEmerson,RalphW.,16,38–39esoteric

knowledge,135–136,140–141teaching/training,134–136,142,165

etheric,25,28–29,35,49–50,58,65,115,127,159,169,172,233,264–266,282–283,293

ethericbody,27–31,43–44,47–50,58,60–61,65,105–106,114–117,121,128–

133,159–162,164,169–170,172,184,188,190–191,205,232,234,236,255,258–259,261–265,268–269,279–282,284,286,290,292

asbodyofformativeforces,28,40,65–66,132–133,261–262,264assubtlebody,25

etherichumanbeings,279–281Eunike,Anna,8–9,74eurythmy,49–50,76,78–79,201,209–210,251evil,4,45–46,87,213–215,226,228–229,259exercises,spiritual.Seemeditations,exerciseseyes,human,115–117fairytales,109faith,4,10,21,174,176,215,227,243Father.SeeGodfeeling,10,14,25,29,31,33–34,38,100,109–110,112–113,123,136–138,

140,161,171,177–178,201–203,209,211,234,237–238,243,245–247,256,266,293–294

Fichte,JohannG.,5,12,16,80,224–225his“TheClosedCommercialState,”224hisconceptofthe“I,”5

FoundationStoneMeditation,39,156–158freedom,4,10,13–17,21,48,52–53,55,71,96,99,137,250fructified/fruits,128,163,183,189–191,196,231,304Gabriel,archangel,42Gaia,63–71,290

aslivingEarth,63Gaian,68Galatians,bookof,16garments(bodyandsoulastothe“I”),123–124,130GeneralAnthroposophySociety,8–9,63,71–72,77,79,92

BritishSociety,9DutchSociety,9

generic,96–99geniusofourtime,268geometry,5,277Gervinus,81Gestalt(ourphysicalform),184–185God(Father),12–14,35,64,109,141,156,167–169,177,218,228

asGodoftheJews,167asGodhead,168

Goethe,5–6,8,16,25–26,66–67,81–82,91–93,188–189,198,234,243,249–250,263–264

his“EssayontheMetamorphosisofPlants,”263–264hisFaust,78his“gentleempiricism,”66hisfairytale“TheGreenSnakeandtheBeautifulLily,”58,74,85hisnaturalscientificwritings,5,66–67,73–74his“spiritasdivinebeing,”26hisUrpflange,67

Goethean/Goetheanism,14,66Goetheanum,

first,8,50,71,77–78,273asJohannesbau,77

second,72Golgotha,107,170,174grace,53,227Grazie,delle,MarieEugenie,73,82

herRobespierre,82herShadows,82

Greco-Roman,105,109Greece/Greek,19–21,41–42,102–103,107,201–202Greektemple,103

as“houseofthespirit,”103Grimm,Hermann,74,83,91Grimm,Jacob,81Grimm,Wilhelm,81Guyou,Jean-Marie,87Haeckel,Ernst,74,82,84–85,91,260

hisarticle,“EthicsandWorldview,”84Hamerling,Robert,256,259–270

hisbook,Homunculus,256,269Hartmann,von,Eduard,73,256–261,269

hisbook,ThePhilosophyoftheUnconscious,256,259–260hisbook,TheUnconsciousfromtheStandpointofPhysiologyandtheTheory

ofEvolution,261Hauser,Kasper,75hayfever,anthroposophictreatmentfor,285–287head,205heart,9–10,53,94,136–137,224,299

Hebrew/Hebraic,18–19,68,106,109Hegel,5,12,16,80,93,218Helmholtz,74Heraclitus,58Hermes,42,101–104Hierarchies,23,42,68–70,266,294,299–300

first(Father),302seraphim(SpiritsofLove),68,302cherubim(SpiritsofHarmony),68,302thrones(SpiritsofWill),68,302

second(Son),69,296–300kyriotetes(SpiritsofWisdom),68–69,296,298dynamis(SpiritsofMotion),68–69,296,298exusiai/elohim(SpiritsofForm),68–69,170,296,298

third(HolySpirit),296–298archai(SpiritsofPersonality),68,70,296–297archangeloi(SpiritsofFire),21,40,42,68,70,79,296–297angeloi(SpiritsofLife),12,40,46,48,68,70,296–298

Hindu,17,49,214HinduVedanta,21historicalmethodology,86HolySpirit,39,42–43,159,164–165,170–172,177,

ascosmicuniversal“I,”43,164–165,170asthedove,170asillumination,165unitedwithEarthatResurrection,170–171

Homer,22,105Hughes,GertrudeR.,15–16humility,ix,37–38,137“I,”5,14,16–17,25,27–31,35,38,41,43–45,47–48,50,55,57,60–61,106–

107,109,119,122–126,128–131,141–142,156–157,161,165,169–170,180–181,190193–195,198,207,255,258–259,261–262,265,268,281,288,291–292

astheAbsolute,17collectiveanimalego,119highest“I”(divine),107,157,164higher“I”(self),42,163–164asholiestofholies,123–124“I“-being,128,281

“I”-human,281idealisticphilosophy,82illumination,161–165,170,172imagination/imaginative,ix,16,20,22,28–29,34–37,93,162,279,292,294

imaginativecognition,279,292imaginativeknowledge,28,30,292imaginativeperception,292imaginativethinking,35–36,67

imitation,bychildren,56,238,240–241India/Indian,18,100

Indianesotericism,89–90individualism/individuality,6,15–16,21,31,71,96,98–99,186initiation,20,42–43,57,59,87,103,105–106,109,135,154,160–162,164,

265–266Christian,sevenstepsof,161Christian-Rosicrucian,87–88,161–162,166Eastern,88initiationbythecosmos(first),265–267initiationofthesages,267initiationofself-knowledge,267initiates,ancient,102Zeus(Jupiter),103

innerexercises.Seemeditation,exercisesinspiration/inspirational,4,20,28–29,35–36,71,88,93,294

inspirationalknowledge,28–30inspiredthinking,36

intellect,human,255–256intellectualproperty,225intellectualsoul,30–31,106,119,121–122,128–129intuition/intuitive,4,11–12,14–15,19–20,22–23,29–30,34–36,58,62,67,93,

98–99,125–128,265intuitivecognition,30intuitiveknowledge,28,30intuitivethinking,17,36

Israel,40JesusofNazareth,7,21,40,167–168–173,177

hisastralandetherbodies,170his“I,”170

JohntheBaptist,42,177

JohntheEvangelist,42,58,166,171,175onewhomChristloved,177aswriterofgospelofStJohn,167

John,gospelof,3,21,40–42,162,166–168,170–177Joseph,fatherofJesus,168–169Judaism,167Jung,C.G.,5Jupiter,new,23,262kamaloca,45Kant,Emmanuel,5,14–15,80,87

hiswork,TheCritiqueofPureReason,5–6,13–14Kantian,6karma,1,5–6,9,15,27,43,45,47–50,77,108,179,197,290,303

karmaandrebirth,6,9,47,49karmiclaw,47

kidney,anthroposophictreatment,281–287,289knowledge,asaconcept,162–163Koguzski,Felix,6,73Kolisko,Lily,273Krebel,von,KarlL.,198Krishna,1,7–8,17,21,33,35,40Krishnamurti,7

as“MasterJesus,”7Kübler-Ross,Elisabeth,44Kurshner,Joseph,82

his“GermanNationalLiterature,”82,91Laistner,Ludwig,83

hisbook,TheRiddleoftheSphinx,83Lang,Maria,73language,236,251

ofthespirits,299–300latentheat(warmth),239,278,281

forcesinchildren,239–240,278–279Lazarus,42Leadbetter,C.W.,7Lemuria/Lemurian,108Lenin,224Lessing,120,191lifebody.Seeethericbody

lifeforce,114lifespirit(buddhi),31,127,129–131,191light,39,107

forces,304inboltoflightning,107spiritual,164,293,295

LightGod,104Locke,John,12Logos(Word).SeeChrist,asLogos(Word)lonelinessofsoul,223LordsofKarma,47Lord’sPrayer,40Lorelei,amermaid(elemental),269love,4,16,20–21,24,35,37,48,53,55–56,68,257–258,267–268,290

loveofthechild,244sexuallove,248

lovelessness,258Lucifer/Luciferic,40,105–107,110

asagodoflight,110Luke,gospelof,168–169Luzifer(periodical),75Mahayana,42Mani,87Mariotte-Gay-LussacLaw,288MarriageatCana,175Marx/Marxism,52,86Mary,wifeofCleophas,167MaryMagdalene,172–173Master,the(M),6,80–81Masters,the,86

as“teachersofwisdomandtheharmonyofhumanfeelings,”86materialism/materialistic,6,52,82,90–91,168,174,176,188,200,208,211,

214,218,223–225,227,235,241,268,274,283Matthew,gospelof,167Mauthner,218Maya,14Mayreder,Karl,73Mayreder,Rosa,73McDermott,Robert

hisbook,TheEssentialSteiner,vii–ixmedicine,anthroposophic,viii,2,59–63,271–289meditation/meditative,viii,16,25,27–28,31,35,37,39–40,42,159,161–162,

227,292,303exercises(practices),ix,28–29,32–33,37,42,48,234,263,280

memory,180–183,193–194,203,239,252,278Earth’s,295–298

mentalimage,152–153,182–183,193–194,247,277,280Mendel,Gregor,185Merton,Thomas,viiimetals

connectionwithhealth,298–300meltingof,301–304metallicores,68–70veinsof,68–70,295–298,300

metamorphosis.Seetransformationmetaphysical/metaphysics,13,84,259Michael

asarchangel,1,21,40,42asregentofage,40

Michaelmas,79mindsoul.Seeintellectualsoulmineralkingdom,28,57,106,113–115,124,203,248,263,266,292–293,295,

297–304Molt,Emil,53,230,252Moody,Raymond,44Moon,old,23,106,164–165,262moral/morality,14–15,32,120,300

cosmicmoralexistence,300imagination,99philosophy,15

Moses,22,42,106–107MotherofJesus(Mary),42,166–167,171,173,177

asVirginSophia,166–167Mozart,190music,50–51,202–203,207–208,251musicofthespheres,50,207MysteryofGolgotha,40–41,59,74,107–108,170–171,267

aseventofPalestine,172–175

mysteries,ancient,59,103,265–267,304mysteryschools,364naturalism/naturalistic,201naturespirits.SeeelementalspiritsNicholasofCusa,58Niebuhr,Reinhold,33

his“SerenityPrayer,”33Nietzsche,58,74,83–84,87object,25,99,93,120,125,247OeserChristian(TobiasGottfriedSchröer),81Olcott,Col.,7,88opinions,165,175oracles,101–102,105

AtlanteanMercury,101,105,109Venus,101,105,109

OrderoftheStar,7Osiris,102painting,208,246Paracelsus,58Patanjali

hisYogaSutras,32pathofreverence,136Paul,St.,16,22,41,58

hisEpistles,16Pauline,16percept,98–99,109perception,10,34,36,55,69,102,106,110–111,172–173,179–182,209,211,

223,292,295,297266organsofperception,161,164spiritualperception,111,172–173

Persian,18,100,104photismos.Seeilluminationphysicalsimilarity,185pictures.Seementalimagesplantkingdom/plants,12,26,28–29,57,66–67,81,106,113–115,203,216–

217,247,263–264,266,275,284,287,291,295Plato,18,22,35–36,40,58,93

his“Timaeus,”18poetry,50–51,201–203,206–207,209,211,291,300

cosmicpoetry,300post-Atlanteancultural,orconsciousness,periods,19,22,108,161

first,AncientIndian,18,20,31second,AncientPersian,18,20,31third,Babylonian–Chaldean–Egyptian,18–20,22,31,100–101fourth,Greco-Roman–Christian,19–20,31,102,109–110fifth,Present,19–20,31,109,160sixth,Slavic,20,23,31,111seventh,American,20

potentization,62practices.Seemeditation,exercisesPreyer,Wilhelm,237

hisbook,SouloftheChild,237puberty,54–57,248purgatorial,45purification.SeecatharsisPythagoras/Pythagorean,58,103Raphael,archangel,42reading,13

inthechaos,265bychildren,245learningtoreadbychildren,54asseeing,17,22insensoryworld,153inthespiritualworld,300

rebirth.Seereincarnationreincarnation,15,27,43,47–49,77,101,108,179,188,195–197resurrection,303Revelation,bookof,42reverence,ix,37,137–140,233,248rhythms,effectonhumanbody,61–62,273–275Richter,JeanPaulF.,122–123Ring,Kenneth,44rishis,18Roman,21Rosenkreutz,Christian,23,87Rosicrucian/Rosicrucianism,3,87–90sacrifice,304

sacrificialfire,304

sages,58–59Saturn,old,23,106,164–165,262Schelling,5,16,80Schiller,81,187,249–250

hisbook,LettersontheAestheticEducationofMankind,250Schmidt,Oscar,260SchoolofSpiritualScience,9,63,71–72

medicalsection,63Schroer,KarlJulius,5,73,81–82Schure,Edouard,6,77,90

hisbook,TheGreatInitiates,6ScientificResearchLaboratory,78scourging,161–162sculpture,48,51,201–205,207–208,211selfless,30senseperceptible.Seematerialisticsentientsoul,30–31,106,116–119,121–122,128–130,188–190,193serenityprayer,33sexuality,248Sievers,von,Marie.SeeSteiner,MarieSinnett,A.P.

hisbook,EsotericBuddhism,88,90sleep,27,30,43–44,46–47,65,192,196,208,258socialization,225SocietyforEthicalCulture,84Socrates/Socratic,21Sophia,Virgin,21,42–43,159,159,164–165,169,171–172,174–175,177

asdivinefemininewisdom,1aspurifiedastralbody,164–165,171asVirginMary,166

soullessness,270Specht,Otto,4–5Spirit.SeeHolySpiritspiritbody(atman/spiritman),31,127–129,131SpiritsofLight,104spiritualeye,116–117spiritualheredity,186–187spiritual(auric)membrane,127spiritualscience.SeeAnthroposophy

spiritself(manas),31,47,125,127,129–131,188–191,195asVirginSophia,43,164–165,171–172

spleenfunction,273–274itsbalancing,274

Steiner,FranziskaBlie(RudolfSteiner’smother),4,73Steiner,Johann(RudolfSteiner’sfather),4,73Steiner,Marie,9,50,74–75,77,86Steiner,Rudolf

the“AmericaVerse,”53thebook,AnthroposophicalLeadingThoughts,9–10thebook,AnthroposophyandtheInnerLife,45thebook,Art:AnIntroductoryReader,83thebook,ArtasSpiritualActivity:RudolfSteiner’sContributiontotheVisual

Arts,212thebook,Autobiography,40,83“TheBarrDocument,”6thelecture,“ChristianInitiation,”161thebook,ChristianityasMysticalFact,40,59,90,103,267thebook,TheEsotericAspectoftheSocialQuestion,229thelecture,“TheEsotericAspectoftheSocialQuestion”229thebook,TheEsotericSignificanceoftheBhagavadGita,64the“esotericempiricism,”6coauthorofthebook,ExtendingPracticalMedicine:FundamentalPrinciples

BasedontheScienceoftheSpirit,9thelecture,“ExploringOurSupersensoryNature,”305thebook,FriedrichNietzsche:AFighterAgainstHisTime,5thebook,FriedrichNietzsche:FighterforFreedom,84thebook,GoetheasFounderofaNewScienceofAesthetics,83theessay,“Goethe’sSecretRevelation,”85thebook,Goethe’sTheoryofKnowledge:AnOutlineoftheEpistemologyof

HisWorldview,5thebook,Goethe’sWorldview,5,84thebook,TheGospelofStJohn,43,178thebook,HaeckelandHisOpponents,85thebook,TheHealingProcess,289thelecture,“TheHealingProcess:Spirit,Nature,andOurBodies,”289hisbook,HowtoKnowHigherWorlds:AModernPathofInitiation,2,8,11,

28–29,32–33,37–39,53,125,276thebook,InnerExperiencesofEvolution,262

hisbook,IntuitiveThinkingasaSpiritualPath:APhilosophyofFreedom,2,5,11–17,83,93,159,242

asa“ManofDestiny,”94hisMaster(theM.),6hismysterydramas,49–50,92as“NietzsheanFool,”84thebook,AnOutlineofEsotericScience,2,8,11,25,27–29,37,68,103–

104,108,111,119,125,256,266,276thebook,PhilosophyofFreedom.Seehisbook,IntuitiveThinkingasa

SpiritualPath:APhilosophyofFreedomhisbook,APhilosophyofSpiritualActivity,14

thebook,TheRootsofEducation,54thebook,SpiritualBeingsintheHeavenlyBodies,266hisbook,TheStagesofHigherKnowledge,30thebook,StartNow!,158hisbook,ATheoryofKnowledge,82hisbook,Theosophy,2,8,25,27,30,37,43,45,48,61,75,119,133,191,

197,199,217hisbook,ThinkingintheNineteenthCentury,85hisbook,TruthandKnowledge,1,83,91,93,256hisdissertation(thesis),“TruthandKnowledge,”5,12,74,91thebook,WaldorfEducationandAnthroposophyI,253hisbook,AWayofSelf-knowledge,292thebook,WhatisAnthroposophy?,57,270Sun,old,23,106,164–165,262

Suphan,Bernhard,83sympathies,46,121,125,140,217,219–220,256Tao,17Tauler,87,110temperments,56

choleric,56melancholic,56phlegmatic,56sanguine,56

theosophical/theosophy,3,7–8,75,78,82,86,89–90,134TheosophicalSociety,7,38,50,75,88–89,91

Germanbranch,7,8–9,74,91TheosophicalCongresses,7,75–76thinking,10–15,21–22,25,27,32,34–36,38–39,48,53,63–64,67,69,93,98–

100,112–113,115,118–119,125,139,188,191–192,214,222–224,233–237,239,260,271,273,276,279,283,286,296,301

free,15imaginative,35intellectual,21intuitive,17latent,279living,10,67materialistic,214meditative,10–11,14–15,28,35–36,41,48,66objective,93practical,14scientific–rationalistic,13,19sense-based,13sensory-free,12social,222–223,225

thinking,feeling,willing,1,3,20,22,25,32,41,64,233threefoldsocialorder,25,51–52,78,218,220,222,225

cultural/spiritualsphere,relatestometabolicsystem,25economicsphere,relatestorhythmicsystem,25movementforthreefoldsocialsystem,78politicalsphere,relatestoheadandsensorysystem,25

transformation(spiritual),ix,1–3,7,11,21,23,32,39,41–43,55,64,71,93,101,130,139,171–172,204–205,234,248,252,263,279,281,283,294,296,301,303–304

Treitschke,83Trotsky,224truths,120Universallaws,135–136,143Upanishads,18,59Upaya,ixUriel,archangel,41Urpflange,67vanity,274Vedas,18,59Vedanta,21,35,59

wisdomof,59,267Venus,new,23,262Victor,St.,87

virginbirth,168VirginSophia.SeeSophia,VirginVoltaire,176–177Vulcan,23,262wakefulness,280Waldorfeducation,viii,2,53–57,72,78,230–234,243,245,247,251–253Wegman,Ida,9,63,66,272,286,288–289

coauthorofthebook,ExtendingPracticalMedicine,9Whitehead,AlfredNorth,14will,15,20,24,31–32,94,123,126,174,209–210,234–237,242,246,294willing,25,32–33,99wisdom,10,18,88,103,107–108,178,262,266–268WorkersEducationMovement.SeeBerlinWorkersEducationInstituteYahweh,22

his“IAmWhoAm,”22yoga,32,35,38,64–65

secretyoga,38–39Zeitgeist,270Zeus(Jupiter),templeof,103Zoroaster,23,40,101,103–104Zoroasterianmysteries,101

1.SanFrancisco:HarperSanFrancisco,1984

NotesforIntroduction:RudolfSteinerandAnthroposophy1.See“AGuidetoFurtherReading”forbibliographicdetailsontheseworks.2.Intheirearlyyears,MartinBuber,C.G.Jung,andHannahArendtallbegantheirstudyofKantontheirown.

3.SteinerwrotethisdocumentinAlsace,France,whilevisitinghisfriend,EdouardSchuré,authorofTheGreatInitiates(Blauvelt,NY:Garber,1976).

4.WhenJesusreferstothose“witheyestosee”heissimilarlyreferringtosightoftheinnerrealities,ofthemysteriesofthespirituallife.

5.InthequartercenturyafterCol.OlcottandH.P.BlavatskyfoundedtheTheosophicalSocietyinNewYorkCity,itdevelopedbranchesandwideinfluenceinEuropeandIndia,whereitestablisheditsinternationalheadquarters.UnfortunatelyforthepossibilityofSteiner’scontinuingcollaborationwiththeTheosophicalSociety,H.P.Blavatsky,obviouslyagreatclairvoyantteacherandauthor,diedin1891.

6.NamedinhonorofJohannWolfgangvonGoethe.7.Unfortunately,shewasalsoinfluentialafterSteiner’sdeath,whensheplayedamajorroleinexpellingtheBritishandDutchsocietiesfromtheGeneralAnthroposophicalSociety,aswellasItaWegman,Steiner’spersonalphysicianandclosecolleague.

8.AnthroposophicalLeadingThoughts:AnthroposophyasaPathofKnowledge:TheMichaelMystery(London:RudolfSteinerPress,1998),p.13.

9.Spiritualandesotericclearlyoverlap,butspiritualdoesnotnecessarilysuggestknowledge,whereasesotericdefinitelydoes.

10.GertrudeReifHughes,introductiontoRudolfSteiner,IntuitiveThinkingasaSpiritualPath(GreatBarrington,MA:AnthroposophicPress,1995),pp.xiv–xv.

11.MichaelWilson,introductiontoRudolfSteiner,ThePhilosophyofFreedom:TheBasisforaModernWorldConception(London:RudolfSteinerPress,1999).

12.ForameticulouslyresearchedandreadablecaseforPlato’saccountofAtlantis,seeMarySettagast,PlatoPrehistorian:10,000to5,000B.C.:Myth,Religion,Archaeology(GreatBarrington,MA:LindisfarnePress,1990).Nevertheless,scholarsregardthereferencestoAtlantisinPlato’sTimaeus(24e–25a)andCritias(113)tohavebeenliterary,ormythic,devices.ItisvirtuallyimpossibletofindacontemporaryscholarwhotakesseriouslythepossibilityofacivilizationinthemiddleoftheAtlanticanytimeapproximatetothetenthmillenniumB.C.E.Consequently,thisintroductiondoesnotcontinuetheuseofSteiner’sreferencetotheseven2,100-yearhistoricalepochsas“post-Atlantean,”butsimplyasfirst,second,third,andsoon.

13.RudolfSteinerusesthetermsimagination,inspiration,andintuitionnotintheordinarysensebuttoindicatefundamentallevelsofesotericinitiation.

14.SeeA.P.Shepherd,“TheBattlefortheSpirit:TheCouncilofConstantinople,869A.D.,”inTheGoldenBlade(London:RudolfSteinerBookShop,1963).

15.RudolfSteiner,Theosophy,p37.16.AnOutlineofEsotericScience(AnthroposophicPress,1997),p.341.17.HowtoKnowHigherWorlds(AnthroposophicPress,1994),p.21.18.Theosophy,p.46.19.TheStagesofHigherKnowledge(AnthroposophicPress,2009),pp.7–8.20.Theosophy,pp.50–51.21.HowtoKnowHigherWorlds,pp.24–25.22.ComparetheSerenityPrayer,“God,giveusgracetoacceptwithserenitythe

thingsthatcannotbechanged,couragetochangethethingsthatshouldbechanged,andthewisdomtodistinguishtheonefromtheother,”widelyusedinAlcoholicAnonymouscirclesandprobablyfirstwrittenbythemid-twentiethcenturyAmericanProtestanttheologianReinholdNiebuhr.

23.AnOutlineofEsotericScience,p.1.24.HowtoKnowHigherWorlds,p18.

25.Ibid.,pp.21–22.26.Ibid.,p17.27.Ibid.,p.21.28.“TheAmericanScholar,”inRalphWaldoEmerson,EssaysandLectures

(NewYork:LibraryofAmerica,1983),p.57.Thispassagecontinues:“Thiseverymanisentitledto;thiseverymancontainswithinhim,although,inalmostallmen,obstructed,andasyetunborn.Thesoulactiveseesabsolutetruth;andutterstruth,orcreates.Inthisaction,itisgenius;nottheprivilegeofhereandthereafavorite,butthesoundestateofeveryman.”

29.SriAurobindo,inRobertMcDermott,ed.,TheEssentialAurobindo(GreatBarrington,MA:LindisfarnePress,1987),p.165.

30.HowtoKnowHigherWorlds,p.25.31.AWayofSelf-Knowledge:AndtheThresholdoftheSpiritualWorld(Great

Barrington,MA:SteinerBooks,2006),p.69.32.StartNow!ABookofSoulandSpiritualExercises(GreatBarrington,MA:

SteinerBooks,2004),p.64.33.WilliamH.Gilman,etalia,eds.,TheJournalsandMiscelaneousNotebooksofRalphWaldoEmerson(Cambridge:HarvardUniversityPress,1960),vol.5,p.391;citedinGertrudeReifHughes,“Emerson’sEpistemologywithGlancesatRudolfSteiner,”inKateFarrell,ed.,Anthropsophy&Imagination:ClassicsfromTheJournalofAnthroposophy(AnnArbor,MI:AnthroposophicalSocietyinAmerica),no.76,summer2006.p.35.

34.TheChristmasConference:FortheFoundationoftheGeneralAnthroposophicalSociety,1923/1924(Hudson,NY:AnthroposophicPress,1990),p.74.

35.Autobiography:ChaptersintheCourseofMyLife,1861–1907(SteinerBooks,2006),p.188.

36.TheEnglishtranslationofarcheasbeginningexpresseshalfofthemeaningoftheGreekoriginal,theotherhalfbeingsource,foundation,structureasinarche-type,archi-tecture.

37.RudolfSteiner,TheGospelofSt.John,AnthroposophicPress,1962.p.179(revised).

38.Ibid.,p.192.39.AnthroposophyandtheInnerLife:AnEsotericIntroduction(London:Rudolf

SteinerPress,1994),pp.116–118(revised).40.Theosophy,p.76.41.ArtasSpiritualActivity:RudolfSteiner’sContributiontotheVisualArts

(AnthroposophicPress,1998),p.241.42.Ibid.,p.241.43.RudolfSteiner,Theosophy,pp.83,88.44.SeeRobertMcDermott,ed.,introductionandafterword,TheEssentialAurobindo(LindisfarneBooks,1987),pp.92–119and257–268.

45.ArtasSpiritualActivity,p.244.46.AnthroposophicalLeadingThoughts:AnthroposophyasaPathofKnowledge(London:RudolfSteinerPress,1998),p13.

47.TheEsotericAspectoftheSocialQuestion:TheIndividualandSociety,(RudolfSteinerPress,2001),p.79.

48.Ibid.49.Ibid.,p.85.50.Ibid.,p.80.51.Ibid.,p.81.52.HowtoKnowHigherWorlds,p.17.53.TheRootsofEducation(AnthroposophicPress,1997),pp.54–55.54.WaldorfEducationandAnthroposophyI(AnthroposophicPress,1995),pp.

120–121.55.Ibid.,p.111.56.Ibid.,p.120.57.WhatIsAnthroposophy?ThreePerspectivesonSelf-Knowledge

(AnthroposophicPress,2002).58.Ibid.,p.61.

59.Ibid.,p.63.60.Incontemporaryparticipatoryepistemology,“toparticipate”isincreasingly

usedasanactive,transitiveverbwithadirectobjectinordertoemphasizeaperson’sactiveengagementwithitsobject.SeeJorgeFerrerandJacobSherman,eds.,TheParticipatoryTurn(Albany:SUNYPress,2008).

61.WhatIsAnthroposophy?,p.60.62.SeeJohannWolfgangvonGoethe,TheGreenSnakeandtheBeautifulLily:AFairyTale(SteinerBooks,2006).Seealso,PaulAllenandJoandeRisAllen,TheTimeIsatHand!TheRosicrucianNatureofGoethe’sFairyTaleoftheGreenSnakeandtheBeautifulLilyandtheMysteryDramasofRudolfSteiner(AnthroposophicPress,1995).

63.RudolfSteiner,MysticsafterModernism:MysticsafterModernism(Steinerbooks,2000).

64.RudolfSteiner,ChristianityasMysticalFact(SteinerBooks,2006).65.ThedominantschooloftheIndianHinduspiritualphilosophybased

primarilyontheVedasandUpanishads.66.WhatIsAnthroposophy?,pp.62–63.67.TheHealingProcess:Spirit,Nature,andOurBodies(AnthroposophicPress,

2000),p.59.68.Ibid.,pp.58–59.69.Ibid.,p.61.70.Ibid.,p.62.71.Ibid.,p.63.72.Ibid.,p.75.73.HowtoKnowHigherWorlds,p.23.74.Ibid.,p.22.75.RudolfSteiner,TheBhagavadGitaandtheWest,RobertMcDermott,ed.

(SteinerBooks,2009),pp.124–125.76.SeePierreTeilharddeChardin,“TheMassoftheEarth,”inTheHeartofMatter(NewYork:HarcourtBraceJovanovich,1980).

77.ThisnegativeviewoftheBuddhistteachingconcerningtheEarthwastypicalintheWestatthetimeofthisstatement,butcertainlycontrarytofactatpresent.ForessaysbyecologicallycommittedBuddhists,seeAllanHuntBadiner,ed.,DharmaGaia:AHarvestofEssaysinBuddhismandEcology(Berkeley:ParalaxPress,1990).

78.ItaWegman,“TheMysteryoftheEarth,”inTheMysteries(London:TempleLodge,1995),p.97.

79.AtHomeintheUniverse:ExploringOurSuprasensoryNature(Hudson,NY:2000),p.89.

80.ThisisareferencetotheninespiritualhierarchiesmentionedthroughoutHebrewandChristianscriptures,aswellastheWesternesoterictradition.ThehierarchieswerefirstsystematicallydelineatedbyDionysiustheAreopagiteinthesixthcenturyC.E.InhisOutlineofEsotericScienceandinmanysubsequentlectures,Steinerintroduceshisowntermsfortheseninelevelsofspiritualbeings.InhisbookTheBurningBush(AnthroposophicPress,1997),EdwardRaughSmithprovidesahelpfulchart:

BIBLICALGREEK(HEBREW)

CHRISTIANESOTERICISM

NAMESGIVENBYSTEINER

1.Seraphime

Seraphim

SpiritsofLove

2.Cherubime

Cherubim

SpiritsofHarmony

3.Thronos

Thrones

SpiritsofWill

4.Kyriotetes

Dominions

SpiritsofWisdom

5.Dynamis

Mights

SpiritsofMotion

6.Exusiai(Elohim) Powers(Authorities)

SpiritsofForm

7.Archai Principalities(PrimalBeginnings)

SpiritsofPersonality

8.Archangeloi

Archangels SpiritsofFire(Folk)

9.Angeloi Angels(Messengers) SonsofLife(orofTwilight)

81.Ibid.,pp.93–95.82.Ibid.,pp.93–94.83.Ibid.,p.104.

NotesforIntroduction:AutobiographicalNotes:“TheBarrDocument”1.JacobGrimm(1785–1863)andWilhelmGrinm(1786–1859),GermanphilologistsandeditorsofGrimms’FairyTales.

2.GeorgGottfriedGervinus(1805–1871),Germanandliteraryhistorian.3.ChristianOeser,pseudonymofTobiasGottfriedSchröer(1791–1850).4.DeutscheNationalliteratur,alargeprojecttopublishtheworksofGermanclassicalwriters,begunin1882byJosephKürschner.

5.Steiner’sintroductionstotheseareinNature’sOpenSecret:IntroductionstoGoethe’sScientificWriting,GreatBarrington:AnthroposophicPress,2000.

6.ErnstHaeckel(1834–1919),zoologistandpopularphilosopher.7.TheoryofKnowledgeImplicitinGoethe’sWorldConception,NewYork:AnthroposophicPress,1978.

8.Steinereditedthatweeklyjournalforaboutsixmonthsin1888.9.SeeRudolfSteiner,Autobiography:ChaptersintheCourseofMyLife,1861–1907(GreatBarrington,AnthroposophicPress,1999),chapter16.

10.ContainedinRudolfSteiner,Art:AnIntroductoryReader,London:RudolfSteinerPress,2003.

11.FriedrichNietzsche:FighterforFreedom,Blauvelt,NY:Garber,1985.12.Goethe’sWorldView,SpringValley,NY:MercuryPress,1985.13.“EthicsandWorldview.”14.ThelecturetookplaceNovember27,1891,attheViennaGoetheSociety.15.Elsewhere,SteinersaidoftheMasters:“Theseelevatedbeingshavealready

passedalongthepaththattherestofhumankindhasyettotravel.Theyactasthegreat‘teachersofwisdomandtheharmonyofhumanfeelings’”(fromaletter,January20,1905).

16.See,forexample,RudolfSteiner,TheSecretStream:ChristianRosenkreutzandRosicrucianism,GreatBarrington,MA:AnthroposophicPress,2000.

17.SeeMysticsafterModernism:DiscoveringtheSeedsofaNewScienceintheRenaissance,GreatBarrington,MA:AnthroposophicPress,2000.

18.Jean-MarieGuyau(1854–1888),aFrenchphilosopher,wasinspiredby

ImmanuelKant,HerbertSpencer,andAlfredFouillée,aswellastheliteratureofPierreCorneille,VictorHugo,andAlfreddeMusset.

19.SeeRudolfSteiner,Spiritualism,MadameBlavatsky,andTheosophy:AnEyewitnessViewofOccultHistory,GreatBarrington,MA:AnthroposophicPress,2001.

20.AnnieBesant(1847–1933)waspresidentoftheTheosophicalSocietyfrom1907untilherdeath.

21.SteinerbecameamemberoftheTheosophicalSocietyin1902andworkedindependentlywithinthesociety’sGermansectionuntil1913,whenhelefttoformtheAnthroposophicalSociety.

22.Diremption(noun)=havingbeentornapart;aviolentseparation.

NoteforChapter11.Assoonasthisbookappeared(1894),somearguedthat,withinwhatisappropriatetotheirsex,womencanalreadyliveasindividuallyastheylikeandmuchmorefreelythanmen,whobecomede-individualizedthroughschool,war,andprofession.Perhapsthispointwillberaisedtoday(1918)morestronglythenever.Still,Imustletthesesentencesstandandhopethattherearereaderswhounderstandhowcompletelysuchanargumentiscountertotheconceptoffreedomdevelopedinthisbook,judgingmysentencesbystandardsotherthanthede-individualizationofmenthroughschoolandprofession.—R.STEINER

NotesforChapter22.Morewillbesaidabouttheseancientmysteriesofantiquityinthefinalchaptersofthisbook[AnOutlineofEsotericScience];otherdetailsareavailableinmybookChristianityasMysticalFact.—R.Steiner

3.IntheGreek-speakingworld,theOrphicandEleusinianmysteriesdevelopedintoimportantinitiationcenters.ThegreatteachingsandmethodsofwisdomfromearliertimesworkedoninthePythagoreanschoolofwisdombecausePythagorashadbeeninitiatedintothesecretsofavarietyofmysteriesduringhisextensivetravels.—R.Steiner

NotesforChapter31.Spiritualscientificstatementsmustbetakenveryexactly,becausetheyareofvalueonlyiftheideasareexpressedprecisely.Forexample,takethesentence,“animalsfollowthese[perceptions,instincts,etc.]updirectlywithoutinterweavingthemwithindependentthoughtsthatgobeyondtheirimmediateexperience.…”Ifthemodifiers“independent”and“thatgobeyondtheirimmediateexperience”arenotfullytakenintoaccount,itwouldbeeasytomakethemistakeofassumingthatwhatismeanthereisthatnothoughtsarepresentinthesensationsandinstinctsofanimals.However,truespiritualscienceisbasedontherecognitionthattheinnerexperienceofanimals,likeeverythingelseinexistence,ispermeatedwiththoughts,althoughthesethoughtsarenotthoseofanindependent“I”livingwithineachanimal.Instead,theybelongtoacollectiveanimalegothatmustbeseenasabeingthatgovernstheindividualanimalsfromoutside.Thiscollectiveego,unlikethehuman“I,”isnotpresentinthephysicalworldbutworksontheanimalsfromthesoulworlddescribed[inTheosophy]onpp.93ff.(FurtherdetailsmaybefoundinAnOutlineofEsotericScience.)Thepointhereisthat,inhumanbeings,thoughtsacquireanindependentexistence;thatis,wecanhaveadirectsoulexperienceofthemasthoughtsratherthanexperiencingthemindirectlyinsensation.—R.STEINER

2.GottholdEphraimLessing,1729–1781,Germandramatistandcritic.3.JeanPaulFriedrichRichter(1763–1825)firstdescribedthisexperienceinWahrheitausJeanPaulsLeben.Kindheitsgeschichtevonihmselbstgeschrieben(“TheTrueStoryofJeanPaul’sLife:AChildhoodAutobiography,”Breslau,1826–1828),book1,p.53.

4.Smallchildrenrefertothemselvesinthethirdperson.Hereitisnotimportanthowearlychildrensay“I,”butatwhatpointtheycanconnecttheappropriateideawiththisword.Childrenhearthewordfromadultsandmayuseitwithoutgraspingtheideaof“I.”Ingeneral,however,theystarttousethe

wordrelativelylate,andthisinitselfpointstoanimportantfactofdevelopment,namelythattheidea“I”graduallyunfoldsoutofavaguefeelingof“I.”—RudolfSteiner

5.MybooksHowtoKnowHigherWorldsandAnOutlineofEsotericSciencedescribethetruenatureofintuition.Casualreaderscouldeasilyimagineadiscrepancybetweenhowthistermisusedinthosebooksanditsusehere.However,suchacontradictiondoesnotappearifweobservecloselyandnotethattheelementfromthespiritualworldthatdisclosesitselfinitsfullrealitytospiritualperceptionbymeansofintuitionannouncesitselfinitslowestmanifestationtothespiritself,justasouterexistenceannouncesitselftothephysicalworldbymeansofsensation.—R.STEINER

NoteforChapter51.LectureofMay,30,1908,inHamburg,entitled“ChristianInitiation.”Thesevensteps,orexercises,correspondtoChrist’sPassion:1)washingofthefeet;2)scourging;3)crowningwiththorns;4)stigmata;5)deathanddescentintoHell;6)intermentandresurrection;7)ascension.

NoteforChapter61.KarlLudwigvonKnebel(1744–1834),inK.L.v.KnebelsliterarischerNachlassundBriefwechsel(K.L.vonKnebel’sLiteraryLegacyandCorrespondence),ed.K.A.VarnhagenvonEnseandT.Mundt,2nded.,1840,vol.3,p.452.

NotesforChapter81.KurtEisner(1867–1919)wasasocialistpoliticianandpremierofBavaria.Hewasassassinated.

2.LudwigAnzengruber(1839–1889),Austrianwriter.

NoteforChapter91.WilhelmPreyer(1841–1897),physiologistandpsychologist,publishedTheSouloftheChild(Leipzig,1881).

NotesforChapter101.RobertHamerling(1830–1889)wasaleadingAustrianpoetandphilosopherduringSteiner’sdaysinVienna.

2.KarlRobertEduardvonHartmann(1842–1906)wroteThePhilosophyoftheUnconscious,publishedin1869inBerlininthreevolumes.Healsowroteworksonmoralconsciousness(1879)andonreligiousconsciousnessandthephilosophyofthespirit(1882).TheobjectofhisphilosophywastouniteHegel’s“idea”withSchopenhauer’s“will”inadoctrineofAbsoluteSpirit.Hecalledhisphilosophy“spiritualmonism.”

3.RudolfSteiner,TruthandKnowledge:IntroductiontoPhilosophyofSpiritualActivity,”firstpublishedin1892(AnthroposophicPress,1981).

4.AccordingtoanthroposophiccosmologybasedonRudolfSteiner’sspiritualresearch,ourpresentEarthisthefourthstageofaseven-stageevolutionaryprocess.Thesestagesarebothstagesofconsciousnessandevolutionarymomentsintheunfoldingofthis“Earth-cosmos.”RudolfSteinercalledthesesevenstages:Saturn,Sun,Moon,Earth,Jupiter,Venus,andVulcan.DescriptionsoftheserelationshipsmaybefoundthroughoutSteiner’sworks,especiallyinAnOutlineofEsotericScienceandInnerExperiencesofEvolution(see“AGuidetoFurtherReading”).

5.RudolfSteinerusesthetermhierarchiestodescribethenineangelicorcelestialorders.SeeAnOutlineofEsotericScience;TheSpiritualHierarchiesandthePhysicalWorld;andSpiritualBeingsintheHeavenlyBodiesandtheKingdomsofNature(AnthroposophicPress,1992).

6.RudolfSteiner,ChristianityasMysticalFact(SteinerBooks,2006).

NoteforChapter111.TheBiologicalInstituteoftheGoetheanum(FreeSchoolofSpiritualScienceinDornach),locatedinStuttgart,whereDr.LilyKoliskodidherwork.Herworksinclude“SpleenFunctionandthePlateletQuestion”(1922);“PhysiologicalandPhysicalEvidenceoftheEffectsofMinuteQuantities”(1923);“PhysiologicalEvidenceoftheEffectsofMinuteQuantitiesofSevenMetals”(1926);“TheEffectsofLightandDarknessonPlantGrowth”(1926).

NoteforChapter122.See,forexample,RudolfSteiner,AWayofSelf-knowledgeandHowtoKnowHigherWorlds.