Anthroposophy and the Inner Life E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

Although these nine lectures were given to an audience that had been studying anthroposophy, or spiritual science, for many years, they were nevertheless described by Rudolf Steiner as an 'introductory course'. Given shortly after the Christmas Foundation Meeting, in which Rudolf Steiner refounded and renewed the Anthroposophical Society, these lectures reformulate the content of spiritual science from a condensed, personal, experiential point of view. What Steiner presented in his fundamental work Theosophy in a descriptive, systematic way, is complemented here with great intensity, challenging us to cultivate a living experience of the spiritual nature of ourselves and of the world. This volume is therefore an invaluable companion to the book Theosophy. Given the unique nature of these lectures, they are suitable for both the advanced student and the beginner who wishes to embark on an exploration, however tentative, of the vast range of Rudolf Steiner's work.

Leseprobe

ANTHROPOSOPHY AND THE INNER LIFE

RUDOLF STEINER

Nine lectures given to members of the Anthroposophical Society at the Goetheanum, Dornach, Switzerland, 19th January to 10th February 1924

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

First English edition 1931 Revised Second edition 1961 Reprinted 1983 Ebook edition 2015

Originally published in German under the title Anthroposophie – Eine Zusammenfassung nach einundzwanzig Jahren (volume 234 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand transcripts and notes, not reviewed by the speaker. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translated by V. Compton Burnett. Re-edited for the second edition by Owen Barfield

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag This translation © Rudolf Steiner Press 1961

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

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

ISBN 978 1 85584 468 1

CONTENTS

About the transcripts of lectures

Editor's Preface

Lecture 1 Anthroposophy as what men long for today. (19th January, 1924)

Lecture 2 Meditation. (20th January, 1924)

Lecture 3 The transition from ordinary knowledge to the science of initiation. (27th January, 1924)

Lecture 4 ‘Meditation’ and ‘Inspiration’, (1st February, 1924)

Lecture 5 Love, intuition and the human ego. (2nd February, 1924)

Lecture 6 Respiration, warmth and the ego. (3rd February, 1924)

Lecture 7 Dream-life and external reality. (8th February, 1924)

Lecture 8 Dreams, imaginative cognition and the building of destiny. (9th February, 1924)

Lecture 9 Phases of memory and the real self. (10th February, 1924)

ABOUT THE TRANSCRIPTS OF LECTURES

“The results of my anthroposophical work are, first, the books available to the general public; secondly, a great number of lecture-courses, originally regarded as private publications and sold only to members of the Theosophical (later Anthroposophical) Society. The courses consist of more or less accurate notes taken at my lectures, which for lack of time I have not been able to correct. I would have preferred the spoken word to remain the spoken word. But the members wished to have the courses printed for private circulation. Thus they came into existence. Had I been able to correct them the restriction: for members only would have been unnecessary from the beginning. As it is, the restriction was dropped more than a year ago.

In my autobiography it is especially necessary to say a word about how my books for the general public on the one hand, and the privately printed courses on the other, belong within what I elaborated as Anthroposophy.

Someone who wishes to trace my inner struggle and effort to present Anthroposophy in a way that is suitable for present-day consciousness must do so through the writings published for general distribution. In these I define my position in relation to the philosophical striving of the present. They contain what to my spiritual sight became ever more clearly defined, the edifice of Anthroposophy — certainly incomplete in many ways.

But another requirement arose, different from that of elaborating Anthroposophy and devoting myself solely to problems connected with imparting facts directly from the spiritual world to the general cultural life of today: the requirement of meeting fully the inner need and spiritual longing of the members.

Especially strong were the requests to have light thrown by Anthroposophy upon the Gospels and the Bible in general. The members wished to have courses of lectures on these revelations bestowed upon mankind.

In meeting this need through private lecture courses, another factor arose: at these lectures only members were present. They were familiar with basic content of Anthroposophy. I could address them as people advanced in anthroposophical knowledge. The approach I adopted in these lectures was not at all suitable for the written works intended primarily for the general public.

In these private circles I could formulate what I had to say in a way I should have been obliged to modify had it been planned initially for the general public.

Thus the public and the private publications are in fact two quite different things, built upon different foundations. The public writings are the direct result of my inner struggles and labours, whereas the privately printed material includes the inner struggle and labour of the members. I listened to the inner needs of the members, and my living experience of this determined the form of the lectures.

However, nothing was ever said that was not solely the result of my direct experience of the growing content of Anthroposophy. There was never any question of concessions to the prejudices or the preferences of the members. Whoever reads these privately printed lectures can take them to represent Anthroposophy in the fullest sense. Thus it was possible without hesitation — when the complaints in this direction became too persistent — to depart from the custom of circulating this material only among members. But it must be borne in mind that faulty passages occur in these lecture reports not revised by myself.

The right to judge such private material can of course, be conceded only to someone who has the pre-requisite basis for such judgment. And in respect of most of this material it would mean at least knowledge of man and of the cosmos insofar as these have been presented in the light of Anthroposophy, and also knowledge of what exists as ‘anthroposophical history’ in what has been imparted from the spiritual world.”

Extract from Rudolf Steiner, An Autobiography, Chapter 35, pp. 386–388, 2nd Edition 1980, Steinerbooks, New York.

Editor's Preface

This book is the transcript of a shorthand report of nine lectures given by Rudolf Steiner in the early part of 1924, about a year before he died. Although his audience consisted very largely of people who had been studying for many years the spiritual science which is Steiner's legacy to the world (and which he also called Anthroposophie), he himself described the course as an ‘Introduction’. The German title of the book is Anthroposophie: eine Einführung in die Anthroposophische Weltanschauung. ‘We will begin again,’ he observed in Lecture IV, ‘where we began twenty years ago;’ and he may well have had in mind that the Movement itself had, in some sense, begun again only a month or two before with the solemn Foundation of the General Anthroposophical Society under himself as President at Christmas 1923. Though he proceeded ab initio, assuming no previous knowledge on the part of his hearers, this course is not an elementary exposition of Anthroposophy. We are gradually led deeply in, and the path is steep towards the end.

There are many very different approaches to the general corpus of revelations or teachings which constitutes Spiritual Science. As with Nature herself, it is often only as the student penetrates deeper and nearer to the centre that any connection between these different approaches become apparent. A reader of Christianity as Mystical Fact, for example, which dates from 1902 and of Steiner's lectures on the Gospels might well be surprised to find that it is possible to read Theosophy (1904) without ever discovering that the incarnation of Christ and the death on Golgotha are, according to him, the very core of the evolution of the universe and man. The truth is that the mastery of Anthroposophy involves, for our too stereotyped thinking, something like the learning of a new language. It would be possible to learn to read Greek and only afterwards to discover that the New Testament was written in that tongue.

From this point of view the present book is in the same category as Theosophy, yet even within this category the two approaches are made from such diverse directions that one might almost suppose the books to be the work of different men. Nevertheless it is best to look on the following lectures — as Steiner himself makes it clear that he does — as a supplement or complement to what is to be found in Theosophy.

The book Theosophy is the most systematic of all the writings that Steiner has bequeathed to us. Its whole basis is classification and definition and, taken by itself, it undoubtedly gives (quite apart from the dubious associations which the word ‘theosophy’ has for English ears) a false impression of the nature of Anthroposophy. It is as indispensable to the student as a good grammar is indispensable to a man engaged in mastering a new language, and it contains as much — and as little — as a grammar does of all that the language can do and say. Its method is that of description from outside. And this approach, essential as it is as one among others, is perhaps the one most likely to lead to misunderstanding and misrepresentation. Such terms as ‘soul world’, ‘spiritland’, ‘elemental beings’, ‘aura’, are liable to be taken literally in spite of the author's express warnings to the contrary. The descriptions are taken as reproductions of the reality that underlies them instead of as similes — attempts, that is, at making clear a purely spiritual reality in words which have received their stamp of significance from their relation to the physical world.

No one who studies the teachings of Rudolf Steiner seriously remains in any real danger of succumbing to this sort of literalness. But anyone reading hurriedly through the book Theosophy — or even through Theosophy and Occult Science — and inclined to judge the value of Anthroposophy from that single adventure may well do so. That is why the present book seems to me to be an important one — not only for ‘advanced’ students of Anthroposophy, to whom it is perhaps primarily addressed, but also to the comparative beginner. It is condensed and difficult for most readers, and above all for those who have never dipped into the broad unbroken stream of books and lectures which flowed from Rudolf Steiner during the twenty years that elapsed between the publication of Theosophy and the delivery of this course. But even if the content is far from fully understood, it cannot fail to give the reader some idea, let us say, of the sort of thing that is really signified by the spatial and other physical metaphors in which the systematic exposition of Theosophy is couched.

For here the approach is from within. It is no longer simply the objective facts and events, but the way in which the soul tentatively begins to experience these, which the lecturer makes such earnest efforts to convey. We have exchanged a guide book for a book of travel. The one who has been there recreates his experience for the benefit of those who have not, trying with every device at his disposal to reveal what it actually felt like. Of course the difficulty is still there; it can still only be done by metaphor and suggestion; but the difficulty is much less likely to be stifled by the reader's surreptitiously substituting in his own imagination a physical or sense experience for a purely super-sensible one.

Compare, for instance the description of the astral body given in Theosophy with the characterisation of it in No. V of these lectures:

‘One says to oneself: What I am observing as the astral body of this person is not really present today, i.e., on the 2nd February 1924. If the person is twenty years of age, you must go backwards in time — let us say, to January 1904. You perceive that this astral body is really back there, and extends still further back into the unlimited. It has remained there and has not accompanied him through life. Here we have only a kind of appearance — a beam. It is like looking down an avenue; there, in the distance, are the last trees, very close together. Behind them is a source of light. You can have the radiance of the light here, but the source is behind — it need not move forward that its light may shine here.

So, too, the astral body has remained behind, and only throws its beam into life. It has really remained in the spiritual world and has not come with us into the physical. In respect to our astral body we always remain before conception and birth, in the spiritual world. If we are twenty years old in 1924, it is as if we were still living spiritually before the year 1904 and, in respect to our astral body, had only stretched forth a feeler.’

‘Thus,’ he adds a few pages later, ‘if you describe the astral body as I have done in my Theosophy you must realise, in order to complete your insight’ (my italics), ‘that what is active here is the “radiance” of something far back in time. The human being is really like a comet stretching its tail far back into the past. It is not possible to obtain a true insight into man's being unless we acquire these new concepts. People who believe one can enter the spiritual world with the same concepts one has for the physical world should become spiritualists, not anthroposophists.’

In the same way one could compare the description of the etheric body in the earlier book with its treatment here in Lecture IV. The etheric body is not a vehicle of any such ‘life-force’, as is understood by the creative evolutionists. It is totally incompatible with the assumptions of positivist science. If it can be described as a ‘formative-forces’ body, it can equally well be described, from another approach, as a ‘thought’ body. This is the approach which is required for all the teachings which Steiner developed later concerning the descent of the Cosmic Intelligence and its progressive embodiment in the personal intelligence of man. And it is this approach which is chosen in the book which follows.

He begins by describing the practical steps needed to develop the ‘strengthened thinking’ which is the first stage of higher knowledge. And he continues:

‘If you strengthen your thinking the supra-terrestrial spatial world begins to concern you and the “second man” you have discovered, just as the earthly, physical world concerned you before. And, as you ascribe the origin of your physical body to the physical earth, you now ascribe your second existence to the cosmic ether through whose activity earthly things become visible. From your own experience you can now speak of having a physical body and an etheric body ... I stretch out my physical arm and my physical hand takes hold of an object. I feel in a sense the flowing forces in this action. Through strengthening my thought I come to feel that it is inwardly mobile and now induces a kind of “touching” within me — a touching that also takes place in an organism; this is the etheric organism; that finer, super-sensible organism which exists no less than the physical organism, though it is connected with the supra-terrestrial, not the terrestrial.’

Equally important is the exposition in this lecture of the way in which astral and etheric find outward expression in the physical constitution of man, the etheric in his fluid organisation, which can only be understood with the help of the concept of the etheric body, and the astral in that ‘third man’ — who is physically the ‘airy man’ and who can be experienced as ‘an inner musical element in the breathing’. The nervous system is shown to be the representation of this inner music.

The matter in this book is extremely condensed and one feels one is maiming it by arbitrary selections such as I am making for the purpose of this Introduction. I have, for instance, said nothing of the extensive and detailed discourse on dreams contained in Lecture VII, and VIII, which some readers may even find the most enlightening thing in the book. One final selection may however perhaps be made. In these lectures Steiner approaches the life after death by speaking of ‘four phases of memory’. The theme is first heard in Lecture VI, where, after speaking of the nature of memory he emphasises that it is not the concern of the remembering individual alone, but is there for the sake of the universe — ‘in order that its content may pass through us and be received again in the forms into which we can transmute it’.

The universe needs us because, through us, it ‘fulfils’ itself — fills itself again and again with its own content. ... The universe gives its cosmic thoughts to our etheric body and receives them back again in a humanised condition.

It receives them back when we die. The moment we die, the world takes back what it has given. ‘But it is something new that it receives, for we have experienced it all in a particular way.’ Then, in the ninth and last lecture, the last three phases of memory lead into — indeed become — in a miracle of condensation — all that is presented so differently in Theosophy under such titles as ‘The Soul in the Soul-World after Death’.

Is this an esoteric or an exoteric work? Certainly it will be more readily appreciated by readers who have worked through other approaches to be found in the books and lecture-cycles and perhaps especially in the Leading Thoughts. Yet it is the whole aim and character of Spiritual Science, as Rudolf Steiner developed it, to endeavour to be esoteric in an exoteric way. For that was what he believed the crisis of the twentieth century demands. And I doubt if he ever struggled harder to combine the two qualities than in these nine lectures given at the end of his life. Thus, although he was addressing members of the Anthroposophical Society, I believe that he had his gaze fixed on Western man in general, and I hope that an increasing number of those who are as yet unacquainted with any of his teaching may find in this book (and it can only be done by intensive application) a convincing proof of the immense fund of wisdom, insight and knowledge from which these teachings spring.

OWEN BARFIELD

London, August 1960

Lecture I

ANTHROPOSOPHY AS WHAT MEN LONG FOR TODAY

19th January, 1924

In attempting to give a kind of introduction to Anthroposophy I shall try to indicate, as far as possible, the way it can be presented to the world today. Let me begin, however, with some preliminary remarks. We have usually not sufficient regard for the Spiritual as a living reality; and a living reality must be grasped in the fullness of life. Feeling ourselves members of the Anthroposophical Society and the bearers of the Movement, we ought not to act each day on the assumption that the Anthroposophical Movement has just begun. It has, in fact, existed for more than two decades, and the world has taken an attitude towards it. Therefore, in whatever way you come before the world as Anthroposophists, you must bear this in mind. The feeling that the world has already taken up an attitude towards Anthroposophy must be there in the background. If you have not this feeling and think you can simply present the subject in an absolute sense — as one might have done twenty years ago — you will find yourselves more and more presenting Anthroposophy in a false light. This has been done often enough, and it is time it stopped. Our Christmas meeting should mark a beginning in the opposite direction; it must not remain ineffective, as I have already indicated in many different directions.

Of course, we cannot expect every member of the Society to develop, in some way or other, fresh initiative, if he is not so constituted. I might put it this way: Everyone has the right to continue to be a passively interested member, content to receive what is given. But whoever would share, in any way, in putting Anthroposophy before the world, cannot ignore what I have just explained. From now on complete truth must rule in word and deed.

No doubt I shall often repeat such preliminary remarks. We shall now begin a kind of introduction to the anthroposophical view of the world.

Whoever decides to speak about Anthroposophy must assume, to begin with, that what he wants to say is really just what the heart of his listener is itself saying. Indeed, no science based on initiation has ever intended to utter anything except that which was really being spoken by the hearts of those who wished to hear. To meet the deepest needs of the hearts of those requiring Anthroposophy must be, in the fullest sense, the fundamental note of every presentation of it.

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