Heart Thinking E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

The concepts of 'thinking with the heart' or 'emotional intelligence' are often used today, usually in contrast to intellectual thought. When Rudolf Steiner used the phrase 'heart thinking', however, he meant it in a very specific sense. Drawn primarily from his lectures, the compiled texts in this anthology illuminate his perspective – that heart thinking is intimately related to the spiritual faculty of Inspiration. The heart, he says, can become a new organ of thinking through the practice of exercises that work towards the transformation of feeling, shedding its personal and subjective character.The exercise sequences presented here call for two fundamental gestures. Firstly, renunciation, which extends from an extinguishing of images engendered in meditation, through inner silence, to a conscious suppression of sense perception. The second gesture involves the development of new feelings towards natural phenomena as well as to the reports of spiritual-scientific research. By practising these methods, we can attain a kind of thinking that is in harmony with the true nature and reality of what we seek to know.Rudolf Steiner's texts are collected together by Martina Maria Sam, who contributes a lucid introduction and notes.

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

HEART THINKING

Inspired Knowledge

RUDOLF STEINER

Selected and compiled by Martina Maria Sam

RUDOLF STEINER PRESS

Translated by Matthew Barton

Rudolf Steiner Press,

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2017

Originally published in German under the title Herzdenken, über inspiratives Erkennen by Futurum Verlag, Basel, in 2014

© Futurum Verlag 2014

This translation © Rudolf Steiner Press 2017

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and Patents Act, 1988, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

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

Print book ISBN: 978 1 85584 535 0

Ebook ISBN: 978 1 85584 493 3

Cover by Morgan Creative

Typeset by DP Photosetting, Neath, West Glamorgan

Contents

Introduction

1. Four Soul Habits to Develop Heart Thinking

2. Extinguishing Images

3. The Schooling of Feelings

4. Harnessing the Power of Speech and Inner Silence

5. Inspiration and the Perception of Nature

6. The Nature of Inspiration

7. Four Stages in Soul Development for a Thinking in Tune with Reality

Notes

Sources

Introduction

Anthroposophical works often refer to ‘heart thinking’ or ‘thinking with the heart’ as an important capacity which we need to develop in the modern world. In fact this expression only figures explicitly in a single lecture cycle—Macrocosm and Microcosm—which Rudolf Steiner gave in 1910.1

However, these lectures can help us recognize the intrinsic nature of heart thinking, and the quest to develop it, in other lectures and writings by Steiner. By compiling diverse aspects related to the theme, this little book seeks to illustrate what capacities exactly Rudolf Steiner was referring to when he coined the term ‘heart thinking’.

In the series Macrocosm and Microcosm he offers exercises by means of which we can develop this thinking with the heart. They awaken in us a direct sense of truth which is indispensable in spiritual experience; and this is because we can only verify the imaginative perceptions we gain if we can distinguish between true and false pictures.2

It is not hard to discern in the inner gesture of these exercises the qualities Rudolf Steiner describes as ‘virtues’ or ‘soul habits’ in his key books on inner development, Knowledge of the Higher Worlds (1904, GA 10) and The Stages of Higher Knowledge (1905–8, GA 12). Comparing these and other texts we find that heart thinking can develop primarily through exercises given to acquire the faculty of Inspiration. Only when feeling undergoes a fundamental transformation through such exercises—that is, when it largely sheds its personal and subjective character—can the heart become a new organ of thinking.

Of numerous comments by Rudolf Steiner on this theme, we therefore primarily selected for this anthology texts that can offer an overview of exercises suited to developing inspired knowledge, and thus ‘heart thinking’. At the end of this introduction I will briefly consider what common inner gesture all these different exercises have in common in an effort to exemplify the basic character of this new kind of thinking.

Exercises to develop higher stages of knowledge on the anthroposophical path of schooling draw on the three faculties of Imagination, Inspiration and Intuition as a whole organism if you like, a living configuration that cannot simply be divided into separate parts. Despite this, the three aspects of this organism can be clearly differentiated both in terms of the demands they make on us and of the modes of experience which they school. From 1905/06, we repeatedly find in Rudolf Steiner's works exercises specifically oriented to each of these three modes of perception.3

Inspiration as the middle of the three stages of higher knowledge (transitions between which, though, must be understood as fluid) is by its very nature the hardest to grasp. It draws upon Imagination, on images gained at the first stage which are still coloured by personal nuances, and transforms them into ‘objective Imagination’ (see Chapter 2). At this stage of knowledge, in so far as we enter upon real spiritual experience and encounter spirit beings, we are led directly over into the state of Intuition. This transitional or liminal quality is a fundamental characteristic of Inspiration.

The four soul habits or virtues we spoke of above, which Rudolf Steiner describes in his early schooling texts Knowledge of the Higher Worlds and The Stages of Higher Knowledge, are primarily oriented to the development of Inspiration. It is at the same time characteristic of this middle stage of cognition that in a sense we rediscover the whole path of schooling in the sequence and graded development of these four virtues. We can say that the exercise for the first virtue—which schools a capacity to distinguish truth from mere appearance—starts in the realm of imaginative knowledge, with the development of deepened and more autonomous thinking. The second and third exercises connect thinking with human heart forces in so far as we first practise proper estimation of truth and love for it, and then, through the ‘complementary’ or ‘subsidiary’ exercises, develop the twelve-petalled lotus in the heart region into a ‘kind of organ of thinking’ (Chapter 1 “twelve-petalled”). These six ‘subsidiary’ exercises, arranged in specific order, together develop the third soul habit on the path towards Inspiration, by cleansing soul activities of arbitrary and subjective colouring. This is at the same time the preparation for the fourth stage, which is concerned with completely overcoming a ‘personal way of viewing the world’ and with liberation from the ‘limits of our narrower self’. At the same time we here enter the spiritual realm, arriving at the stage of Intuition where the ‘secrets of the world of spirit [...]’ gain ‘entry to our inner being’ (Chapter 1).4

The exercises for acquiring the faculty of Inspiration transform the etheric body—as the bearer of habits and modes of thinking—so that the pupil can eventually learn to ‘determine the condition of his etheric body himself’. As thinking is gradually liberated from sensory impressions during our passage through the four stages of soul habits, we successively establish focal points ‘for the currents of the etheric body’, which move down from the head through the larynx into the heart, or into its neighbourhood. Meditation and concentration exercises create these focal points, and ‘the four habits bring them to maturity’ (Chapter 1).

By transforming the etheric body in this way, the pupil is gradually ‘endowed with the “inner Word”.’5 This means that the inner reality of things becomes available to him; he has developed ‘steadfastness’, ‘inner strength’ and ‘moral courage’ (Chapter 3) and gained a power of orientation that enables him really to enter the world of spirit. This orienting capacity, evident in an immediate knowledge of what is true or false, in a power of resolve and presence of mind, is described by Rudolf Steiner as ‘characteristic of heart thinking’ (Chapter 1 “immediacy of knowledge”).

As suggested above, transforming our feelings is the basis for developing heart thinking. This is because everything ‘that underlies our feelings is really a cradle of surging Inspirations’.6 Inner schooling is a matter of raising feeling into consciousness, transforming subjective, personal sentiments into ones that really correspond to the truth and reality of their object. On one occasion Steiner encapsulated this key concern of Inspiration by saying that ‘the development of a sense and feeling for truth is the most essential thing for inspired knowledge’.7

This ‘feeling for truth’ can only develop, however, when the pupil gradually frees himself from the bonds of his own personality, his ordinary, self-concerned feelings. Education for inner freedom is thus at the same time about consolidating our moral strength. While schooling of morality must accompany all stages on the path of knowledge, alongside all meditation and concentration exercises, it is especially connected with the second mode of cognition, the development of Inspiration. Summarizing these stages in 1921, Rudolf Steiner said that knowledge becomes artistic through Imagination, moral through Inspiration and religious through Intuition (see Chapter 6).

Chapter 1 of this volume collects early and fundamental comments by Steiner on the four virtues or soul habits. Besides the two published books Knowledge of the Higher Worlds and The Stages of Higher Knowledge, the chapter also contains notes of a private esoteric lesson in the summer of 1903 whose language and approach are still very reminiscent of the theosophical tradition.8 In the lectures of 1910, the first two virtues are described with much detail and nuance, whereas the third and fourth seem here to be summarized, in a sense, in the suggestion that we should learn to live in contradictions, engaging with our whole soul in the most varied views and positions, as a key prerequisite for overcoming a ‘personal mode of observing the world’. At a later date Steiner no longer presents the soul habits in the systematic four stages of his early writings. Nevertheless we can rediscover them in metamorphosis in other places in his works (see especially Chapter 7).

Passages in Chapter 2 concern the aspect of Inspiration in relation to the process of meditation. In his book AnOutline of Occult Science (GA 13, 1910), Rudolf Steiner gives a detailed account of how the images created in meditation are extinguished or, as he says, how we can immerse ourselves in the ‘image-forming soul activity’ as a key exercise for acquiring the faculty of Inspiration. From 1922 onwards he speaks in this context only of extinguishing meditatively created images, mostly in relation to aspects such as the experience of pre-existence or the acquiring of a spiritual vision of the cosmos, a new cosmology, which are connected with the stage of inspired knowledge.

Some exercises, relating specifically to the schooling of feelings, are gathered in Chapter 3. Here I decided not to cite excerpts from Knowledge of the Higher Worlds since the exercises for educating feeling life can be found in almost every chapter of that book, and are not easily sundered from their context. (The same applies to ‘The Path of Knowledge’ as given in Steiner's book Theosophy [1904, GA 9].) The chapter of the same name in The Stages of Higher Knowledge offers a good overview of this schooling of feelings at the stage of Inspiration.

In 1913, in several lectures, Steiner touched on an aspect of Inspiration that is presented in Chapter 4. He points out that Inspiration knowledge can be achieved through ‘retaining the “Word” within the soul’, by consciously grasping, transforming or emancipating the power of language. In 1923 he took up this theme again in a somewhat altered form, and spoke of ‘negative quiet’ as an intensified, deeper state of silence. This, he says, enables us to ‘hear spiritually what lives in the world of spirit’. Here the pupil receives the ‘inner Word’ which reveals the essence of things to him. Yet this state cannot be attained without experiencing the ‘cosmic pain’ that always accompanies our entry into the world of spirit, and is inseparably part of the stage of Inspiration.

Chapter 5 compiles a few Inspiration exercises in relation to natural phenomena. It becomes clear that at the stage of Inspiration we are concerned with rendering sense perception inwardly transparent and thus penetrating through to the essence of things.

In Chapter 6 several texts were included that briefly summarize the nature of Inspiration and develop some aspects that have made their appearance in previous chapters. Passages from Occult Science are fundamental here. In comments he made in the lecture of 6 May 1922, Rudolf Steiner again gave a detailed account of an important aspect of heart thinking, of the ‘knowledge that is more concentrated in the heart’ (“knowledge that is”). By developing Inspiration knowledge, the heart becomes a kind of sense organ for pre-birth experience, and thus for the spirit. In a public lecture on 16 November 1923 in The Hague, where he does not explicitly refer to the higher stages of knowledge as such, Steiner speaks of a key aspect of thinking with the heart when he accentuates the ‘affinity of healthy perception’ with ‘human selflessness’.

In Chapter 7 there is a unique account by Steiner taken from his 1911 lectures The World of the Senses and the World of the Spirit (GA 134). There he names four soul states that must be achieved ‘if thinking [...] is to enter into reality’. These soul qualities which build upon each other and can thus be experienced as successive stages—wonder, reverence, wise harmony with world phenomena, surrender to the universe—are clearly reminiscent of the four soul habits (see Chapter 1). Though described here from a different aspect, we can discern a close similarity between the inner gesture and orientation of both these four-stage paths. In the first case, the fourth stage seeks an emancipation from the limits of the ‘narrower self’ whereas in the second the goal is ‘surrender to the workings of the universe’. The two are the same, seen from different perspectives: from the standpoint of the pupil, firstly, and secondly from the view of the wider world. In these lectures Steiner wishes to show how human beings can rediscover the primordial ground of divine being from which have flowed both our moral ideals and the wisdom of nature—two things we must initially regard as contradictory. Heart thinking, Inspiration knowledge, develops through the fourfold path towards their common origin.

If we now examine what connects exercises that initially appear very diverse with the development of this Inspiration capacity, we can find that they have two basic gestures in common.

This is, firstly, the gesture of relinquishment, which can be discerned both in the extinguishing of previously created images in meditation (Chapter 3) and in a schooling of our feelings in so far as the pupil seeks to relinquish certain feelings rising from his personal sensibility (Chapter 3). The development of an ‘inner silence in the soul’ also points in this direction (Chapter 4). Rudolf Steiner here describes this quietude not merely as a state of outer calm but as something that requires a further active step into ‘negative silence’. He makes clear here what is involved in the practice of relinquishment in these exercises: ridding ourselves of, or restraining something with which we feel very deeply connected, whether images engendered in meditation, our naturally arising feelings or the expression of our own thoughts and ideas. Through such renunciation a certain kind of actively created vacuum or negative space arises, within which spiritual realities can reveal themselves. This gesture is especially apparent in Rudolf Steiner's suggestion that we can cancel a sensory perception so as to inwardly perceive, say, the quality of a colour or crystal (Chapter 5). By doing this we immerse ourselves in an experience of ‘the life of our whole surroundings, otherwise perceived only as sense phenomena’.