Rudolf Steiner Speaks to the British E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

As demonstrated by the contents of this book, Rudolf Steiner was able to speak to the British in a very direct and lively way. He did not need to give a long introductory build-up to his main theme, as was expected of him in Germany for instance, but could refer immediately to esoteric ideas. The intention of this volume is to give a fuller picture of Rudolf Steiner's work in Britain, and his approach to esoteric ideas while on British soil. Although the major lecture series he gave in Britain have been previously published, this book gathers together various lectures, addresses, question-and-answer sessions, minutes of important meetings and articles - a good deal of which has been unavailable in English until now. It also features a complete list of all the lectures and addresses Steiner gave in Britain, making it a valuable reference book for students of Rudolf Steiner's work.

Leseprobe

RUDOLF STEINER SPEAKS TO THE BRITISH

RUDOLF STEINER SPEAKS TO THE BRITISH

Lectures and Addresses in England and Wales

RUDOLF STEINER

Translated by J. Collis

RUDOLF STEINER PRESS

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

Published by Rudolf Steiner Press 1998

Originally published in German, principally in various volumes of the GA (Gesamtausgabe or collected works of Rudolf Steiner) by Rudolf Steiner Verlag, Dornach, and Rudolf Steiner und die Zivilisationsaufgabe der Anthroposophie (RSZA), private printing, Dornach 1943. PART ONE: chapters 1 and 2 in GA 211; chapters 3 and 4 in GA 218; chapter 5 in GA 228. PART TWO: chapters 1–4 in GA 305. PART THREE: chapter 1 in GA 304a; chapter 2 in RSZA; chapter 3 in GA 259; chapters 4–8 in RSZA; chapter 9 in Das Goetheanum, vol. 3, nos. 5 and 6. PART FOUR: chapters 1 and 2, original English, previously unpublished; chapter 3 in RSZA; chapter 4 in GA 218 (1992 edition); chapter 5 in Nachrichtenblatt, Vol. 11, no. 41; chapter 6 in GA 260a.

Translation © Rudolf Steiner Press 1998

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, recording or otherwise, without the prior permission of the publishers

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

The Publishers wish to acknowledge the generous legacy left to our work by Amy Tibbits of Sheffield. Her gift has helped to support this publication.

ISBN 978 1 85584 432 2

Cover by Trisha Connolly Typeset by DP Photosetting, Aylesbury, Bucks.

Published in commemoration of the seventy-fifth anniversary of the founding of the Anthroposophical Society in Great Britain

CONTENTS

Introduction by Margaret Jonas

PART ONE: LONDON

1. KNOWLEDGE AND INITIATION

Lecture in London on 14 April 1922

2. KNOWLEDGE OF CHRIST THROUGH ANTHROPOSOPHY

Lecture in London on 15 April 1922

3. FIRST STEPS IN SUPERSENSIBLE PERCEPTION

Lecture in London on 17 November 1922

4. THE RELATION OF ANTHROPOSOPHY TO CHRISTIANITY

Lecture in London on 18 November 1922

5. MAN AS A PICTURE OF THE LIVING SPIRIT

Lecture in London on 2 September 1923

PART TWO: OXFORD

1. THE EVOLUTION OF HUMAN SOCIAL LIFE

Lecture in Oxford on 26 August 1922

2. SOCIAL IMPULSES

Lecture in Oxford on 28 August 1922

3. ON FOUNDING AN ASSOCIATION FOR FURTHER WORK ALONG THE LINES OF THESE LECTURES

Address in Oxford on 28 August 1922

4. THE HUMAN BEING WITHIN THE SOCIAL ORDER: INDIVIDUAL AND SOCIETY

Lecture in Oxford on 29 August 1922

PART THREE: ILKLEY AND PENMAENMAWR

1. WALDORF EDUCATION

Lecture in Ilkley on 10 August 1923

2. INTRODUCTORY ADDRESS AT THE SUMMER SCHOOL

In Penmaenmawr on 18 August 1923

3. ADDRESS ON THE FUTURE OF THE ANTHROPOSOPHICAL SOCIETY IN GREAT BRITAIN

In Penmaenmawr on 19 August 1923

4. QUESTIONS AND ANSWERS

In Penmaenmawr on 20 August 1923

5. QUESTIONS AND ANSWERS

In Penmaenmawr on 21 August 1923

6. ADDRESS FOLLOWING BARON ROSENKRANTZ'S LECTURE

In Penmaenmawr on 24 August 1923

7. FINAL ADDRESS AT THE SUMMER SCHOOL

In Penmaenmawr on 31 August 1923

8. ORAL DESCRIPTION OF THE 1923 VISIT TO BRITAIN

In Dornach on 9 September 1923

9. PUBLISHED DESCRIPTION OF THE 1923 VISIT TO BRITAIN

In Das Goetheanum

PART FOUR: MEETINGS AND ADDRESSES

1. MINUTES OF GENERAL MEETING OF THE ANTHROPOSOPHICAL SOCIETY

In London on 2 September 1923

2. MINUTES OF THE FOUNDING OF THE ANTHROPOSOPHICAL SOCIETY IN GREAT BRITAIN

In London on 2 September 1923

3. ADDRESS AT THE FOUNDING OF THE ANTHROPOSOPHICAL SOCIETY IN GREAT BRITAIN

In London on 2 September 1923

4. CONCLUDING WORDS OF THE LECTURE ‘CHRIST AND THE METAMORPHOSES OF KARMA’

In London on 19 November 1922

5. FINAL WORDS AFTER THE LECTURE ‘CHRIST AND THE METAMORPHOSES OF KARMA’

In London on 19 November 1922

6. CONCLUDING ADDRESS AFTER THE SECOND INTERNATIONAL SUMMER SCHOOL

In Torquay on 22 August 1924

Rudolf Steiner's Lectures and Addresses in Great Britain

Notes

Publisher's Note Regarding Rudolf Steiner's Lectures

INTRODUCTION

Rudolf Steiner had visited Britain for Theosophical Society Congresses in 1902, 1903 and 1905, but it was after he parted from that Society that he came to London in May 1913 at the request of the newly formed anthroposophical group and gave two lectures, since published as Occult Science and Occult Development. The tragedy and social aftermath of the First World War prevented his return for several years and he did not come back until April 1922.

He was able to speak to the British in a very direct and lively way. He did not need to give a long introductory build-up to his main theme, as was expected of him in Germany for instance, but could plunge straight into his lecture with quite esoteric material. He found the British particularly receptive to what he had to bring.

The first four lectures given in London, and included here, can be seen as a preparation for the material later given at Penmaenmawr—the theme of Christ, stages of consciousness, the meaning of initiation and how to embark upon it.

Part Two contains three lectures on social and educational themes. In August 1922 Steiner was invited to an important conference on education at Oxford University, hosted by Millicent Mackenzie, Professor of Education at University College, Cardiff. The historian H. A. L. Fisher also took part. The main education lectures were published as The Spiritual Ground of Education. The two lectures on social themes are likely to be particularly relevant to women's issues because, as in his work The Philosophy of Spiritual Activity (Intuitive Thinking as a Spiritual Path), Steiner makes clear that women themselves must determine their future direction and needs, simply to copy men being no solution. Also, whilst describing the need to integrate industrial life—for he is speaking to a people at the heart of industry and commerce—he gives a very Blakean image of the factory as a kind of solitary demon. On a later visit he was to be much moved by the plight of dwellers in their tiny back-to-back houses in the blackened industrial towns.

The year 1923 became a decisive one for the history of the Anthroposophical Society. The First Goetheanum building had burned down on New Year's Eve 1922, and Rudolf Steiner had to consider the next step forward. It was a year in which a number of national societies were founded—by August, Switzerland, Germany, Czechoslovakia and Norway—and now it was the turn of Great Britain. Representatives from all these countries would be present later at the re-founding of the General Society. In August, Steiner visited Ilkley to give the lectures A Modern Art of Education and from there he went on to Penmaenmawr for a members’ conference at which he gave the lectures The Evolution of Consciousness.

The choice of subject and location had been made by Daniel Nicol Dunlop, the Scot with whom Steiner felt a strong personal link. Dunlop, who was General Secretary of the Society in Britain, went on to establish the World Power Conferences—now World Energy Conferences. The experience of the ancient and remote Druidic Mystery Centre at Penmaenmawr—the stone circle—was to give Steiner very special insights into the development of European civilization and the part played by these Mysteries of the North and West, which date back beyond the period normally thought of as Druidic—to the megalithic period of c. 3000 BC.

In that period the exoteric and esoteric were still combined. The Druid priests and priestesses were in close communion with spiritual beings from whom they received the enlightenment needed to arrange the affairs of daily life for the benefit of the people in their community. Following this epoch earthly life became more separated from the spiritual, so that it grew harder for people to communicate with spiritual beings in the right way. This lasted until the end of the nineteenth century. The period of darkening, referred to in esotericism as Kali Yuga, was over. Rudolf Steiner set out to make it possible for initiate consciousness and spiritual insights to be drawn into the practical arrangements of earthly life once more.

The Penmaenmawr conference proved to be of the utmost significance for the anthroposophical medical movement also. Whilst there, the physician Ita Wegman awakened to a further realization of her own karmic destiny in connection with Rudolf Steiner and asked him whether a new form of medicine could be developed out of Mystery wisdom, as had been the case in early Greek times for instance. This decisive question enabled Steiner to give further medical courses (including two medical lectures in London) and he and Ita Wegman collaborated on the book Extending Practical Medicine (Fundamentals of Therapy) to bring to birth new medical insights and treatment arising from new Mystery knowledge. Following his return to Dornach, Steiner gave members an account of his visit. Previously unpublished in English, this is included in Part Three.

The experiences of these ancient sites of spirituality (Ilkley Moor was another), where ‘Imaginations do not so easily dissolve’, was one of the encouragements Steiner received which prepared him for the re-founding of the Anthroposophical Society at Christmas 1923, when he united his own destiny with the Society and founded a modern Mystery School.

Before leaving Britain, however, Steiner travelled back to London for the founding of the Anthroposophical Society in Great Britain. He was asked to become its President for life. The transcript of the meeting and address has not appeared in English before. Already certain underlying tensions between members are hinted at, which surfaced by the end of the 1920s and were to play a tragic part in the splitting of the General Society in the 1930s. Steiner's lecture to the members in London following the founding meeting, Man as a Picture of the Living Spirit, previously issued as a single lecture, is included here in Part One.

Steiner came to Britain for the last time in 1924. Torquay was chosen as the venue for the members’ summer conference. Again it was a pertinent choice, probably by Daniel Dunlop and his close friend Eleanor Merry, artist, writer and conference secretary. It enabled Steiner to visit Tintagel, where his experiences of the spiritual imprint of the Mystery wisdom of King Arthur and his Round Table Knights inspired him to speak on this in connection with karmic streams in lectures which form part of the Karmic Relationships series. Steiner was excited to discover ‘a Christianity before Christ’, a ‘pagan Christianity’ (not for him a contradiction in terms), which was still lingering in the spiritual atmosphere of North Cornwall.

In Torquay Steiner also gave the lectures True and False Paths in Spiritual Investigation, apparently requested by English members because of the attraction at that time (as indeed now) of holding seances and practising automatic writing. Steiner spoke about the kinds of elemental spirits that take part in these gatherings.

The Torquay event reveals how extremely active Steiner was by 1924—three lectures a day when his health had already seriously deteriorated. The third group of lectures was another on education—The Kingdom of Childhood, which inspired the young Cecil Harwood to join forces with the newly opened Rudolf Steiner School at Streatham, London. He was later Chairman of the British Society for 37 years.

The intention of this book is to give a fuller picture of how and on what Rudolf Steiner spoke to the British people. The major lecture series have been published for a long time, but the Questions and Answers and concluding addresses were hitherto known only to a few. A complete list of all the lectures and addresses given in Britain is included.

It is hoped that this book will be a valuable background work which can lead to a fuller understanding of how anthroposophy has developed in the British Isles and of the role of the English-speaking peoples.

More than 70 years on there is a pressing need for healthier arrangements in socio-economic life and in the management of the environment. Connected to this is the longing people experience for a deeper understanding of nature and its subtle energies or ‘etheric’, which leads many into joining neo-pagan movements.

The rituals through which one can contact gods and goddesses of old offer a deep sense of satisfaction. However, times have changed, spiritual beings evolve also and are known by other names. Christ, the Sun God, who was known by earlier peoples under names such as Ahura Mazda, Hu or Balder, has now united himself with the earth and its future evolution.1 A new awareness of the being of the Earth Mother has arisen—an extremely relevant reference to this appears in the last lecture given at Penmaenmawr.

From among those who in these first centuries were still initiated in Christian Mysteries there came ... a wonderful poem. It told of the coming of Christ to earth ... After these pictures had revealed something of what the gods had decreed from the Sun ... and the descent of Christ into the man Jesus had been impressively described, the poem went on to picture how in human evolution there was to be, in a new, metamorphosed form, a revitalizing of the old Demeter-Isis being. It was shown how this being was to be revered in a special, powerfully depicted human form, coming in the future as a solemn promise to mankind ... Together with all that came definitely from the Gnosis, [the poem] was rooted out later by the Church.2

The spirits of the elements who work into nature also await recognition again to inspire a better understanding of how to care for the earth's resources. In northern Europe they were traditionally (and in some areas may still be) seen and understood as old clairvoyant faculties linger on. Steiner wanted people to develop new forms of clairvoyance and realized that the peoples of Britain (and also Scandinavia and their descendants who inhabit the American and Australasian continents) particularly offered a rich and fertile potential.

Margaret Jonas

January 1998

PART ONE

LONDON

After a long absence occasioned by the Great War and its aftermath, Rudolf Steiner once again visited England in April 1922. He had been invited to lecture at Stratford-upon-Avon, the occasion being a celebration of Shakespeare's birthday organized by the Society for New Ideals in Education. The two lectures he gave were on ‘Drama and Education’ and ‘Shakespeare and the New Ideals’. He spoke directly out of anthroposophy and referred to the immense educational influence Shakespeare had had on Goethe... Rudolf Steiner stayed in Stratford for a week, during which time he enjoyed visiting the places linked with the memory of the great poet, and each evening attending performances of the plays that are presented there much more simply than in Germany, with a refreshing and healthy sense of humour. Prior to this he had given two public lectures in London (on 14 and 15 April), and after Stratford he gave a third lecture in London on 24 April 1922 on ‘The Threefold Sun and the Risen Christ’, this time for members of the Society only.

Marie Steiner3

1. KNOWLEDGE AND INITIATION4

London, 14 April 1922

The anthroposophy it is my task to represent in our time rests on the same foundations as any initiation science of bygone ages. In the course of humanity's evolution, however, human souls have undergone many and varied metamorphoses of disposition, so that in each age of human evolution one specific such disposition has been predominant. It is by this specific disposition of soul that initiation science must be guided as it endeavours to discover what is eternal in the being of man and in the being of the universe. The initiation science we need today differs from the one needed in the Middle Ages, or in the times of ancient Greece, let alone in even more distant eras of human civilization. What anthroposophy wants to be is an initiation science that is appropriate for the needs and longings of human souls as they are constituted today. In keeping with our present age, it has to work with the fact that today's scientific outlook does not enable human beings to learn anything about what is eternal either in themselves or in the universe. It also has to take account of the fact that when people turn from outer science and look into themselves in mystical contemplation they will equally fail to reach any kind of satisfactory result. Outer science does not go far enough to reach the eternal, and while inner contemplation may lead to some mystical belief it does not achieve real knowledge of the kind needed by human beings today.

It would be possible to prove in detail what I have indicated in these few introductory remarks. However, I shall assume that you who are present here today have discovered from your own experience of soul how external science cannot give you any satisfactory information either about your own eternal nature or about the eternal in the universe when what you seek is genuine knowledge rather than a mystical illusion. Therefore I shall instead speak in detail about how the anthroposophy I am discussing relates on the one hand to science and on the other to mysticism—which is where people often expect to find it. Taking the spirit and soul disposition of civilized human beings today as its starting point, anthroposophy is striving for something that I would like to call ‘exact or precise clairvoyance’, and it is because this is its aim that it is encountering so many opponents. People find it so hard to comprehend even though in fact all souls are longing for it today. Why is it so misunderstood? It is misunderstood because the judgements and feelings people entertain consciously today do not yet extend to the unconscious yearnings that now exist in every thoughtful human soul.

This indeterminate longing, these unconscious aims make it necessary to strive for a deeper science, a higher knowledge of the eternal—to strive for this by means of quite specific exercises and a definite training of the human soul and its capacity for knowledge. Moreover, it is necessary for these exercises and this training to be given a form that is as precise as that with which we approach all knowledge nowadays. As does science, so anthroposophy also aims to present itself to contemporary human beings with scientific precision. At the same time it also wants to take the form of knowledge that is available even to the most unsophisticated souls, so that none need be excluded from knowledge about what is eternal and imperishable in the inner human being. After this brief preparation I shall now go straight to a simple description of how anthroposophy, today's initiation science, arrives at its path of knowledge.

In the first place it rests on our gaining a clear idea of how the three fundamental powers of soul life, thinking, feeling and will, are related to one another. When we look into our inner life in the ordinary course of things we speak of thinking, feeling and will. When we speak of thinking, of making inner pictures, we are aware of reflecting on something that makes us awake as human beings. This life of ideas and inner pictures is stilled while we sleep; from the moment we fall asleep to the moment when we wake up again our whole consciousness is in a dulled state. If we can let a clear light shine into our ordinary consciousness, we see the world as though bathed in a clear light if this consciousness is filled with wide-awake ideas and thoughts.

Next we come to our feelings. They are less clear than thoughts and ideas, though humanly speaking they are perhaps the most important to us of all our inner life. Feelings well up from unknown depths in the soul's life. They are to a certain extent illumined by our thoughts, but they are not as clear as the thoughts themselves. And how dark, how far from clear, is everything that is bound up with the impulses of human will, of which we shall have more to say later. They rise up from unknown depths, fill us entirely and lead us to act as human beings. Only in the rarest cases can we state clearly what goes on within us when an impulse of will is present.

These three fundamental powers of human soul life are thus distinguishable by their varying degrees of clarity and by other features as well. At the same time they also form a unit within the soul life of the human being taken as a whole. On the one hand we can speak of our life of thoughts and ideas as one pole. Yet we know that we are using our will when we move from one inner picture to the next, or when we allow one picture to emerge from another. So our will plays a part in our life of thought and ideas. The opposite pole is that of the will, the impulses of will, while feeling has its place in the middle between the two. We should not be truly human beings if we did not knowingly shape the most important actions of our lives, if we did not receive impulses from the realm of thoughts and inner pictures. So on the other hand we can agree that our will is also filled with our life of thought.

We must undertake to train and develop our thought life on the one hand and our life of will on the other if we want to achieve what I termed ‘exact or precise clairvoyance’ and modern initiation science in the sense of anthroposophy. We must carry out exercises in thought and exercises in will if the portals of the supersensible world are to open for us. It is this world that we must enter if we want to know the eternal aspect of ourselves and of the universe.

To carry out the thought exercises, we have to make ourselves attentive to the way an element of will always plays into our thinking life. To carry out the will exercises, on the other hand, we must pay attention to the thought element that plays into the will. In ordinary life the will element in thought goes unnoticed; yet in order to reach modern initiation it is precisely this slight unnoticed element of will present in our life of thought to which we must pay heed. This we gradually achieve by the exercises I have described in my book Knowledge of the Higher Worlds.5 I mean by this that we have to push aside what generally concerns us most in our thought life, namely, the content of our thoughts, and learn instead to make conscious use of the element of will in our thinking. To do this we proceed as follows although, as I said, I can only indicate it in principle here. Further details are to be found in my books Occult Science6 and Knowledge of the Higher Worlds, and in others as well.

Think of an inner picture, an idea that is easily and fully comprehended, one that is altogether clear, such as, let us say, a triangle in mathematics. Place this at the centre of a whole complex of ideas. It is not the content of the idea that matters, but the entire concentration of the soul on the one idea or complex of ideas in a thought meditation. We must attain the power to withdraw our attention from everything else in the world until nothing exists for our consciousness except the one idea or complex of ideas. A strong and vigorous effort of soul is needed to carry this through. Just as a single muscle grows stronger with repeated use, so does the power of the soul grow strong if we apply it again and again in this manner. Some take months, others years to achieve it. If we repeat the exercise again and again, concentrating the whole strength of our soul upon the one idea or complex of ideas, then our power of soul is gradually strengthened. Eventually a moment will come when we gain a new experience, an inner experience at first, one that deeply moves us. We find that we have strengthened and energized our inner life to the point of awakening a kind of thinking that is altogether new—a thinking that we never had before.

What we have thus achieved may most easily be described as follows. In our encounters with the ordinary, everyday world we have sense impressions that are strong and vivid. We live vigorously in our sense impressions in the world of colour and sound, or of heat and cold and all the other stimulations of the senses. The thoughts we have in ordinary consciousness are feeble in comparison with all this. It is easy to notice how much weaker your thought life is than the life you live in your sense perceptions. What we achieve at length is a thought life that is as lively and vivid as the life we experience through the senses. This is a transition of great importance on the path of human knowledge, for our thinking life no longer appears in pale and outlined thoughts like those we have in ordinary consciousness. The thoughts are now as vivid, pictorial, inwardly intense and full to the brim as are our external sense perceptions. By comparison with ordinary abstract or objective thought, what we have now achieved may be termed Imaginative Thinking. It is not that we give ourselves up to idle fancies. We can now see into worlds that we know live as lightly in the soul as do the pictures of our dreams. But they are not dream pictures, for they are filled with an inner reality.

When we have learnt through a period of finely honed training to live in Imaginative Thinking, when we can engage the whole of our being in this Imaginative Thinking, we find that it immerses us in a reality hitherto unknown to us. With this Imaginative Thinking we can now reach the first stage of the supersensible world. Through this Imaginative Thinking we gradually begin to experience a second human being within us, a human being who is as real as the one familiar to us in external, physical space. The external, physical human being is an organism in which the various members interrelate with one another; the head is dependent on the hands and the hands on the head, the right hand is dependent on the left. All the parts of the spatial human being are interdependent. But now we discover a second human being, one that I shall have to call a temporal organism. It is a temporal and not a spatial organism. It is spread out before the eyes of our soul like an immense vista. Once we have gone far enough in developing Imaginative Thinking we no longer look back to individual reminiscences in our memory because we see before us the whole of our life on earth, initially right back to the early years of childhood. We look back, seeing everything at once as in a single picture, yet we are aware that this is not a picture in space. If we were to paint it we should have to paint something like lightning, something that can only momentarily be held steady. This is what I have termed the body of creative forces, the ether body. It is impossible to paint a picture of it, or if we did we should have to be aware that we were painting only a momentary cross-section of a time organism.

We now discover how we were equipped in childhood with forces that were inborn in us. These forces sculpted our brain and found the transition from the brain to the organisms of breathing and circulation, working their way into the whole spatial organism until they were able to take control of it. Through the organism we get to know in Imaginative Knowledge as the time organism, the child increasingly takes possession of the whole of his spatial organism. As its powers gradually unfold the ether body fills us entirely. In ordinary consciousness we are aware of its effects though not of the ether body itself. But through Imaginative Knowledge we do become aware of this time organism. We learn to recognize why we have a particular kind of character or, to mention only a few possibilities, why one person is more disposed to become a painter, another a mathematician; we discover that something supersensible is working on us and on our earthly existence.

In this way we come to investigate the first supersensible element in our being. Through systematic exercising of our thinking faculties we can train ourselves for exact clairvoyance. Imaginative Knowledge is the first step in supersensible perception, and through it we reach the first element of the supersensible it is possible for us to reach, namely, the supersensible body that we bear within our earthly body in physical space.

I have been trying to explain to you how we can come to a first stage of the supersensible through Imaginative Perception. It is something supersensible that still has its being within the sense-perceptible. We have not yet gone beyond the earthly body, yet within this earthly body we find there is a supersensible part that I have here described at least in principle. Having got to know it through Imaginative Perception we have been able to describe the first stage of supersensible perception. So now we can continue, and we find that we can in a sense reach further towards the human being's higher nature that lives beyond birth and beyond death: the eternal in human nature.

In ordinary life, working with the will into our capacity to think, into our powers of thinking, can lead to Imaginative Perception. We can go still further along the path to the supersensible world if we now pursue these exercises in, you might say, the opposite direction. We know even from ordinary life that we have to achieve a sufficient degree of attentiveness if we want to concentrate on an inner picture or an object of some kind; we must also have it in our power, though, to turn our soul away from something we have been concentrating on. This leads us to the next exercise.

Having systematically applied our inner powers of soul to concentrating on something in a way that has led to Imaginative Perception, we then have to apply an even stronger force so as to avoid getting caught up in the inner picture or complex of pictures. We have to apply this stronger force to proceed further along the path of knowledge. Having succeeded in creating living thoughts, we need an even stronger power to remove them from our consciousness, to sweep them away by choice and in full awareness. By working on this we eventually come to the point of being able to take all the vivid inner pictures we have gained in our consciousness through concentration or meditation and push them out again, so that we end up in a state of complete wakefulness yet with a consciousness emptied of all content.

Try to imagine what it means to live in a consciousness that is emptied of all content. We know that in ordinary life we fall asleep or become unconscious if we receive no sense impressions or if no memories rise up in our soul. We can avoid such a loss of consciousness by strengthening our thinking life and then extinguishing it again. We remain awake and yet have an empty consciousness ready to receive whatever might come towards us. It is not sense impressions that can now come to us, for we have extinguished them through our strengthened thinking. Neither do memories prevail against our strengthened thinking. I have already explained how Imaginative Thinking brings us all that has hitherto happened not as memories but as a vista where in a single sweep of vision we can take it all in at a glance and see it as a unity.

What now enters our consciousness is something entirely new, something we never expected to find in our surroundings. Our emptied consciousness becomes aware of a supersensible environment which surrounds us as in ordinary life we are surrounded by colours and sounds. Actual beings of spirituality now, you might say, sprout from everything around us. We no longer watch the clouds moving across the sky as we do with our ordinary eyes. In every sense-perceptible thing we now see something supersensible. It is not a world of the ‘beyond’ but a world spread out before us just as our ordinary, sense-perceptible world is spread before us, a world to be reached through initiation, a truly supersensible world.

By immersing ourselves with our consciousness in a supersensible world, we now learn a new kind of thinking, a new life of mental pictures, one that is not dependent on the nervous system in the way ordinary thinking is. We know that previously we have had to make use of our nervous system, but now we no longer need our brain. Now we think thoughts that are brought to life in our consciousness solely by the powers of our own soul.

Once this has been attained we make other discoveries as well. These show us how from old thinking we have engendered a new kind of thinking with new experiences. It becomes obvious that this new thinking outside the brain cannot be compared with our old thinking that was attached to the brain, for this new thinking possesses no memories in the ordinary sense, whereas our ordinary thinking is only healthy if it brings memories, the power to remember, with it. Strange though it may seem, nevertheless it is true that initially no memory of the new experience is forthcoming. This sometimes surprises pupils of initiation science. Having reached a degree of clairvoyance, they presume that they will be able to retain a memory of what they have learnt from it and retrieve it at will, as they can with other thoughts. They are disappointed when they find they cannot do so. All they know is that they have been there, but once they are back in their physical organism they cannot remember it.

This is entirely characteristic of experiencing a reality rather than a thought. If I have had a sensory experience I can remember the thoughts I had in connection with this experience. I can store my thoughts about the rose, but if I want to see it before me again in all its vivid redness I shall have to go back and look at it again. If I have trained my ordinary consciousness through the effort of initiation and have attained a new way of seeing, then, if I want to have this spiritual experience over again, I shall have to repeat the steps that led me to it in the first place. Then, precisely as the rose is there again for my physical eyes to see, so will the spiritual experience appear before me again. Anyone who speaks out of the spiritual world itself, telling not merely what he has learnt about it but what he knows from his own spiritual vision, is aware that every time he speaks he must create something new in his soul by exact clairvoyance.

While someone who is working out of ordinary science can speak from memory, the scientist of the spirit has to repeat the steps that once led him to the experience or discovery of which he is speaking. The whole process must be generated over again, as a fresh, original experience. This is the sense in which the conditions of spiritual experience are different from those of ordinary consciousness in ordinary life.

In order to find our bearings in the spiritual worlds and see truly what is there for us to see, we need a further inner trait in our character, a quality I should like to term ‘presence of mind’. In ordinary life this is the trait we need when faced with a situation that requires us to make an immediate decision without hesitation. Many exercises in presence of mind are necessary if we want to learn how to observe the supersensible world. Without such presence of mind we should not be quick enough to grasp the experience; we would only have caught up with it once it had flashed by. When we have reached the stage of being able to think without our brain we must be capable of immensely speedy reactions in intense alertness.

Having progressed in this way to the spiritual beings in our surroundings via the empty consciousness, in full wakefulness, we can then also learn to do something else, if we develop these powers a little further. As we go on practising, we can extinguish even the body of pictures, the ether body itself. We can now extinguish not only individual mental pictures but also the whole of the ether body. Then it is that we have achieved an emptied consciousness in a higher sense. Before this emptied consciousness, our life of spirit and soul appears as it was in a world of spirit and soul before we as a soul descended from supersensible worlds into this earthly body. We come to know pre-natal life through Inspired Knowledge, what I should like to call Inspirational Perception. Just as outer air enters our lungs by inhalation, by inspiration, so does the spiritual world enter our emptied consciousness. Now, spiritually speaking, we inhale the spiritual worlds as we knew them before descending from spiritual heights into physical existence on the earth.

We have now got to know one aspect of our being. I shall speak about the other aspect, that of spiritual immortality, in the third part of this lecture. Immortality is the negation of death. We do not usually speak about ‘innatality’—about having not yet been born—yet this is something we would have to regard as the other aspect of the human soul. We are just as unborn as we are immortal. Being a modern initiation science, anthroposophy does not proceed along the lines of a philosophy that makes deductions and wants to extrapolate more knowledge on the basis of something it already knows. Anthroposophy seeks to prepare the soul so that through training it may raise itself to an altogether higher plane of perception. Having developed to a higher standpoint than that of ordinary life, the soul becomes able to perceive and recognize its eternal being.

This is one aspect of Inspired Perception and is related to our own humanity. There is another aspect, which I will endeavour to describe in the following way, though only in outline. Through Inspired Perception we also learn to know what is spiritual in the outer world. Look for example at the sun. To ordinary science it is a finite body in space. This finite body, however, is merely one part of the sun's whole being, just as the physical body is one part of the whole human being. In the case of the human being we say that the spirit and soul live within the body. With the sun it is different. Here we have to say that the supersensible, spiritual part of the sun is outside it, filling the whole of space with the sun quality. When we look at the sun with our physical senses we see a physical concentration of the sun quality that exists everywhere, in minerals, plants and animals as well as ourselves. But with Inspired Perception we get to know that sun quality itself in plants, animals and man; and we get to know it in every part of ourselves, our lungs, heart, liver, brain and so on.

In this way we discover the spiritual quality not only of the sun but of all external creation. The moon, like the sun, is not limited by the sharply defined outlines of what is physically seen. The moon we see is only the physical concentration, whereas the moon quality fills the whole of space. Although such things are regarded as superstitions nowadays, they are in fact as scientifically precise as any other knowledge once we have learnt to understand them properly. We see the physical aspects of plants, animals and man as belonging to the physical universe, but Inspired Perception shows us their inner nature. The same goes for every hand, lung, liver and so on. In each of them the sun quality and the moon quality live on, the sun quality in all that sprouts, grows and flourishes, and the moon quality in the degeneration and decrease that is also necessary for us. Life would be impossible for us without both the sun quality and the moon quality. So we learn to recognize the sun and moon qualities in the outer world, the former in all increasing and growing life, the latter in decrease and degeneration.

Similarly we begin to recognize what it means to be ill in the outer world. An organ falls ill when there is too much sun quality or too much moon quality in it. It is the forces of the universe that make human beings fall ill. Having learnt to recognize how sun qualities and moon qualities live in plants, animals and minerals, we discover how we can find counter-forces and also individual natural forces that point us towards medicines for specific internal illnesses. Anthroposophy begins to play a part in matters of practical, external life, such as a new science of medicine. This can be developed by looking into the spirit of the universe and thus recognizing the human being in sickness and in health. In these few words I am referring to the anthroposophical science of medicine, which is in fact already in existence. No medical science, no psychology or therapy can be more than an empirical result of experimentation unless we can proceed to a spiritual understanding of the universe.

I have shown how we can arrive at true self-knowledge through Inspired Perception and also how this can prove its value in a practical domain of life. The same goes for other domains as well. To sum up we can say that initiation science on the one hand provides the foundation for the deepest longings of the human soul, while on the other it gives us what we need to enter more practically into this world's life, sharing in it more fully than is possible through the science of the outer senses.

All this is true of the second stage of human understanding, Inspired Perception, which leads into the spirit of the universe. But there is something that leads us still further on, to the understanding of the human being passing through the gate of death.

The Inspired Perception just described teaches us about the true soul nature of the human being, the being of soul that exists even when we are outside our body, indeed even before we descend from the worlds of spirit and soul to take on a physical, earthly body. Nevertheless, our knowledge of the soul and spirit of the human being remains one-sided if we advance only as far as Inspired Perception, for in it we discover only the elements of soul and spirit that exist before birth. If we want to find out what follows after death, we must continue with the exercises that help us develop supersensible perception.

We can do this by now going in the other direction, taking our powers of thought into our will, just as in the concentration exercises prior to this we have been taking our will into thought. As I did with the concentration exercises, I shall now once again describe in simple terms how we can manage gradually to take our powers of thought into our will. Let us begin with a simple example. It is something each one of us can do every day. We sit down quietly and think about something we have experienced during the day. Instead of beginning with the morning and letting the events pass before us in the ordinary sequence of time, we look back over our day beginning with the final experience in the evening and working our way back to the morning in the smallest steps possible. At first we may find we are only able to pick out a single episode. Later on the whole vista of memory will appear of its own accord.

The important point is this. We are accustomed to let our thinking follow the outer sequence of events passively, allowing what happened later to follow on from what took place earlier. The power of will which we thus develop through our thinking is only feeble. We can develop a far stronger will by taking the opposite course, by extricating our thinking from the external, natural sequence and exercising our will by going backwards through the sequence of events. Something else you can do is think a melody in reverse, or a drama from the fifth act to the first. The important thing is to use our strong will to break loose from the external sequence of events. This strengthens our will and helps us develop the ability to propel our thinking into our will, just as in the concentration exercises we have propelled our will into our thinking. This is described in more detail in the books I mentioned earlier.

I will now indicate one or two more points to make things clearer. We can undertake a powerful self-training of the will if we do not simply give ourselves up to our external life and to all that education and environment have made of us, but instead take our own education in hand through mature understanding. We take ourselves in hand to the point where we can break ourselves of a habit and acquire a fresh habit in its place. Such exercises can continue for years. We can tell ourselves that purely through the power of our thinking and the power of our will that lives in our life of inner pictures we shall try to acquire a characteristic we do not possess at all and make it into a permanent feature. This might take seven years. But if we go on doing such things decade after decade, then we shall be strengthening our will. There are many other will exercises that enable us to enter the supersensible world in a similar degree from the other side.

But what does our consciousness have to do with these impulses of will? We can elucidate this as follows. If I lift my hand or arm, this is an impulse of will; it is an impulse that goes down into the depths of my being. It is hidden from ordinary consciousness just as consciousness itself is extinguished in sleep. Although we might dream in our feeling life, we are asleep with regard to our impulses of will.

In a sense, therefore, we are untransparent in our soul. Just as an object can be untransparent for physical light, so do we find our body untransparent when it comes to looking at our will. We cannot look into the will. Physically, in our physical sense of sight, we see with our eyes because the eyes themselves are transparent. If we suffer from cataract we can no longer see.

Without suggesting that we are ill in our physical organism when it comes to ordinary life, for anthroposophy is not a matter of false asceticism, it could nevertheless be said that if we could make our body transparent—not physically of course, but from the point of view of the soul—then we should indeed succeed in seeing our will-impulses flow into the physical organism from our thoughts. Our physical organism being transparent, we should at length be able to penetrate the working of our impulses of will with consciousness.

This is what we attain eventually through the will exercises. We come to see ourselves as human beings of will and at the same time, in that external element which we make transparent through our will exercises, we see into the spiritual world of will to which we belong. For someone who has reached the stage of knowledge where the physical body is transparent to the soul, where the will is seen and penetrated, there comes a point when the physical body becomes invisible. Strengthened in the way described, endeavouring to see ever further and further, we come to the point when we have before us, in a picture, the moment of death, the moment when we give our physical body to the earth and pass with our soul and spirit through the gate of death. It is this picture of stepping across the threshold of death that we have before us when we succeed in making our physical body transparent in order to look beyond into the spirit. We then understand what this physical body no longer possesses and that we are not only looking into the spiritual world but actually living in it as we enter it. This stage of knowledge is what we call Intuitive Perception, true Intuitive Perception. This is where we see immortality, deathlessness. Having attained this stage by passing through those of Imagination and Inspiration, we now know that we belong to the universe as an eternal spiritual being and that we are looking at the spiritual in the universe with the eternal spiritual soul we carry within us.

Although entirely adapted to modern consciousness, this is where initiation science takes us. In the past it was a dreaming atavistic knowledge, but today it is a fully conscious knowledge that lifts us from transience to eternity. Initiation knowledge can be generated out of a modern attitude of soul. This anthroposophy will be recognized not only by those who have done all the exercises in order to attain their own vision of the eternal spiritual world and its beings. Imagination, Inspiration and Intuition are necessary for research. The scientist of the spirit has brought from spiritual worlds what he was able to investigate. He has clothed it in ordinary logic and language and thus brought it into modern times and placed it before his contemporaries. The results of his research will become intelligible to anyone who possesses a healthy sense of what is true. Just as you do not have to be a painter in order to appreciate a work of art, but merely need a healthy sense for it, so will all the results of this research be accepted by ordinary common sense if they are brought forward in the right manner and received without prejudice. We must not ourselves add misunderstanding to misunderstanding as happens so often, with the result that Imaginative, Inspired and Intuitive Perception as described here come to be confused with hallucinations that arise from pathological conditions. Then people might be inclined to claim that the Imaginations striven for here are nothing but figments of the mind, illusory visions or hallucinations and so on, or else something brought on by a mediumistic state. What is said here about meditation, concentration and so on is the very opposite of these states. Somebody with hallucinations becomes totally immersed in them, whereas if you ascend through Imagination, Inspiration and Intuition to higher faculties of knowledge as the result of doing the exercises, you are not immersed in hallucinations but remain present all the time due to your sound common sense. If you proceed on the basis of sound common sense you remain critical and in control and therefore are not in danger of getting lost in floating fantasies or meaningless hallucinations. The states of Imagination, Inspiration and Intuition are the opposite of pathological conditions. They lead on from modern consciousness to a conviction about the reality of spiritual life. Anthroposophical initiation science takes us to supersensible knowledge that is in keeping with modern life.

We must proceed via modern consciousness, for we need to have gone through all the triumphs of external science. We need a knowledge about the supersensible world that can serve the civilization of our present time and especially that of the future. Many people are already clamouring for supersensible knowledge, and they would be able to attain such knowledge through anthroposophy. Anthroposophy desires to serve this new call of humanity, also in regard to religion. Tomorrow I shall be speaking about this when I go into the path anthroposophical initiation science follows towards the Mystery of Golgotha and a right understanding of Christianity.

My purpose today was to indicate the general task of anthroposophical initiation science. When we encounter another human being and see him with our physical eyes we gain an impression of his outer physiognomy. This is not an exhaustive impression of the whole individual, for we do not see the whole until we can look with the eyes of our heart and soul into the other's spirit and soul. Equally, we cannot see the world itself and humanity as a whole with the physical eyes of outer knowledge. We need a consciousness that outer knowledge cannot give us; we need a form of perception, initiation knowledge, if we are to perceive the soul and spirit of the universe.

We must become entirely convinced of this, for not until we have this conviction can we really satisfy the deepest needs of the human soul. We shall be working towards satisfying the needs of the human soul when we add something to the great and wonderful progress already made by outer science, all of which is readily recognized by anthroposophy. What we have to add to this is a knowledge of the inner nature of soul and spirit in the universe and in humanity. The inner spirit is what the anthroposophy intended here wants to place side by side with outer knowledge, it wants to add the supersensible to what can be discovered through the senses. Just as a complete view of the human being must place the inner soul side by side with external life, so does anthroposophy want to be the soul and spirit, the inner being of modern knowledge.