The AIMS OF ANTHROPOSOPHY E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Beschreibung

In his final lectures to the general public, Rudolf Steiner speaks with great clarity and purpose about the inner and outer necessity of the anthroposophical impulse in modern times. Following the fire that destroyed the first Goetheanum building in Dornach, Switzerland, Steiner had focused his efforts on rebuilding and reorganizing the Anthroposophical Society. But he also continued to travel and speak to the public – in Prague, Vienna and Basel – to explain the purpose of the Goetheanum and to elucidate the broader aims of his spiritual work. These lectures, including a semi-public series in Dornach, are gathered here and published in English for the first time, together with an introduction, notes and index.The volume features the following lectures: 'The Purpose of the Goetheanum and the Aims of Anthroposophy'; 'Enhancing Human Powers of Perception to Develop Imagination, Inspiration and Intuition'; 'Human Soul Life and the Development of Imagination, Inspiration and Intuition'; 'Experience and Perception of the Activities of Thinking and Speech'; 'The Physical World and Moral-Spiritual Impulses': 'Four Stages of Inner Experience'; 'Perceiving the Etheric World'; 'Soul's Eternity in the Light of Anthroposophy'; 'Human Development and Education in the Light of Anthroposophy'; 'Supersensible Perception, Anthroposophy as a Contemporary Need'; 'Anthroposophy and the Ethical and Religious Life'; 'How Do We Gain Knowledge of the Supersensible World?'

Leseprobe

THE AIMS OF ANTHROPOSOPHY

AND THE PURPOSE OF THE GOETHEANUM

Eleven public lectures given in Basel, 9 April 1923, Dornach 14, 15, 20–22 April 1923, Prague 27 and 30 April 1923, Vienna 26 and 29 September 1923 and Paris 26 May 1924

TRANSLATED BY MATTHEW BARTON

INTRODUCTION BY MATTHEW BARTON

RUDOLF STEINER

RUDOLF STEINER PRESS

CW 84

The publishers gratefully acknowledge the generous funding by the Antbroposopbical Society in Great Britain of the translation for this publication

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2020

Originally published in German under the title Was wollte das Goetheanum und was soll die Anthroposophie? (volume 84 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. The text is based on shorthand notes that were not reviewed or revised by the speaker. This authorized translation is based on the latest available (second) German edition (1986), edited by Hella Wiesberger and Konrad Donat

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1986

This translation © Rudolf Steiner Press 2020

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 610 4

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan Printed and bound by 4Edge Ltd., Essex

CONTENTS

Editor’s Preface

Introduction by Matthew Barton

LECTURE 1BASEL, 9 APRIL 1923The Purpose of the Goetheanum and the Aims of Anthroposophy

The name of the Goetheanum in gratitude to Goethe. Knowledge of the world of spirit alongside the scientific worldview. People are asking for knowledge of the world of spirit. Ordinary memory does not take us back into worlds of spirit. Activated thinking brings us perception of the etheric world. If we deepen our inner silence, the spiritual world begins to speak. Overcoming egoism enhances powers of cognition. Mathematics as elementary anthroposophy. The whole of the human organism participates in retaining what has been spiritually perceived. Notebooks. The Goetheanum building as sheath or shell for what was cultivated there. The Group with the Representative of Humanity. The future needs anthroposophy.

LECTURE 2DORNACH, 14 APRIL 1923 (LECTURE 1, SEMI-PUBLIC)Enhancing Human Powers of Perception to Develop Imagination, Inspiration and Intuition

The outer world is available to us through sense impressions. Thought refers us outwards, feeling refers us inwards. Engagement of the will at the transition from sleep to waking life. Thinking, feeling and will during waking life. Feeling as diluted will. Thinking and etheric body during sleep and waking. Connection of the astral body with feeling and dream. Interaction of the nerves with blood circulation. Activity of thinking as content of Imagination. Relation of the astral body to Inspiration and of the I to Intuition.

LECTURE 3DORNACH, 15 APRIL 1923 (LECTURE 2, SEMI-PUBLIC)Human Soul Life and the Development of Imagination, Inspiration and Intuition

Dream images from the perspective of waking reality. Thoughts in waking life. The ‘noise of thoughts’ drowns out subtler perceptions. Suggestions for meditation and activated thinking. Experience of formative forces in the temporal realm. Thinking as sum of growth forces. The outer sense world alone inhibits cosmos-forming powers of thought. Concentration exercises enable us to perceive the world’s etheric. Thoughts as shadow image of the etheric body. The etheric body as part of the cosmic ether. Thinking and holistic thinking in the world. The life of feeling in relation to Inspiration. Moral and physical aspects in the Inspiration content of the world.

LECTURE 4DORNACH, 20 APRIL 1923 (LECTURE 3, SEMI-PUBLIC)Experience and Perception of the Activities of Thinking and Speech

Activity of thinking when engaged in geometry. Thinking as inward activity. Activated thinking allows us to experience the temporal body as part of the universe. Interplay of nutrition: physical nutrition for the body, etheric in the place of secretions. Living our way into the world’s etheric realm. Speech activity and also learning to be silent, and perception of our astral aspect. Reflection of natural laws from the cosmos back to the earth. The cosmic ether as thought-creating world. How the ether sucks out space. The physical is reflected back from the cosmos as etheric configurations. The experience of a world of spirit.pages 63–78

LECTURE 5DORNACH, 21 APRIL 1923 (LECTURE 4, SEMI-PUBLIC)The Physical World and Moral-Spiritual Impulses: Four Stages of Inner Experience

Experience of deep silence. The Logos resounds toward us from the universe. Perceiving the astral world. The human being between material and spiritual-moral world. States of sleep. Natural laws as lowest spiritual laws. Processes of combustion in the human being in relation to cosmic will. Moral-spiritual impulses as the sole reality. Creative will dynamic from previous lives on earth. Enlarging our human knowledge into world knowledge.

LECTURE 6DORNACH, 22 APRIL 1923 (LECTURE 5, SEMI-PUBLIC)Perceiving the Etheric World

Lawfulness of our threefold world. The world of the I as opposed to the temporal world. Experiencing the third hierarchy in the body of formative forces. The Logos manifests the second hierarchy. The true I in the encounter with the first hierarchy. Modern philosophers on Occult Science, an Outline. The ‘chair’ philosophy of contemporary philosophers. The human freedom to raise ourselves to the realm of spirit. Inner power of cognition turns belief into knowledge.

LECTURE 7PRAGUE, 27 APRIL 1923 (LECTURE 1)Soul’s Eternity in the Light of Anthroposophy

Powers of cognition in science and in anthroposophy. The will in the transition from sleep to waking life. Cognitive powers also originate in the faculty of memory. Thinking activity leads to supersensible knowledge. Self-knowledge in relation to our life on earth. The stages of spiritual cognition. Discovering the soul’s eternity. Surrendering to the spirit. Love intensified into perception. Bonds of blood and soul. Chance occurrences in earthly life.

LECTURE 8PRAGUE, 30 APRIL 1923 (LECTURE 2)Human Development and Education in the Light of Anthroposophy

From the ancient Greek phrase ‘Know Thyself!’ to the profession of ‘Ignorabimus’. The human quest for knowledge in relation to science and mysticism. The outer world reflected in memory. Human essence is revealed in activated thinking. What leads us beyond the boundaries of natural science? Findings about the state between falling asleep and awakening. Fulfilment of the phrase, ‘Know Thyself!’ Invigorated thinking requires our whole being. Notebooks. Up to the age of seven, the child experiences the world bodily and physically, and imitates. The importance of the educator’s authority. The child at the age of nine/ten: the crisis. Painterly drawing. From letters through writing to reading.

LECTURE 9VIENNA, 26 SEPTEMBER 1923 (LECTURE 1)Supersensible Perception. Anthroposophy as a Contemporary Need

Science excludes feeling. The idea of overall causation. How scientific methodology judges the supersensible aspects of thinking, feeling and will. Activated thinking becomes spiritual touch and exploration. The supersensible memory tableau (Imagination). Deepening stillness toward Inspiration. Learning to experience the life of another being in selflessness leads to Intuition. Supersensible enquiry as a requirement of our era.

LECTURE 10VIENNA, 29 SEPTEMBER 1923 (LECTURE 2)Anthroposophy and the Ethical and Religious Life

The effect of supersensible and of scientific cognition. The two states of consciousness of sleep and waking life. The transformation of the concepts of true and false through supersensible cognition into the spiritual ideas of healthy/sick. Supersensible knowledge encompasses the whole person. Notebooks. The root of moral existence. Conscience as mirror of the world of spirit. Ethical life proceeds from soul life. The heart as sense organ, not pump. The child as imitator until the age of seven. What is the significance of the educator’s authority for the child? The transition from natural laws to inwardly configured content, and from science to art.

LECTURE 11PARIS, 26 MAY 1924How Do We Gain Knowledge of the Supersensible World?

Thinking, feeling and will in relation to the human body. In the ancient Mysteries, outward processes and rituals gave rise to higher knowledge. The activity of thinking engenders imaginative knowledge. Retrospective view back to birth, time becomes space. The second stage of knowledge, spiritual worlds in consciousness. Intuition as enhancement of knowledge. Recognition of pre-earthly and also postmortem spheres. The task of the First Goetheanum. Humanity’s quest for the spiritual, for new Mysteries.

Notes and references

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

EDITOR’S PREFACE

After the destruction of the First Goetheanum at New Year 1922/ 23, Rudolf Steiner focused his efforts on rebuilding, and on reorganization of the Anthroposophical Society. This necessitated trips to Germany, Czechoslovakia, Norway, England, Austria and Holland, during which he gave numerous lectures for members of the Anthroposophical Society as well as courses for various professions. A synopsis of these lectures can be found in GA 259 (not translated). The public lectures also given in 1923, and those given in Paris in 1924, are collected in this present volume. Of these, the Dornach lectures were semi-public, in so far as they formed part of the regular weekend lectures for members of the Anthroposophical Society in Dornach to which participants of a public course for Swiss teachers were also invited (see GA 306*).

The theme of the first lecture in this volume (‘The Purpose of the Goetheanum and the Aims of Anthroposophy’) was presented in various cities following the fire (between 5 and 12 April in Bern, Basel, Zurich, Wintherthur and St. Gallen). We have chosen the Basel lecture for this volume.

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*The Child’s Changing Consciousness, Anthroposophic Press 1996.

INTRODUCTION

The first Goetheanum building burned down in an arson attack at New Year 1922/23—the devastating loss of a building that had physically embodied, in its forms, spaces and colours, all the teaching of anthroposophy. Though this loss was a terrible blow to Rudolf Steiner, and must surely have sapped his strength, he rallied and went on to increase the intensity of his activities to an extraordinary degree in the last two years of his life. The lectures in this volume are one testimony, despite all adversities, of his continuing labours and hopes, of his extraordinary determination to root and embody anthroposophy in the world.

Steiner had in part attributed the destruction of the Goetheanum to the failure of his followers and adherents to ‘wake up’. In a conversation with Count Polzer-Hoditz the day after the fire,* he said that this ‘House of the Word’, as he had conceived it, ‘can only exist if it finds its corresponding, living reflection in the heart, in world conscience—that means, if the human being doesn’t just listen but is also willing and able to be responsible to the ‘‘Word of the world’’.’ It is striking, therefore, that in several lectures in this volume, given in various European cities only a few months after that terrible loss, he speaks a great deal about sleep and waking, and about possible stages of spiritual awakening. When we awaken in the ordinary way from dream and sleep, we can reflect on the meaning of our dream experience. This being so, says Steiner, why should we not also awaken a second time from this same ordinary, limited waking consciousness, and look back on it from a higher vantage point. This enhanced vision—and Steiner goes on to describe precisely how we can work to achieve it—enlarges our human integrity, our wholeness, by enabling us to act in free conformity with our higher nature and in affirmation of it. In this sense, the Goetheanum building itself, which as he says was intended to embody and reflect the human activities within it—in lectures, gatherings, artworks and artistic performances of all kinds—can also exemplify our ‘congruence’ as human beings: our truthful expression of our being’s spiritual reality and the way we manifest this in our thoughts, feelings, words and actions.

‘If we only lived in a dream world’, says Steiner, ‘we would have a dream reality before us ... we would never think of breaking through this dream reality into a different one.’ To me these words immediately beg the question of how awake we actually are, nearly a hundred years after those words were spoken. Though partial spiritual awakenings have indeed broken through into our evolving consciousness in some respects, as witnessed at least by growing concern and awareness of, and sense of responsibility for, the ecological plight of our planet, this is matched at the same time by an ever greater addiction to virtual realities, to somnolence-inducing technologies, to ‘connectivity’ that may resemble but surely cannot replace true human connection with our greater selves, with each other and with the sustaining natural world. Speaking of the way we are given up to the outer world in modern culture, Steiner goes on to describe how, in a first step, we can silence these outer stimuli and come to real awareness of the life of thinking in us. Through the exercises he offers, he shows how we can reach behind or ‘beyond the mirror’ of the senses to the other side of thinking where we connect with real forces in the world. The screens that surround us in ever larger number, by contrast, while mimicking an inner life, are surely in fact mirrors that draw us into an addictive world of superficial appearance, that drown out deep silence of reflection with their continual outward ‘noise’. Thus we can become caged within physical forces, cut off even from real sense perceptions of the world through whose gateway we can learn to divine or discern hidden qualities and realities.

In progressing into awareness of the life realm, the etheric, on the other hand, we no longer feel ourselves ‘shut off from the world’ (Steiner’s words) as we do in the physical body. Instead we can ‘feel the outer world stream into us, and our own being stream out into it’. The inner practices Steiner describes here require an enormous intensification of quiet within, for living reality, he says, or what he calls ‘the active Logos’, only speaks to us out of such deep stillness. As I read this I was reminded of a fairy-tale I used to love as a child: to free her brothers from the spell that has turned them into swans, and make them human again, as beings fully of the earth, a sister must keep silence for seven years while weaving them each a cloak of thistle-down. Wrongly accused of a terrible crime, she is condemned to death because she cannot speak out to defend herself. Intent only on her task, and her silence, the pyre is lit beneath her at the very moment she has fulfilled her task, and her brothers swoop down to extinguish the flames. The silence and the weaving could be an image of the dedicated work of meditation, which may take long years to come to fruition but is ultimately redemptive, and can bring the otherwise floating and evanescent life-realm of spirit to full, grounded embodiment in us. The tale also reminds me of Steiner’s repeated dictum in these lectures: that ultimately we reach our own true core of being, the I, through selflessness, through a love in which our own being is devoted to another. For Steiner, as he makes clear in this volume, love can become a ‘power of cognition’, of perception of realities other than our own through devotion to them.

The Goetheanum was destroyed by fire, but the pain and catastrophe of its loss fired Steiner to re-embody its message and mission in words of spirit that are eternally beyond destruction and convey a sense of our task as human beings. The building was irretrievable in its original form, but Steiner, instead of dwelling on the loss, here re-enlivens, re-affirms and re-imagines the spirit of the Goetheanum in words that can summon us to heartfelt and wholly congruent activity, can encourage us to become free, moral and empathic beings who may therefore bring blessing to the world.

Matthew Barton

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*See Emanuel Zeylmans, Who Was Ita Wegman, Vol. 1, p. 112, Mercury Press 1990.

LECTURE 1

THE PURPOSE OF THE GOETHEANUM AND THE AIMS OF ANTHROPOSOPHY

BASEL, 9 APRIL 1923

THE catastrophic fire on New Year’s Eve a year ago1 destroyed the Goetheanum which many, to whom it was dear, remember now with pain and sorrow. The talk I will give today on anthroposophic insights and outlooks refers back to this catastrophe, but is not intended to dwell upon it at length. The lecture today will not differ greatly from others I have given for many years now in this same hall in Basel.2 In fact, the devastating fire revealed what outlandish ideas people in general hold about everything that the Goetheanum was intended to embody, and all that should have taken place there; they speak of the dire superstitions that were to have been disseminated there, the anti-religious impulses and spiritualist invocations, the nebulous mysticism that we were supposedly going to propound, and so on and so forth. Today, responding to some of these things, at least, I’d like to consider what the aim is of the anthroposophy to which the Goetheanum was dedicated.

The very name ‘Goetheanum’ was a cause of annoyance to many who failed to reflect on the deeper aspects giving rise to this name, and how they relate to the anthroposophy cultivated there. This anthroposophy itself emerged for me in a living way over more than four decades through my preoccupation with Goethe’s worldview and his whole oeuvre.3 But it must be said that mere consideration of Goethe’s worldview and his works will not immediately and logically give rise to what we mean by ‘Goethean’. This alone will not reveal what led to us choosing the name Goetheanum for the building in Dornach. I’d put it like this: there is a logic of thinking and then also a logic of life. And if, rather than engaging with Goethe merely through an intellectual logic but instead embracing Goethe’s thought with all the vital stimulus contained therein, trying to gain from it what can be gained now that so many further decades of humanity’s evolution have passed since Goethe’s death, we will find—however we may otherwise regard the truth and value of anthroposophy—that it arose only by virtue of the living impulses of Goetheanism, through a living necessity, through experience of what does actually lie germinally in Goethe, and by cultivating, in all modesty, the plant that grows forth from his work.

Now the original name of the Goetheanum was the Johannes (or John) building, given it by friends of the anthroposophic outlook who, more than ten years ago now, instigated the building project. This name, the Johannes building, has nothing whatever to do with the Evangelist John but was taken—not by me but by others—from one of the protagonists in my Mystery Plays,4 Johannes Thomasius; and this was because the Goetheanum was, among other things, intended for staging these Mystery Plays. Naturally a misunderstanding arose here, and it was thought that a reference was also intended to the author of the Gospel of St John.

That is why I often said—in this hall too, during the years when the Goetheanum was under construction—that the building took its name from Goethe because I derived my outlook in a living way from him. And then this name was officially taken up too by friends of the anthroposophic movement. I have never regarded this in any other light than as a form of gratitude toward what we can gain from Goethe, an act of dedication towards the towering individual, Goethe. It is not, though, as if what lies in Goethe’s works themselves should be cultivated in the best or loveliest way at the Goetheanum in Dornach but rather that the anthroposophic worldview feels the deepest gratitude toward what Goethe brought to birth.

Thus if we see the name of the Goetheanum as originating in an act of grateful dedication, I do not think this can give cause for offence. At the same time it is understandable if someone with no knowledge of the anthroposophic outlook, encountering this building on the hill at Dornach, were to be oddly struck by the double cupola form, by the unfamiliar and seemingly odd forms of both the exterior and interior of the building and so on. And yet this building emerged with inner, artistic coherence from what is intended as the anthroposophic outlook. And therefore I can best describe the purpose of the building if I now try—in a somewhat different form from accounts I have given over many previous years—to answer the question, What is the aim of anthroposophy?

Anthroposophy seeks firstly to be knowledge of the world of spirit—a knowledge of the world of spirit that is fit and able to stand alongside the magnificent edifice of modern science. It seeks to stand beside modern science both in terms of its scientific rigour and by virtue of the fact that those who wish not only to inwardly absorb anthroposophy but also to develop it, must above all first have passed through the school of serious discipline as this is practised today in scientific enquiry.

Hence anthroposophy seeks to be the very opposite of how, as I described it, the world views it. It is astonishing, really, that ideas the very opposite of our real underlying intentions can become fixed in public discourse. The views of the world about anthroposophy, as I described them, are certainly not anthroposophy, which seeks, rather, to be serious enquiry into, and knowledge of the world of spirit.

Now as you know, everything purporting to be knowledge of the spiritual world is regarded somewhat disparagingly, or at least dubiously, today. The scientific education which humankind has enjoyed for the past three to four hundred years gradually culminated in the nineteenth century and the beginning of the twentieth in this view: that the rigorous methods of modern science enable us to study the world around us as it is available to our senses, and as human reason can derive from sensory perception with the help of empirical trials and observational methods. Wherever people believe themselves to draw on the strictest scientific foundations, they reject the possibility of perceiving spiritual realities. With a certain pride, or maybe with a certain humility, they hold that there are limits to our knowledge and as far as spiritual matters are concerned, we are compelled to resort to faith and belief alone.

But for a great many people whose education is underpinned by what is nowadays popularized everywhere as science, this gives rise to a serious inner conflict. Articles of faith have been passed down to us from olden times. People are unaware that these actually correspond to insights gained at earlier stages of humanity’s development, which then became enshrined in tradition. If they are simply taken as professions of faith, the psyche becomes subject to conflict with everything that it otherwise engages with as it absorbs the rigorous findings of scientific methodology, and its consequences for humanity and practical life.

These scientific conquests are truly not merely the possession of a small, privileged group of human beings. No, this particular way of thinking that derives from science has already worked its way into primary education. And this outlook will go on spreading, right down to underlying strata of human existence; not science itself perhaps, but the kind of inner condition that arises from it. While many are unaware that their inmost longing is to gain ideas about the spirit that are as clear-cut as scientific ideas about the natural world, they do still suffer an inner conflict that comes to expression in all kinds of dissatisfaction with life. People feel a sort of restlessness and insecurity. They do not know how to integrate their thoughts and feeling with the life they live. This condition is ascribed to a variety of causes, but its real cause lies here.

Nowadays people demand real knowledge, in fact, not articles of faith about the world of spirit. Anthroposophy seeks to formulate such knowledge. In doing so, however, it has to resort to a very different concept of knowledge from the one that has become habitual today. In trying to characterize this concept of knowledge, I’d like firstly to do this with a kind of metaphor, though it is more than a mere comparison; it is something that can lead us directly into anthroposophy’s efforts to perceive supersensible, spiritual realities.

Consider first that strange world which all of us know as the other side of human existence—the world of dream. Each one of us can picture these colourful, manifold, rich and vivid images that dawn for us out of the dark depths of sleep. When we’re awake and look back upon our dreams, we find that they are in some way connected with our waking condition, with what we are in waking life. Even if—and this is true beyond doubt—our dreams are sometimes prophetic, they are still connected nevertheless with what we have experienced. But this life experience is here subject in a sometimes excessive degree to what I might call a naturally configuring imagination, to a riotous kind of transformation. And in another way such dreams relate to diverse bodily conditions in us—to shortness of breath, to a rapid heartbeat. Disorders of the organism are experienced in dream in symbolic form.

Just to develop a little the idea we need here, imagine that we lived only in this world of dreams and had no other existence. Imagine that we could not step out of this dream-world ever, but that we regarded it as our reality. If in these circumstances our lives continued to be governed by some kind of outer powers, so that we went on living as we do, if the actions of spirit beings enabled us to go on walking about in towns and cities, to go on working and yet still dreaming, we human beings would regard this world of dream as our only reality, in the same way that dreamers regard their richly furnished dream-world as the only reality while they are caught up in their dreams. On awakening, the perspective of waking life, the way we then relate to our surroundings, enables us to form a view about the reality and meaning of the dream we have had. But caught up within a dream we are unable to form a view of the meaning and reality of the dream itself, of the degree to which it relates, say, to physical states of the body. We can only make such a judgement from the perspective of waking life. We have to wake up before we can judge the nature of our dreams.

Now we live primarily also in our will, since on awakening our will engages with the phenomena of the outer sense-world; it lives in the pictures this sense-world conveys to our psyche. We can form no judgement about reality other than through feeling our way into the sense-world and experiencing our connection with it. And from this perspective, which one can describe as a state of complete engagement of the soul with the sense-world via the body, we initially view this world of the senses as sole reality, as opposed to the phantasms of dream that seem not to belong to it. Yet everyone will ask themselves, sooner or later, especially when they survey all the pictures offered to them by the outer sense-world, how the soul and spirit they inwardly experience relates to the transformations and flux of this outer sense-world.

The great questions of existence emerge as we compare what we perceive in the outer world of the senses with what we feel arising from the depths of our human nature, within our thinking and whole sensibility, and our will. The reality of soul experience is one such question, and leads on to the greater question of the soul’s immortality; then there is the question of human freedom, and numerous others. You see, we soon feel how different our experience is depending on whether we look outward into the world and receive sense impressions, or when we look inward and dwell within soul experiences. This inevitably elicits the question as to whether it may be possible to awaken in a higher sense so as to gain insight into sense reality from a higher perspective, in the same way that we gain a view about the dream-world from the perspective of the sense-world upon awakening naturally each morning.

If it is clear that the nature of dream images can be evaluated by comparison with reality when we awaken, then we can seek similarly to gain a point of view that can teach us something about the relationship of sensory experience itself to a higher level of reality. Thus the great question of spirit knowledge can be formulated as follows: Can we awaken, as it were, a second time, to a higher degree, out of our daily, waking consciousness; and will this second awakening give us insight and knowledge about the sense-world, in the same way that this sense-world provides insight into our dream life?

We can already sense how dreamlife works, and precise observation will give certain confirmation of it. When we dream, we feel our whole life of soul to be possessed by inchoate powers. As we wake up, we feel that we now have our physical life in our own hands again, to some degree. We feel that the physical body then subjects the riotous images of dreamlife to a greater discipline. We feel too that these dream images are riotous because we can experience, as we wake up or fall asleep, a moment when we no longer have the physical body fully in hand. Is it possible, in the same way as the powers of our organism forcibly pull us back into waking life in the sense-world, that conscious soul activity can induce a higher or second awakening in us?

This question can only be answered by, as I would put it, testing, trying out whether the soul finds powers for this higher awakening within itself; and only by answering it can a different concept of knowledge be created than the one we are used to today. The latter leads ultimately only to the ‘ignorabimus’ formulation,5 the assertion that we cannot know a world of spirit.

To enquire into these questions we will first need to draw—as anthroposophy does—upon the faculties of soul that we already possess, asking whether these soul faculties can be developed into something higher and stronger, in the same way that waking life is stronger than dreamlife. We might say that this waking soul life we possess in adult life gradually itself developed from a dreamier life of soul that we possessed in infancy and early childhood. If we had remained at the phase of consciousness that we had in our first three years of life, we would still see the world as a kind of dream. But as we grew, we awoke from this dreamier existence.

This can give us the courage to seek, to start with, for certain powers of soul that can be further developed than they so far have been since infancy. And if we seriously tackle this question we will first of all turn to a faculty we possess which even the more significant philosophers of today6 admit, on purely philosophical foundations, points to a spiritual or mental activity that is more or less independent of the body. This is the faculty of memory.

Let us recall, once again, what lives within our ordinary memory. This power is of course not initially one that can penetrate supersensible worlds of spirit. We are aware that this power of memory is only in full working order initially insofar as the psyche comes to expression within the body. And yet something remarkable can be discovered here. Our memories also include pictures of experiences that may have occurred decades ago. Depending on our particular constitution, manifold images, very similar to those of dream, but just more ordered and disciplined, arise in us of the experiences we have had of the sense-world and of ordinary life. And if our memory is reliable, a living knowledge rises in us today from depths of soul of things that existed many years ago but no longer stand before us in sense reality. I’m putting this in an easily accessible way, for we have to start from some sort of sure perspective. And so we can say this: in memory we possess thoughts and images that inwardly reflect what once existed, things that occurred in life but no longer presently exist.

And in this way a question can arise that is vague initially, and naturally only acquires importance if it can be answered; but we will see that it can in fact be answered: Is it possible, through inner soul-spiritual work, to acquire an additional power of soul, in a sense a transformation of the power of memory, by means of which we not only picture what no longer exists, but by means of which we think or picture something that does not, for now, exist at all in the sensory reality of earthly life, nor, either, by virtue of logical deduction. This question can be resolved only through serious inner work, which involves taking in hand and inwardly developing the faculty upon which memory relies, that of thinking and picturing itself.

How do thoughts unfold, and how does the picturing, thinking activity operate in ordinary life? Well, outer things make an impression upon us. Initially we have our sense perceptions. Then we form our thoughts from these sense perceptions, and carry these in our memory. And we know of course that it requires a certain effort to recall something that we were involved in years ago, a context we were part of, something that occurred. But we also know that in order to possess the world faithfully within our thoughts and not to introduce fantastical elements into these images of the outer world, we must surrender ourselves passively to the outer world. This passive surrender, supported additionally by all possible empirical and experimental methods, is indeed the right approach for natural science. But it is possible to begin to do something else with our life of thinking and picturing. We can try to take up pictures, thoughts, with inner activity, whatever their content might be; the content need only be one easily surveyed, and not suggestive in nature. Ill-defined thought contents, those we draw up from the depths of the soul, can easily have a suggestive effect. So we can try now to inwardly and actively assimilate a simple thought content of this kind, surrendering our whole psyche to this content time and time again.

In my books, Knowledge of the Higher Worlds and Occult Science I described this technique in more detail. Here I will only give the principle. If we repeatedly surrender ourselves to this chosen thought, quite irrespective of the outward significance of this thought that we inwardly assimilate, upon which we inwardly dwell, that we inwardly connect with others and in which we immerse our whole soul, then we will gradually begin to notice a remarkable enlivening of our thinking and picturing that comes about by such inner work. This living quality that develops is one that must be experienced to be evaluated. If we experience it, we will also begin to think in the following way. As a muscle strengthens when we exercise it, so the power of thinking within the soul is strengthened when, instead of surrendering ourselves passively to external impressions we undertake this inner work of picturing, repeatedly and in very vivid fashion bringing about a certain state within our soul. By this means we will at last succeed in filling thinking, which otherwise appears shadowy and vague even in memory pictures, with a soul-spiritual quality that possesses a sense of vitality similar to that we experience in relation to our breathing and blood circulation. If I can put it like this, life force streams into our now activated thinking.

Yes, true anthroposophy as spirit knowledge is something that depends upon intimate inner methodologies of soul; not upon invoking spirits in some way but on the soul itself reversing its faculties of cognition and changing them. And if, in this way, we increasingly empower our thinking then eventually—and it may take years—we come to a very distinctive inner experience, one that can be described as follows: If we only recall outward objects or actions, we delve only to a certain depth in the soul, a level from which we draw our memories and recollections. But if, as I have described, we work upon our thinking in a living way, then eventually we arrive at the point of achieving a very precise form of knowledge with this thinking; we delve deeper than the power of memory is able to.

This is an important experience: to regard memories as lying at a certain level to which we delve in the ordinary mind, drawing from it our memory pictures, but then sensing that there is another, deeper level in soul life. To this we can now descend, and we can then draw from it thoughts through the power of an invigorated thinking that are not the same as those to which we first surrendered ourselves. No, they are of a quite different quality. Whereas memory can provide us with pictures of things that are no longer there, by drawing on this deeper level we now find that we can arrive at thoughts and pictures we never otherwise possess in life.

Through this door of perception we have now penetrated the world of spirit. And the first experience that arises is to gain a really tableau-like retrospect of the whole of our earthly life hitherto. We can say that in a single momentary vision—to put it somewhat radically but this is pretty much so—we have time transformed into space; we have our life on earth up to now spread out before our mind in mighty images. And these images are different in quality from recollections we might gain by sitting down and drawing them forth by the power of our ordinary memory: pictures that we could form of the continuity of our life back to nearly the time of our birth.

The panoramic tableau that we acquire in this way is very different in kind from those ordinary memories. The pictures passively formed in ordinary recall are distinguished by the way in which the outer world has impinged upon us. For instance, we remember meeting someone, and the impression he made on us; how someone showed us friendship, say. Or we recall the impression made on us by a natural phenomenon, the pleasure or pain caused either by this natural occurrence or by a human encounter and suchlike.

What we possess in the tableau I am speaking of, acquired through strengthened, invigorated thinking, is a vision of ourselves, of how, say, we approached another person with our particular qualities of temperament, our character, with what lived in us as longing and love. Whereas ordinary memory presents us with what approaches us from without, this memory tableau shows us more what we ourselves contributed to this experience, what emerged from within us. And whereas an ordinary memory will show us how, say, a natural phenomenon gave us pleasure or sorrow, how in other words the external world acted upon us, in the memory tableau we find more what moved us to go to a particular region of the earth where this experience was granted us. Thus we experience in this memory tableau more of what we ourselves contributed to the impressions we received. In brief, it is a total overview, removed from the outer world, of our life and all its activity. Really we now see ourselves as another, a second person. In this memory tableau we do not so much have the sense of our physical, spatial body, but we feel ourselves to be immersed in everything we experienced, and at the same time we feel that everything we experienced is in a sense a streaming etheric world. At the same time we learn to perceive in this streaming etheric world, which contains our own life in mighty images, as in an onrushing river, how this flowing etheric world of our own existence is connected with the etheric world in general. When, as a physical human being, we stand before the external world with our physical senses, we feel ourselves to be enclosed within our skin, and regard all other things as external to us. We feel a clear contrast between subject and object, to put it more philosophically. But this is no longer so when we now embark upon invigorated thinking and enter into the volatile, fluctuating world of what I will call the ‘second’ human being, the human being of time as opposed to that of the physical, corporeal realm of space.

We can really speak of a time body, for we can feel here how, as if suddenly, this whole life on earth we have spent hitherto is moving in a broader world of which it is part. It starts to make sense to say that the dense, solid physical world is complemented by a finer world in which we have spent our flowing, streaming life—an etheric world. Only now do we come to discern what an etheric world is, and what we ourselves are as a second person, as second human being, within this etheric world. And in doing so we have reached the first level of supersensible spirit. In direct perception, more or less, because we feel ourselves now to be a being of spirit-soul within a world of spirit-soul, we know that the whole world is pervaded and interwoven with the soul-spirit nature that we contain within ourselves. But as yet we know no more than this. And above all we are as yet unaware of any other soul-spiritual world than the one connecting us as earthly (etheric) human beings with the surrounding etheric world.

But we can make further progress. Having once acquired this capacity to experience oneself within the etheric realm, to experience the etheric world through oneself, we can then ascend by developing another kind of soul faculty. This involves engendering in the soul what I would call the opposite process to the one first described. First we attempted to render thinking very active, very alive within us so that, instead of passive thinking, we possess an inwardly active stream of surging, weaving energy. And now we must try to suppress again in turn these thoughts freely hovering in the soul, doing so with the same inner intentionality and power of will.