The Inner Nature of Man E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

'When we know how to enter deeply into the realm of the soul, we reach understanding of the harmony that exists between successive lives on earth and the whole of the physical world outside us.' - Rudolf Steiner. In these eight lectures, given during the Great War as thousands of young men were being killed in battle, Rudolf Steiner - the great initiate of the twentieth century - describes the dramatic reality of the spiritual worlds encountered by human beings after death. He speaks of the joys and sufferings experienced in those worlds by people of different character; the vision of the 'ideal human being' that souls experience; the cosmic 'midnight hour'; the processes leading to rebirth in the world of the senses; the deeper causes behind such phenomena as materialism and criminality; and why, in the flesh, we lose our instinctive perception of the spiritual worlds. Steiner describes how knowledge of the spiritual realms, as well as the life beyond death and before birth, can be built on the foundations of modern science. Indeed, he speaks of mankind's involvement in science and its many achievements as necessary steps on the path towards a modern spirituality and true understanding of the soul, and describes in detail some of the methods by which direct perception of the worlds of soul and spirit can be developed.

Leseprobe

The Inner Nature of Man

and Our Life Between Death and a New Birth

Eight lectures and a short address given in Vienna from 6 to 14 April 1914

Rudolf Steiner

Translated by A. R. Meuss

Rudolf Steiner Press

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

www.rudolfsteinerpress.com

First edition Rudolf Steiner Press 1994 Reprinted 2013

Originally published in German under the title Inneres Wesen des Menschen und Leben zwischen Tod und neuer Geburt (volume 153 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Basel. This authorized translation is published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 2013

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 428 5

Cover by Morgan Creative featuring ‘Angel of Death’ by Ninetta Sombart (reproduced with permission) Typeset by PPS, Amesbury

Contents

Description of contents

LECTURE ONE to the public, Vienna, 6 April 1914 The Quest for the Spirit in the Present Age

LECTURE TWO to the public, Vienna, 8 April 1914 The Soul in the Light of Spiritual Science

LECTURE THREE to members, Vienna, 9 April 1914 The Four Spheres of the Inner Life

LECTURE FOUR to members, Vienna, 10 April 1914 The Vision of the Ideal Human Being

LECTURE FIVE to members, Vienna 11 April 1914 The Senses and the Luciferic Temptation

LECTURE SIX to members, Vienna, 12 April 1914 Wisdom in the Spiritual World

LECTURE SEVEN to members, 13 April 1914 Between Death and the Cosmic ‘Midnight Hour’

LECTURE EIGHT to members, Vienna, 14 April 1914 Pleasures and Sufferings in the Life Beyond

SHORT ADDRESS given before Lecture Eight The St. John's Building, Dornach

Notes

Further Information

Description of Contents

Lecture One

Vienna, 6 April 1914

New insights into the physical world. The importance of strengthening attentiveness and devotion. Modern education is grounded in natural science; there is a growing longing for spiritual science. Kant and the limits of knowledge. Haeckel, Ostwald and materialistic thinking. Natural science has removed superstitions. Cinema, passive people and the need for inner activity. The Old Testament, the Temptation and freedom. Those who oppose spiritual science are like those who opposed Copernicanism.

Lecture Two

Vienna, 7 April 1914

Spiritual research is to receive truths. Human beings must strengthen their dormant powers; spiritual exercises. The gate of death and the other side of memory. From memory to Imagination. Understanding the harmony between successive earth lives. Spiritual science reveals the soul's true nature. The panorama of life after death. Out-of-body experiences. Duration of after-death experiences varies according to life-span. Alternating periods of solitude and sociability. The path of incarnation. Criminals and their attitude to life. People who die early. Diseases and accidents. Copernicus, Giordano Bruno. Spiritual science is against present-day mainstream thinking. Goethe, Lorenzo de Medici.

Lecture Three

Vienna, 9 April 1914

Sensory perception, thinking, feeling and willing. The life between death and rebirth. Awareness of how we fall short of our potential. Leaving the body to contact someone who has died. With clairvoyant consciousness the world view is reversed. Seeing the human physical and ether bodies from outside. Destiny and its links with the body, the musculature and skeleton. The Soul's Probation. Man's being is born from the divine world. Ex deo nascimur.

Lecture Four

Vienna, 10 April 1914

Gaining spiritual perception through the soul element which is akin to memory. Imagination is similar to memory. Strengthening the power of recollection; this method places one in a different time. The realm between death and a new birth. The image of the ideal human being is the religion of the gods. It is beheld by human beings in the spiritual world. On earth we can lose sight of it. The path to the ideal. The temptation by Lucifer. The attraction of the parents for the soul. The physical body, a veil, shuts out the Luciferic temptation. Coming to know that we born out of God. Ex deo nascimur.

Lecture Five

Vienna, 11 April 1914

Sensory perceptions are a small part of what surges towards us; we are unaware of much. How the Guardian of the Threshold closes the door against Lucifer, who wants us to rise into the spiritual world. Spiritual beings live in our feelings. Much of our feelings and will are hidden from us by the Guardian. In ancient times humans had more connection between their inner and outer life. Religious thinking is of things which will be active is us after death. The body, once transparent, is now coated like a mirror; we have ego consciousness. The evolution of thinking; the longing to awaken to new consciousness, which is restored by Christ, who lives in us. We send our dying elements down into Christ, and In Christo morimur.

Lecture Six

Vienna, 12 April 1914

After death, wisdom approaches the human being; the less we can absorb, the less we can develop powers to approach the ideal human being. Materialists after death are surrounded by wisdom, and can drown in the spirit. How telling lies and laziness on earth can torment after death. Spiritual science transforms our souls on earth, changes instincts and makes us more skilful. Karma and illness. On earth, we ask questions of things; in the spiritual worlds, things and realitities ask questions of human beings. Our inner being contains the answers. Old and new forms of clairvoyance. The need to develop and apply the will, and to prepare ourselves in the physical world. The idea of God by philosophers Lotze, Hegel and Soloviev. Finding the right relationship to Christ, and the way to enter the spirit. In Christo morimur.

Lecture Seven

Vienna, 13 April 1914

The time of passing through the gate of death. Seeing the earth and firmament from outside. Cosmic radiant wisdom. Life panorama passes in days and is transformed. Developing powers which were dormant on earth, and the transformation of memory. After death the human being is like an infant, with no self-awareness. The star of the will and the fruits of the past life. The hankering for the body. Communication with the living, bonds of love. Feeling and will, separate in the life on earth, are united after death. The alternation of periods of solitude and sociability. The cosmic ‘midnight hour’. The longing for positive creative power. The awakening to cosmic existence by the Holy Spirit: Per spiritum sanctum reviviscimus.

Lecture Eight

Vienna, 14 April 1914

After death human beings perceive life's pleasures differently, and have a choice to achieve something new for the world, or to bask in them. Pleasure involves a debt to the universe. Bodily pleasures cause pain to some entities in the world of spirit. Suffering on earth brings, after death, powers of will. Lies told on earth bring torments which must again be balanced on earth. Karmic compensation, diseases, early deaths, accidents, materialists after death. The need for lectures on spiritual science, even when few attend. Money markets and over-production, the dire consequences. Most people are born prematurely from the spirit; this will be compensated. Spiritual science needs to speak more of the Christ impulse. The Portal of Initiation. Human beings will one day see the ether form of Christ and be awakened by the Holy Spirit: Per spiritum sanctum reviviscimus.

Short Address

Vienna, 14 April 1914

The St. John's Building, Dornach, a centre and symbol. Greek temples were dwellings for gods, the Gothic cathedral a whole with the people within; the St. John's building is spiritually transparent.

LECTURE ONE

The Quest for the Spirit in the Present Age

Vienna, 6 April 1914

Those of you who attach some value to the form of spiritual science presented in these two lectures will have to consider a strange paradox which has arisen in human evolution. It is that a spiritual stream or impulse may be entirely right for a particular age, if seen from a higher point of view, but will at the same time be sharply rejected by the people of that age, rejected in a way which is also entirely understandable.

At the dawn of the present age, the impulse to see the universe in a new way came through Copernicus. It was right for the age in so far as human evolution made it necessary for the impulse to arise exactly at that time.1 Yet for a long time to come it was also to prove wrong for the age, for it was opposed by all the people who wanted to hold on to old ways of thinking and to prejudices which had persisted for hundreds and thousands of years. Anthroposophy, an approach to life based on spiritual science, seems right for the age to those who believe in it, but there are still many people today who do not see it in that light. I believe, however, that in these two lectures I shall be able to show that at a deeply subconscious level humanity is longing for anthroposophy today and lives in expectation of it.

In the first place, those who are engaged in this science of the spirit see it as a discipline in which the scientific work of recent centuries is genuinely taken forward into the future. It would be utterly wrong to think that it in any way opposes the great triumphs, tremendous advances and far-seeing truths which natural science2 has provided. The intention is rather that it shall serve for the exploration of the world of the spirit, just as natural science has served and still does serve for the exploration of the physical world. We might call it the offspring of modern scientific thinking, even if there are many who are inclined to doubt this.

To give you an idea—not proof, but an idea intended to help understanding—let me say the following about the relationship between anthroposophy as a science of the spirit and the approach used in natural science. If we consider the tremendous advances made in scientific knowledge over the last three or four hundred years, we can say that on the one hand science has yielded immense insights within the wide horizon of human perception, and on the other hand the scientific way of thinking has found practical application in everyday life. Wherever we look in technology and commerce we see the practical application of scientific laws and discoveries. To get an idea of how anthroposophy relates to these scientific advances, let me first of all use an analogy. We may consider a farmer who tills his fields and gathers his harvest. Most of the fruits gathered in the fields enter into the sphere of human life, being used for food, and only a small part is left over. This is used as seed for new crops, and it is the only part of which we may say that the germinating power and the powers which generate life and matter, powers inherent in the sprouting grain, are allowed to take effect. Most of the harvest which has been brought in is not allowed to follow its own inherent laws of growth and progression but is taken into a side stream, we might say, to provide food for humanity.

This is more or less how anthroposophists see the scientific discoveries made in the recent centuries. These have for the most part been used, quite rightly, to gain insight into the outer physical world perceptible to the senses and have been of practical use to humanity. Some of the ideas which have arisen from study of the natural world in recent centuries may be ‘left over’ in human souls, however, and not used to understand anything to do with the physical world, build machines, or nurture industries. This remnant is brought to life and allowed to follow its natural destination and laws of development, like grain used for seed. If people really give their minds to the magnificent fruits which science has yielded and let this insight live in their souls, if they have the kind of feeling which makes them ask: ‘How can the concepts and ideas developed in natural science be used to illuminate and understand the inner life? Can they help us to see where the powers lie that generate the inner life?’ and if, in the light of all that has been achieved, we ask these questions not in a theoretical sense but out of the fullness of our inner life, something emerges which can become part of human civilization in an age when natural science has been cultivated in its own ground for a time.

There is another way in which this science of the spirit may be called the offspring of scientific thinking, even if the methods used to study the spirit have to be different from those used to study the physical world. If we want to have the same kind of properly organized, sound scientific basis for our study of the spirit as for the study of the physical world in natural science, the thinking used in natural science must be transformed to make it an effective tool for our purpose. Something will be said in these lectures of how this may be achieved. Anyone who is firmly grounded in natural science will be qualified to realize that spiritual insights cannot be gained with the methods used by scientists. Inspired minds have said, over and over again, that we have to realize that our powers of insight are limited if we base ourselves on the safe ground of modern science. Natural science and Kantianism, to mention just these two, have helped to create the belief that human powers of perception are limited, and that it is not possible to penetrate the regions where the source-spring is to be found with which the soul must feel connected, and where we are able to realize that other forces are also involved, and not only the forces which can be understood by scientists. Scientists of the spirit are in full agreement with natural scientists on this point. The powers of perception which have made natural science great and to which natural scientists must adhere, do not allow us to enter into the realm of the spirit.

Yet the human soul also has other powers of perception, which lie dormant within it. These cannot be used for the run-of-the-mill activities of ordinary science but they can be brought out from the underground depths of the human soul, and if this is done they will change human beings. They give us new powers of perception and understanding, allowing us to penetrate regions which are closed to natural science. Using a term which I do not particularly value, but which does help to clarify the matter, it may be called a kind of ‘spiritual chemistry’ which allows us to penetrate the spiritual realms of existence. This ‘chemistry’ is similar to ordinary chemistry in so far as both use unfailing logic and methodical thinking; in all other respects it is the chemistry of the inner life of man.

Let me use another analogy: When we look at water, this has specific properties. Chemists will tell us it contains hydrogen and oxygen. Hydrogen is a gas which will burn; it is quite different from water. Would anyone who does not know anything about chemistry be able to look at water and see that it contains hydrogen? Water is a liquid; it does not burn, but actually puts out fire. In short, can anyone tell it contains hydrogen by just looking at it? But chemists take hydrogen from water.

The water is analogous to ordinary human beings and the way in which they are perceived in ordinary science. They are a combination of physical matter, life, and an element of soul and spirit. In the light of the philosophy of modern science, ordinary scientists are perfectly right in saying that if one looks at human beings it is not possible to say that they have an element of soul and spirit in them. It is therefore perfectly understandable if the existence of this element is utterly denied in the light of this philosophy. We might, however, just as well deny the essential nature of hydrogen.

We will, of course, have to prove that it is possible to use our ‘chemistry’ of soul and spirit to show this element of soul and spirit as distinct from the living physical body. This can be done. And the message of anthroposophy is that there is such a ‘chemistry’ of soul and spirit, just as the message Copernicanism gave to a greatly surprised world was that the earth does not stand still but moves at tremendous speed around the sun, whilst the sun is standing still. The works of Copernicus and his followers were on the Index Prohibitorum3 until the nineteenth century, and to some extent the insights gained through anthroposophy will long remain on the ‘Index’ of all the philosophies which for a long time to come will not be able to let go of centuries-old prejudices and habits of thought. And yet, anthroposophy has been able to enter into human hearts and souls and is not exactly alien to the needs of our time. We have a small piece of evidence to show that this is so—I do not mean to boast, but it is something worth mentioning as evidence that anthroposophy is right for our age, even if knowledge of this still lies hidden in people's souls. The fact is that we are now in a position to build an independent school of spiritual science on independent Swiss soil; thanks to the understanding shown by friends of this movement we can now see the new round building with its double cupola on the hills of Dornach, near Basle, which is intended to be a first outward sign of what this science of the spirit has to contribute to modern civilization. The building work is in progress, with the two cupolas already visible in outline above the base, and this enables us to speak of anthroposophy with increased hope and inner satisfaction, despite all opposition and lack of understanding in the world at large.

The ‘spiritual chemistry’ of which I have spoken cannot, of course, be achieved with external methods and techniques visible to the eye. It happens entirely in the human soul, and the work to be done is inner work, in soul and spirit. Such work will not leave the soul as it is in everyday life, but will transform it into a completely new instrument of perception. ‘Spiritual chemistry’ does not mean any kind of ‘miracle’ workings, nor anything based on superstition, but making inner efforts in soul and spirit, based on powers we actually have and use in everyday life, though perhaps they are only used as a sideline, as it were. These need to be tremendously enhanced; they have to grow infinitely stronger if we are to gain insight into the realm of the spirit.

One power which is used fairly casually in the whole of our inner life and needs to be tremendously enhanced is the power of attentiveness. What do we mean by attentiveness? Well, it means we do not let life flow past in whatever form it takes; instead we pull ourselves together inwardly and direct the eye of the spirit to one object or another. We select individual objects, place them in the mind's field of vision and concentrate our powers of soul on them. It is fair to say that in everyday life, too, our inner life, which needs activity, is only possible because we are able to develop such an interest, lifting individual events, facts and creatures out of the stream of life as it flows past.

This kind of attentiveness is entirely necessary in everyday life. We shall come to realize more and more, especially when people are taking even a little interest in anthroposophy, that anything to do with memory, as people call it, is basically simply a matter of paying attention. This will open up important aspects, particularly in education. It would be reasonable to say that the more effort is made to let the soul be actively interested—in the case of children and young people and also in later life—the more will the power of memory be strengthened. On the one hand this will have a positive effect on the objects to which we have given our attention, and on the other hand, the more we are able to practise this giving of attention the more will our memory grow in power and intensity.

There is something else as well. Everybody has heard of the sad mental condition which we may call ‘discontinuity of consciousness’. There are people who cannot look back over the whole of their life and know: I myself have had this or that experience. They do not know what they have lived through. It can happen that they leave home, having lost the thread of continuity in their inner experience; they leave home for neither rhyme nor reason, walking about like lost souls, and it may be years before they find their own self again and are able to connect with the experiences of their ego. Such things would never end as tragically as they often do if it was known that this integrity of consciousness, maintaining full inner conscious awareness, depends on the regular development of active interest.

Active interest, attentiveness, is therefore something we need in everyday life. To be scientists of the spirit we have to take it as our basis and develop it to strengthen the inner life, deepening it in what we may call ‘meditation’ and ‘concentration’. These are the technical terms for the process. In ordinary life, life itself makes us turn our attention to one thing or another. Scientists of the spirit methodically direct the full powers of soul to an idea, an image, an inner response, will impulse or particular mood—which are clearly definable and apparent to the soul—and concentrate all their inner powers on them. The method involves suppressing all sensory activity directed at things outside, which normally happens only when we are in deep sleep. You must subdue all your thinking, all quest for goals, all cares and concerns of life, just as they are subdued in deep sleep. As far as ordinary life is concerned, therefore, you are then exactly as you are in deep sleep, except that you do not lose consciousness but remain fully awake. All the powers of soul which are normally scattered over outer experiences and the cares and troubles of life are concentrated on a single, deliberately chosen idea, inner response or the like, which is made the focus of your inner life. With the powers of soul thus concentrated, a faculty which generally lies dormant and only acts between the lines of your present life, as it were, emerges strongly from the human soul. It then actually happens that with attentiveness increased to an immeasurable degree and become highly concentrated and active, the soul learns to experience itself in itself in such a way as to be able to tear itself away from the physical body whilst fully conscious, just as hydrogen is removed from water by chemical methods.

It does, of course, take years of inner work to achieve the active attention and concentration needed to enable the spiritual investigator to tear himself away from the physical body. But the time will come when words which sound utterly peculiar to present-day people begin to have meaning for the spiritual investigator. These seemingly fantastic words are: ‘I experience myself as soul and spirit outside the living physical body and I know that this body is outside the soul—well, just as this table is outside my body. I know that when the soul has grown strong it can have the experience of the body being there before it like a foreign object—this body and all the destinies it has to go through in ordinary life.’ You, as you normally are, come to be completely outside when you experience yourself as soul and spirit separate from the body, and this soul and spirit entity then has completely different qualities from those it has when it is bound up with the physical body and its senses and uses the brain-bound intellect.

The first thing to happen is that the power of thought separates from physical experience. I do not want to talk in abstract terms, but give you real facts. Please do not take it amiss if I use plain words, without prejudice, to speak of things which still sound extremely odd today. When a spiritual investigator begins to find meaning in the words: ‘You are now living in the soul; you know that your soul is a real non-physical entity in which you find yourself when you are outside your senses and brain,’ he first of all feels as if his thinking is now outside the brain, alive and active all around the head. Between birth and death we must, of course, always return to the body, and spiritual investigators are able to observe the exact moment when they return to brain-bound thinking after a time when they have been purely in soul and spirit. They find that the brain offers resistance; they feel they come in on the waves of an earlier life which was purely in the spirit and slip into the physical brain,4 which is then active in its usual way, following anything achieved in soul and spirit. To experience yourself out of the body and then entering into the body again is one of the most heart-moving experiences for the spiritual investigator.

Thinking which experiences itself purely in itself and takes place outside the brain is different from ordinary thinking. Our ordinary thoughts are like shadows compared with the thoughts which open up like a new world to spiritual investigators when they are out of the body. These thoughts are full of inner images, which is also why we call them ‘Imaginations’, not because we think them to be mere fantasy, something thought up, but because everything we experience in that condition is truly experienced in images. This kind of Imagination means you are really entering into things, with everything you come upon in the world of the spirit presenting itself to the mind's eye in images.

In this way thinking can be separated from the living human body, and spiritual investigators thus find themselves in a world of spiritual entities and events.