The World of the Senses E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2014

Beschreibung

'When we consider the plant world in all its greenery, or the stars with their golden glory; when we look at all this without forming any judgement from within ourselves but instead permit the things to reveal themselves to us... then all things are transformed from what they were in the world of the senses into something entirely different – something for which no word exists other than one which is taken from our very life of soul...' – Rudolf Steiner. One of Rudolf Steiner's most fundamental objectives was to show how the spiritual world connects to and penetrates the material world. In doing so, he was pioneering a modern form of Rosicrucianism – countering traditional religious conceptions (that spirit and matter are polar opposites) as well as contemporary materialistic science (that ignores the existence of spiritual phenomena altogether). In this concise series of lectures, Rudolf Steiner shows how the human senses reveal the mysterious world of the will, which is at once a spiritual and physical phenomenon. The senses act as a portal connecting our physical and etheric bodies with what Steiner refers to as worlds of 'all-pervading will' and 'all-pervading wisdom'. He elaborates this theme, giving some unexpected and delightful insights into the senses of hearing and sight, and in particular how we experience colour. Steiner suggests that divine spiritual beings had different intentions for the formation of physical human beings, but that adversary powers caused disruption, leading to a more materialized constitution. He describes disorders in the connections between the human physical, etheric, astral and ego bodies, and the ill effects of one aspect overpowering the others. He gives insight into human glandular secretions, and why we need to eat and digest – also connected to the intervention of adversary beings. Among the many other themes tackled here, Rudolf Steiner describes the transformation of the human senses and organs, giving special consideration to the function of the larynx, which in future times will develop a special kind of reproductive power.

Leseprobe

THE WORLD OF THE SENSES AND THE WORLD OF THE SPIRIT

THE WORLD OF THE SENSES AND THE WORLD OF THE SPIRIT

Six lectures given in Hanover between 27 December 1911 and 1 January 1912

TRANSLATED BY JOHANNA COLLIS INTRODUCTION BY MARGARET JONAS

RUDOLF STEINER

RUDOLF STEINER PRESS CW134

The publishers gratefully acknowledge the generous funding of this publication by the estate of Dr Eva Frommer MD (1927–2004) and the Anthroposophical Society in Great Britain

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2014

Originally published in German under the title Die Welt der Sinne und die Welt des Geistes (volume 134 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand transcripts not reviewed by the speaker, and edited by Hans Erhard Lauer. This authorized translation is based on the latest available edition (1990)

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach 1959, Rudolf Steiner Verlag 2008

This translation © Rudolf Steiner Press 2014

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 445 2

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Editor's Preface

Introduction by Margaret Jonas

LECTURE 1

HANOVER, 27 DECEMBER 1911

The difference between materialistic thoughts and ideas and the spiritual way of thinking. The human being in harmony with the gods and the human being estranged from the gods. Educating thinking to encompass amazement, reverence, wisdom-filled harmony with the laws of the universe, and acquiescence to the course of the world

LECTURE 2

HANOVER, 28 DECEMBER 1911

Acquiescence to the course of the world. All-pervading will in the world of the senses. All-pervading wisdom in the world of coming into being and of dying away. Good as a creative principle and evil as a destructive principle

LECTURE 3

HANOVER, 29 DECEMBER 1911

The mysteries of life. Disturbance of equilibrium through luciferic interference. The irregular combination of the four members of the human being

LECTURE 4

HANOVER, 30 DECEMBER 1911

Material experiences in space and soul experiences in time. The non-spatial shaping and movement of the life of soul. Spatial matter arising through the breaking up of non-spatial forms of spirit. The various types of matter in nature and in the human being

LECTURE 5

HANOVER, 31 DECEMBER 1911

The dual nature of the human being: the shattering of form and the raying of substance. The mystery of incorporation into the cosmos: the practicality of karma. The shining forth of the spiritual caused by the deterioration of matter. Blood ‘a juice of rarest quality’

LECTURE 6

HANOVER, 11 JANUARY 1912

Coming into being and dying away. Metals. The seven plant spheres and their centre. How the environment works on the human being as a whole. The end of philosophy as a science of ideas. The processes of spiritual exhalation and inhalation

The Invitation to this Course of Lectures (facsimile)

Notes

Rudolf Steiner's Collected Works

Significant Events in the Life of Rudolf Steiner

EDITOR'S PREFACE

These lectures were given to members of the Theosophical Society in Hanover during the Christmas season of 1911. Rudolf Steiner's visit to Hanover and the programme of events had been announced in the ‘Notice to Members of the German Section of the Theosophical Society’, XII, November 1911, and in a separate invitation (see The Invitation to this Course of Lectures (facsimile) and the translation which follows it). Rudolf Steiner formulated the title. The lecture on 26 December was preceded by the Section's Christmas celebration. The lecture on this date is also included in GA 127 (not presently translated as a complete course in English). In the New Year celebration on 1 January 1912, Rudolf Steiner spoke about the Dream Song of Olaf Åsteson. This talk is included in GA 158 (also not presently translated into English). The celebrations in Hanover ended on 2 January with a further lecture by Rudolf Steiner of which only notes remain.

INTRODUCTION

These lectures took place when Rudolf Steiner was still lecturing within the German Section of the Theosophical Society, and they were given to those members in Hanover. However, the term ‘theosophy’ has been altered to ‘anthroposophy’, following Steiner's later suggestion. A certain background understanding of theosophy/anthroposophy was thus assumed by him. The lectures have been carefully translated in accordance with a later German edition, rather than the previous English version.

One of Rudolf Steiner's fundamental objectives in all his activity was to endeavour to show in what way the spiritual world could be said to connect to and penetrate the material world, and thus avoid the traditional separating off of physical and spiritual (or religious) manifestation. He also knew too well how easy it is for a materialistic science to claim to have refuted the findings of anthroposophy; so, rather than disregarding the senses and the impressions they give to us—as might be in the case of developing a purely meditative path—his intention was to arrive at a greater understanding and enhancement of their functioning. It would then be by developing the power of thinking as a tool which could penetrate through and beyond them. The best exposition of this thinking capacity is found in his book The Philosophy of Freedom.

Steiner was later to explore the human senses more fully, describing twelve and thus going beyond the customary five. In these lectures he is dealing with the sense world as a whole, rather than specific ones, but he does give some unexpected insights into the senses of sight and hearing in particular. We learn for instance how it is that we experience colour. Spiritually, the senses reveal the world of the will, which is also an aspect of our physical bodies—it requires effort on our part to understand will as both a spiritual and a physical phenomenon.

The Gnostic teachers of the second century AD, to whom he alludes in the first lecture, commonly described the material world as having been created by a god less good and powerful than the highest divine being, a lesser creator which some identified with Yahweh of the Old Testament—but others even perceived it as the work of evil entities. Rudolf Steiner does not go this far, but he indicates that the spiritual divine beings had very different intentions for the formation of physical human beings. The adversary powers, however, especially Lucifer, interfered in the divine plan and the result was a more materialized human being. These descriptions must have come as quite startling when first heard.

We learn the different ways in which the physical, etheric, astral bodies and ego can be connected and the effects of the preponderance of one over the other, from which certain medical conclusions can be drawn. Disorder has been brought into these connections. Now we gain a better understanding of our glandular secretions, and how we have become beings who need to eat and digest—which would not have been the case had Lucifer not intervened. Steiner realized this would disappoint any gourmets in his audience! His listeners were also presented with the difficult concept of how to understand spirit actually becoming something material. What is matter or substance? Can we grasp the idea that spirit bursting into emptiness produces mineral substance? His explanation is carefully built up. Mysteries of space and time and evolutionary processes are also discussed, and how the human being is part of the cosmic whole and relates to the Spirits of Form—the Elohim for instance—a connection which in turn is made with the human ego and the blood. Steiner leads on to the astonishing idea that the human being of the distant future will be able to transform his senses and his organs in a mysterious way, in particular the larynx—which will have a certain reproductive power. The doleful future of a humanity which does not want to know about these things, and refuses to develop a higher consciousness, is brought before us.

But whatever the nature and origins of the senses, the way we should respond to our sensory impressions is to remember to receive the world around us in a mood of amazement and reverence and allow it to speak to us. This is far more important than we realize. To meet it with fixed concepts will, moreover, hinder our judgements; likewise states of excessive sympathy and antipathy. As Goethe before him showed, phenomena of any kind must first be received in a mood of quiet acceptance before drawing any conclusions. Premature concepts, judgements and opinions simply erect a wall and obstruct, leading to untrue ideas and confusion. Developing the right mood is a moral act and essential for really being able to receive what the senses bring to us. This is the truly scientific mode, not the dogmatic one so prevalent today.

In this period Steiner was also presenting a modern form of Rosicrucianism—a development of the attempt during the Renaissance by its founder, Christian Rosenkreutz, to unite science with belief, and in some respects these lectures are more challenging than others given around this time, such as From Jesus to Christ or Wonders of the World, which deal with religious and mythological themes. But only by trying to grapple with these difficult concepts can we really further the understanding of spiritual knowledge—not just as ideas or beliefs but also as a science.

Margaret Jonas, May 2014

LECTURE 1

HANOVER, 27 DECEMBER 1911

IN this cycle of lectures it will be my task to build a bridge between more or less everyday things, between experiences we might encounter in ordinary life and the most lofty affairs of humanity. This may show us one of those paths which lead on from our everyday life towards what anthroposophy or spiritual science can mean for our soul and spirit. We know, if we enter ever more deeply into what it is able to give us, that anthroposophy will flow into our feelings, into our will, and into the powers we need in order to come to grips with the many and varied events of life. And we also know, through the way we can experience the influences which are just now approaching us from the higher worlds, that anthroposophy is in some measure needed by today's humanity. We know that within a relatively brief period of time humanity would lose all certainty, all confidence, all inner quietness, all the tranquillity we need for life, if the revelations we describe as anthroposophy were unable to reach humanity in our present age. We also know that through this spiritual stream of anthroposophy two tendencies of people's thinking and feeling are approaching one another with some violence.

One of these is the tendency of thinking and feeling which has been in preparation for many centuries and has already taken hold of humanity everywhere in the widest circles, or will most certainly do so very soon. This is what we term the materialistic tendency of thinking and feeling; it is materialistic in the widest sense. And it is, as it were, clashing violently with the other way of thinking, the way which comes through anthroposophy and is the spiritual tendency. The conflict of these two tendencies, of these two ways of thinking and feeling, will become ever more noticeable in the near future. In the way it manifests we shall not always know whether we are dealing with a tendency of thinking and feeling which is undisguised in its materialistic presentation or which is, perhaps, another tendency hiding behind some mask or other. This is because there will be plenty of materialistic tendencies which will disguise themselves as something spiritual, and it will sometimes be difficult to see where materialism is hiding and where a spiritual tendency is truly to be found. In two lectures I gave recently I endeavoured to demonstrate in various ways how difficult it is to make the necessary distinction in this regard. In the first instance I tried to give a sense of how certain thoughts and ideas which can easily dominate us at the present time can make of us perfectly honest and upright opponents of spiritual science. ‘How to refute spiritual science’ is what I tried to demonstrate in the first of those lectures, which was then followed by another describing ‘how to defend spiritual science’ or ‘how to substantiate spiritual science’.1

It was not my intention in those lectures to demonstrate everything possible in either direction. My purpose was to provide a sense of how numerous exceedingly plausible ways can be found by means of which the world view of spiritual science can be refuted. Nevertheless, those who cannot help but pour forth such antagonism from their soul should certainly not in every case be counted nowadays among the most dishonest individuals, for they are often in fact the most honest among those wrestling to find the truth. I shall not here present you once again with all the reasons which can be stated in opposition to spiritual science. But I must point out that today's habits of thought and ways of looking at the world do provide very well-founded reasons on the basis of which spiritual science can be thoroughly refuted. If we wish to refute spiritual science, if we want to seek out all possible reasons that can be set against spiritual science, we must ask the question: How can we reach the most thorough, the most fundamental refutation? You see, a person may acknowledge spiritual science from the very bottom of his soul, and yet if he then also familiarizes himself with the essentially materialistic ideas put forward by the sciences he will find it perfectly possible to refute spiritual science very thoroughly. To do this he must first bring about within himself a certain state of soul. This state of soul in a person who wishes to refute spiritual science involves adopting a completely and utterly intellectualistic point of view. What is meant by this will become clear when we view the matter from the opposite standpoint once we have grasped what I have here presented as my own personal experience. If we are familiar with the results of today's science while relying solely on our intellect, we shall find it possible to refute spiritual science very thoroughly.

But now let us pause while we endeavour to approach our task from an entirely different angle. You see, we human beings are able to view the world from two sides. One view arises when we, let's say, witness a beautiful sunrise where the sun emerges from the golden-red morning sky as though giving birth to itself and then spreads its brilliance across the earth while we immerse ourselves in the thought of how the sun's warmth magically brings forth life from the earth's depths in the ever-recurring round of the seasons. Or, when we observe the going down of the sun as the red sky at night grows dim until total blackness holds sway in which myriads of stars shine out, then we can become absorbed in the wonders of the starry sky at night. This view of nature all around us can fill us with the most profound delight. Such a perception resembles one of Goethe's fundamental ideas. He once expressed it so beautifully: As we look up to the wonders of the starry heavens and watch the circulation of the universe in all its glory, then surely we have a sense of how all these marvels surrounding us in creation only grow meaningful when they are mirrored in the astounded soul of a human being.2

We do indeed play with the idea that just as the air around us forms our being, just as it enters into us when we breathe and through the process it undergoes within us then builds us up, that just as we are an outcome of this air and its laws and its composition so are we in some way an outcome of the whole wide world which surrounds us with all that flows into us through our senses—not only in what we see but also in what we take in through the world of sound and all the other worlds flowing into us through our senses. The fact that we stand there before the external world of the senses and are an outcome of all those senses flowing together, and are able to tell ourselves that we have within us everything we perceive around us through all our senses, this fact enables us to understand that the meaning of all this is best fulfilled through the crystallizing out of the marvel which is the human being.

How truly are we then overcome by the notion expressed with such primeval passion by the Greek poet: ‘Of all that is mighty in the world, the most mighty is the human being!’3 How one-sided do each of the world's external phenomena appear to us! Yet in the human being all these phenomena seem to merge together into a one-ness when we view the world of the senses outside ourselves and then see the human being in its midst as a sensual being into which all else is flowing. The more closely we investigate the world, the more does the human being emerge before us as a confluence of all the one-sided phenomena of the universe. A thought enters into our soul when we cultivate within ourselves this feeling of the great wide world and the way it unites to flow into the human being, a thought filled with profoundly inspiring feelings: the concept of the divinely intended human being who emerges as though the deeds of gods and godly purposes had built up an entire universe whence they everywhere caused influences to flow which in the end combined in the most estimable of works then placed by those gods into the universe, namely the human being—an opus of the divine will!

This is how it was expressed by one who was contemplating the world of the senses with regard to the human being: In relation to the miracle of the human ear all of us are the music maker's instruments as are we also in relation to that other musical instrument, the miracle of the human larynx!4 We can marvel at much that is in the world; not to marvel at the human being who stands there in its midst is possible only if we are unfamiliar with the wonders of his configuration. But when in soul we immerse ourselves in such contemplations, then the thought arises: How great are the deeds of those divine spiritual beings who have brought this human being into existence!

This is one angle to be gained from a world view. But there is also another angle. This other angle is revealed to us when we develop a sense for the grandeur and potency of what we term moral ideals, when we look into our own soul and are struck by the significance of moral ideals for the world. A many-sided healthy human nature is called for if we are to sense fully how sublime are the moral ideals of humanity. In contemplating these moral ideals we can develop in ourselves something which may work within our soul just as powerfully as the wonders and revelations of the universe work on us from the outside. This comes about when we kindle all possible love and enthusiasm in relation to the moral ideals and aims of humanity. It may fill us with immeasurable warmth.

And then this sense of the moral ideals is joined as of necessity by the idea of the aforementioned world view related to the revelation of the universe through the human being. Those who have the strongest sense of the might of those moral ideals will also be most powerfully affected by that other thought and say: O man, as you stand here today, how distant are you from the lofty moral ideals which can blossom within your heart! How small are you in all your capabilities over against the greatness of the moral ideals which you might set yourself!

Only when our soul begins to grow can we assess its inadequacy over against those moral ideals. And the thought then dawns in our soul which helps us endeavour with courage and conviction to make the moral ideals a little more strong within us than they were before. Or else it can happen in some temperaments that the sense of inadequacy of the moral ideals begins to take root in the soul which then feels utterly shattered and alienated from the gods for the very reason that it does in fact have a strong understanding of the divinely willed aspect of the external human being's place in the world of the senses. Here I stand, such individuals might say to themselves, with everything I possess externally. Regarding yourself from the outside you cannot help saying: Yes, I am a confluence of the whole divinely created world; I am a being desired by the gods with a countenance resembling the divine! But then you look into yourself and there you see the ideals which the gods have inscribed into your heart and which are intended by them to be powers you can use. So then you feel the experience of your inadequacy gushing forth from your soul.

We have within us these two possibilities for looking at the world. Either we can regard ourselves from outside and be profoundly glad about our divinely desired nature. Or we can regard ourselves from within and be profoundly disappointed about our soul in its estrangement from the divine. With a sound sense of the situation we are bound to say: The forces which have brought forth the human being like a mighty extract of the whole universe are the very same forces which have also brought forth the moral ideals that are inscribed into our hearts.

Why is the one so very different from the other? This surely is the great riddle of human existence. In truth, neither anthroposophy nor philosophy would ever have come about in the world if the dichotomy just described had not arisen in human souls either more consciously in the realm of thinking or less consciously in the realm of feeling. The experience of it is the source of all human questioning and investigation. What has come between the divinely willed human being and the human being who is estranged from the divine? This is the most fundamental question of all philosophy. However varied the formulations and characterizations of this question may have become, nevertheless it underlies all human thinking and all human pondering. How may we gain an idea of how to build a bridge between the indubitably inspiring view of the external human being and the undoubtedly conflicting view of the soul leading to so much doubt?