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Rudolf Steiner


Rudolf Steiner (born 25 February 1861 in Murakirály, Austria-Hungary (now Donji Kraljevec, Croatia), died 30 March 1925 in Dornach, Switzerland) was an Austrian philosopher, literary scholar, educator, artist, playwright, social thinker, and esotericist.[1][2][3] He was the founder of Anthroposophy, Waldorf education, biodynamic agriculture, anthroposophical medicine,[4] and the new artistic form of Eurythmy.

He characterized anthroposophy as follows:

Anthroposophy is a path of knowledge, to guide the spiritual in the human being to the spiritual in the universe…. Anthroposophists are those who experience, as an essential need of life, certain questions on the nature of the human being and the universe, just as one experiences hunger and thirst.[5]

Steiner advocated a form of ethical individualism, to which he later brought a more explicitly spiritual component. He derived his epistemology from Johann Wolfgang Goethe's world view, where “Thinking… is no more and no less an organ of perception than the eye or ear. Just as the eye perceives colours and the ear sounds, so thinking perceives ideas.”[6]

Contents

Biography

Childhood and education

Steiner's father, Johann, had left his position as huntsman in the service of Count Hoyos in Geras to marry (the Count had refused his permission). He became a telegraph operator on the Southern Austrian Railway, at the time of Rudolf's birth stationed in Murakirály in the Muraköz region, then part of the Austro-Hungarian Empire (present-day Donji Kraljevec, Međimurje region, northernmost Croatia). Steiner's mother's maternal name was Franziska Blie. In the first two years of his life the family moved twice, first to Mödling, near Vienna, and then, through the promotion of his father to stationmaster, to Pottschach, located in the foothills of the eastern Austrian Alps in present-day Burgenland.[4]

From 1879 to 1883 Steiner attended and then graduated from the Technische Hochschule (Technical University) in Vienna, where he studied mathematics, physics, and philosophy.[7] In 1882, one of Steiner's teachers at the university in Vienna, Karl Julius Schröer, suggested Steiner's name to Professor Joseph Kürschner, editor of a new edition of Goethe's works. Steiner was then asked to become the edition's scientific editor.[3]

In his autobiography, Steiner related that at 21, on the train between his home village and Vienna, he met a simple herb gatherer, Felix Kogutski, who spoke about the spiritual world "as someone who had his own experiences of it...." This herb gatherer introduced Steiner to a person that Steiner only identified as a "master", and who had a great influence on Steiner's subsequent development, in particular directing him to study Fichte's philosophy.[8]

In 1891 Steiner earned a doctorate in philosophy at the University of Rostock in Germany with a thesis based upon Fichte's concept of the ego,[9] later published in expanded form as Truth and Knowledge.[4]

Rudolf Steiner 1889
Rudolf Steiner 1889

Writer and philosopher

In 1888, as a result of his work for the Kurschner edition of Goethe's works, Steiner was invited to work as an editor at the Goethe archives in Weimar. Steiner remained with the archive until 1896. As well as the introductions for and commentaries to four volumes of Goethe's scientific writings, Steiner wrote two books about Goethe's philosophy: The Theory of Knowledge Implicit in Goethe's World-Conception (1886) and Goethe's Conception of the World (1897). During this time he also collaborated in complete editions of Arthur Schopenhauer's work and that of the writer Jean Paul and wrote articles for various journals.

During his time at the archives, Steiner wrote what he considered his most important philosophical work, Die Philosophie der Freiheit (The Philosophy of Freedom) (1894), an exploration of epistemology and ethics that suggested a path upon which humans can become spiritually free beings (see below).

In 1896 Elisabeth Förster-Nietzsche asked Steiner to set the Nietzsche archive in Naumburg in order. Her brother by that time was no longer compos mentis. Förster-Nietzsche introduced Steiner into the presence of the catatonic philosopher and Steiner, deeply moved, subsequently wrote the book Friedrich Nietzsche, Fighter for Freedom. Of Nietzsche, Steiner says in his autobiography, "Nietzsche's ideas of the 'eternal repetition' and of 'supermen' remained long in my mind. For in these was reflected that which a personality must feel concerning the evolution and essential being of humanity when this personality is kept back from grasping the spiritual world by the restricted thought in the philosophy of nature characterizing the end of the nineteenth century."[10] "What attracted me particularly was that one could read Nietzsche without coming upon anything which strove to make the reader a 'dependent' of Nietzsche's'."[10].

In 1897, Steiner left the Weimar archives and moved to Berlin. He became owner, chief editor, and active contributor to the literary journal Magazin für Literatur, where he hoped to find a readership sympathetic to his philosophy. His work in the magazine was not well received by its readership, including the alienation of subscribers following Steiner's unpopular support of Émile Zola in the Dreyfus Affair.[11] The Magazin für Literatur lost more subscribers after Steiner's close friendship with anarchist writer John Henry Mackay was revealed when Steiner published extracts from their correspondence.[12][11] Dissatisfaction with his editorial style eventually led to his departure from the magazine.

In 1899, Steiner married Anna Eunicke. They were later separated; Anna died in 1911.

Rudolf Steiner 1900
Rudolf Steiner 1900

Steiner and the Theosophical Society

A turning point came in 1899, when Steiner decided to publish an article in the Magazin für Literatur, titled "Goethe's Secret Revelation", on the esoteric nature of Goethe's fairy tale, The Green Snake and the Beautiful Lily. This article led to an invitation by the Count and Countess Brockdorff to speak to a gathering of Theosophists on the subject of Nietzsche. Steiner continued speaking regularly to the members of the Theosophical Society, becoming the head of its newly constituted German section in 1902, though without ever joining the society.[9] It was within this society that Steiner met and worked with Marie von Sievers, who eventually became his second wife (1914).

By 1904, Steiner was appointed by Annie Besant to be leader of the Esoteric Society for Germany and Austria. The German Section of the Theosophical Society grew rapidly under Steiner's leadership as he lectured throughout much of Europe on his spiritual science. During this period Steiner maintained an original approach, replacing Madame Blavatsky's terminology with his own, and basing his spiritual research and teachings upon the Western esoteric and philosophical tradition. This and other differences, in particular the pronouncement by C. W. Leadbeater and Annie Besant that Jiddu Krishnamurti was the vehicle of a new world teacher, and the reincarnation of Christ, claims Steiner publicly rejected, led to a formal split in 1912.[9]

Spiritual research

From his decision to "go public" in 1899 until his death in 1925, Steiner articulated an ongoing stream of experiences of the spiritual world — experiences he said had touched him from an early age on.[11] Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences. [13]

Steiner believed that through freely chosen ethical disciplines and meditative training, anyone could develop the ability to experience the spiritual world, including the higher nature of oneself and others.[11] Steiner believed that such discipline and training would help a person to become a more moral, creative and free individual - free in the sense of being capable of actions motivated solely by love.[14]

Steiner's ideas about the inner life were influenced by Franz Brentano[11] - with whom he had studied - and Wilhelm Dilthey, founders of the phenomenological movement in European philosophy. Steiner was also influenced by Goethe's phenomenological approach to science.[11][15][16]

Steiner's collected works include about 40 volumes of his writings and more than 300 volumes of lectures. His most notable writings include:

  • Philosophy of Freedom (1893) (also translated as Philosophy of Spiritual Activity): his chief philosophical work; see above.
  • Theosophy: An Introduction (1904), in which he sets forth his ideas of the body-soul-spirit constitution of the human being, reincarnation, and the unity of the spiritual and sense-perceptible ("as two sides of a single coin").
  • Knowledge of Higher Worlds (1904/5), in which he describes his conception of a path of spiritual development, detailing many principles of life (openness, positivity, respect for others), spiritual exercises (control of thought and will, directed imaginations) and experiences likely to arise on this path (trials and spiritual perceptions).
  • An Outline of Esoteric Science (1910), in which he describes a vast panorama of cosmic evolution, the spiritual hierarchies that guide this evolution, and the path of spiritual development that leads to such perceptions.

Steiner led the following esoteric schools:

  • His independent Esoteric School of the Theosophical Society, founded in 1904. This school continued after the break with Theosophy (see below) and eventually led into the
  • In 1906 Steiner became leader of a lodge called Mystica Aeterna within the Masonic Order of Memphis and Mizraim, an affiliation that ended around 1914. Steiner added to the Masonic rite a number of Rosicrucian references.[17] The figure of Christian Rosenkreutz also plays an important role in several of his later lectures.
  • School of Spiritual Science of the Anthroposophical Society, founded in 1923. This was intended to have three "classes", but Steiner only developed the first one of these. Unlike most esoteric schools, all of the texts relating to the "School of Spiritual Science" have been published (in the full edition of Steiner's works).

The Anthroposophical Society and its cultural activities

The Anthroposophical Society grew rapidly. Fueled by a need to find a home for their yearly conferences, which included performances of plays written by Eduard Schuré as well as Steiner himself, the decision was made to build a theater and organizational center. In 1913, construction began on the first Goetheanum building, in Dornach, Switzerland. The building, designed by Steiner, was built to significant part by volunteers who offered craftsmanship or simply a will to learn new skills. Once World War I started in 1914, the Goetheanum volunteers could hear the sound of cannon fire beyond the Swiss border, but despite the war, people from all over Europe worked peaceably side by side on the building's construction. In 1919, the Goetheanum staged the world premiere of a complete production of Goethe's Faust. In this same year, the first Waldorf school was founded in Stuttgart, Germany.

Beginning in 1919, Steiner was called upon to assist with numerous practical activities (see below). His lecture activity expanded enormously. At the same time, the Goetheanum developed as a wide-ranging cultural centre. On New Year's Eve, 1922/1923, it was burned down by arson; only his massive sculpture depicting the spiritual forces active in the world and the human being, the Representative of Humanity, was saved. Steiner immediately began work designing a second Goetheanum building – made of concrete instead of wood – which was completed in 1928, three years after his death.

During the Anthroposophical Society's Christmas conference in 1923, Steiner founded the School of Spiritual Science, intended as an open university for research and study. This university, which has various sections or faculties, has grown steadily; it is particularly active today in the fields of education, medicine, agriculture, art, natural science, literature, philosophy, sociology and economics. Steiner spoke of laying the foundation stone of the new society in the hearts of his listeners, while the First Goetheanum's foundation stone had been laid in the earth. He gave a Foundation Stone meditation to anchor this.

Attacks, illness and death

The arson had a context. Threats had been made publicly against the Goetheanum [18], and against Steiner himself[19] by right-wing nationalists.

Reacting to the catastrophic situation in post-war Germany, Steiner had gone on extensive lecture tours promoting his social ideas of the Threefold Social Order, entailing a fundamentally different political structure; he suggested that only through independence of the cultural, political and economic realms could such catastrophes as the World War be avoided. He also promoted a radical solution in the disputed area of Upper Silesia - claimed by both Poland and Germany -; his suggestion that this area be granted at least provisional independence led to his being publicly accused of being a traitor to Germany.[20]

In 1919, the political theorist of the National Socialist movement in Germany, Dietrich Eckart, attacked Steiner and suggested that he was a Jew.[21] In 1921, Adolf Hitler attacked Steiner in an article in the right-wing "Völkischen Beobachter" newspaper, including accusations that Steiner was a tool of the Jews,[22] and other nationalist extremists in Germany were calling up a "war against Steiner". The 1923 Beer Hall Putsch in Munich led Steiner to give up his residence in Berlin, saying that if those responsible for the attempted coup [Hitler and others] came to power in Germany, it would no longer be possible for him to enter the country; [23] he also warned against the disastrous effects it would have for Central Europe if the National Socialists came to power.[24]

The loss of the Goetheanum affected Steiner's health seriously. From 1923 on, he showed signs of increasing frailness and illness. He continued to lecture widely, and even to travel; especially towards the end of this time, he was often giving two, three or even four lectures daily for courses taking place concurrently. On the one hand, many of these were for practical areas of life: education, curative eurythmy, speech and drama. On the other hand, Steiner began a new, extensive series of lectures presenting his research on the successive lives of various individuals, and on the technique of karma research generally.[25]

By autumn, 1924, however, he was too weak to continue; his last lecture was held in September of that year. He died on March 30, 1925.

Philosophical development

Goethean science

In his commentaries on Goethe's scientific works, written between 1884-97, Steiner presented Goethe's approach to science as essentially phenomenological in nature, rather than theory- or model-based. He developed this conception further in several books, The Theory of Knowledge Implicit in Goethe's World-Conception (1886) and Goethe's Conception of the World (1897), particularly emphasizing the transformation in Goethe's approach from the physical sciences, where experiment played the primary role, to plant biology, where imagination was required to find the biological archetypes (Urpflanze), and postulated that Goethe had sought but been unable to fully find the further transformation in scientific thinking necessary to properly interpret and understand the animal kingdom.[26]

Steiner defended Goethe's qualitative description of color as arising synthetically from the polarity of light and darkness, in contrast to Newton's particle-based and analytic conception. He emphasized the role of evolutionary thinking in Goethe's discovery of the intermaxillary bone in human beings; Goethe expected human anatomy to be an evolutionary transformation of animal anatomy.[26]

Knowledge and freedom

Steiner approached the philosophical questions of knowledge and freedom in two stages. The first was his dissertation, published in expanded form in 1892 as Truth and Knowledge. Here Steiner suggests that there is an inconsistency between Kant's philosophy, which postulated that the essential verity of the world was inaccessible to human consciousness, and modern science, which assumes that all influences can be found in what Steiner termed the "sinnlichen und geistlichen" (sensory and mental/spiritual) world to which we have access. Steiner terms Kant's "Jenseits-Philosophie" (philosophy of an inaccessible beyond) a stumbling block in achieving a satisfying philosophical viewpoint.[27]

Steiner postulates that the world is essentially an indivisible unity, but that our consciousness divides it into the sense-perceptible appearance, on the one hand, and the formal nature accessible to our thinking, on the other. He sees in thinking itself an element that can be strengthened and deepened sufficiently to penetrate all that our senses do not reveal to us. Steiner thus explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds. Their apparent duality is conditioned by the structure of our consciousness, which separates perception and thinking, but these two faculties give us two complementary views of the same world; neither has primacy and the two together are necessary and sufficient to arrive at a complete understanding of the world. In thinking about perception (the path of natural science) and perceiving the process of thinking (the path of spiritual training), it is possible to discover a hidden inner unity between the two poles of our experience. [14]

Truth, for Steiner, is paradoxically both an objective discovery and yet:

"a free creation of the human spirit, that never would exist at all if we did not generate it ourselves. The task of understanding is not to replicate in conceptual form something that already exists, but rather to create a wholly new realm, that together with the world given to our senses constitutes the fullness of reality."[28]

A new stage of Steiner's philosophical development is expressed in his Philosophy of Freedom. Here, he further explores potentials within thinking: freedom, he suggests, can only be approached asymptotically and with the aid of the "creative activity" of thinking. Thinking can be a free deed; in addition, it can liberate our will from its subservience to our instincts and drives. Free deeds, he suggests, are those for which we are fully conscious of the motive for our action; freedom is the spiritual activity of penetrating with consciousness our own nature and that of the world,[29] and the real activity of acting in full consciousness.[14] (See the main article on the book Philosophy of Freedom for a fuller exposition.) This includes overcoming influences of both heredity and environment: "To be free is to be capable of thinking one's own thoughts - not the thoughts merely of the body, or of society, but thoughts generated by one's deepest, most original, most essential and spiritual self, one's individuality."[9]

Steiner affirms Darwin's and Haeckel's evolutionary perspectives but extends this beyond its materialistic consequences; he sees human consciousness, indeed, all human culture, as a product of natural evolution that transcends itself. For Steiner, nature becomes self-conscious in the human being. Steiner's description of the nature of human consciousness thus closely parallels that of Solovyov:[30]

In human beings, the absolute subject-object appears as such, i.e. as pure spiritual activity, containing all of its own objectivity, the whole process of its natural manifestation, but containing it totally ideally - in consciousness....The subject knows here only its own activity as an objective activity (sub specie object). Thus, the original identity of subject and object is restored in philosophical knowledge.[31]

Spiritual science

Main article: Anthroposophy
See also: Rudolf Steiner's exercises for spiritual development

In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity.[11] From 1900 on, he began lecturing about concrete details of the spiritual world(s), culminating in the publication in 1904 of the first of several systematic presentations, his Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos, followed by How to Know Higher Worlds (1904/5), Cosmic Memory (a collection of articles written between 1904 and 1908), and An Outline of Esoteric Science (1910). Important themes include:

  • the human being as body, soul and spirit;
  • the path of spiritual development;
  • spiritual influences on world-evolution and history; and
  • reincarnation and karma, which he considered to be his own central theme.

Steiner emphasized that there is an objective natural and spiritual world that can be known, and that perceptions of the spiritual world and incorporeal beings are, under conditions of training comparable to that required for the natural sciences, but including extraordinary self-discipline, replicable by multiple observers. It is on this basis that spiritual science is possible, with radically different epistemological foundations than those of natural science.

For Steiner, the cosmos is permeated and continually transformed by the creative activity of non-physical processes and spiritual beings. For the human being to become conscious of the objective reality of these processes and beings, it is necessary to creatively enact and reenact, within, their creative activity. Thus objective knowledge always entails creative inner activity.[11] Steiner articulated three stages of any creative deed:[14]

  • Moral intuition: the ability to discover ethical principles appropropriate to the circumstances at hand: situational ethics
  • Moral imagination: the imaginative transformation of an ethical principle into a concrete intention for the future evolution of the particular situation
  • Moral technique: the realization of the intended transformation, depending on a mastery of practical skills.

Steiner termed his work from this period on Anthroposophy. He emphasized that the spiritual path he represented builds upon and supports individual freedom and independent judgment, whereby for the results of spiritual research to be appropriately presented in a modern context they must be in a form accessible to logical understanding, so that those who do not have access to the spiritual experiences underlying anthroposophical research can make independent evaluations of the latter's results.[14] Steiner considered the purpose of human evolution to be the development of the mutually interdependent qualities of love and freedom.[9]

Breadth of activity

Steiner had a wide breadth of activities. He founded the Waldorf education school movement,[32] and the Biodynamic agriculture he founded has contributed significantly to the modern organic farming movement.[33] Anthroposophic medicine has created a broad range of anthroposophical medicines; in addition, a wide range of supportive therapies — both artistic and biographical — have arisen out of Steiner's work.[34] The homes for the handicapped based on his work (the Camphill movement) are widely spread.[35] His paintings and drawings have been exhibited in museums and galleries, and the list of people influenced by him includes Joseph Beuys and other significant modern artists. His two Goetheanum buildings are generally accepted to be masterpieces of modern architecture,[36] and other anthroposophical architects have contributed thousands of buildings to the modern scene. One of first institutions to practice ethical banking was an anthroposophical bank working out of Steiner's ideas.

Steiner's literary estate is correspondingly broad. Steiner's writings are published in about forty volumes, including books, essays, plays ('mystery dramas'), mantric verse and an autobiography. His collected lectures make up another approximately 300 volumes, and nearly every imaginable theme is covered somewhere here. (Much of Steiner's work is available on-line at the Rudolf Steiner archive, and Steiner's complete works are searchable at the German language archive). Steiner's drawings are collected in a separate series of 28 volumes. Many publications have covered his architectural legacy and sculptural work.

Education

As a young man, Steiner already supported the independence of educational institutions from governmental control. In 1907, he wrote a long essay, entitled "Education in the Light of Spiritual Science", in which he described the major phases of child development and suggested that these would be the basis of a healthy approach to education.

In 1919, Emil Molt invited him to lecture on the topic of education to the workers at Molt's factory in Stuttgart. Out of this came a new school, the Waldorf school, and Waldorf education — sometimes known as Steiner Education. During Steiner's lifetime, schools based on his educational principles were also founded in Hamburg, Essen, The Hague and London. There are now more than 900 independent Waldorf schools world-wide.

Social activism

For a period after World War I, Steiner was extremely active as a lecturer on social questions. A petition expressing his basic social ideas (signed by Herman Hesse, among others) was very widely circulated. His main book on social questions, Toward Social Renewal, sold tens of thousands of copies. Today around the world there are a number of innovative banks, companies, charitable institutions, and schools for developing new cooperative forms of business, all working partly out of Steiner’s social ideas. One example is The Rudolf Steiner Foundation (RSF), incorporated in 1984, and as of 2004 with estimated assets of $70 million. RSF provides "charitable innovative financial services". According to the independent organizations Co-op America and the Social Investment Forum Foundation, RSF is "one of the top 10 best organizations exemplifying the building of economic opportunity and hope for individuals through community investing." [37]

Steiner suggested that the cultural, political and economic spheres of society needed to be sufficiently independent of one another to be able to mutually correct each other in an ongoing way. He suggested that human society had been moving slowly, over thousands of years, toward articulation of society into three independent yet mutually corrective realms, and that a Threefold Social Order was not some utopia that could be implemented in a day or even a century. It was a gradual process that he expected would continue to develop for thousands of years. Nevertheless, he gave many specific suggestions for social reforms that he thought would increase the threefold articulation of society. He believed in equality of human rights for political life, liberty in cultural life, and voluntary, uncoerced fraternal cooperation in economic life.[38]

First Goetheanum.
First Goetheanum.

Architecture and sculpture

Steiner designed 17 buildings, including the First and Second Goetheanums. These two buildings, built in Dornach, Switzerland, were intended to house a University for Spiritual Science. Three of Steiner's buildings, including both Goetheanum buildings, have been listed amongst the most significant works of modern architecture.[39]

As a sculptor, his works include The Representative of Humanity (1922). This nine-meter high wood sculpture was a joint project with the sculptor Edith Maryon; it is on permanent display at the Goetheanum in Dornach.

The Representative of Humanity (detail).
The Representative of Humanity (detail).

Performing arts

Together with Marie Steiner-von Sievers, Rudolf Steiner developed the art of Eurythmy, sometimes referred to as "visible speech and visible song". According to the principles of Eurythmy, there are archetypal movements or gestures that correspond to every aspect of speech - the sounds, or phonemes, the rhythms, the grammatical function, and so on - to every "soul quality" - laughing, despair, intimacy, etc. - and to every aspect of music - tones, intervals, rhythms, harmonies, etc.

As a playwright, Steiner wrote four "Mystery Dramas" between 1909 and 1913, including The Portal of Initiation and The Soul's Awakening. They are still performed today by Anthroposophical groups.

Steiner also founded a new approach to artistic speech and drama; see his Speech and Drama Course. Various ensembles work with this approach, called "speech formation" (Ger.:Sprachgestaltung), and trainings exist in various countries, including England, the United States, Switzerland, and Germany; see a list of trainings. The actor Michael Chekhov extended this approach in what is now known as the Chekhov method [40]

Anthroposophical Medicine

From the late 1910s, Steiner was working with doctors to create a new approach to medicine. In 1921, pharmacists and physicians gathered under Steiner's guidance to create a pharmaceutical company called Weleda, which now distributes natural medical products worldwide. At around the same time, Dr. Ita Wegman founded a first anthroposophic medical clinic in Arlesheim, Switzerland (now called the Wegman Clinic).

Biodynamic Farming

Biodynamic agriculture, or biodynamics, comprises an ecological and sustainable farming system, that includes many of the ideas of organic farming (but predates the term). In 1924, a group of farmers concerned about the future of agriculture requested Steiner's help; Steiner responded with a lecture series on agriculture. This was the origin of biodynamic agriculture, which is now practiced throughout much of Europe, North America, and Australasia.[41] A central concept of these lectures was to "individualize" the farm by bringing no or few outside materials onto the farm, but producing all needed materials such as manure and animal feed from within what he called the "farm organism". Other aspects of biodynamic farming inspired by Steiner's lectures include timing activities such as planting in relation to the movement patterns of the moon and planets and applying "preparations", which consist of natural materials which have been processed in specific ways, to soil, compost piles, and plants with the intention of engaging non-physical beings and elemental forces. Steiner, in his lectures, encouraged his listeners to verify his suggestions scientifically, as he had not yet done.

The early decades of the twentieth-century saw new methods of agriculture being proposed and used Steiner believed that the introduction of chemical farming was a major problem. Steiner was convinced that the quality of food in his time had degraded, and he believed the source of the problem was artificial fertilizers and pesticides, however he did not believe this was only because of the chemical or biological properties relating to the substances involved, but also due to spiritual shortcomings in the whole chemical approach to farming. Steiner considered the world and everything in it as simultaneously spiritual and material in nature, an approach termed monism. He also believed that living matter was different from dead matter. In other words, Steiner believed synthetic nutrients were not the same as their more living counterparts.[42]

The name "biologically dynamic" or "biodynamic" was coined by Steiner's adherents. A central aspect of biodynamics is that the farm as a whole is seen as an organism, and therefore should be a closed self-nourishing system, which the preparations nourish. Disease of organisms is not to be tackled in isolation but is a symptom of problems in the whole organism.

Steiner and Christianity

In 1899 Steiner experienced what he described as a life-transforming inner encounter with the being of Christ; previously he had little or no relation to Christianity in any form. Then and thereafter, his relationship to Christianity remained entirely founded upon personal experience, and thus both non-denominational and strikingly different from conventional religious forms.[9]

Christ and human evolution

Steiner describes Christ's being and mission on earth as having a central place in human evolution:[43]

The being of Christ is central to all religions, though called by different names by each.
Every religion is valid and true for the time and cultural context in which it was born.
Historical forms of Christianity need to be transformed considerably in our times in order to meet the on-going evolution of humanity.

It is the being that unifies all religions — and not a particular religious faith — that Steiner saw as the central force in human evolution. He understood Christ's incarnation as a historical reality, and a pivotal point in human history, however. The "Christ Being" is for Steiner not only the Redeemer of the Fall from Paradise, but also the unique pivot and meaning of earth's "evolutionary" processes and of all human history. [43] The essence of being "Christian" is, for Steiner, a search for balance between polarizing extremes[44] and the ability to manifest love in freedom.[9]

Divergence from conventional Christian thought

Steiner's views of Christianity diverge from conventional Christian thought in key places, and include gnostic elements.[45] One of the central points of divergence is found in Steiner's views on reincarnation and karma.

Steiner also posited two different Jesus children involved in the Incarnation of the Christ: one child descended from Solomon, as described in the Gospel of Matthew; the other child from Nathan, as described in the Gospel of Luke.[38] (The genealogies given in the two gospels diverge some thirty generations before Jesus' birth.)

Steiner's view of the second coming of Christ is also unusual. He suggested that this would not be a physical reappearance, but rather, meant that the Christ being would become manifest in non-physical form, in the "etheric realm" — i.e. visible to spiritual vision and apparent in community life — for increasing numbers of people, beginning around the year 1933. He emphasized that the future would require humanity to recognize this Spirit of Love in all its genuine forms, regardless of how this is named. He also warned that the traditional name, "Christ", might be used, yet the true essence of this Being of Love ignored.[45]

The Christian Community

In the 1920s, Steiner was approached by Friedrich Rittelmeyer, a Lutheran pastor with a congregation in Berlin. Rittelmeyer asked if it was possible to create a more modern form of Christianity. Soon others joined Rittelmeyer — mostly Protestant pastors, but including several Roman Catholic priests. Steiner offered counsel on renewing the sacraments of their various services, combining Catholicism's emphasis on the rites of a sacred tradition with the emphasis on freedom of thought and a personal relationship to religious life characteristic of modern, Johannine Christianity.[38]

Steiner made it clear, however, that the resulting movement for the renewal of Christianity, which became known as "The Christian Community", was a personal gesture of help to a movement founded by Rittelmeyer and others independently of the Anthroposophical Society.[38] The distinction was important to Steiner because he sought with Anthroposophy to create a scientific, not faith-based, spirituality.[43] For those who wished to find more traditional forms, however, a renewal of the traditional religions was also a vital need of the times.

Reception of Steiner

Olav Hammer, though sharply critical of esoteric movements generally, terms Steiner "arguably the most historically and philosophically sophisticated spokesperson of the Esoteric Tradition."[46]

Steiner's work has influenced a broad range of noted personalities. Among these have been many writers, artists and musicians; these include Inkling and philosopher Owen Barfield, Pulitzer Prize-winning and Nobel Laureate Saul Bellow,[47] Andrej Belyj,[48][49] Josef Beuys[50], Michael Chekhov, Michael Ende, Wassily Kandinsky,[51][52] Nobel Laureates Selma Lagerlöf[53] and Albert Schweitzer, Andrei Tarkovsky,[54] Richard Tarnas and Bruno Walter.[55]

Controversies

Race and ethnicity

In an exhaustive study, Helmut Zander concludes that "whether a given reader interprets Anthroposophy as racist or not depends upon that reader's concerns."[7] This is partly because Steiner's comments about race are inconsistent in a way typical of his times.

On the one hand, he characterized specific races, nations, and ethnicities in ways that have been termed racist by critics,[56] including:

  • Characterizations of various races and ethnic groups as backward or destined to disappear.[7]
  • Hierarchical views of the spiritual evolution of different races,[57] including placing the white race, and more particularly the Germanic people, at the high-point of human evolution, though portraying these as destined to be superseded by other peoples and races in the future.[7]

On the other hand, Steiner emphasized the core spiritual unity of all the world's peoples and sharply criticized racial prejudice, stating his beliefs that:

  • The individual nature of any person stands higher than any racial, ethnic, national or religious affiliation,[38][4]
  • Race and ethnicity are transient, not essential aspects of the individual, especially since in Steiner's view each individual incarnates in many different peoples and races over successive lives, thus bearing within him- or herself a range of races and peoples.[58][7]
  • Race is rapidly losing any remaining significance for humanity.[7]

Judaism

  • Beginning around the turn of the century, Steiner wrote a series of seven articles attacking the Antisemitism of the era,[59] criticizing some of the most prominent anti-Semites of the time as "barbaric" "enemies of culture".[60]
  • From the early 1920s on, massive defamatory press attacks against Steiner were undertaken by early National Socialist leaders (as well as by other right-wing nationalists), who criticized Steiner's thought and Anthroposophy as being incompatible with National Socialist racist ideology and charged that Steiner was influenced by his connections with Jews.[60][21]
  • Steiner promoted the complete assimilation of the Jewish people into the nations in which they lived, a stance which has come under criticism in recent years.[7]

Medical views

Steiner's descriptions of certain bodily organs and their functions sometimes differ significantly from those found in medical textbooks. He stated, for example, that the heart is not a mechanical pump but a regulator of circulatory flow.[61].

References

  1. ^ Some of the literature regarding Steiner's work in these various fields: Goulet, P: “Les Temps Modernes?”, L'Architecture D'Aujourd'hui, December 1982, pp. 8-17; Architect Rudolf Steiner at GreatBuildings.com; Rudolf Steiner International Architecture Database; Brennan, M: Rudolf Steiner ArtNet Magazine, 18 March 1998; Blunt, R: Waldorf Education: Theory and Practice — A Background to the Educational Thought of Rudolf Steiner. Master Thesis, Rhodes University, Grahamstown, 1995; Ogletree, EJ: Rudolf Steiner: Unknown Educator, Elementary School Journal, 74(6): 344-352, March 1974; Nilsen, A:A Comparison of Waldorf & Montessori Education, University of Michigan; Rinder, L: Rudolf Steiner's Blackboard Drawings: An Aesthetic Perspective and exhibition of Rudolf Steiner's Blackboard Drawings, at Berkeley Art Museum, 11 October 19974 January 1998; Aurélie Choné, “Rudolf Steiner's Mystery Plays: Literary Transcripts of an Esoteric Gnosis and/or Esoteric Attempt at Reconciliation between Art and Science?”, Aries, Volume 6, Number 1, 2006, pp. 27-58(32), Brill publishing; Christopher Schaefer, “Rudolf Steiner as a Social Thinker”, Re-vision Vol 15, 1992; and Antoine Faivre, Jacob Needleman, Karen Voss; Modern Esoteric Spirituality, Crossroad Publishing, 1992.
  2. ^ “Who was Rudolf Steiner and what were his revolutionary teaching ideas?” Richard Garner, Education Editor, The Independent
  3. ^ Steiner's autobiography gives his date of birth as 27 February 1861. However, there is an undated autobiographical fragment written by Steiner, referred to in a footnote in his autobiography in German (GA 28), that says, "My birth fell on the 25th of February 1861. Two days later I was baptized."
  4. ^ a b c Christoph Lindenberg, Rudolf Steiner, Rowohlt 1992, ISBN 3-499-50500-2, pp. 123-6
  5. ^ Steiner, Anthroposophical Leading Thoughts (1924)
  6. ^ Rudolf Steiner, “Goethean Science”, GA1, 1883
  7. ^ a b c d e f g p. 446
  8. ^ Steiner, Rudolf, The Course of My Life, Chapter III and GA 262, pp. 7-21. Fichte is mentioned by Alfred Heidenreich; see this article, but his reference to Steiner's autobiography as the source for this seems to be erroneous.
  9. ^ a b c d e f g Robert A. McDermott, "Rudolf Steiner and Anthroposophy", in Faivre and Needleman, Modern Esoteric Spirituality, ISBN 0-8245-1444-0, p. 288ff
  10. ^ a b Steiner, The Story of My Life, chapter 18
  11. ^ a b c d e f g h Gary Lachman, Rudolf Steiner, Tarcher/Penguin 2007.
  12. ^ "On 28 November 1899 the Volksbühne gave a “Mackay evening” at which Frau Strauss sang the Mackay songs, accompanied by her husband at the piano. The evening was introduced by an appreciation of Mackay’s work by Rudolf Steiner, the later anthroposophist, but then editor of a literary journal and a particularly close friend of Mackay." Hubert Kennedy, "Richard Strauss and John Henry Mackay" in Thamyris 2 [1]
  13. ^ Lindenberg, "Schritte auf dem Weg zur Erweiterung der Erkenntnis", pp. 77ff
  14. ^ a b c d e Chapter 4
  15. ^ Bockemühl, J., Toward a Phenomenology of the Etheric World ISBN 0-88010-115-6
  16. ^ Edelglass, S. et al., The Marriage of Sense and Thought, ISBN 0-940262-82-7.
  17. ^ Ellic Howe: The Magicians of the Golden Dawn London 1985, Routledge, pp 262 ff
  18. ^ "Home of Theosophy Burns", New York Times Jan 2, 1923.
  19. ^ "Riot at Munich Lecture", New York Times, May 17 1922.
  20. ^ The accusation was published in the Frankfurter Zeitung, March 4 1921
  21. ^ a b Uwe Werner, Anthroposophen in der Zeit des Nationalsozialismus, Munich (1999), p. 7.
  22. ^ Völkische Beobachter, March 15, 1921
  23. ^ Die Krise der Anthroposophischen Gesellschaft 1923
  24. ^ Werner, p. 8
  25. ^ Lindenberg, Christoph, Rudolf Steiner: Eine Biographie Vol. II, Chapter 52. ISBN 3-7725-1551-7
  26. ^ a b Johannes Hemleben, Rudolf Steiner: A documentary biography, Henry Goulden Ltd, 1975, ISBN 090482202-8, pp. 37-49 (German edition: Rowohlt Verlag, 1990, ISBN 349950079-5)
  27. ^ Anthony Storr, Feet of Clay, Free Press-Simon and Schuster, 1996. Storr quotes Steiner p72, "If, however, we regard the sum of all percepts as the one part and contrast with this a second part, namely the things-in-themselves, then we are philosophising into the blue. We are merely playing with concepts."
  28. ^ Steiner, Rudolf, Truth and Science, Preface.
  29. ^ "To be conscious of the laws underlying one's actions is to be conscious of one's freedom. The process of knowing [Erkenntnis] is the process of development towards freedom." Steiner, GA3, pp. 91f, quoted in Rist and Schneider, p. 134
  30. ^ Richard Tarnas, The Passion of the Western Mind, ISBN 0712673326
  31. ^ Solovyov, Vladimir, The Crisis of Western Philosophy, Lindisfarne 1996 pp. 42-3
  32. ^ IN CONTEXT #6, Summer 1984
  33. ^ ATTRA - National Sustainable Agriculture Information Service
  34. ^ Evans, M. and Rodger, I. Anthroposophical Medicine: Treating Body, Soul and Spirit
  35. ^ Camphill list of communities
  36. ^ *Both Goetheanum buildings are listed as among the most significant 100 buildings of modern architecture by Goulet, Patrice, Les Temps Modernes?, L'Architecture D'Aujourd'hui, December 1982.
  37. ^ Community Investing Center press release
  38. ^ a b c d e Robert McDermott, The Essential Steiner, Harper San Francisco 1984 ISBN 0-06-065345-0
  39. ^ Goulet, P: "Les Temps Modernes?", L'Architecture D'Aujourd'hui, Dec. 1982, pp. 8-17.
  40. ^ Byckling, L: Michael Chekhov as Actor, Teacher and Director in the West. Toronto Slavic Quarterly No 1 - Summer 2002. University of Toronto, Academic Electronic Journal in Slavic Studies.
  41. ^ Groups in N. America, List of Demeter certifying organizations, Other biodynamic certifying organization,Some farms in the world
  42. ^ Steve Diver, Biodynamic Farming & Compost Preparation
  43. ^ a b c Carlo Willmann, Waldorfpädagogik: Theologische und religionspädagogische Befunde, Kölner Veröffentlichungen zur Religionsgeschichte, Volume 27, ISBN 3-412-16700-2, especially Chapters 1.3, 1.4
  44. ^ p. 102-3
  45. ^ a b Johannes Hemleben, op. cit., pp. 96-100.
  46. ^ Olav Hammer, Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age, Brill 2004, p. 329. See also p. 98, where Hammer states that - unusually for founders of esoteric movements - Steiner's self-descriptions of the origins of his thought and work correspond to the view of external historians.
  47. ^ Robert Fulford, "Bellow: the novelist as homespun philosopher", The National Post, October 23, 2000
  48. ^ Andrey Bely
  49. ^ J.D. Elsworth, Andrej Bely:A Critical Study of the Novels, Cambridge:1983, cf. [2]
  50. ^ John F. Moffitt, "Occultism in Avant-Garde Art: The Case of Joseph Beuys", Art Journal, Vol. 50, No. 1, (Spring, 1991), pp. 96-98
  51. ^ Peg Weiss, "Kandinsky and Old Russia: The Artist as Ethnographer and Shaman", The Slavic and East European Journal, Vol. 41, No. 2 (Summer, 1997), pp. 371-373
  52. ^ Kandinsky: The Path to Abstraction 1908 - 1922
  53. ^ Selma Lagerlöf - Biography
  54. ^ [ Nostalghia.com | The Topics :: Layla Alexander Garrett on Tarkovsky ]
  55. ^ Bruno Walter, "Mein Weg zur Anthroposophie". In: Das Goetheanum 52 (1961), 418–2
  56. ^ Arno Frank, "Einschüchterung auf Waldorf-Art", Die Tageszeitung Aug 4, 2000.
  57. ^ Corinna Treitel, A Science for the Soul: Occultism and the Genesis of the German Modern, Johns Hopkins Press, ISBN 0-8018-7812-8, p. 103
  58. ^ Eugen Blume, "Joseph Beuys". In Kugler and Baur, Rudolf Steiner in Kunst und Architektur, ISBN 3832190120, p. 186
  59. ^ The articles were published in a journal devoted to combating Antisemitism. Mitteilungen aus dem Verein zur Abwehr des Antisemitismus, 11(37):307-8, 11 September 1901. Article. Mitteilungen, 11(38):316, 18 September 1901. Article. Cf. GA31 for a complete list and text of articles.
  60. ^ a b "Hammer und Hakenkreuz – Anthroposophie im Visier der völkischen Bewegung", Südwestrundfunk, 26 Nov. 2004
  61. ^ Marinelli, Ralph and others The Heart Is Not A Pump Frontier Perspectives 5(1), 1995

Bibliography

Wikisource
Wikisource has original works written by or about:

Many works are available in web versions through the Rudolf Steiner Archive. The full German texts of all of Steiner's published works is searchable at the Rudolf Steiner Archive. A list of all English translations of all works by Steiner is available at this site.

Out of the 350 volumes of his collected works (including more than forty volumes containing his writings, and over 6000 published lectures), some of the more significant works include

Steiner's writings

Steiner's lectures

The subjects of the over 6,000 published lectures by Steiner are classified by the publisher as follows (see complete catalog in pdf format):

General anthroposophy

Education and science

Religion

Works about Steiner by other authors

  • Ahern, Geoffrey Sun at Midnight. The Rudolf Steiner Movement and the Western Esoteric Tradition 1984, ISBN 0-85030-338-9
  • Almon, Joan (ed.) Meeting Rudolf Steiner, firsthand experiences compiled from the Journal for Anthroposophy since 1960, ISBN 0-9674562-8-2
  • Childs, Gilbert, Rudolf Steiner: His Life and Work, ISBN 0-88010-391-4
  • Davy, Adams and Merry, A Man Before Others: Rudolf Steiner Remembered. Rudolf Steiner Press, 1993.
  • Easton, Stewart, Rudolf Steiner: Herald of a New Epoch, ISBN 0-910142-93-9
  • Hemleben, Johannes and Twyman,Leo, Rudolf Steiner: An Illustrated Biography. Rudolf Steiner Press, 2001.
  • Lachman, Gary, Rudolf Steiner: An Introduction to His Life and Work, 2007, ISBN 1-58542-543-5
  • Lindenberg, Christoph, Rudolf Steiner: Eine Biographie (2 vols.). Stuttgart, 1997, ISBN 3-7725-1551-7
  • Lissau, Rudi, Rudolf Steiner: Life, Work, Inner Path and Social Initiatives. Hawthorne Press, 2000.
  • McDermott, Robert, The Essential Steiner. Harper Press, 1984
  • Seddon, Richard, Rudolf Steiner. North Atlantic Books, 2004.
  • Shepherd, A.P., Rudolf Steiner: Scientist of the Invisible. Inner Traditions, 1990.
  • Schiller, Paul, Rudolf Steiner and Initiation. Steiner Books, 1990.
  • Swassjan, Karen, The Ultimate Communion of Mankind: A Celebration of Rudolf Steiner's Book "The Philosophy of Freedom", ISBN 0-904693-82-1
  • Tummer, Lia and Lato, Horacio, Rudolf Steiner and Anthroposophy for Beginners. Writers & Readers Publishing, 2001.
  • Turgeniev, Assya, Reminiscences of Rudolf Steiner and Work on the First Goetheanum, ISBN 1-902636-40-6
  • Welburn, Andrew, Rudolf Steiner's Philosophy and the Crisis of Contemporary Thought, ISBN 0-86315-436-0
  • Wilkinson, Roy, Rudolf Steiner: An Introduction to his Spiritual World-View, ISBN 1-902636-28-7


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