86. Anthroposophy as Spiritual Science

Anthroposophy conducts its research in a field that is not presented to humanity by fanciful arbitrariness of enthusiastic personalities, but that stands questioning before every healthy human feeling, so that man can indeed close himself off from these questions by numbing his soul: But the impulses of the inner being will awaken again and again from the stupor and bear witness to the fact that dealing with these questions is a necessity of life. The feeling of being closed in then appears as an illness, and the healthy person strives for its cure as for the cure of physical illnesses.

Nevertheless, in the age of scientific thinking, this field was only illuminated by a few isolated flashes of light: for example,

Fortlage: (Eight psychological lectures Jena 1869):

When we call ourselves living beings and thus ascribe to ourselves a property that we share with animals and plants, we necessarily understand the living state to mean something that never leaves us and that always persists in us, both when we are sleeping and when we are awake. This is the vegetative life of nourishment of our organism, an unconscious life, a life of sleep. The brain is an exception here in that this life of nutrition, this sleep life, is dominated in it by the life of consumption during the breaks in waking. During these breaks, the brain is exposed to a great deal of consumption, and [consequently] enters into a state which, if it extended to the other organs, would bring about the absolute enfeeblement of the body or death. [...] Consciousness is a small and partial death; death is a great and total consciousness, an awakening of the whole being in its innermost depths.

Fortlage wrote a lot: such flashes of thought remain isolated in his writings. And Ed. v. Hartmann criticized him for having them. They come from the fact that flames of insight shine up from the depths of the soul, which would otherwise be over-illuminated. Anthroposophy consciously wants to steer towards the light and turn it into a science about a field that cannot become a science in any other way.

It must come to powers of knowledge that appear to ordinary life as powers of imagination, as dream powers. But in the depths of the human being, a “second man” works. And if he can only be dreamt of, then what otherwise remains in dreams must be raised to luminous knowledge, otherwise this second man remains something that is overslept throughout life. In order to become complete in its own field, natural science must develop those insights that only extend to the fields where access to the spiritual world opens up. One consciously comes to these fields when one lives with natural science. When one consciously develops inner life at its borderline places. Then a state unfolds that can be compared to what one has to imagine in the case of lower organisms that develop sensory organs from within. One arrives at the process of forming spiritual organs of touch. This life at the border areas can be observed again in energetic cognitive natures.

Vischer:

No spirit where there is no nerve center, where there is no brain, say the opponents. No nerve center, no brain, we say, if it were not prepared from below on countless levels; it is easy to mockingly talk about the spirit's churning in granite and limestone, no more difficult than it would be for us to mockingly ask how the egg white in the brain soars to ideas. The measurement of the differences in levels is fading from human knowledge. It will remain a mystery how it comes about that nature, under which the spirit must slumber after all, stands as such a perfect counterpoint to the spirit that we bump into bumps on it; it is a direction of such an appearance of absoluteness that with Hegel's otherness and being beside oneself, however witty the formula, it says next to nothing, and simply covers up the crudity of the apparent dividing wall. The correct recognition of the cutting edge and the thrust in this counterblow can be found in Fichte, but no explanation for it.

Inner experience must come to the fact that with such thoughts the soul lives at the border of knowledge. Here it can become aware of its life independent of the body, the life that is otherwise overslept. But a twofold insight must open up here. One must recognize the nature of thinking that is gained from the sensual world.

Gideon Spicker: (Philosophical Confession of a Former Capuchin Friar):

Whatever philosophy one professes – dogmatic or skeptical, empirical or transcendental, critical or eclectic – all, without exception, start from an unproven and unprovable proposition, namely, the necessity of thinking. No examination, however deep, can ever get behind this necessity. It must be accepted unconditionally and cannot be justified by anything; every attempt to prove its correctness always presupposes it. Below it yawns a bottomless abyss, a dreadful darkness illuminated by no ray of light. So we do not know where it comes from or where it leads. Whether a gracious God or an evil demon has placed it in reason, both is uncertain.

Philosophy as a science of the supernatural has often believed that it could solve the human essence riddle in thinking itself. But such an attempt to overstretch thinking leads to a kind of malnutrition of the soul. Only the realization that so-called metaphysics is a hunger for knowledge can save us.

A second insight, which is particularly important in more recent times, is that sensual knowledge can only lead to satiety of the soul. Here it is important to come to the realization that the spirit is the creator of the body; the latter is neither the tool of the body nor a parallel phenomenon associated with the body. What can be observed sensually in the body has its laws in the past workings of the spirit. In the present workings of the spirit, the germ of future bodily activity is present. It is not knowledge as such that man strives for in knowing, but the shaping of future life. Remembrance is brought about by a process that still has a relationship to the processes that represent growth, in which heredity has an effect. But in the process of waking imagination, there is also a mental side process that prepares the germ from which the spiritual entity that passes through death is formed.

One must be content to gain knowledge of the immortal human being through imagination. For in this, everything mortal is eradicated for perception. And only the immortal is retained in them.

Only with such imaginations can the soul live in the supersensible realm. It can know in this way that what it does and thinks in a later period of time represents a coexistence of itself with the spirit in an earlier one. It becomes familiar with a world in which it recognizes spiritual realms just as one recognizes material realms in the natural realm.

We just have to gain a correct understanding of the soul's relationship to the body. The wonderful ramification of the nervous system contains the element into which the human being is constantly dying. Death resides in the nerves. The breakdown of organic processes resides there.

I would like to call what I have in mind anthroposophy, preferably Goetheanism. In Goethe, the concepts gained from nature are still such that they can be digested by the soul. He himself has only come to a conception interwoven with nature. But anyone who penetrates his way of thinking will undergo a metamorphosis of soul phenomena: will, feeling, thinking. Psychologists have at best arrived at a classification. Feeling is will transformed; but this is done by the body. Thinking is transformed from will and feeling. If you discover feeling in thinking, then you are dealing with supersensible beings. With those who have been involved before one has gone through birth to sensual existence; if one discovers the will, then the previous earth life. The will of which one is aware in ordinary life, which moves limbs, etc., the will that one finds in the supersensible nature of the ideas, comes from previous earth lives.

Just one thing should be mentioned regarding the practical fruitfulness of anthroposophy. In 1914, financiers expressed the conviction that the war would only last a few months because economic resources would not last longer. A respected teacher of international law hopes that they were not mistaken regarding reconstruction. But there will only be no helplessness if reality is grasped. And reality includes the spirit. For economics touches the area where nature reaches its limits: in hunger, in education, etc., man must see essential things that he cannot conquer with the ideas gained from nature. A weak beginning has already been made with the insight into spiritual impulses.

Oskar Hertwig: (The Development of Organisms. A Refutation of Darwin's Theory of Chance):

The interpretation of Darwin's theory, which is so ambiguous with its vagueness, also allowed for a wide range of applications in other areas of economic, social and political life. From it, everyone could, as from a Delphic oracle, draw their own conclusions about social, political, hygienic, medical and other issues, as they wished, and refer to the science of Darwinian biology with its unalterable laws of nature to support their assertions. But if these supposed laws are not such, should there not also be social dangers in their versatile application to other areas? Do they really believe that human society can use phrases such as “relentless struggle for existence”, “selection of the suitable, the useful, the expedient”, “perfection through breeding” etc. in their transfer to the most diverse areas, such as daily bread, for half a century without being influenced more deeply and lastingly in the whole direction of their idea formation! The proof of this assertion would not be difficult to obtain from many phenomena of modern times. Precisely for this reason, the decision about the truth or error of Darwinism also reaches far beyond the scope of the biological sciences.

Goetheanism has a view of nature that leaves room for the peaceful harmonizing influence of the spirit in the natural struggle for existence; the development of what is most suitable instead of the selection of what happens to be suitable; of what is ethically valuable and transcends mere utility; of what is spiritually willed in what is merely functional; of the perfection of the spirit in addition to that achieved through natural selection. But all this cannot be recognized by conveniently transferring the laws of nature to the spiritual realm. It must be investigated in the spiritual realm, as the laws of nature are investigated in the natural realm.

Why do people resist this? Between the natural and spiritual realms lies a field that must be worked through. If one wants to know immortality, one must go through the knowledge of death. When one is no longer afraid to overcome the fear of knowing death, one will be able to partake of the satisfaction that comes from life in immortality.

1. Introduction: On the spiritual necessity of anthroposophy.
2. It has always been there as flashes of inspiration from individuals. Continued.
3. What cognitive powers are necessary. Science cannot develop them.
4. The development of cognitive powers at the “places of knowledge” - Vischer.
5. The inability of mere thinking: G. Spicker. 6. The inability of sensory experience. 7. What the body – the nervous system – is. 8. Why only in imaginations. 9. The ramification of the nervous system and death. 10. Goetheanism. 11. Metamorphosis of soul life.
6. A practical perspective.
7. Why does one not want anthroposophy.

Anthroposophy is fully aware of its changeability over time.

Anthroposophy is linked to natural science, to being its complement and completion. It is not a doctrine of faith alongside other doctrines of faith, but the science of the spirit. Its origin in this way must be taken into account.

Thus its connecting power is not sectarian either. Yet such a connection is necessary because of the “secret”. But it must not be in the sense of the old mystery cults. In the “borderland” illusions must be distinguished from reality. “Inner opponents”.

Anthroposophy must grasp the meaning of the concepts differently than external science and also religion. It characterizes through the concepts. The so-called reality and the ideals.

In this way, anthroposophy comes to recognize the phenomena of the human spirit. Thomism. It stands in contrast to the most diverse recent attempts at creating religion. It recognizes how the forces that create religion are limited. The scientific disciplines that focus on the external world have repeatedly made such attempts at creating religion. Strauß. Ed. v. Hartmann.

For anthroposophy, sensual reality is an image of the spiritual. For this very reason, it leads the mind back to religious need. In this, too, it points man to something other than mere natural science: Mach.

The natural science direction always comes to treat religion like a prejudice. “Fear and adversity are the mothers of religion.” “Churches fill up and pilgrimages increase in times of war and devastating epidemics.” Attempts to make morality independent. - In 1873: cities, rural communities, the church faithful, one third of the French people. Albert Sorel: Histoire diplomatique de la guerre franco-allemande. W. James. Subliminal self.

Conflicts arise not from the essence of religion but from the former state of connectedness and non-separation. As late as 1822 the decrees against Copernicus, Galileo and Kepler were only repealed. Pater Secchi. In this subject, anthroposophy and religion will meet; in the soul experience they go different but parallel paths, each with equal right. Again and again I am confronted with the objection that Anthroposophy is not in harmony with the aims of certain schools of thought that strive for an internalization and deepening of Christian experience.

Bishop Ireland: “Religion needs new forms and ways of understanding in order to get in touch with modern times. We need apostles of thought and action.

The criticism is that the impulse for altruism is missing. Fate and repeated lives on earth. People say: an impersonal concept of God.