Rudolf Steiner: An Introduction to his Spiritual World View

By Roy Wilkinson

In many ways, Rudolf Steiner is the forgotten genius of recent times. A powerful thinker, who developed an intricate spiritual philosophy based on his ability to research and perceive spiritual dimensions, Steiner is perhaps best known today for his legacy to education, medicine and agriculture. But behind these practical manifestations of his ideas lies a profound teaching, which he called a 'science of the spirit' or 'anthroposophy'. In these wonderfully succinct summaries of Steiner's thought, Roy Wilkinson introduces us to aspects of this spiritual philosophy.
The twelve chapters are on the following themes: Rudolf Steiner, herald of a new age; reincarnation and karma; the spiritual nature of the human being; the development of human consciousness; evolution of the world and humanity; relationships between the living and the dead; forces of evil; the modern path of initiation; life between death and rebirth; the spiritual hierarchies; the philosophical approach to the spirit; the mission of Christ.

• Language: English
• Publisher: Temple Lodge Publishing
• Release date: Dec 16, 2020
• ISBN: 9781912230679

Roy Wilkinson

ROY WILKINSON has been connected with the work of Rudolf Steiner for over 70 years. He studied at the Goetheanum in Switzerland - the centre of the Society founded on Steiner's work - and has worked in various related enterprises. He has travelled extensively, lecturing primarily in the field of education. As an experienced teacher, he has visited schools worldwide in an advisory capacity. His practical guides for teachers have become standard reference material in Steiner schools all over the world.

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Introduction

THE HERALD OF A NEW AGE

From time to time individuals appear on the stage of history whose genius can only be described as universal. Leonardo da Vinci was such a one. He was a painter, sculptor, architect, anatomist, botanist, astronomer, geologist, mathematician, inventor, writer and philosopher, In the eighteenth century a figure of similar stature was the great poet, scientist and philosopher Goethe.

From 1861 to 1925 there lived another personality whose accomplishments were even greater than those of Leonardo or Goethe and in whose mind dwelt apparently unbounded earthly and cosmic wisdom. This was Rudolf Steiner.

In England the name is usually associated with education, both general and special, but from time to time it also occurs in connection with agriculture, medicine, literature and the arts. However, relatively few people have heard it and those who have are a little vague as to its significance.

This is a cause of continual surprise to those who are more familiar with Rudolf Steiner’s work since there can have been few men with such gifts in the last hundred years. The reason for this apparent oversight may well lie in the fact that he is associated with a ‘spiritual’ movement, known as Anthroposophy, and ‘spiritual’, at least in England, is suspect. It may also be connected with the fact that his achievements are so manifold as to be scarcely credible.

However, he has not been entirely overlooked.

The Encyclopaedia Britannica devotes nearly a column to him but makes poor reference to Anthroposophy.

The Nazis considered his books sufficiently important to ban them and the schools in Germany founded on his indications were closed on the admitted grounds that they encouraged individualism.

Some men of standing have, however, recognized Rudolf Steiner’s greatness and may perhaps be quoted here.

The late Russell Davenport, a former editor of the magazine Fortune, would hardly be classed as other-worldly, and in his book The Dignity of Man he writes: ‘That the academic world has managed to dismiss Steiner’s work as inconsequential and irrelevant is one of the intellectual wonders of the twentieth century. Any one who is willing to study those vast works with an open mind (let us say a hundred of his books) will find himself faced with one of the greatest thinkers of all time, whose grasp of the modern sciences is equalled only by his profound learning in the ancient ones. Steiner was no more of a mystic than Albert Einstein, he was a scientist rather—but a scientist who dared to enter into the mysteries of life.’

This view was certainly shared by the late Canon Shepherd, Dean of Worcester Cathedral, whose book, A Scientist of the Invisible, was written with the express purpose of introducing Rudolf Steiner to the English public.

In his book God is My Adventure, Rom Landau, writer and biographer, undoubtedly gives pride of place to Rudolf Steiner among the spiritual leaders he describes.

The founder of the celebrated mission hospital in the Congo, Albert Schweitzer, writes as follows: ‘My meeting with Rudolf Steiner led me to occupy myself with him from that time forth and to remain always aware of his significance . . . We both felt the same obligation to lead men once again to true inner culture. I have rejoiced at the achievement which his great personality and his profound humanity have brought about in the world.’ (Lambarene, November 1960.)

Naturally, there have been critics and they were particularly vociferous at the beginning of the century. Others affect a supercilious attitude.

Arnold Freeman, writer, lecturer, a one-time warden of Sheffield Educational Settlement, personally acquainted with Rudolf Steiner and an admirer of his work, writes on the cover of one of his books: ‘I once sent Bernard Shaw a loaf made out of flour grown on Rudolf Steiner’s Anthroposophical principles.’ Shaw wrote to me: ‘At last, something worth while from a Steinerian.’

Perhaps the most striking tribute from a well-known person is that of the great musician Bruno Walter. In his book Of Music and Music-making, he writes of a richness brought to his old age and continues: ‘It is wonderful to become a student again at my time of life. Through my entire being I feel a rejuvenation which strengthens and invigorates my relation to my musicianship and even to my music-making. But this special indebtedness of the musician becomes wholly merged in a feeling of an all-embracing gratitude to Rudolf Steiner that fills my soul and demands expression on this occasion. At an advanced age, destiny granted to me the experience of being introduced to the world of Anthroposophy and I have been able, during recent years, to engross myself in the teaching of Rudolf Steiner . . . There is no part in my spiritual self to which the sublime teachings of Rudolf Steiner have not vouchsafed new light and definite advancement.’

In spite of the above, it is still a fact that the name of Rudolf Steiner is little known generally, apart from in German-speaking areas. It is, therefore, all the more surprising to learn that his work has given rise to a worldwide movement known as the Anthroposophical Society which has branches and groups in most parts of the world.

Nor is that all. There are many schools working according to his indications and also homes for backward children. Working on his inspiring suggestions there are farms and gardens, clinics, artistic and study centres, laboratories for research and making medicaments.

Rudolf Steiner’s literary and lecturing output was enormous. The German edition of his collected works (he was Austrian by birth) runs to 350 volumes. In German alone total sales of five fundamental works run into hundreds of thousands each. Of these, Knowledge of the Higher Worlds: How is it Achieved? and Theosophy are the most popular. (To avoid misunderstanding, it should be pointed out that the title Theosophy does not concern itself with the Theosophical movement; the word is used in its original sense of ‘Divine Wisdom’ or ‘Understanding the Divine’.) Pocket editions have topped the million and a half mark.

There are translations of at least some of his works in all European languages as well as in Hebrew, Japanese, Hindi and Turkish. English has the greatest number but there are also many in French, Italian and Swedish. There is also an extensive literature produced by his followers.

Ever-increasing interest in the English-speaking world is evidenced by ever-increasing sales.

The Goetheanum, in Dornach, Switzerland, is the headquarters of the movement. Here there is enormous activity. Throughout the year various courses and lectures are organized by the different departments. Performances of plays, music and eurythmy are regularly given—on an average of at least twice weekly. At the festive seasons conferences are held which attract thousands of visitors.

It is the only place in the world where Goethe’s Faust is periodically performed in its entirety, a fact which, in itself, has attracted the attention of the cultural world.

These, then, are some of the results of Rudolf Steiner’s work but we also have to consider the phenomenon of his own personal achievements. The sheer quantity of what he produced—and this is not limited to literature—is staggering and, if for no other reason, should ensure him a place in history. It might, therefore, be worth while to take a closer look at this outstanding personality.

There exist already several biographies, including an autobiography, and it is not the purpose of this present book to give another but rather to call attention to his particular significance. (It should be mentioned that the autobiography is different from the usual run of such publications since it was written somewhat against his own inclinations in order to correct certain matters which had been misrepresented. It contains very little concerning the private side of his life.)

Nevertheless, a short sketch must find a place here, together with a few characterizations.

Rudolf Steiner was born in 1861 in what was then Austria-Hungary, but his birthplace is situated in what is now Croatia. He died in Dornach, Switzerland, in 1925.

In his autobiography he tells us that, as a child, he was aware of the existence of a supersensible world which to him was just as real as the physical, and which was just as full of objects and beings, but he also adds that he felt lonely and cut off from the rest of his fellows because no one made reference to this ‘other’ world.

At school and college he studied the official science course (mathematics, chemistry, physics, zoology, botany, mineralogy, geology) but at the same time taught himself the classics. He also took a keen interest in literature and the arts. His degree of Doctor of Philosophy was awarded for a dissertation published later as Truth and Science.

At the age of 23 he was asked to edit an edition of Geothe’s scientific works and he became a recognized authority on these matters. For a time he worked at the Goethe archives in Weimar and came to appreciate Goethe as a kindred spirit. He recognized that Geothe’s view of the world was ‘spiritual’ like his own.

Troubled by the prevalent one-sided view on life, that is, the materialistic conception of the world, he was convinced of the necessity for a new understanding of spiritual matters. He considered that in this lay the future welfare of humanity.

To call attention to his ideas and to the fact that the time was ripe for a new spiritual impulse, it seemed opportune to accept the editorship of a journal when it was offered. Accordingly he went to Berlin to edit the Magazin für Literatur. At the same time he joined the staff of a working men’s college, and although he was able to expound many of his ideas in these circles he could only do it within limits.

By this time he had already written several works on Goethe and also one of his fundamental books The Philosophy of Freedom, also translated under the title of The Philosophy of Spiritual Activity (1894). There followed, Christianity as Mystical Fact (1902), Theosophy (1904), Knowledge of the Higher Worlds. How is it Achieved? (1904), and Occult Science—An Outline (1910).

These books were written before the Anthroposophical Society was founded and they are still the fundamental books for study. What Dr Steiner gave later as lectures are now for the most part available in book form but it must be remembered that these were not addressed to the general public. They were given to particular audiences who had perhaps asked for that special theme and they are therefore different from the works written for the public in general. He himself did not have the opportunity to revise them and did not consider the spoken word suitable to be printed. Nevertheless, had his lectures not been taken down in shorthand and later published, this immense treasure would not have been publicly available. It is also interesting to note that the content of the lectures was often influenced by the place where they were given. Lectures given at Penmaen-mawr, in Wales, contain references to the Druids and those in the west of England to King Arthur.

By the year 1900 Dr Rudolf Steiner had made a certain position for himself in the world. He was nearly40, he felt himself to have reached a certain stage of maturity and clarity as to his task in life, and, as he tells us himself, he now had the courage to speak openly on esoteric matters.

The first opportunity came when he was invited to speak to a group of theosophists where he found much sympathy with his views. He was not, however, entirely in accord with theosophical thought, particularly in the belief that Christ would reincarnate as a young Indian boy. A number of people who recognized the lecturer’s significance decided to found a new society and asked him to be their teacher. Thus the Anthroposophical Society came into existence in 1913. It was reconstituted in 1923 with himself as president.

(It is worth noting that membership of this society is open to all creeds and colours, that it demands no endorsement of doctrine, and that the unifying principle is a striving for the knowledge of the spirit in man and in the universe.)

Together with Marie von Sivers, who later became his wife, Dr Steiner founded the monthly magazine Lucifer-Gnosis, in which many ideas were put forward which later appeared in the standard works. The publication was a flourishing success but had to be abandoned on account of pressure of work from other quarters.

He now lectured extensively, particularly on the gospels and the significance of the Christ impulse. He spoke only from his own spiritual investigation and knowledge. The necessity for a geographical centre led to the building of the Goetheanum, in Dornach, Switzerland.

Dr Steiner’s intention was to build a permanent home for anthroposophical activities, in particular a setting for the performance of his own plays which contain his world conception in the form of drama. Hence it was not to be a mere roof and walls but had to have artistic merit.

As the Egyptians, the Greeks and the cathedral builders of the Middle Ages built their masterpieces out of a spiritual impulse, so the Goetheanum was intended to represent the impulse of the new age. As fate would have it, there were two buildings. The first was a unique and original structure with two intersecting domes, the smaller one over the stage and the larger (bigger than the dome of St Paul’s in London) over the auditorium. The interior supporting columns were made of different woods; capitals and bases were carved with different motifs, each one being a metamorphosis of its neighbour. The architraves and window surrounds were also of carved wood. The whole thing was a massive architectural-plastic masterpiece, conceived and designed by Rudolf Steiner himself. This building, created at enormous cost and by prodigious effort, was destroyed by fire on 31 December 1922, by an act of malice. Its undaunted creator immediately set to work to design a second Goetheanum in a different style, to be built in ferro-concrete, but he did not live to see it completed. This building now stands on the same site as the first one.

It has already been said that, if one considers only Rudolf Steiner’s sheer knowledge and creative activity, the facts are almost unbelievable. It seems impossible that one man can have achieved so much. Yet the evidence is incontrovertible.

It exists in the extensive literature, the books and the published lecture cycles.

It exists in the fields of education, agriculture, medicine, the arts.

It exists in the building of the Goetheanum and in the formation of the Anthroposophical Society.

Last but not least, it exists in the hearts and minds of men.

Dr Steiner’s written works deal with philosophy, psychology, Christianity, Earth and human evolution, meditative practices, human destiny, sociology and education, but a far greater proportion of his output was in the form of lectures and a great many of these were in response to requests, often from experts in their own fields—hence the specialist courses.

Groups of doctors, teachers, farmers, actors, ministers of religion recognized that here was a man with new ideas and to all these people he gave lectures and practical advice. An astonishing fact is that he could meet them all on their own ground. The practical result of these meetings has been the foundation of establishments embodying the new impulse.

Apart from these specialist courses he continued to provide spiritual nourishment and guidance for members of the society and for any one else seeking it, covering an immense range of subjects. Those personally acquainted with him received some special manna, not only through the friendship but in some cases through personal assistance in their work or spiritual striving. We of the next generation are aware of this through our acquaintance with those who knew him personally. The author was told the following by the person concerned, a doctor of medicine who wanted advice about certain treatments but was very reticent about making demands on a busy man’s time. During the social few minutes after a lecture Dr Steiner approached him, his hand held out in greeting, with the words (or to that effect) ‘Please let me know if I can help you in any way.’

This is one example of many such incidents.

One might think that this activity as ‘teacher’ would be enough for any one but in addition Rudolf Steiner was a creative artist. We mentioned already his plays in which he presents Anthroposophy in drama form, but he was also personally engaged in the fields of sculpture and architecture. He was the founder of the new art of movement, Eurythmy.

And that is not all. Hundreds of people sought him out to ask for personal advice. When the Waldorf school was founded in Stuttgart to put his educational ideas into practice, he took personal interest in it, appointing the first teachers, guiding them and advising them in their work. It is said that he knew every child in the school.

In the summer of 1910, in Munich, he produced and presented the first of his dramas, ‘The Portal of Initiation’. He wrote it within three weeks and conjured out of his supporters (no professionals) scenery, property, costumes, lighting, music and acting. It might be thought that some hotch-potch of an amateur nature would be the result but eyewitnesses testify to a truly professional standard.

A similar story is told of Christmas plays being produced in Berlin in 1914, where he himself demonstrated how to play one of the shepherds to such an extent that he was unrecognizable.

Andrei Belyi, the Russian writer who was closely associated with Dr Steiner for a time, reports that when he saw him demonstrating the role of Mephistopheles in Goethe’s Faust, he really had a feeling of evil incarnate. On another occasion it is reported that Dr Steiner gave lifelike impersonations of both Danton and Robespierre to demonstrate how they should be acted.

Some of the visitors who attended his lectures found that the effect was so overwhelming that they could only attend a limited number in a given period. His lecturing activity was prodigious. A list of titles is a volume in itself. He travelled all over Europe, visiting the great cities at one time or another and delivering in all some six thousand lectures. One must remember that travelling in his day was not the popular and easy pastime it is today. He crossed and recrossed Europe from Oslo, Stockholm and Helsinki in the north to Milan, Bologna and Trieste in the south; from Oxford, Torquay and Paris in the west to Vienna, Prague and Budapest in the east.

To give some idea of his activity one could take a certain year or years and see what was accomplished in a particular period. For example, in 1911 (the Anthroposophical Society had not yet been founded) Rudolf Steiner visited some 40 cities of Europe and gave nearly 200 lectures. It might be thought that some of them were repeats and, although to some extent statements might be repeated, on the whole they are all different. He spoke on evolution, problems of existence, the soul nature of man, the human being in earthly and spiritual context, Christianity. For the most part these were themes on what might be called general spiritual science. He died in March 1925 but owing to illness was unable to continue his outward activity after September 1924. In the preceding years he averaged over 400 lectures annually on a wide range of themes. In 1923 he was speaking on social problems, natural science, health and illness, music, history, the seasons, Eurythmy, education and art, in addition to general Anthroposophy.

In the first nine months of 1924, he unfolded an even more phenomenal activity, giving courses to actors on speech and stagecraft; to teachers on educational practice; to clergymen on religion; to farmers on agriculture—while still cultivating and explaining Eurythmy, continuing to work on the design of the new Goetheanum, sculpting, dealing with conferences and Anthroposophical Society affairs, giving lectures and endless personal appointments.

Needless to say there was opposition from some quarters and difficulties were encountered, some of the latter caused by misunderstanding or over-enthusiasm on the part of supporters.

It is the usual thing in modern times to defer to experts, but the expert’s knowledge is usually limited to his subject. That there could be someone who apparently had expertise in innumerable fields is beyond the power of most people to grasp, and such a person is therefore dismissed as a crank or an eccentric, or greeted with cynicism, but in any case not taken seriously.

The doubters, quite rightly, put the questions:

How can a person who is not an architect design such a building as the Goetheanum?

How can a man who is not a medical doctor prescribe cures?

How can a doctor of philosophy tell a farmer how to cultivate his land?

How can any one have such universal knowledge?

The questions can be repeated in many variations. Unfortunately, for those who would denigrate or deride, the answers provide the evidence.

The activities and achievements listed above may be impressive, but we still have to clarify the special feature, the essence—so to speak—of Rudolf Steiner. What is the source of his inspiration? And the further question: What is his mission?

The biblical words come to mind: the voice of one crying in the wilderness; prepare the way of the Lord. Repent, for the Kingdom of Heaven is at hand.

To say that the world is beset with problems, that the social order is rapidly deteriorating and that crises abound in all spheres of human activities is merely to repeat platitudes. To say that Rudolf Steiner has the solutions may sound sufficiently presumptuous to make the reader drop this book immediately. Perhaps it would be better to say that Rudolf Steiner has proposals which would bring about solutions but that they need willing hearts, hands and minds.

In view of the enormous strides in technology many people today view the future with some apprehension but Rudolf Steiner was calling attention to such dangers in the first years of this century. He also offered positive antidotes.

The problems, however, are not only outward. They exist in the inner being of man although ultimately they may be identical.

When the human being comes to a consciousness of himself, questions arise as to his own being, his nature, his destiny. In an age which has lost both insight and faith and has become purely materialistic, the answers are difficult to find and problems remain unsolved in the soul—hence a possible cause for the malaise in society today.

Rudolf Steiner realized that the natural scientific age and its consequences would bring about the downfall of mankind unless counterbalanced by some other influence. He felt it his mission to point this out and to bring some counter-impulse. He considered that the turn of the century(1900) was a vital point. He was not alone in this. Many other thinkers had the same view and their number has increased with the passing years but there is a difference between what the founder of Anthroposophy advocates and what is put forward by conventional reformers. The latter see salvation in democracy, universal education, social planning, a return to past moral values, perhaps believing in divine intervention. It is a patching of the old ship. Steiner requires a new one. To be specific, he considered that the time was ripe for the knowledge of the spiritual world, the Kingdom of God, to be made public and that it should be possible for all people to attain it (eventually) not through the revelation of others as in earlier times, through initiates, but by personal experience. This means effort and it is effort which has ethical implications. Repentance in this case does not mean breast-beating and feeling regretful but changing an attitude.

When we say that Rudolf Steiner