Rudolf Steiner has been called "the best kept secret of the twentieth century." Who was the unique individual behind the personality of this individual? Who was the man who introduced the the world to the spiritual path of anthroposophy? What was behind the ideas that formed what we know today as Waldorf education? What led this teacher to approach inner development as a science that uses thinking as a path to inner freedom?
In this unique and fascinating autobiography, Rudolf Steiner recalls the first thirty-five years of his life as he wrote of them in seventy weekly installments for a newsletter. Although he seldom spoke of personal matters, here he offers us a rare opportunity to view the intimacy of his inner life, his personal relationships, and the events that shaped him. Steiner doesn't focus on life's successes and failures; rather, this is an autobiography of a soul, and we are allowed to witness the evolving consciousness of a modern spiritual master.
Steiner possessed a precise and probing scientific mind aided by his natural clairvoyant ability to see into the spiritual world. He recognized the integrity and importance of modern scientific methods and, as a result, developed a modern discipline he termed "spiritual science." Since then, his insights have touched and enriched many areas of life in ways that continues to change lives.
This book is the self-portrait of a man whose ideas remain ahead of our time-and whose ideas are sorely needed in an increasingly chaotic and materialistic world.
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RUDOLF STEINER (1861–1925) became a respected and well-published scientific, literary, and philosophical scholar, particularly known for his work on Goethe’s scientific writings. At the beginning of the twentieth century, he began to develop his earlier philosophical principles into an approach to methodical research of psychological and spiritual phenomena. His multifaceted genius has led to innovative and holistic approaches in medicine, philosophy, religion, education (Waldorf schools), special education (the Camphill movement), economics, agriculture (biodynamics), science, architecture, and the arts (drama, speech and eurythmy). In 1924 he founded the General Anthroposophical Society, which has branches throughout the world.
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Rudolf Steiner (Feb. 27, 1861-Mar. 30, 1925) was born in the small village of Kraljevec, Austria (now in Croatia) in 1861 and died in Dornach, Switzerland in 1925. In university, he concentrated on mathematics, physics, and chemistry. Having written his thesis on philosophy, Steiner earned his doctorate and was later drawn into literary and scholarly circles and participated in the rich social and political life of Vienna.
During the 1890s, Steiner worked for seven years in Weimar at the Goethe archive, where he edited Goethe's scientific works and collaborated in a complete edition of Schopenhauer's work. Weimar was a center of European culture at the time, which allowed Steiner to meet many prominent artists and cultural figures. In 1894 Steiner published his first important work, Intuitive Thinking as a Spiritual Path: A Philosophy of Freedom, now published as one of the Classics in Anthroposophy.
When Steiner left Weimar, he went to Berlin where he edited an avant-garde literary magazine. Again he involved himself in the rich, rapidly changing culture of a city that had become the focus of many radical groups and movements. Steiner gave courses on history and natural science and offered practical training in public speaking. He refused to adhere to the particular ideology of any political group, which did not endear him to the many activists then in Berlin.
In 1899, Steiner's life quickly began to change. His autobiography provides a personal glimpse of his inner struggles, which matured into an important turning point. In the August 28, 1899 issue of his magazine, Steiner published the article "Goethe's Secret Revelation" on the esoteric nature of Goethe's fairy tale, The Green Snake and the Beautiful Lily. Consequently, Steiner was invited to speak to a gathering of Theosophists. This was his first opportunity to act on a decision to speak openly and directly of his spiritual perception, which had quietly matured since childhood through inner development and discipline. Steiner began to speak regularly to theosophical groups, which upset and confused many of his friends. The respectable, if often radical scholar, historian, scientist, writer, and philosopher began to emerge as an "occultist." Steiner's decision to speak directly from his own spiritual research did not reflect any desire to become a spiritual teacher, feed curiosity, or to revive some ancient wisdom. It arose from his perception of what is needed for our time.
Rudolf Steiner considered it his task to survey the spiritual realities at work within the realms of nature and throughout the universe. He explored the inner nature of the human soul and spirit and their potential for further development; he developed new methods of meditation; he investigated the experiences of human souls before birth and after death; he looked back into the spiritual history and evolution of humanity and Earth; he made detailed studies of reincarnation and karma. After several years, Rudolf Steiner became increasingly active in the arts. It is significant that he saw the arts as crucial for translating spiritual science into social and cultural innovation. Today we have seen what happens when natural science bypasses the human heart and translates knowledge into technology without grace, beauty, or compassion. In 1913, the construction of the Goetheanum in Dornach, Switzerland began. This extraordinary wooden building took shape gradually during the First World War. An international group of volunteers collaborated with local builders and artisans to shape the unique carved forms and structures designed by Steiner. Steiner viewed architecture as a servant of human life, and he designed the Goetheanum to support the work of anthroposophy drama and eurythmy in particular. The Goetheanum was burned to the ground on New Year's Eve, 1922 by an arsonist. Rudolf Steiner designed a second building, which was completed after his death. It is now the center for the Anthroposophical Society and its School of Spiritual Science.
After the end of World War I, Europe was in ruins and people were ready for new social forms. Attempts to realize Steiner's ideal of a "threefold social order" as a political and social alternative was unsuccessful. Nevertheless, its conceptual basis is even more relevant today. Steiner's social thinking can be understood only within the context of his view of history. In contrast to Marx, Steiner saw that history is shaped essentially by changes in human consciousness changes in which higher spiritual beings actively participate.
We can build a healthy social order only on the basis of insight into the material, soul, and spiritual needs of human beings. Those needs are characterized by a powerful tension between the search for community and the experience of the human I, or true individuality. Community, in the sense of material interdependence, is the essence of our world economy. Like independent thinking and free speech, the human I, or essential self, is the foundation of every creative endeavor and innovation, and crucial to the realization of human spirit in the arts and sciences.
Without spiritual freedom, culture withers and dies. Individuality and community are lifted beyond conflict only when they are recognized as a creative polarity rooted in basic human nature, not as contradictions. Each aspect must find the appropriate social expression. We need forms that ensure freedom for all expressions of spiritual life and promote community in economic life. The health of this polarity, however, depends on a full recognition of the third human need and function ó the social relationships that relate to our sense of human rights. Here again, Steiner emphasized the need to develop a distinct realm of social organization to support this sphere one inspired by the concern for equality that awakens as we recognize the spiritual essence of every human being. This is the meaning and source of our right to freedom of spirit and to material sustenance.
These insights are the basis of Steiner's responses to the needs of today, and have inspired renewal in many areas of modern life. Doctors, therapists, farmers, business people, academics, scientists, theologians, pastors, and teachers all approached him for ways to bring new life to their endeavors. The Waldorf school movement originated with a school for the children of factory employees at the Waldorf-Astoria cigarette factory. Today, Waldorf schools are all over the world. There are homes, schools, and village communities for children and adults with special needs. Biodynamic agriculture began with a course of lectures requested by a group of farmers concerned about the destructive trend of "scientific" farming. Steiner's work with doctors led to a medical movement that includes clinics, hospitals, and various forms of therapeutic work. As an art of movement, eurythmy also serves educational and therapeutic work.
Rudolf Steiner spoke very little of his life in personal terms. In his autobiography, however, he stated that, from his early childhood, he was fully conscious of the invisible reality within our everyday world. He struggled inwardly for the first forty years of his life not to achieve spiritual experience but to unite his spiritual experiences with ordinary reality through the methods of natural science. Steiner saw this scientific era, even in its most materialistic aspects, as an essential phase in the spiritual education of humanity. Only by forgetting the spiritual world for a time and attending to the material world can new and essential faculties be kindled, especially the experience of true individual inner freedom.
During his thirties, Steiner awakened to an inner recognition of what he termed "the turning point in time" in human spiritual history. That event was brought about by the incarnation of the Christ. Steiner recognized that the meaning of that turning point in time transcends all differences of religion, race, or nation and has consequences for all of humanity. Rudolf Steiner was also led to recognize the new presence and activity of the Christ. It began in the twentieth century, not in the physical world, but in the etheric realm of the invisible realm of life forces of the Earth and humanity. Steiner wanted to nurture a path of knowledge to meet today's deep and urgent needs. Those ideals, though imperfectly realized, may guide people to find a continuing inspiration in anthroposophy for their lives and work. Rudolf Steiner left us the fruits of careful spiritual observation and perception (or, as he preferred to call it, spiritual research), a vision that is free and thoroughly conscious of the integrity of thinking and understanding inherent in natural science.
If you are wondering how to approach the work of Rudolf Steiner, this autobiography is a great place to start. It gives an excellent presentation of the development of Steiner's ideas, including how he was influenced and who he worked with and why. The extensively researched endnotes lead to an endless array of avenues for further study of people and ideas associated with Steiner. Steiner's methodology for his own studies serves as inspiration for anyone who wants to delve more deeply into his work.
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This review is from: Autobiography: Chapters in the Course of My Life: 1861-1907 (The Collected Works of Rudolf Steiner) (Paperback)
As long as this book is, it does get boring at times.
The whole autobiography is described in purely external events, and done in the most detatched and objective way imaginable. That's why I think that it's stale in the beginning and middle sections.
It all starts to get interesting (for me) around 1900 when he gets involved with the Theosophical Society, then the occult action and drama picks up and doesn't let up. And right when you least expect, it abruptly ends, in 1907.
This is very intriguing because you think that he will talk about his spiritual experiences throughout but he doesn't. He just keeps it on the physical all the way, and it's like he does it on purpose. He only rarely mentions anything spiritual, but when he does, he does in an almost "intellectual" way, it's very strange!
I give it 3 stars because as much as I love Steiner, it still is too long of a book and somewhat tiresome. A lot of the what he talks about really doesn't means mean much to me in the long run, Eg: going to this place and hearing about the personality of this guy etc. I don't understand why he includes such random details? (as interesting as some of them are).
I would recommend reading others' reminiscinces and recollections of Steiner rather than his own autobiography.
But it is a necessary read for any Steinerite at least once. His language demands that you take leaps and bounds within your own thinking to meet him on "his" level.
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This review is from: Autobiography: Chapters in the Course of My Life: 1861-1907 (The Collected Works of Rudolf Steiner) (Paperback)
The enigmatic Steiner was no doubt one of the important figures of the 20th century. On the one hand a highly prolific writer of rather obscure and weird books, filled with references to Atlantis, elemental spirits, karma and reinkarnation. All based on what he himself considered `objective' insights into deeper laws of the universe. But to the uninitiated seemingly highly subjective efforts, not least his interpretations of the gospels and other biblical texts, which seems without any foundation in the originals.
And on the other hand producing valuable and viable insights into f.ex. the education of children, organic farming, nutrition, the medicianl use of herbs and the life of bees.
Here is a chance to get a closer look at the man. Like his contemporary Jung - another academic with deep roots in the mystic side of life - Steiner really becomes a lot more accesible in his autobiography. Originally published as a series of articles in the magazine "Das Goetheanum" in the years 1924-25, it covers his life from his early childhood up to the start of his anthroposophic movement in 1914.
In the first parts he comes across like a surprisingly sympathetic human being, devoted to his friends and seeking a broad basis in the contemporary life, both in science, arts and politics. But also a inner loner, unable to share his visions with others. And we follow his academic career, publishing the scientific papers of Goethe and dealing with how to best understand the natural world around us. The narrative interspersed with theoretical passages casting light on his worldview.
The last third of the book seems more apologetic and construed, dealing with his time in the theosophic movement and as leader of a freemasonry like order. Where he goes to great lenght to explain why he was a theosophist and a freemason and yet wasn't at all. And how he didn't learn anything from anyone else but solely relied on the visions of his own inner spiritual eye (`geistesauge'). And how Madame Blavatsky and Annie Besant had a certain genuine knowledge, but of course not as penetrating as Steiner's own. The main difference perhaps his insistence of the primacy of Christ and `the Golgatha event' and his dismissal of Eastern spirituality, despite many of his key concepts being taking from Indian philosophy and Buddhism. The split happening when Besant would pronounce J. Krishnamurti (`a hindu kid' as Steiner calls him) as the new world teacher. A role Steiner perhaps wanted to save for himself!
All in all an interesting autobiography for anyone interested in contemporary Western mysticism. On par with Jung's forementioned "Dreams, reflections, Memories" and Gurdijeff's "Meetings With Remarkable Men".
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