Today we hear a great deal about holistic medicine-an approach to healing that integrates body, mind, and spirit. For Rudolf Steiner, healing is not possible unless it takes into account all the dimensions that make up a human being-both visible and invisible. Unless we begin to understand these dimensions of ourselves, real health will always be hard to attain. To meet inner frailty with truly adequate concepts, Steiner describes specific inner structures of both healthy and unhealthy states that escape ordinary perception. Addressing topics ranging from sleepwalking to "hyperliteracy" to the visions of St.Teresa of Avila, he suggests how to approach the misalignments of nonstandard inner structures and other psychic difficulties with what he calls "pastoral medicine"-a truly holistic healing that can bring body and soul together and help them function in the most effective and powerful way. Dr. Michael Lipson's foreword provides background for Steiner's lectures and brings them into the context of modern psychology. Previous edition: Pastoral Medicine
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.
