Communicating over spiritual science
This page is about two aspects:
- the process of communicating spiritual science, the lecturing, attitude of soul, etc.
- the importance of the group process, and the essential exchange not of thinking but especially of feeling and willing. Hence communication to eachother in groups, and to others, a form of spreading the knowledge but also 'creating a new center'.
Other aspects of communication not covered here is
- communication and attitude to our fellow human beings and beloved ones around us who are not open or even scorn us for studying spiritual scien
- communication towards non-incarnated souls between death and a new birth (to follow as part of Reincarnation).
Lecture coverage and references
Because of the importance of these topics, longer lecture extracts are given on this page.
The following are extracts from a contribution by Adelheid Petersen in Maximilian Rebholz' 'Studienhefte 1' which is inspiring as she explains her conversation with Rudolf Steiner about the work and lecturing of spiritual science.
She refers to the lecture below and explains that spiritual scientific work is a reality in the spiritual worlds that acts or intervenes there in the life of higher spiritual hierarchies. Through the right anthroposophical work, certain problems in the world can be balance out as the spiritual entities are constantly working into our world. Steiner insisted a lecture is held as if for five hundred people, even if only three show up, or if only two children are there.
1915-06-15-GA159 is about the importance of meeting and working in groups. This is related to the 'creation of a new center', as explained in Module 7 on the Christ and the GA089 lecture where this principle is explained. This principle is iterated in other lectures: that a common ideal between a group of people is the development of, building of, a group soul, a new common center.
If this question is to be answered truly, we must realize that we make a distinction, even if only in thought, between the work we do in a group like this and our other work in the world. Those who are unwilling to enter deeply into more intimate truths connected with the spiritual progress of humanity, might ask if we could not cultivate spiritual science without forming ourselves into groups, but simply by finding lecturers and providing opportunities for people who may not know each other to come together and have access to the spiritual treasure of which we speak. We could, of course, proceed in this way. But as long as it is at all possible to establish, in the wider and narrower senses, associations of human beings who are known to one another and who come together in friendship and brotherliness within these working groups, we will continue to found them in full consciousness of the attitude of soul that is part and parcel of spiritual science. It is not without meaning that among us there are human beings who want to cultivate the more intimate side of spiritual knowledge and who sincerely intend to work together in brotherliness and harmony.
Not only are relationships and intercourse affected by the fact that we can speak quite differently among ourselves, knowing that we are speaking to souls consciously associated with us — not only is this so, but something else is also to be remembered. The establishment of individual groups is connected with the whole conception that we hold of our Movement if we understand its inmost nature. We must all be conscious that our Movement is significant not only for the existence known to the senses and for the existence that is grasped by the outward turned mind of man, but that through this Movement our souls are seeking a real and genuine link with the spiritual worlds. Again and again, in full consciousness, we should say to ourselves that by the cultivation of spiritual science we transfer our souls as it were into spheres that are peopled not only by beings of earth but also by the beings of the higher hierarchies, the beings of the invisible worlds. We must realize that our work is of significance for these invisible worlds, that we are actually within these worlds.
In the spiritual world, the work performed by those who know one another within such groups is quite different from work carried on outside such a group and dispersed about the world. The work carried out in brotherly harmony within our groups has quite a different significance for the spiritual world than other work we may undertake. To understand this fully we must remind ourselves of truths we have studied in many aspects during recent years.
We may therefore picture to ourselves that by uniting in brotherliness in working groups, something hovers invisibly over our work, something that is like the child of the forces of the spirit self - the spirit self that is nurtured by the beings of the higher hierarchies in order that it may stream down into our souls when they are again on earth in the sixth cultural age.
In our groups we perform work that streams upward to those forces that are being prepared for the spirit self.
Adelheid Peterson however quotes Steiner literally, hereby freely translated and rephrased:
.. A ground rule for the right anthroposphical work is to only speak about the aspects of spiritual science that you have incorporated and have become inner life for you. Only this will really work into others. What people lecture purely from their head knowledge is abstract and doesn't affect people any other way that all the other abstract knowledge. Spiritual science is about building living substance from conviction. .. .. The one thing to write in your soul is: not what you say is decisive (of course it has to be true), but how you say it. How what you say lives inside of you, how you back it with inner earnestness and truthfulness, how your attitude and conscientiousness speaks .. that is what the eyes in the spirtutal world are watching.
And for lecturing
It's good to prepare the lecture in detail before the actual lecture, but then speak it freely. A read lecture is really an absurdity. .. .. Always be very alert and conscious of the sacred seriousness of the task that you have put before you. Always keep this in mind: this is about nothing less than the future of humanity. It is about the people who you are facing right in front of you: these people you need to watch and love.
In conclusion we read
Once I am no longer there, an intellectualization of the anthroposophical spiritual science will happen. This is a great danger, because that means the whole movement will stagnate. That is why the right care for the internal esoteric work is so important.
People don't realize and they don't want to hear it but it so: even when someone is sitting all by himself in a room, but with deep inner seriousness and full devotion of his heart is reading the Gospel of John or other spiritual scientific matters, he is thereby doing more for the good of the world than then people who make themselves important for themselves and others by all kinds of anthroposophical meddling (editor: what is meant is probably activities without heartfelt earnest soul content).
Note: some useful tips about lecturing are in the volume 1921-GA338 Communicating Anthroposophy (the course for speakers, to promite the idea of threefolding). Specifically hereby some extracts from the synopsis by way of reference:
1921-02-13-GA338: advice to speakers, do not start with logic, but from the experiences and observations of concrete relationships
1921-02-14-GA338: three recommendations for themes to take up in public lectures, advice on methodology ... Suggestions of methodology for speakers
1921-02-14B-GA338, from the synopsis:
suggestions for forming a public speech, the necessity of avoiding the repetition of particular expressions when a theme is treated multiple times. How every speech should be felt as something altogether new. On devotion to the material. The significance of rhythm and repetition, and how the speaker arrives at a proper relationship to repetition. The feeling of responsibility that speakers must develop in themselves. The necessity of sketching out a speech in key sentences or ideas rather than key words or slogasn. Forming the beginning and end of a speech. Why it is senseless to write out speeches and read them word for word. Avoiding pedantic definitions in favor of descriptive characterizations. On the use of nouns.
and 1921-02-GA223 five pages (p223) from the Notebook archive: Rudolf Steiner's notes on the training course for speakers.
Working in Groups
What a person develops in his present life in the way of soul faculty through friendship of a purely soul nature, in Devachan is wisdom, the possibility of experiencing the spiritual in action. To the extent to which someone enters livingly into such connections he is well prepared for Devachan. If he is unable to form such relationships he is unprepared; for just as colour escapes a blind man, so does soul experience escape him. To the degree to which man fosters purely soul relationships do organs of vision develop in him for Devachan. So that the statement holds good: Whoever lives and moves here in the life of the spirit, will over there perceive just as much of the spiritual as he has gained here through his activity. Hence the immeasurable importance of life on the physical plane. In human evolution no other means of awakening the organs for Devachan exists other than spiritual activity on the physical plane. All this is creative and comes back to us as devachanic sense organs for the devachanic world. As preparation there is nothing better than to have a purely soul relationship with other human beings, a relationship whose origin is in no way based upon natural connections.
This is why people should be brought together into groups, in order to unite on a purely spiritual basis. It is the will of the Masters to pour life in this way into the stream of humanity. What takes place with the right attitude of mind signifies for all the members of the group the opening of a spiritual eye in Devachan. One will then see there everything which is on the same level with what one had united oneself with here. If on the physical plane one has attached oneself to a spiritual endeavour, this actually is among those things which retain their existence after death. Such things belong just as much to the dead as to the one who has survived him. He who has passed over remains in the same connection with the one still on earth and is indeed even more intensely conscious of this spiritual relationship.
Thus one educates oneself for Devachan. The souls of the dead remain in connection with those who were dear to them. The earlier relationships become causes which have their effects in Devachan.
A person who would like to have that carried out might perhaps suggest:
- ‘Why does not the Anthroposophical Movement distribute as many copies as possible of a booklet containing these principal points of view, so that everyone might acquire a copy and be able to convince himself?
- Why does the Anthroposophical Society adopt the curious method of holding meetings week after week, assembling all those interested or likely to become interested for the purpose of constantly recapitulating what might comfortably be reduced to a sixty-page pamphlet?
- What can these Anthroposophists possibly have to say to their followers, week after week?’
There may be certain orders of mind of our day who would like to have a small outline of Anthroposophy which they could keep in their waistcoat pockets, and thus study what it is most important to know. We must, however, over and over again, bring to mind the fact that nothing can be done in this way with Anthroposophy. There can be no ‘tabloid-knowledge!’ Although Anthroposophy does depend both on knowledge and perception, it does not consist of mere ‘phrases,’ but of very definite knowledge. But it is not enough merely to acquire this knowledge as a general conviction according to present-day methods, and then rest satisfied. For the point in question is not merely that one should acquire the conviction and know that man lives many lives and that there are causal conditions which pass over from one life into another, that there is such a thing as reincarnation, as karma. The beneficial effects of Anthroposophy do not lie in the spreading of this knowledge, but are felt in the constant and repeated study of all the details connected with it, and in allowing the teaching to work upon one's soul. It does one no good simply to believe that man lives more than once and that there is such a law as that of reincarnation, karma, and so on. The mere belief in this will not carry one far. As regards the real depths of life there is not much difference between the soul of a man who knows of reincarnation and karma and one who knows nothing of it. In an anthroposophical sense our soul is only changed if we constantly study, not only the generalities, but the deeper things that Spiritual Science can teach us. That is why it is a good thing that we should over and over again consider how the various details of life appear in the light of the Anthroposophical conception. It is by no means sufficient merely to know that there is a great law of destiny establishing a connection between the past deeds, feelings and thoughts of a man and his present and future experiences. Anthroposophy will only become a life-factor when we can apply this general doctrine to the different experiences of life, when we become able to put our whole soul into such a position, that we obtain an entirely new outlook on life. That is why we will to-day give a little time to studying the law of karma, the great law of destiny, with reference to the details of life. Things will be spoken of to-day which are familiar to all; but they will be considered from the standpoint of karma.
Karma says in a general sense that there is a connection in the spiritual world between what takes place to-day and what has taken place in the past. It is not really a good thing to call karma the law of causality, and then to compare it with the law of cause and effect in the external world. If we wish to find a comparison for this great law of destiny, we must take care that the comparison is valid, that it really does represent this law. …
.. [later in the lecture] … We now come to an answer to the question: ‘Why do we meet together so often?’
We do so, because not only do we enrich our knowledge when we take in anthroposophical teaching, but also because, if it be given in the right way, it is able to make our life-kernel more and more strong and forceful. We pour a spiritual life-sap into all we do, by meeting together and occupying ourselves with Anthroposophy. Thus Anthroposophy is not a theory, it is a life-giving draught, an elixir of life which ever anew pours itself into our souls and of which we know that it will make them grow stronger and stronger. When Anthroposophy emerges from the position which now, through lack of comprehension, it occupies in the outer world, when it really intervenes in our whole spiritual life, people will then see how the salvation, even of the physical life, of the purely external life, will depend on the strengthening which can be acquired through the study of Anthroposophy. The time will come when anthroposophical gatherings will be the most important sources of strength to man, from which they will go forth, saying: we are most grateful to these meetings, for we owe to them our health and strength and the fact that we are constantly able to strengthen anew our own life-kernel, the core of our being. People will only realise what the mission of Anthroposophy is, when they feel that it furnishes us with the means of working forcefully on the physical body and making it sound and healthy. Those who are occupying themselves with Anthroposophy today, should regard themselves as pioneers for Anthroposophy as a means of strengthening life. Then only will it become what it ought to be, the right point of attack against something which in many cases is weakening life to-day. …
... We cannot hope that this should come about from one day to the next. But those who have the right understanding of things will gradually learn the anthroposophical view of phenomena in face of which man at first seems powerless. What is not equalised in one life is made good in the long run. If we contemplate a single life, as well as life from incarnation to incarnation, we shall see that rightly understood, karma is a law that no longer depresses us, but rather one which brings us comfort and force whereby to make ourselves stronger. The law of karma is a law of life, and we must understand it as such. The point is, not that we should know a few single abstract thoughts, but that we should study the life-truths of Anthroposophy in the details of life, and never weary of anthroposophical work, while we permeate ourselves with its different truths.
If you hold this as an ideal before you, you will be living an anthroposophical life in the true sense of the words. You will then know why it is that we do not satisfy ourselves with merely reading one or two books, but regard Anthroposophy as something in which our heart is concerned and which never ceases to occupy us; something to which we gladly return again and again, and of which we know that the oftener we return the more it will enrich our lives
The true reason why we come together in our Group-meetings is not that of learning in a theoretical way one or the other truth which spiritual science can reveal, but the true reason why we assemble is that everything that lives in our souls should be filled with the spirit that can flow out of spiritual science. The essential point is not WHAT we think, but HOW we think, feel and will. The smallest or the greatest things in the evolution of the earth may rise up before our soul's eye, yet everything shows us how necessary it is for the human beings of the future to become acquainted above all with the significance of the triad, Christ, Lucifer and Ahriman.
My dear friends, you must take this statement in its full weight and importance. The individual man experiences his destiny. But as soon as two human beings are working together, something more arises, — more than the working out of the individual destinies of the one and of the other. Something takes place as between the two, transcending the individual experiences of either. Ordinary consciousness perceives no connection of what happens between man and man, with what goes on in the spiritual worlds above. For ordinary consciousness the connection is at most established when sacred spiritual actions are brought into this physical world of sense, — as when in sacred cult or ritual men consciously transform their physical actions so as to make them actions of the spiritual world at the same time. But in a far wider sphere, all that happens between man and man is more than what the individual man experiences as his destiny. All that is not merely the destiny of individual men, but that is brought about by the feeling-together and working-together of men on earth, is for ever in connection with the deeds of Seraphim and Cherubim and Thrones above. Into the latter there flow the deeds of men in their mutual connection with one another, as well as the individual earthly lives of men.
1924-06 - hereby a description from von Keyserlingk who recalls Rudolf Steiner's talk (re: 'Birth of a new agriculture')
He spoke about angel choirs which congregate above the places where people form communities, to prepare for the in-streaming of exalted spiritual beings willing to help mankind. By forming such communities one would be able to gain access to those hierarchies which are served by the nature spirits, which would in their turn be able to exert a healing influence on the life of plants.
1908-11 also states Rudolf Steiner said the following in his lecture in Berlin in November 1908
At present people only agree about mathematical truths. Whoever has once accepted them knows that it has to be thus: 3 x 3 must equal 9. The only place where disagreement can occur is when truth is dimmed by passion, by sympathy and antipathy. A time is coming when mankind will more and more be taken hold of by a comprehension of the inner world of truth. When that time comes agreement will prevail over all individuality. Ever greater peace will be achieved when truth, as such, is understood.
When people voluntarily allow their feelings to flow together, then something will be formed which goes beyond humanity. When people share activities together in freedom, then they congregate about a centre. Human feelings which converge on a central point enable exalted beings to work like a group-soul. These exalted beings form a new kind of group-soul which is compatible with complete freedom of the individual, but their activity is dependent upon human unanimity.
It will lie in the capacity of human souls to determine how many of these higher beings will be able to descend. The greater the disparity in mankind, the fewer will be the number of higher beings who can descend. The more we can band together voluntarily into groups, the more will exalted beings be able to work among us and the quicker will planet earth become spiritualised.
In later times people will live in connection with one another in conditions which they themselves will have brought about. They will band together into groups according to their different points of view. There they will be able to develop their individuality in complete freedom, and there will be many such associations in future.
References and further reading
- Volume GA338 'Communicating Anthroposophy' (the course for speakers to promote the idea of threefolding)
- In 'Rudolf Steiner - Recollections by some of his pupils', F.W. Zeylmans talks about his conversation with Rudolf Steiner in 1922 (they had just met first time in Dec 1920) where Zeylmans says he feels too young and lacking sufficient knowledge of anthroposopy.