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Eine Geschichte aus der inneren Schweiz. His conversion to theosophy, consolidated in January with his entry into the Theosophical Society, is not easy to explain biographically.
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While Steiner had briefly flirted with theosophi- cal notions around , his published discussions of theosophy during the s were scathingly critical. Matthias Pilger-Strohl, Eine deutsche Religion?
I Dornach: Selbstverlag Marie Steiner, Within the space of two years, however, Steiner was a con- vinced theosophist. In the context of the time, this transformation is not as perplexing as it may seem today; fin-de-sicle theosophy was a notably labile construct which attracted many people seeking an integration of scientific and spiritual insights. Theosophical currents shared affinities with Monism, with Nietzschean individualism, and with bohemian apostles of a new spiritual aristocracy.
In another text Steiner expressed stark dis- approval of Christian and mystical notions; see Steiner, Goethes Weltanschauung Weimar: Felber, , See also the published report from on Steiners critical lecture in Weimar on spiritism and related phenomena, in which he roundly rejected supernatural explanations and the notion of otherworldly beings and endorsed Haeckels Monism: Hypnotismus mit Bercksichtigung des Spiritismus, reprinted in Beitrge zur Rudolf Steiner Gesamtausgabe 99 , Similar sentiments appeared in Steiners Philosophy of Freedom and his Nietzsche book as well.
As late as , Steiner still flatly rejected the notion of a supernatural order of the world Steiner, Haeckel und seine Gegner, In an unpublished passage from , Steiner described his entry into the theo- sophical movement as the culmination of a long inner evolution lasting years: Steiner quoted in Robin Schmidt, Rudolf Steiner und die Anfnge der Theosophie Dornach: Rudolf Steiner Verlag, , For important contextual material on Steiners theosophical period cf.
For a recent re-statement of the classic anthroposophist continuity thesis see Christian Clement, Die Geburt des modernen Mysteriendramas aus dem Geiste Weimars Berlin: Logos, His early debt to figures like Fichte may help explain some of the anoma- lies in Steiners later teachings; for provocative parallels see e. Critical assessments of Steiners philo- sophical project include Alfred Treml, Trume eines Geistersehers oder Geisteswissenschaft? A number of personal and circumstantial factors also played a role in Steiners theosophical turn. He was originally invited to speak to a theosophi- cal gathering in Berlin in , and in the course of he applied unsuc- cessfully for jobs as a university lecturer and newspaper editor.
Steiners choice of a theosophical career, after some hesitation, brought him economic secu- rity and a position of authority within a community of like-minded souls.
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His about-face regarding theosophy may have involved a desire for social recogni- tion of his prodigious talents, an urge to teach, and gratitude that the theoso- phists appreciated his abilities and sought his leadership. Steiners increasingly close personal involvement with theosophist Marie von Sivers, whom he met in and eventually married, played an additional part.
With the blessing of Annie Besant he cre- ated an Esoteric School for his inner circle in An acrimonious split with Besant and the theosophical leadership emerged in the following years. After a decade as head of the German branch of the Theosophical Society, Steiner broke with mainstream theosophy and founded his own movement, estab- lishing the Anthroposophical Society at the end of In Steiner moved the headquarters of the Anthroposophical Society to the village of Dornach in Switzerland.
From then until his death in , he continued to develop anthroposophy as a worldview and as a movement, overseeing a steady rise in membership and public profile in Germany, Switzerland, and Austria. The period after World War One brought a substantial increase in public interest in anthroposophy and a major expansion of the movements mem- bership. One longtime anthroposophist reminisced that after the Breslau branch of the Anthroposophical Society grew from a few dozen to hundreds of members.
The general mood among Steiners followers in the wake of the war emerges from the following passage: At no previous time did Germany so stand in need of a cleansing storm, and the first streaks of lightning of such a storm have already flashed upon us. The brunt of the storm is yet to come. Awaiting it, Steiner and those about him stand prepared.
They have accepted the challenge, and they are ready to take up the fight for Germanys civilization for the German Soul: ready to fight this fight to a finish. This struggle will show on which side stand the Powers of Light and Truth, and on which are to be found those of Darkness and Falsehood. Steiners apotheosis as Germanys savior and his transition to a messianic figure in the eyes of his followers crested in the chaotic aftermath of World War One.
With Germany in cultural and political disarray, Steiners combina- tion of respectable nineteenth-century German philosophical roots and avant- garde spiritual teachings seemed to offer a way out of the crisis. In the view of prominent anthroposophists, Steiner had been sent by God. Alongside constant invo- cations of Goethe, Fichte, and other paragons of German culture, Steiners anthroposophy pointed consistently to the immense spiritual potential slum- bering within the German Volk, the people or nation.
Anthroposophy held the promise of a thoroughgoing spiritual renewal that would bring salvation not only to a beleaguered Germany, but to the rest of the world as well. What was necessary to reach this goal, according to Steiner, was a return to Germanys authentic spiritual mission. This German spiritual mission was a central element within anthroposo- phys elaborate occult cosmology, imparting special esoteric significance to questions of nation and race.
The same themes were prefigured in Steiners early German nationalist thought before his turn to esotericism: his involve- ment in the German nationalist movement in Austria in the s revealed a number of tropes which re-appeared in spiritualized form after and powerfully shaped his later teachings. Foremost among them was an abiding commitment to the notion of a German Kulturmission, a cultural and civili- zational mission. Steiner was actively involved in German nationalist student organizations during his studies in Vienna, where such notions took on par-.
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Steiners wife Marie portrayed him posthumously as a man who towered immeasurably above his time and changed the course of evolution: This source of light revealed itself to those of us who were seeking the path to the lost mysteries.
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