Anthroposophy
Anthroposophy is a spiritual new religious movement which was founded in the early 20th century by the esotericist Rudolf Steiner that postulates the existence of an objective, intellectually comprehensible spiritual world, accessible to human experience. Followers of anthroposophy aim to engage in spiritual discovery through a mode of thought independent of sensory experience. Though proponents claim to present their ideas in a manner that is verifiable by rational discourse and say that they seek precision and clarity comparable to that obtained by scientists investigating the physical world, many of these ideas have been termed pseudoscientific by experts in epistemology and debunkers of pseudoscience.
Anthroposophy has its roots in German idealism, Western and Eastern esoteric ideas, various religious traditions, and modern Theosophy. Steiner chose the term anthroposophy to emphasize his philosophy's humanistic orientation. He defined it as "a scientific exploration of the spiritual world"; others have variously called it a "philosophy and cultural movement", a "spiritual movement", a "spiritual science", "a system of thought", "a speculative and oracular metaphysic", "system replete with esoteric and occult mystifications", or "a spiritualist movement", or folie a culte, or "positivistic religion", or "a form of 'Christian occultism'", or "new religious movement" and "occultist movement".
Anthroposophical ideas have been applied in a range of fields including education, environmental conservation and banking; with additional applications in agriculture, organizational development, the arts, and more.
The Anthroposophical Society is headquartered at the Goetheanum in Dornach, Switzerland. Anthroposophy's supporters have included writers Saul Bellow, and Selma Lagerlöf, painters Piet Mondrian, Wassily Kandinsky and Hilma af Klint, filmmaker Andrei Tarkovsky, child psychiatrist Eva Frommer, music therapist Maria Schüppel, Romuva religious founder Vydūnas, and former president of Georgia Zviad Gamsakhurdia. While critics and proponents alike acknowledge Steiner's many anti-racist statements, "Steiner's collected works...contain pervasive internal contradictions and inconsistencies on racial and national questions."
The historian of religion Olav Hammer has termed anthroposophy "the most important esoteric society in European history". Many scientists, physicians, and philosophers, including Michael Shermer, Michael Ruse, Edzard Ernst, David Gorski, and Simon Singh have criticized anthroposophy's application in the areas of medicine, biology, agriculture, and education, considering it dangerous and pseudoscientific. Ideas of Steiner's that are unsupported or disproven by modern science include: racial evolution, clairvoyance, and the Atlantis myth.
History
Early 20th century and before
The early work of the founder of anthroposophy, Rudolf Steiner, culminated in his Philosophy of Freedom. Here, Steiner developed a concept of free will based on inner experiences, especially those that occur in the creative activity of independent thought. "Steiner was a moral individualist".By the beginning of the twentieth century, Steiner's interests turned almost exclusively to spirituality. His work began to draw the attention of others interested in spiritual ideas; among these was the Theosophical Society. From 1900 on, thanks to the positive reception his ideas received from Theosophists, Steiner focused increasingly on his work with the Theosophical Society, becoming the secretary of its section in Germany in 1902. During his leadership, membership increased dramatically, from just a few individuals to sixty-nine lodges.
By 1907, a split between Steiner and the Theosophical Society became apparent. While the Society was oriented toward an Eastern and especially Indian approach, Steiner was trying to develop a path that embraced Christianity and natural science. The split became irrevocable when Annie Besant, then president of the Theosophical Society, presented the child Jiddu Krishnamurti as the reincarnated Christ. Steiner strongly objected and considered any comparison between Krishnamurti and Christ to be nonsense; many years later, Krishnamurti also repudiated the assertion. Steiner's continuing differences with Besant led him to separate from the Theosophical Society Adyar. He was subsequently followed by the great majority of the Theosophical Society's German members, as well as many members of other national sections.
By this time, Steiner had reached considerable stature as a spiritual teacher and expert in the occult. He spoke about what he considered to be his direct experience of the Akashic Records, thought to be a spiritual chronicle of the history, pre-history, and future of the world and mankind. In a number of works, Steiner described a path of inner development he felt would let anyone attain comparable spiritual experiences. In Steiner's view, sound vision could be developed, in part, by practicing rigorous forms of ethical and cognitive self-discipline, concentration, and meditation. In particular, Steiner believed a person's spiritual development could occur only after a period of moral development.
In 1912, Steiner broke away from the Theosophical Society to found an independent group, which he named the Anthroposophical Society. After World War I, members of the young society began applying Steiner's ideas to create cultural movements in areas such as traditional and special education, farming, and medicine.
By 1923, a schism had formed between older members, focused on inner development, and younger members eager to become active in contemporary social transformations. In response, Steiner attempted to bridge the gap by establishing an overall School for Spiritual Science. As a spiritual basis for the reborn movement, Steiner wrote a Foundation Stone Meditation which remains a central touchstone of anthroposophical ideas.
Nazi period
Steiner died just over a year later, in 1925. The Second World War temporarily hindered the anthroposophical movement in most of Continental Europe, as the Anthroposophical Society and most of its practical counter-cultural applications were banned by the Nazi government. Though at least one prominent member of the Nazi Party, Rudolf Hess, was a strong supporter of anthroposophy, very few anthroposophists belonged to the National Socialist Party. In reality, Steiner had both enemies and loyal supporters in the upper echelons of the Nazi regime. Staudenmaier speaks of the "polycratic party-state apparatus", so Nazism's approach to Anthroposophy was not characterized by monolithic ideological unity. When Hess flew to the UK and was imprisoned, their most powerful protector was gone, but Anthroposophists were still not left without supporters among higher-placed Nazis.As Cristina Burack put it, "Steiner's contradictory views meant that anthroposophy was both attractive and a threat to the Nazi movement." According to Staudenmaier, "He sometimes held antisemitic views and philosemitic views at the same time".
The Third Reich had banned almost all esoteric organizations, claiming that these were controlled by Jews. The truth was that while Anthroposophists complained of bad press, they were to a surprising extent tolerated by the Nazi regime, "including outspokenly supportive pieces in the Völkischer Beobachter". Ideological purists from Sicherheitsdienst argued largely in vain against Anthroposophy. According to Staudenmaier, "The prospect of unmitigated persecution was held at bay for years in a tenuous truce between pro-anthroposophical and anti-anthroposophical Nazi factions."
Morals: Anthroposophy was not the stake of that dispute, but merely powerful Nazis wanting to get rid of other powerful Nazis. E.g. Jehovah's Witnesses were treated much more aggressively than Anthroposophists.
Kurlander stated that "the Nazis were hardly ideologically opposed to the supernatural sciences themselves"—rather they objected to the free pursuit of supernatural sciences.
According to Hans Büchenbacher, an anthroposophist, the Secretary General of the General Anthroposophical Society, Guenther Wachsmuth, as well as Steiner's widow, Marie Steiner, were "completely pro-Nazi." Marie Steiner-von Sivers, Guenther Wachsmuth, and Albert Steffen, had publicly expressed sympathy for the Nazi regime since its beginnings; led by such sympathies of their leadership, the Swiss and German Anthroposophical organizations chose for a path conflating accommodation with collaboration, which in the end ensured that while the Nazi regime hunted the esoteric organizations, Gentile Anthroposophists from Nazi Germany and countries occupied by it were let be to a surprising extent. Of course they had some setbacks from the enemies of Anthroposophy among the upper echelons of the Nazi regime, but Anthroposophists also had loyal supporters among them, so overall Gentile Anthroposophists were not badly hit by the Nazi regime.
Staudenmaier's overall argument is that "there were often no clear-cut lines between theosophy, anthroposophy, ariosophy, astrology and the völkisch movement from which the Nazi Party arose."
21st century
By 2007, national branches of the Anthroposophical Society had been established in fifty countries and about 10,000 institutions around the world were working on the basis of anthroposophical ideas.Etymology and earlier uses of the word
Anthroposophy is an amalgam of the Greek terms ἄνθρωπος and Sophia . An early English usage is recorded by Nathan Bailey as meaning "the knowledge of the nature of man".The first known use of the term anthroposophy occurs within Arbatel de magia veterum, summum sapientiae studium, a book published anonymously in 1575 and attributed to Heinrich Cornelius Agrippa. The work describes anthroposophy variously as an understanding of goodness, nature, or human affairs. In 1648, the Welsh philosopher Thomas Vaughan published his Anthroposophia Theomagica, or a discourse of the nature of man and his state after death.
The term began to appear with some frequency in philosophical works of the mid- and late-nineteenth century. In the early part of that century, Ignaz Troxler used the term anthroposophy to refer to philosophy deepened to self-knowledge, which he suggested allows deeper knowledge of nature as well. He spoke of human nature as a mystical unity of God and world. Immanuel Hermann Fichte used the term anthroposophy to refer to "rigorous human self-knowledge", achievable through thorough comprehension of the human spirit and of the working of God in this spirit, in his 1856 work Anthropology: The Study of the Human Soul. In 1872, the German philosopher of religion Gideon Spicker used the term anthroposophy to refer to self-knowledge that would unite God and world: "the true study of the human being is the human being, and philosophy's highest aim is self-knowledge, or Anthroposophy."
In 1882, the philosopher Robert Zimmermann published the treatise, "An Outline of Anthroposophy: Proposal for a System of Idealism on a Realistic Basis," proposing that idealistic philosophy should employ logical thinking to extend empirical experience. Steiner attended lectures by Zimmermann at the University of Vienna in the early 1880s, thus at the time of this book's publication.
In the early 1900s, Steiner began using the term anthroposophy as an alternative to the term theosophy.