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research & reviews

IN THIS SECTION: —as Rudolf Steiner’s little understood as only a really great thinker Meeting of Destiny with can be—comes into focus thanks to Ted Roszell. Friedrich Nietzsche and the Adversary of Our Age by C.T. Roszell

For Armin Husemann and Peter Selg

This exposition is an excerpt from an ongoing series of seminars on Rudolf Steiner’s lectures on and reincarnation, given together with Frederick Amrine for members of the Anthroposophical Society and their guests. Steiner, Nietzsche and the Adversary of our Age The canvas of however many a fine nineteenth century landscape painter to the contrary, Rudolf Steiner pointed to the 1843/1844 as the zenith of the enemy of mankind’s stealth encroachment on the earth, one that deferred the signature spectacle of its sprawling ugly face to our own (CW 346.184). Friedrich Nietzsche was born in 1844, with a capacity to systematically expose the emerging lie and glitter of the age that has materialized since, from Ausschwitz to Wall Street. Steiner knew that, and that the time’s driving anti-power shadowed Nietzsche’s birth, to bend and capture the social forces that could otherwise have been unsheathed into the world, together with his friendship with the worlds of Richard Wagner’s imagi- nation—for the Nazi wave and Hitler. Friedrich Nietzsche, an authentic Individuality Friedrich Nietzsche remains undiscovered until one is able to recognize in him an archetypal, pivotal figure of our time, an individual utterly representative of the challenge and trag- edy of our age at its deepest level; the riddle of the man fo- cuses the mind existentially. Rudolf Steiner saw this on first acquaintance with his work, and he shared heart and soul in the adventure of the man, holding his breath, awaiting what- ever conclusion it would lead to. Nietzsche in his twenties, around 1870 In the preface to his book from 1895, Friedrich Nietzsche—A Fighter Against His Own Time, Steiner wrote: “From the first page I read of Nietzsche (in 1889), I knew I would I read every page … every word. He awoke my trust immediately, I understood him as if he were writing directly to me. … The same sensibility was expressed in 1886 in my book A Theory of Knowledge Implicit in Goethe’s World View. … I had arrived at many ideas similar to his. Independently and by different means than his, I had arrived at views consonant with Nietzsche’s books Zarathus- tra, Beyond Good and Evil, Genealogy of Morals and Twilight of the Idols.” For all the consonance, Steiner maintained his independence from Nietzsche: “One can

40 • being human speak in this vein without being what one would call a questionable are the results for all from all this hanker- ‘true believer’ of the Nietzsche world view. And that in ing after truth. Who is it that’s driving us this way?’” For fullest consonance with Nietzsche’s intent not to have Rudolf Steiner, inquiring this way existentially into the any such followers! Any more than his Zarathrustra could who behind the what of a matter is the essential impulse stand for any: ‘You all say, you believe in Zarathrustra? of what he characterizes as the directive of the conscious- You, my believers? You failed to search to find your- ness soul, the sheer conscience of a modern intelligence. selves—you found me instead! That is just what believers Steiner continues: “Nietzsche takes up the fight do, and that is just why believers are so useless! I suggest against fashion and fable convenue left and right, and you all lose me and find yourselves instead! When you fights no holds barred. He fights out of the conviction have rejected me in the right way, then I be willing that he is fighting against mindless and brainwashed to come to you.’” tools who have damaged and devalued life in all direc- Rudolf Steiner recites in his preface pronouncement tions, and he counts them as adversaries. …” The real is- after pronouncement like this, the way fine poetry begs sue is not measures and values of truth, but values of will. to be spoken out and shared. Steiner goes on to say: “Ni- Nietzsche writes: “All this hankering after truth. Why etzsche is not so much a philosopher as he is a collector not untruth in its place?” And Steiner replies: “That is of honey.” And continues: “Nietzsche’s recalcitrance was an insight bold beyond its . Fichte and the rest are instinctive and deep seated—he was not merely put off superficial by comparison. Did Fichte ever even entertain the way someone is who notices a logical flaw in an ar- the question of what kinds of truth have been damaging gumentation, but more the way a color can pain the eye. to life?” For Nietzsche, the test of thoughts and thinking The things people were saying with words about guilt, lies in whether they unfold individual human potential sin, bad conscience, the next world, God and country and that each individual is meant to find and bring out.” the like were simply painful to him. … The free thinkers How earnestly Rudolf Steiner prized Nietzsche’s mor- of his time had an instinct to portray human will as un- al sense of authentic individuality becomes clear when free. The contemporary instinct is rooted in a Christian matched against the essential reservation Steiner could orthodoxy that is completely contrary to Nietzsche’s sen- not hold back for the man he otherwise senses the great- sibility.” (With one ear held to the ground, one can hear est consonance with: Johann Wolfgang von Goethe. In a Rudolf Steiner and Friedrich Nietzsche both taking the letter to Helene Richter (Collected Works, Correspondence Pharisees to task the way Jesus himself did. And indeed, Vol. II) Steiner wrote: “It seems to me that [Goethe’s] Nietzsche’s word for Jesus was that he was the only true complete immersion in the realms of exact phenomena Christian there has ever been.) which led him necessarily to such unfettered reverence The Age of the Consciousness Soul for nature, left him no room for the idea of individualized emancipation for the human being.” In a nutshell, for all “And so Nietzsche charts a different course—the will the greatness of his accomplishments, Goethe failed to to power. The strong, authentic individual isn’t interested awaken to the essential calling of our time—where Ni- in being served up what to think or hold to be true—that etzsche did. And despite Nietzsche’s ultimately tragic fail- person instead wants to be privy to their very creation and ure to carry it to term. inception. Such a person’s vision of what is true is creative law, and such a person’s will for the truth is equally their The Übermensch will to power…” For Steiner, it requires an individual as Nietzsche characterizes one awake to the essential awake as Nietzsche to ask, “Are there any such philoso- calling of an authentic individual living the life of an phers today? Were there ever? Must there not finally be Übermensch.1 For Steiner, Nietzsche became an individu- such ones?” (Beyond Good and Evil, §211.) al capable of living out impulses of instinctive goodness. And so Steiner concludes: “Nietzsche isn’t a thinker An example is Nietzsche’s answer to why one should want in the traditional sense of the word at all. He takes the to refrain from activities such as lying, cheating, lusting measure of things on the basis of whether or not and how after the other’s maid? Simple enough for Nietzsche—one they promote and unfold life potential. Whatever values might lie in truth is not something he is willing to even 1 German: Literally “over-man,” most frequently rendered “superman,” but set out to find. He writes in Beyond Good and Evil: ‘How perhaps better understood as “higher man.” —Editor

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won’t be able to sleep well! And Nietzsche lived this way much that Rudolf Steiner unfolded on his life-path of and succeeded where the conformist sheep failed—he discovery, in particular, his explorations of the relation- interceded against the beginnings of Nazi hate for Jews ship between the realms before and after life to life in the and against the man flogging his horse. This example for world. At death, a person does not move off into some Steiner serves as a classic illustration of what he charac- kind of timeless winged detachment in the clouds, but be- terized as moralische Phantasie 2 in his essential work of gins to move backward in time through the earth-life just , The Philosophy of Freedom. completed, this time with a vision of how all one’s actions Cul de Sac of Dualism for Nietzsche and affected others, rippling across the fabric of the world and to the stars, and how the hierarchies were able to receive Steiner and build from these or were forced to reject them. One Rudolf Steiner shared also with Nietzsche the sense experiences the weave of the hierarchies through all the that modern philosophy had ended in a cul de sac of du- fabric of the world, its life and , and how these re- alism, and the way out was to see through its errors and verberate through the far reaches of space. Nowhere does discover authentic monism. an afterlife appear that aims to function anywhere other Steiner agreed with Nietzsche that “the Idealists di- than in the world of embodiment. vided the human being in two, idea and . They And this to such an the extent that one discovers exalted thinking and ideas and exiled the body to the that even many of the thoughts and impulses in bodily lowest order. [Nietzsche’s] Zarathustra intervened to say: life that one presumed were one’s own came in fact from the only reality there is is the reality the body belongs to. kindred souls not in the body at the same time one had Mind and ideas belong to the body. … Body and spirit been. This, because all the forces of the universe tend to- are a unity, the body is endowed with powers, to unfold wards embodiment, and that is monism. Steiner appreci- the spirit, in concert with the way the plant flowers.” ated Kant’s ideal expressed in his words “two things move Nietzsche’s Zarathrustra proclaimed that “behind your me above all else—the starry heavens above me and the thoughts and feelings, brother, stands a powerful deliv- moral laws within me.” But he has to wait for Kant to step erer, the unknown wise one, that is the true Self—that out from dualism and realize that the two are not merely resides in your body as your body.” Steiner witnessed Ni- related phenomena, they are equal expressions of one and etzsche reject the dualistic trend in the West that came the same reality. (CW 140.145). The everywhere to the fore in Plato and culminated in the resignations is the spirit in motion. of Kant. The phases of Rudolf Steiner’s life and the Equally for Steiner, as well as for Aristotle contra Plato, the realm of pure ideas manifests in the world to prove its Meeting with Friedrich Nietzsche existence, or remains without existential basis. An amus- Rudolf Steiner characterized 1899, that year he was ing anecdote that rises to the form of living poetic truth of recruited to lecture at the Berlin Socialist School, as the this is told in a memoir by Alwin Alfred Rudolf. Rudolf final year of his passage through his trial of the age’s abyss. visits Steiner at his residence to recruit him as a faculty It completed the decade of his philosopher’s brotherhood member for the Socialist’s Workers School in Berlin in to Nietzsche, and culminated at the turn of the century in 1899. At one juncture of their exchange when coffee is his experience of the Guardian of humanity, which stands served, a family member draws attention to a the behind the words he chose carefully in his autobiography poet Ludwig Jacobowski had given to Steiner sometime for “having stood in most earnest, most solemn festival in the past year, when the two met and became friends: of knowledge before the Mystery of Golgotha.” Steiner a flawless woven puppet of Steiner that served as the spe- arrived at that moment in his life the same year Friedrich cialty cover for a fine bottle of cognac—as a humorous Nietzsche died. The two had finally met four ear- celebration of the pronouncement Steiner had once made lier, in 1896, but Nietzsche was then already too gravely to his poet friend that “the body is indeed all spirit.” ill for the two to speak together. Grasping this consonance with Nietzsche’s monism At the turn of the century, the year of the signature opens a door to many of the subtlest dimensions of so spiritual of his life, Steiner would remember Ni- etzsche like a brother soldier he had stood shoulder to 2 German: “moral imagination.” —Editor

42 • being human curate critiques. He was truly alone, on the battlefield of his time, and in the most esoteric sense of the poetic meta- phor, the battlefield was cleared with no one else standing but Nietzsche and the Adversary of the Age. This is truly the way to convey Rudolf Steiner’s sense of compassion and camaraderie with Ni- etzsche. Nietzsche was a formidable repre- sentative of an awakened individual of the modern age, but his relentless, un- compromising, completely scathing cri- tique of everyone he knew left him be- reft of the force of love for all mankind at the moment he existentially could not afford to be without it—in the moment Nietzsche in his final illness, 1890s. of direct confrontation with the adver- shoulder with in combat, who had fallen on the battle- sary of mankind. field. That is truly their relationship, and the nature Rudolf Steiner knew this, and he grieved for the fail- of their common adversary is the key to the bond they ing Nietzsche when he sat at his bedside in Nauenheim. shared. Even as Steiner saw in the spirit that he had lived himself Steiner characterizes in the preface to his Nietzsche in the Middle Ages as a Dominican, he saw that Nietzsche book how the adversary of our time sidelined the lead- had lived as a Franciscan flagellant, whose punishing dis- ing individuals throughout the social and cultural cipline extirpated the last vestige of hope for authentic realms, and how Nietzsche stood against the adversary love and companionship in his next life on earth. The alone: “Nietzsche is able to see through the instincts of decisive moment of Nietzsche’s present life was tragically his contemporaries, he can see how they have been di- also bound up with the near return of that authentic com- rected and manipulated to go down this and that path passion he had lost through mortifications—remarkably, without taking the slightest notice that they have been evoked again by the crack of the whip—in Italy, on seeing had. … Whether one is the slave to the whims of a boss, a brutal master flogging his horse. Nietzsche intervened, the clergy or the latest fashion of the philosophy club, the breaking down, crying “my friend, my friend” to the result is rubbish—being their yes-man instead of finding horse. The horse won the love that Nietzsche had failed out for one-self what is the right thing to do.” For Steiner, to find in his heart for his fellow men. Nietzsche was es- the adversary orchestrating this mass deceit is not a com- sentially institutionalized from that time to his death. posite abstraction, but a spiritual power—the same fallen Rudolf Steiner saw that the madness that Nietzsche angel it is said that Martin Luther threw his book against. descended into in his final years was the price of having Rudolf Steiner characterizes this adversary by the same fallen in single combat with the Antichrist, and indicated name Nietzsche’s hero Zarathustra did—Aingramanyu that the Adversary directed the author’s pen thereafter or Ahriman. in much that he wrote. Nietzsche’s own words from Ecce Steiner characterizes the keynote of Nietzsche’s life Homo (“Thus Spake Zarathustra” § 3) for what had be- as the immense loneliness of one who sees, surrounded fallen him are stunning: by countless others who cannot. Steiner writes that “no One could superstitiously suppose one has devolved one comes to help him, and he is entirely alone in dan- into a mere mouthpiece, a medium of powers one has ger, hatred and storms.” Nietzsche dispensed with the been conquered by. But such is revelation—being shak- unconscious hypocrisies and philosophic errors of his en and thrown down, with unspeakable certainty and opponents left and right; really everyone who faced him nuance, by something visible and auditory. You no lon- winced before the scathing clarity of his unerringly ac- ger direct your attention, you are forced to listen and

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accept without asking who it is that is at work on you. noon room to an initiate of individuality with a full heart Like a flash of lightening the thought comes to impose of love. Four years later, Rudolf Steiner would likewise itself. I had no choice. An ecstasy, attended by horrible meet the Adversary on the same empty field, remember- tension, stormed through me... Then a total loss of self ing his fallen comrade, and the Adversary paid the price. came with shudders and pricklings that ran to the toes. What followed were twenty-five years of unrelenting The ecstasy was all suffering and gloom, the colors of its losses for the Adversary on the terrain he covets most— overflowing light. … This is my experience of inspira- unambiguous truths of human destiny unfolding, unhin- tion. dered by obfuscation In 1896, Nietzsche was unable to speak and Steiner at and confusion. his bedside grieved for him. Paul’s words to the Ephesians Rudolf Steiner likely came to mind when Steiner remembered Nietzsche took up Friedrich Ni- four years later at the time of his own Damascus experi- etzsche’s work in 1889, ence, that “our struggle is not against flesh and blood, but the year after his ini- against the rulers, against the authorities, against the tiation into the mys- powers of this dark world and against spiritual forces of tery of human destiny. evil in the heavenly realms.” In a journal note of Individuality and Reincarnation and Karma 1888, Steiner had jot- ted down a sentence Rudolf Steiner’s mission as the Dominican Thomas that came from the Aquinas was to win the battle against the philosopher just opened door to the Avoerres over the spiritual-cultural legacy of Aristotle mission of his life: “Ah- for the unfolding of Western civilization. Their essential Rudolf Steiner, around 1891 riman is shipwrecked.” dispute was over whether the spirit of man was to be un- This was the necessary precondition for the purpose of derstood as a uniform mass of intellect, completely identi- his life to begin. It was the year he realized the cultural- cal in the body of every individual, or whether it became historical mission of Aquinas for the principle of individ- individualized for good or evil in the choices and color- uality, the year he realized that the mission of reincarna- ings of heart each individual exercised it for. If the former tion and karma on the terms of modernity was his own, position were true, each person lapses back as a drop of and the year he first knew that the entelechy behind the water does returning to the ocean, unchanged and un- two lives and missions were the same. changeable from the sojourn in the body. But if the latter should be the truth, then there follows individual destiny From Nietzsche and Steiner to the Present as a result of good or bad, artistic or ugly, true or false ap- Nietzsche’s life ended tragically, and there would be plication of the gifts of intelligence in the body. Aquinas little more Rudolf Steiner could do in the short term than stood for the latter, and a wide swathe of culture came to say no to Nietzsche’s sister’s request for him to tend her be built on his legacy. Rudolf Steiner’s core mission was brother’s archive and legacy, as she fell deeply under the to bring the truths of karma and reincarnation in a form spell of the growing anti-Semitic movement. The Nazi suitable to the modern age, the harvest of that legacy that wave would come with full force in 1933; Rudolf Steiner was its sine qua non: without individuality, there could be had hoped for sufficient health to still be on the earth at no individual consequences of previous actions of previ- this time. It was the year the initiate knew would be a ous individuals. doorway for decades to a world-wide etheric-supersensible The riddle of human individuality and the return experience of the true Guardian of humanity, but Europe thereof runs deeper. Nietzsche’s accomplishment was in- and the world failed at the threshold to stand down the deed a direct triumph over Avoerres, albeit tragic, for lack Nazis. The event went by largely unnoticed in the deci- of authentic social love. In imagination, one returns to sive span from 1933 through 1945 and beyond, though the time that Rudolf Steiner was at Nietzsche’s bedside. authentic instances emerged on the periphery here and The Adversary had played his hand against the would-be there, in lives such as those of Jacques Lusseyran and Zarathustra, and crushed him. But in fact at an unpleas- George Ritchie. ant cost—he had showed his hand in the dreary late after-

44 • being human Thus Spake Zarathustra into the tic examples, one small and humble, one enigmatic and koan-like, may be sufficient to close here with, apropos of Nietzsche’s richest narrative tack was significantly his every thread of our exposition to the end. effort to regain the vantage point of an unspoiled and From the periphery of all things European, the phi- authentic social voice, the voice of the ancient Persian ini- losophy of Thomas Aquinas is making waves in China, for tiate Zarathustra. No Roman see or Jesuit agenda for ha- his defining role in what it means to be human. Oxford tred of the body had come to pillage and exploit the force don William Carroll writes in the December 11, 2014 of that voice in the interim, and it beckoned. issue of the Witherspoon Institute’s Public Discourse: Zarathustra’s narrative was the story of Ahura Maz- “Thomas Aquinas’s commitment to the importance of dao, the primal pure sun power, and the struggle with reason and its universal role in defining what it means to the power of darkness, Aingramanyu or Ahriman. In a be human makes him an attractive thinker for contempo- multivalent, nuanced form, that is the spiritual-scientific rary Chinese scholars. The number, depth, and rapidity narrative of Rudolf Steiner’s anthroposophy. His initiate of changes in Chinese society over the last decade may ob- research detailed how two millennia ago, at the turning scure an unusual change within the academy: a markedly point of time, a human being was born who walked for increased interest in the thought of Thomas Aquinas. … twelve years in Ahura solar purity in preparation to work I have just spent one month at four Chinese universities, a succeeding eighteen years as the vessel for the reincar- speaking of the ways in which Thomas’s understanding nated initiate Zarathustra. As a result, the Guardian of of the relationship among philosophy, theology, and the humanity was able to to walk the earth for three final natural sciences can be used to disentangle contemporary further years and plant a potential deep in the earth that, confusion about the philosophical and theological impli- if claimed by all the world, could over time unfold au- cations of evolutionary biology and cosmology. In Shang- thentic brotherhood. When, and how widely and deeply hai, Beijing, and Wuhan, I found receptive, enthusiastic mankind will eventually tap and unfold that potential, audiences.” A mere niche moment in academe? Then so remains to be determined. too Thomas’ own intellectual debate with Avoerres, or Zarathustra’s eighteen years since the turning point Steiner’s with the Weimar arbiters of Goethe’s archive. of time is a spiritual-scientific organic power in the un- A thousand years after his passing, Thomas Aquinas folding of history. 1843/1844 was the zenith of Aingram- gains traction in lives for the future on the opposite side anyu; eighteen years later Rudolf Steiner was born in of the globe. And the significant Dutch Anthroposophist 1861. Eighteen years hence, in 1879, the cosmopolitan Wilhelm Zeylmans, an accomplished practitioner of Michael age began, a time in which creative intelligence Rudolf Steiner’s meditative discipline and friend—who and social initiatives could emerge independently of race, Steiner was forced by ill health to leave behind much creed, and nationality. The Zarathustra harvest was gath- sooner than he meant to—fell ill and died in Africa (as ered and spent anew. At the turn of the century, Friedrich reported by Hagen Biesantz at a conference in Chicago Nietzsche passed on and Rudolf Steiner took his place, on in 1991) with the vision of preparing to help bring new the same barren landscape where his comrade fell; alone social impulses reborn as a third world witch doctor! among millions asleep, an initiate left in one-on-one con- Nonsense? Time, and sciences of the future, will tell. scious direct combat with Aingramanyu. He prevailed, Just the shape of the idea opens out new vistas on the sig- but not for the full cycle of the twelve plus eighteen plus nificance of lives like those of Gandhi or Martin Luther three years hence. Instead, 1933 was ushered in by the King. Certainly life affords us invitations left and right to Nazi movement for twelve counterfeit years to 1945. work together, relinquishing limiting biases and ortho- As a result, so very much of what could have come to doxy of every kind in the process of new science and dis- pass on the foundation of the culture of Schiller, Goethe, covery, and to work creatively, in expectation of marvel- and Novalis in the nineteenth century and Steiner in the ous surprises—albeit not at , places and in fashions twentieth came to be held in abeyance, but asks to be of our self centered wishes and casual design. brought and is being brought from the periphery anew in our time. From Joseph Beuys to the initiatives of Ye- shayahu Ben Aharon, Peter Selg, and many others, one could go on for hours and hours. But two characteris-

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