Time: Difference between revisions

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== Literature ==
== Literature ==


* [[Friedrich Theodor Vischer|Friedrich Theodor Vischer]]: ''Der alte und der neue Glaube'', in: ''Kritische Gänge'', Erster Band, Herausgegeben von Robert Vischer, Zweite, vermehrte Ausgabe, Meyer & Jessen Verlag, München 1922, p. 289f. [https://archive.org/details/3282134_1/page/289/mode/2up archive.org]
* [[w:Friedrich Theodor Vischer|Friedrich Theodor Vischer]]: ''Der alte und der neue Glaube'', in: ''Kritische Gänge'', Erster Band, Herausgegeben von Robert Vischer, Zweite, vermehrte Ausgabe, Meyer & Jessen Verlag, München 1922, p. 289f. [https://archive.org/details/3282134_1/page/289/mode/2up archive.org]
* [[w:Julius Thomas Fraser|Julius Thomas Fraser]]: ''Die Zeit: Vertraut und Fremd'', Birkhäuser-Verlag, Basel Boston Berlin 1988, ISBN 978-3764319908
* [[w:Julius Thomas Fraser|Julius Thomas Fraser]]: ''Die Zeit: Vertraut und Fremd'', Birkhäuser-Verlag, Basel Boston Berlin 1988, ISBN 978-3764319908
* [[w:Manfred Osten|Manfred Osten]]: ''„Alles veloziferisch“ oder Goethes Entdeckung der Langsamkeit'', Wallstein Verlag 2013, ISBN 978-3835313866, eBook {{ASIN|B00E4SYQ8Q}}
* [[w:Manfred Osten|Manfred Osten]]: ''„Alles veloziferisch“ oder Goethes Entdeckung der Langsamkeit'', Wallstein Verlag 2013, ISBN 978-3835313866, eBook {{ASIN|B00E4SYQ8Q}}

Revision as of 15:31, 13 February 2022

Titian: "Allegory of Time" - depiction of past, present and future on the basis of ages: the old man (past) looks back, the young man (future) looks forward; the man (present) turns towards the viewer.
The hourglass, a simple measuring instrument and at the same time a symbol for the inexorable flow of time.
Ancient hollow sphere sundial (scaphe) for displaying temporal hours; the horizontally mounted gnomon (shadow hand) was lost.

Time (Greek: Χρόνος chronos; Latin: tempus) appears to us today in earthly experience as an unstoppable, irreversible, linear sequence of events directed from the past through the present into the future. Arthur Stanley Eddington (1882-1944) coined the term arrow of time[1] for this in the Gifford Lectures he gave in 1927, which gives the time axis a clear irreversible direction in spatiotemporal diagrams.

In contrast, the ancient mythologies were based on a cyclical model of time, which has its origins in the experience of the course of the year. Closely connected to the concept of time is the concept of temporality as an expression of the unstoppable, irreversible changeability and transience of the physical world, which is understood as a process of development characterised by constant becoming and passing away. Temporality is thus an opposite concept to the eternity and imperishability of the higher spiritual world. In the Old Testament, temporality and especially death are interpreted as the consequence of the Fall of Man.

From an anthroposophical point of view, what we experience as time has its true cause in the interaction of a sum of lower and higher spiritual beings.

Augustine on the riddle of time

„So what is time? If no one asks me about it, I know, but if I should explain it to one who asks me, I do not know; with confidence, however, I can at least say that I know that if nothing passed, there would be no past time, and if nothing passed, there would be no future time. those two times, then, past and future, how can one say that they are, if the past has already ceased to be and the future is not yet? If, on the other hand, the present were always present, and did not pass into the past, it would no longer be time, but eternity.“

– Augustine: Confessiones 11,14

The double current of time

In a letter written to Edouard Schuré in 1907, Rudolf Steiner hints at how essential and fundamental his preoccupation with the nature of time was for him from around the age of 18. At that time, in 1879, he had just graduated from high school and was preparing for his studies. As a 21-year-old student, Steiner wrote the essay "Einzig mögliche Kritik der atomistischen Begriffe" (The only possible critic of atomistic concepts) (Lit.: Contributions 63, p. 9), which he sent in June 1882 to Friedrich Theodor Vischer, whom he admired. In it, he also addressed the need for a correction of our concept of time, which Vischer had also repeatedly called for. For example, in a review of the book "Der alte und der neue Glaube" (The Old and the New Faith) by w:David Friedrich Strauß, Vischer wrote of Darwin's theory of evolution as a kind of timeless time in which the concepts of "before" and "after" were invalid categories. The concept of real development, which can never be based on mere blind chance, is different:

„If Darwin's view is extended to all the development of species in the plant and animal kingdoms, the concept of development and inner purposefulness is abolished. For through adaptation, breeding and the struggle for existence, purposefulness only arises in retrospect; the conception is basically mechanical; according to it, forms are only brought forth through a kind of friction which, once they are there, prove to be purposeful. One can speak of development only if one regards nature as an unconscious artist, to whom an image of what is to come into being is somehow in mind before it comes into being. If the concept of development, of immanent expediency, is to be compatible with this view, it would have to be proved by an entirely new investigation of the concept of time, i.e., it would be necessary to refer to timeless time and to deduce from it that before and after are invalid categories in this question, that therefore, if expediency comes into being only aposteriorly, without a spirit in nature that works towards it from the outset by an intuition, this could just as well be called a priori; - an investigation of the greatest difficulty, of which I doubt whether it would prove what is to be proved.“ (Lit.: Friedrich Theodor Vischer: Der alte und der neue Glaube, p. 289f)

During this time Steiner already developed a clear conception of the double current of time, in which the external time flowing from the past into the future is countered by an opposing current of time in the astral world. Both currents cross in the respective, only externally real present and this, he later emphasised, was the condition for spiritual seeing.

„I was drawn to Kant at a very early age. In my fifteenth and sixteenth years I studied Kant very intensively, and before the transition to the Viennese university I occupied myself intensively with Kant's orthodox successors from the beginning of the nineteenth century, who have been completely forgotten by the official history of science in Germany and are hardly mentioned any more. Then came an in-depth study of Fichte and Schelling. During this time - and this already belongs to the external occult influences - the complete clarity about the concept of time fell into place. This realisation had no connection with the studies and was directed entirely from the occult life. It was the realisation that there is a backward evolution interfering with the forward one - the occult-astral. This realisation is the condition for spiritual seeing.“ (Lit.:GA 262, p. 15)

Literature
References to the work of Rudolf Steiner follow Rudolf Steiner's Collected Works (CW or GA), Rudolf Steiner Verlag, Dornach/Switzerland, unless otherwise stated.
Email: verlag@steinerverlag.com URL: www.steinerverlag.com.
Index to the Complete Works of Rudolf Steiner - Aelzina Books
A complete list by Volume Number and a full list of known English translations you may also find at Rudolf Steiner's Collected Works
Rudolf Steiner Archive - The largest online collection of Rudolf Steiner's books, lectures and articles in English.
Rudolf Steiner Audio - Recorded and Read by Dale Brunsvold
steinerbooks.org - Anthroposophic Press Inc. (USA)
Rudolf Steiner Handbook - Christian Karl's proven standard work for orientation in Rudolf Steiner's Collected Works for free download as PDF.

References

  1. ↑ A. Eddington: Space Time and Gravitation. Cambridge University Press 1920
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