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The Rudolf Steiner Archive

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Search results 1101 through 1110 of 1683

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211. The Festivals and Their Meaning II: Easter: The Teachings of the Risen Christ 13 Apr 1922, The Hague
Tr. Dorothy S. Osmond, Alan P. Shepherd, Charles Davy

Rudolf Steiner
As a result of this there is springing up the human longing to learn something about the need for Christ that every individual may experience in his heart. I have often made it evident that Anthroposophy has many services to render to humanity to-day. One significant service will be that rendered to the religious life.
But as men themselves make strides in super-sensible knowledge, the Mystery of Golgotha, and together with it the Christ Being Himself, will be more and more deeply understood. Anthroposophy would fain contribute to this understanding what perhaps it alone, at the present time, is able to contribute.
177. The Fall of the Spirits of Darkness: The New Spirituality 08 Oct 1917, Dornach
Tr. Anna R. Meuss

Rudolf Steiner
Still, he was satisfied with the one verse which he thought suited his purpose, which was to quote something against anthroposophy. As late as the eighteenth century, Saint-Martin knew that if we are to have fruitful political ideas there has to be a bridge between human thoughts and the spiritual influences which come from higher worlds.
The three should be treated as technical terms in the field of anthroposophy. The convention in English versions of his works has become to use capitals for the higher faculties described by these words.
138. Initiation, Eternity and the Passing Moment: Lecture VII 31 Aug 1912, Munich
Tr. Gilbert Church

Rudolf Steiner
Many people who today willingly receive the spiritual treasure of anthroposophy and are made happy by it, in face of what they should be seeing at the present time, are quite oblivious of it; in fact, they have their night-caps on!
If after having been so long together we can take such feelings away with us, our souls will then be taking with them the best that anthroposophy can give to man the love that proceeds from spiritual truth itself. If between now and the occasion when we hope to be together again, something may happen to prevent it, nevertheless one thing is always possible, that through this separation in space our being together physically may be transformed into true spiritual communion, so that in us the spiritual treasure may work and live and prosper.
140. Descriptive Sketches of the Spiritual World: Lecture II 11 Oct 1913, Bergen
Tr. Harry Collison

Rudolf Steiner
If at a definite age man decides to discontinue for a while a mental occupation dear to him (this applies to external matters, because through them the grey brain-substance is moulded, but, of course, one can always study Anthroposophy as long as one does not study it like any other science)—if a man decides to cease studying something which has been his favourite pursuit for many years and strictly compels himself to leave it off, and then in quiet meditation tries to arouse the forces economised in this way—which forces would have been spent in the continued activity, but can now be used otherwise—it will be comparatively easy to attain, at any rate, a high degree of self-knowledge of the things described in my Occult Science.
In this way means are gradually created by which we can really perceive the undiscovered forces in man which can awaken in him an insight into the spiritual worlds in which he lived between his last death and his birth. In such ways Anthroposophy can really work practically upon human culture. You may be sure that it will not stop at merely teaching a few abstract truths, for it will influence mankind in such a way that it will learn that the forces slumbering today can be aroused, and that man can really raise himself to a realisation of spiritual life.
154. The Presence of the Dead on the Spiritual Path: Awakening Spiritual Thoughts 05 May 1914, Basel
Tr. Christoph von Arnim

Rudolf Steiner
Let us start with some thoughts on the life of the spirit that might be useful in considering what meaning spiritual science and living with anthroposophy can have for us, for our soul. People new to anthroposophical thinking, feeling, and perception may think we should not worry about the life of the spirit, about the spiritual world, since we enter the spiritual world anyway after death (even a materialist might say this) and will there learn all we need to know about it.
If this fear can be reduced even a little by, for example, active love and, while tending the sick, forgetting for a time that one might also be infected, the conditions are less favorable for the germs. These issues are not raised in anthroposophy merely to play on human egotism, but to describe the facts of the spiritual world. This concrete case demonstrates that in real life we cannot avoid dealing with the spiritual world, because it is the basis for our actions between going to sleep and waking up.
142. The Bhagavad Gita and the Epistles of St. Paul: Lecture I 28 Dec 1912, Cologne
Tr. Lisa D. Monges, Doris M. Bugbey

Rudolf Steiner
Certainly much in the spiritual life of our present time differs from what it was even a comparatively short time ago, but it is just that very difference that makes a spiritual movement such as Anthroposophy so necessary. Let us reflect how a comparatively short time ago if a man concerned himself with the spiritual life of his own times he had in reality, as I have shown in my Basle and Munich courses, to study three periods of a thousand years each; one pre-Christian period of a thousand years, and two other millennia, the sum of which is not yet quite completed; two thousand years permeated and saturated with the spiritual stream of Christianity.
Now in the nineteenth century something peculiar appeared, something which requires Anthroposophy to explain it. There we see in one single example what mighty forces are at play. When the wonderful poem of the Bhagavad Gita first became known in Europe, certain important thinkers were enraptured by the greatness of the poem, by its profound contents; and it should never be forgotten that such a thoughtful spirit as William von Humboldt, when he became acquainted with it, said that it was the most profoundly philosophical poem that had ever come under his notice; and he made the beautiful remark, that it was worth while to have been allowed to grow as old as he to be enabled to become acquainted with the Bhagavad Gita, the great spiritual song that sounds forth from the primeval holy times of Eastern antiquity.
322. Natural Science and Its Boundaries: Natural Science and Its Boundaries 02 Oct 1920, Dornach
Tr. Dorothy S. Osmond, Charles Waterman

Rudolf Steiner
But strangely enough, when I wanted many years ago to write down what I had given in lectures as pure Anthroposophy in order to put it into a form suitable for a book, the outer experiences, on being interiorised became so delicate and sensitive that language simply failed to provide the words, and I believe the beginning of the text—several sheets of print—lay for some five or six years at the printer's.
See, for example, The Study of Man (14 lectures) (Anthroposophical Publishing Co.); also Anthroposophy, Psychosophy, Pneumatosophy (in typescript only).2.
322. Natural Science and Its Boundaries: Paths to the Spirit in East and West 03 Oct 1920, Dornach
Tr. Dorothy S. Osmond, Charles Waterman

Rudolf Steiner
This book was a link between pure philosophy and philosophy based on Anthroposophy. When this came out, my other manuscript was returned to me. Nothing was enclosed apart from my fee, the idea being that any claim I might make had thus been met.
Anyone who has lovingly immersed himself in the true Schelling and Hegel, and has thus been able to see, with love in his heart, the limitations of Western philosophy, should turn his attention to Anthroposophy. He should work to bring about an anthroposophically orientated Spiritual Science for the West, so that we come to possess something of spiritual origin to compare with what the East has created through the interaction of systole and diastole.
314. Fundamentals of Anthroposophic Medicine: Lecture II 27 Oct 1922, Stuttgart
Tr. Alice Wuslin

Rudolf Steiner
To begin with you may find it offensive to hear it said in anthroposophy that the human being, as he stands before us in the physical world, consists of a physically organized system, an etherically organized system, an astrally organized system, and what characterizes him as an ego organization.
Just as there is an inner lawfulness in the solid substances, expressing itself, among other things, in the relationship between the kidneys and the heart, so we must postulate the existence of a lawfulness within the airy or gaseous organism—if I may use this expression—a lawfulness that is not confined to the physical, solid organs. Anthroposophy designates this lawfulness that directly underlies the airy or gaseous organism as the astral lawfulness, the astral organization.
300b. Faculty Meetings with Rudolf Steiner II: Forty-Fifth Meeting 31 Jan 1923, Stuttgart
Tr. Ruth Pusch, Gertrude Teutsch

Rudolf Steiner
When such proposals are made, then something is playing in the background. In the realm of anthroposophy, honesty, not intransigence, should rule. That is what I am asking you to do, at least here at the seat of the Waldorf School, to begin for once to seriously stand upright, so that we do not fall into an atmosphere where we shut our eyes to the disharmony, but, instead, honestly say what we have to say.
If you look at the essays that have been published as weekly reports in Anthroposophy, they certainly look as though they were written without any understanding of the relationship between the parliament and the executive and the bureaucracy and so forth.

Results 1101 through 1110 of 1683

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