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The Rudolf Steiner Archive

a project of Steiner Online Library, a public charity

Search results 1101 through 1110 of 1618

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Cosmic Memory: Introduction

Rudolf Steiner
Taken together, these written works comprise the body of knowledge to which Steiner gave the name, the science of the spirit, or Anthroposophy. On page 249 of this book he writes of the benefits of this science of the spirit: “When correctly understood, the truths of the science of the spirit will give man a true foundation for his life, will let him recognize his value, his dignity, and his essence, and will give him the highest zest for living.
128. An Occult Physiology: The Human Form and its Co-ordination of Forces 28 Mar 1911, Prague
Tr. Unknown

Rudolf Steiner
For at most people can take it for pure nonsense, in which case it will share the same fate which for many is to be that of Anthroposophy in general: namely, that it has no worth whatever. Anthroposophy would have to keep silent if it wished not to speak about those things which appear nonsensical to people who are not willing at the present time to accept it.
Then shall we be rightly united in that Spirit which ought to be brought to mankind through Anthroposophy. In this Spirit we are about to separate after having been together for a while; in this Spirit we shall remain united in soul; and in this Spirit we shall meet again when it is meant to be.
319. Anthroposophical Medical Theory and Human Knowledge: Sixth Lecture 16 Nov 1923, The Hague

Rudolf Steiner
At first, a fairly large number of doctors came together who had become somewhat skeptical of current therapeutic methods and who asked whether it might not be possible to use anthroposophical knowledge to find relationships between the human being and the environment that could indicate something in the surrounding substances and in their processing and application that could provide a remedy. Now, in anthroposophy, there is a very detailed and exact knowledge of the human being, a knowledge of the human being according to body, soul and spirit, as well as a detailed knowledge of nature according to the different realms of nature and the different ingredients of the natural realms.
This is essentially what I wanted to say to you as a matter of principle about our endeavors that have emerged from anthroposophy, what I wanted to say in relation to the path that leads from the external nature to the inner being of man and vice versa.
If you consider what science knows about this today, namely how hand and arm functions are related to the organization of speech – right-handed people have their speech center on the left side of the brain, and left-handed people vice versa – you may not completely deny what can be achieved through anthroposophy: that all human speech is actually related to human mobility. We can follow the way in which the legs and feet move when consonants are pronounced, especially palatal sounds.
319. The Philosophy of Freedom (1964): Translator's Introduction

Michael Wilson
The rest of his life was devoted to building up a complete science of the spirit, to which he gave the name Anthroposophy. Foremost amongst his discoveries was his direct experience of the reality of the Christ, which soon took a central place in his whole teaching.
After a few more years of intense activity, now as the leader of a world-wide movement, he died, leaving behind him an achievement that must allow his recognition as the first Initiate of the age of science.3 Anthroposophy is itself a science, firmly based on the results of observation, and open to investigation by anyone who is prepared to follow the path of development he pioneered—a path that takes its start from the struggle for inner freedom set forth in this book.
138. Initiation, Eternity and the Passing Moment: Lecture V 29 Aug 1912, Munich
Tr. Gilbert Church

Rudolf Steiner
In ordinary life, if we apply the teaching of religion and of anthroposophy, we should say, “Man has his body as an outer sheath, and within he has his soul and spirit being; his body is mortal, but his being of soul and spirit is immortal and eternal.”
Why do we repeatedly find, when we speak to the representatives of any particular priesthood and the conversation turns to occultism or anthroposophy that they shy away from it? If you point out to them that the Christian saints have always experienced the higher worlds, and that their biographies tell us so, you get the reply, “Oh yes, that may be so but these things should not be striven after.
317. Curative Education: Lecture II 26 Jun 1924, Dornach
Tr. Mary Adams

Rudolf Steiner
For either we take this modern scientific point of view seriously, in which case we are bound eventually to come to the conclusions arrived at by Wulffen, or we do not take it seriously, and then nothing remains but to take our start from Anthroposophy. An intermediate way can never be anything but a questionable compromise. Wulffen recently gave a lecture in Zürich dealing with the subject of criminal psychology, in which he spoke about abnormality in the life of the soul.
Self-educated too, as it needs must be today! For Anthroposophy can at present do no more than give suggestion and stimulus; we cannot right away establish colleges and arrange courses for all the necessary branches of training.
275. Art as Seen in the Light of Mystery Wisdom: Working with Sculptural Architecture II 04 Jan 1915, Dornach
Tr. Pauline Wehrle, Johanna Collis

Rudolf Steiner
It is not needless work studying these concepts and ideas, for it is precisely the way to prepare the soul impulses that will lead us to real spiritual-scientific clairvoyance. By snatching up one or two ideas given by anthroposophy you can sometimes make a chink in one or another part of the human organisation, causing fragments of pythian and prophetic clairvoyance to arise, enough to make people proud of themselves.
Then if we come across them somewhere, we shall know them for what they are, and not imagine that if someone thinks he has a particularly deep grasp of anthroposophy, that we cannot understand that faults which occur in the outside world appear much more strongly in him.
128. An Occult Physiology: Human Duality 21 Mar 1911, Prague
Tr. Unknown

Rudolf Steiner
When, however, we ascend from inanimate, inorganic natural bodies to animate natural bodies, to organisms, we are obliged to suppose that these organisms are permeated by the so-called ether-body, or life-body, which contains in itself the causes of the phenomena of life. We shall see later on that anthroposophy, or occultism, does not speak of the ether-body, or life-body, in the same way that people in the past spoke of “life-force.” Rather does anthroposophy, when it speaks of the ether-body, speak of some thing which the spiritual eye actually sees, that is, of something real underlying the external physical body.
131. From Jesus to Christ: The Esoteric Path to Christ 14 Oct 1911, Karlsruhe
Tr. Harry Collison

Rudolf Steiner
If he is an anthroposophist he will understand the matter; otherwise he will have to wait until he comes to Anthroposophy and learns to understand it. The anthroposophist will know: ‘What you see as an apparent consequence of your actions is a picture that will be fulfilled in the future; the balancing of your actions is shown to you in advance.’
Those who are not sufficiently prepared on the physical plane, and then go unprepared through the life between death and a new birth, will have to wait until, in the next incarnation, they can be further prepared through Anthroposophy for the understanding of Christ. During the next 3,000 years the opportunity will be given to men of going through this preparation, and the purpose of all anthroposophical development will be to render men more and more capable of participating in that which is to come.
123. The Gospel of St. Matthew (1965): Lecture XI 11 Sep 1910, Bern
Tr. Dorothy S. Osmond, Mildred Kirkcaldy

Rudolf Steiner
What does development through the epochs of human evolution really mean? From elementary Anthroposophy we know of the different members of man's being: physical body, etheric body, astral body, sentient soul, intellectual or mind-soul, spiritual or consciousness-soul.
From this it follows that a community must mean something for an individual who has been a contributory factor in the founding of it. In the sense of Anthroposophy, we can say: the karma of the individual must be merged with the karma of communities. This will be known to you from what has been said in recent years.

Results 1101 through 1110 of 1618

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