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The Rudolf Steiner Archive

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Search results 391 through 400 of 1683

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117. The Universal Human: Individuality and the Group-Soul 04 Dec 1909, Munich
Tr. Gilbert Church, Sabine H. Seiler

Rudolf Steiner
After all, in a sense, it is mere chance whether a soul is in a body or in the condition between death and a new birth. Through anthroposophy we learn a language that is comprehensible to all human beings, living or dead. Thus, in anthroposophy we speak a language that is also spoken for the dead.
In the future, this will create an oppressive feeling in those who cannot catch up with the development of the individual I either in the present incarnation or a later one; they will feel their falling back into group-soulness. Anthroposophy must help people keep pace with this development of the I; that is how we have to see anthroposophy and its place in human life.
Today we have attempted to understand the task of anthroposophy out of the depth of our insight. Next time we will consider a spiritual problem that is of special concern to the individual and that can lead us to understand our destiny and our true nature.
27. Fundamentals of Therapy: True Knowledge of the Human Being as a Foundation for the Art of Medicine
Tr. E. A. Frommer, J. Josephson

Rudolf Steiner
[ 5 ] We see this extension of our knowledge of the World and Man in Anthroposophy, which was founded by Rudolf Steiner. To the knowledge of the physical man which alone is accessible to the natural-scientific methods of today, Anthroposophy adds that of spiritual man.
[ 6 ] Before making statements about the spiritual, Anthroposophy evolves the methods which give it the right to make such statements. Some insight will be gained into the nature of these methods if the following be considered: all the results of the accepted science of our time are derived in the last resort from the impressions of the human senses.
The world to which this knowledge relates is called in Anthroposophy the etheric world. This is not to suggest the hypothetical ether of modern physics, it is something really seen in the spirit.
80b. The Inner Nature and the Essence of the Human Soul: Natural Death and Spiritual Life 12 Jan 1922, Stuttgart

Rudolf Steiner
The ideas and concepts in which Anthroposophy expresses what it gains in a certain way through so-called supersensible knowledge have, in contrast to the concepts that one is accustomed to in scientific life today, something, one may say, more vividly.
Many will object: this science, which you describe as anthroposophy, is, as it were, suspended in mid-air; one is not standing on the firm ground of fact. My dear ladies and gentlemen! I have tried to show you today how anthroposophy can only be properly understood if it is considered in the context of the whole process of world evolution and the place of human beings in this process.
36. Collected Essays from “Das Goetheanum” 1921–1925: Goethe and the Goetheanum 25 Mar 1923,

Rudolf Steiner
It is now possible to call a building the “Goetheanum” which has been created in such a way, both architecturally and sculpturally, that the assimilation of Goethe's metamorphic view of life has dared to attempt to be realized in its forms. And in the same way, anthroposophy itself is also the direct further development of Goethe's views. Anyone who embraces the idea of the transformation not only of the sensory forms – in which Goethe, in accordance with his particular soul character, remained – but also of what can be grasped in soul and spirit, has arrived at anthroposophy.
Anyone who, on the basis of what Goethe's writings contain, wants to form the judgment that Goethe himself would have rejected anthroposophy may be able to cite external reasons for doing so. And one may concede that Goethe would have been very cautious in such a case, because he himself would have felt uncomfortable pursuing the metamorphosis into areas where it lacks the control of sensory phenomena. But Goethe's world view merges with anthroposophy without artifice. Therefore, that which rests securely on Goethe's world view could be cultivated in a building that bore the name Goetheanum in memory of Goethe.
305. Spiritual Ground of Education: The Teachers of the Waldorf School 25 Aug 1922, Oxford
Tr. Daphne Harwood

Rudolf Steiner
And so people believe that anyone who advocates a thing so alien to the world—not that I mean that Anthroposophy is alien to the world—but that the world is alien to Anthroposophy—but when a strange thing like Anthroposophy appears, people think it is not concerned with material things, or with practical life.
Certainly people take alarm to-day if one says: the Waldorf teachers start from Anthroposophy: this gives them their vision. For how if this Anthroposophy should be very imperfect? That may be.
But if they look into things more closely they will find: the aim of Anthroposophy is to make knowledge universal and to spiritualise it. That it is called Anthroposophy is a matter of indifference, as I have explained.
270. Esoteric Instructions: Seventh Lesson 11 Apr 1924, Dornach
Tr. John Riedel

Rudolf Steiner
Previously the Anthroposophical Society was a sort of administrative body for anthroposophical teachings, for the substance of Anthroposophy. Since Christmas it is different. Now it does more than merely foster Anthroposophy in the Anthroposophical Society.
In keeping with the principle of openness that was established at the Christmas Conference, the Anthroposophical Society will of course require no more of its members than that they stand honestly by whatever Anthroposophy is, that they are, we might say, listeners to Anthroposophy, and that they make of this Anthroposophy whatever they can with their hearts and souls.
We ourselves must really feel it within the school, especially if we have a chance to enhance and strengthen Anthroposophy. There will be hard times ahead for Anthroposophy, and so the members of the school must know the difficulties that they have taken upon themselves.
270. Reincarnation and Immortality: The Mystery of the Human Being 09 Oct 1916, Zürich
Tr. Michael Tapp, Elizabeth Tapp, Adam Bittleston

Rudolf Steiner
This fundamental conception of man's being raises `Anthropology' in its final result into `Anthroposophy'.” Into an “anthroposophy!” He uses the expression, anthroposophy. We can see from this the longing for the science that today has to become a reality.
You notice, too, that Fichte also longs for an anthroposophy when he deals with the super-sensible in man and draws our attention to it. Anthroposophy does not appear at a particular time without reason, but it is something that has long been anticipated by the really deep core of our soul life.
—It becomes a real fact for the first time with the science of spirit or anthroposophy. And so we see—however paradoxical it may appear today—that the development of the inner powers of the soul emerges on two fronts.
36. Collected Essays from “Das Goetheanum” 1921–1925: Apparent and Real Perspectives of Culture 01 Jul 1923,

Rudolf Steiner
Well, you can't do much with this answer either. Anthroposophy perceives the negative in ‘contemporary culture’ in a similar way to Schweitzer. She may express this less loudly and less forcefully; but she answers the observed with a spiritual insight that leads human thinking from the legitimate demands of the view of nature to a rootedness in the living spiritual world.
One can see how anthroposophy relates to this. Schweitzer characterizes all this as someone who says: I want a house that is solid, weatherproof, beautiful and so on that one can live comfortably in it. Anthroposophy does not want to remain in these abstractions, but to design the concrete building plan.
339. The Art of Lecturing: Lecture II 12 Oct 1921, Dornach
Tr. Fred Paddock, Maria St. Goar, Peter Stebbing, Beverly Smith

Rudolf Steiner
When we set out today to speak about Anthroposophy and the Threefold Movement with its various consequences—which indeed arise out of Anthroposophy, and must really be thought of as arising out of it,—then we must first of all hold before our souls that it is difficult to make oneself understood.
One has often fallen into the habit of speaking also about anthroposophical matters in the way one has become used to speaking in the age of materialism; but one is more apt thereby to obstruct the understanding for Anthroposophy, rather than to open up an approach to it. We shall first of all have to make quite clear to ourselves what the content of the matter is that comes towards us in Anthroposophy and its consequences.
This also is the task, in a certain sense, to be solved by him who would speak productively about Anthroposophy or the threefold idea. For only when a fairly large number of people are able to speak in this way, will Anthroposophy and the threefold idea be rightly understood in public, even in single lectures.
270. Esoteric Lessons for the First Class I: Seventh Hour 11 Apr 1924, Dornach
Tr. Frank Thomas Smith

Rudolf Steiner
Previously the Anthroposophical Society was a kind of administrative body for anthroposophical teaching and content. Within the Anthroposophical Society, Anthroposophy was, so to speak, cultivated. Since Christmas anthroposophy is not only cultivated, it is also carried out; meaning that everything which passes through the Anthroposophical Society as activity, as thought, is anthroposophy itself.
The Anthroposophical Society will, as a matter of course and according to the principle of openness, not be able to demand anything more from the members than that they honestly recognize what anthroposophy is and that they are in a certain sense listeners to what anthroposophy says; and that they receive from it what their hearts, their souls can make of it.
Otherwise the anthroposophical movement cannot advance if we do not feel that the School is like building a rock to support anthroposophy. It is going to be very difficult and the members of this School must know that they must adapt to those difficulties.

Results 391 through 400 of 1683

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