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The Rudolf Steiner Archive

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Search results 531 through 540 of 1576

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240. Karmic Relationships VI: Lecture II 28 Jan 1924, Zürich
Tr. Dorothy S. Osmond, E. H. Goddard, Mildred Kirkcaldy

Rudolf Steiner
What I have now told you is a fruit of knowledge attainable through Anthroposophy, and just as nobody need himself be an artist to see beauty in a picture, as little need a man himself be an Initiate to understand these things.
Such people do not know that the cosmic bodies mutually support each other. Anthroposophy calls for this kind of understanding. Its ideas cannot be supported by external, physical proofs, but for all that they mutually support each other.
It was the aim of the Christmas Meeting, when the Anthroposophical Society was given a new foundation, to stress the importance of Anthroposophy for life itself. It was said that esotericism in the true sense of the word must be a living power among us.
240. Universe, Earth and Man: Introduction
Tr. Harry Collison

Marie Steiner
Power will be given to him if today he desires knowledge and cognition of the Universe, Earth, and Man. This knowledge is now called Anthroposophy. It gives its teaching and declares its creed quite openly; it hides nothing, for it knows the time has come when what was once nurtured in secret must step forth on to the plane of history. In describing the descent of man from the Divine and his way back again to Divinity, Anthroposophy might have felt secure within genuine Theosophy, they are so far one and the same “Ex Deo Nascimur”—Out of God we are born to the Godhead we return when we have received the Christ unto us.
It has been necessary therefore in the publication of any cycles of lectures to employ the word Anthroposophy, or Spiritual Science, instead of Theosophy. The ancient holy name Theosophy has been caricatured and falsified, and especially to the outer world must we make clear the difference, especially in all this confusion between Societies bearing great and honourable names.
325. Natural Science and the Historical Development of Humanity: Lecture IV 24 May 1921, Stuttgart

Rudolf Steiner
However, this Bolshevik view has already penetrated into our areas. Certain opponents of anthroposophy would also like to determine in such an external way whether this anthroposophy is based on truth, but that only corresponds to a Bolshevik prejudice.
However, I did come across a very strange sentence, which roughly reads – I don't have the pamphlet here –: It is true, however, that a Catholic Christian, if he were to judge anthroposophy, would actually be like a person who could not know anything about anthroposophy. – That is literally what it says.
Therefore, a note of fourteen lines is made, and in these fourteen lines, Anthroposophy and Threefolding. I will spare you the treatise on Anthroposophy; I will just read you the last sentence, which is about the threefolding: “The movement strives for the highest possible development of humanity.
325. The Child's Changing Consciousness and Waldorf Education: Foreword
Tr. Roland Everett

Douglas Sloan
It should, perhaps, also be noted in concluding that in these lectures Rudolf Steiner was speaking to people who had at least an acquaintance with the view of the human being, on which his lectures were based. Occasionally, therefore, the word anthroposophy appears without explanation, and the reader who is meeting Rudolf Steiner and Waldorf education for the first time may have difficulty understanding what is meant.
Elsewhere, Steiner expressed his hope that anthroposophy would not be understood in a wooden and literal translation, but that it should be taken to mean “a recognition of our essential humanity.”
Steiner delivered other lecture series on education that require a deeper familiarity with Waldorf education and anthroposophy. [See pp. 210-211 for a more comprehensive list of titles.] Introductions to Waldorf education by others are also especially recommended: Mary Caroline Richards, “The Public School and the Education of the Whole Person” contained in Opening Our Moral Eye; A.
346. Lectures to Priests The Apocalypse: Lecture III 07 Sep 1924, Dornach
Tr. Unknown

Rudolf Steiner
We have described what can make the Christian Community a bearer of an important part of the new mysteries. We must only consider how the Anthroposophy which is approaching human beings today is really constituted. I have often used an analogy.
As soon as one sees that Anthroposophical truths are valid because they all support each other, so that the truths mutually support each other, in that moment one will stop saying: I can't see anything in the spiritual world yet and therefore I can't understand the content of Anthroposophy. Instead one will begin to understand Anthroposophy through the fact that its truths mutually support each other, and one will then work one's way further into it.
If we want to find out what this first letter alpha of the so-called alphabet really is, we will have to go through a kind of spiritual development or conceptual development. You know that Anthroposophy goes back in earth evolution through Moon, Sun to Saturn. It tries to dig up things in the world which are connected with the evolution of man.
147. Secrets of the Threshold: Lecture I 24 Aug 1913, Munich
Tr. Ruth Pusch

Rudolf Steiner
My dear friends, these objections as well as others raised against anthroposophy can be set aside by those who put themselves in the mood of Ahriman. The hypercritical people of our time who denounce anthroposophy certainly belong to those described by the poet: “The devil's never noticed by some folk, even when he has them by the neck!” We can judge these opponents of anthroposophy a bit by what Ahriman is saying here while he prowls around. He meets us in his more serious form when the death of Strader gradually plays into the events presented in the drama; it comes about then that the forces flowing out of this death must be sought by soul vision in the effect they have on everything else that happens in The Souls' Awakening.
If only such people might become more and more numerous, and if only anthroposophy could in very truth contribute something directly to this self-knowledge! 1.
298. Rudolf Steiner in the Waldorf School: Address at the third official members’ meeting of the Independent Waldorf School Association 25 May 1923, Stuttgart
Tr. Catherine E. Creeger

Rudolf Steiner
The Waldorf School as it is today came about simply because it was born out of anthroposophy—that is, out of the circumstance that someone who was not only a philanthropic factory owner, but also Herr Molt the anthroposophist, conceived the idea and turned to anthroposophy for help with the school’s instructional methodology.
An idea characteristic of the times was realized with the help of anthroposophy, which was to provide the instructional methodology. Now you see, over the course of time a transformation has taken place, and now a large percentage of the students we have today are here because of the pedagogy and methods that are cultivated in the Waldorf School.
Thus, in the course of these four years, an important development has taken place: Within the Waldorf School, a pedagogy and methodology born out of anthroposophy have come into their own. And this pedagogy and methodology were what interested the people in England, what called forth the course in Dornach and so on.
122. Genesis (1959): The Forming and Creating of Beings by the Elohim. The Aeons or Time-Spirits 20 Aug 1910, Munich
Tr. Dorothy Lenn, Owen Barfield

Rudolf Steiner
I shall probably begin next spring at the time of my lecture cycle in Prague; and I shall there speak not only of the whole basis of Anthroposophy, but in order to satisfy contemporary minds, I shall speak also of the arguments against it. My Prague cycle will be preceded by two public lectures, of which the first will be called: How can Anthroposophy be refuted? And the second: How can Anthroposophy be substantiated?1 Later I shall repeat these lectures at other places, and people will then see that we are fully aware of the objections which can be made against what is taught in Anthroposophy. Anthroposophy has a firm foundation, and those who think they are able to refute it do not yet understand it.
122. Genesis (1982): The Aeons or Time-Spirits 20 Aug 1910, Munich
Tr. Dorothy Lenn, Owen Barfield

Rudolf Steiner
I shall probably begin next spring at the time of my lecture cycle in Prague; and I shall there speak not only of the whole basis of Anthroposophy, but in order to satisfy contemporary minds, I shall speak also of the arguments against it. My Prague cycle will be preceded by two public lectures, of which the first will be called: How can Anthroposophy be refuted? And the second: How can Anthroposophy be substantiated?1 Later I shall repeat these lectures at other places, and people will then see that we are fully aware of the objections which can be made against what is taught in Anthroposophy. Anthroposophy has a firm foundation, and those who think they are able to refute it do not yet understand it.
201. Man: Hieroglyph of the Universe: Lecture IX 25 Apr 1920, Dornach
Tr. George Adams, Mary Adams

Rudolf Steiner
It may perhaps astonish some of you when I say that an artist who has become well acquainted with our conception of the Universe, said: “All that Anthroposophy says is very beautiful, but there is no proof. De Rochas, for instance, has given proofs, for he has shown how in certain conditions of hypnosis, reminiscences of former earth-lives may arise.”
The Western creeds set themselves against the Spirit, and one of the principal reasons why Anthroposophy is prohibited from the Roman Catholic side is that in Anthroposophy we have to relinquish the erroneous statement that ‘man consists of soul and body’ and return to the truth that ‘man consists of body, soul and Spirit’.
This should be understood by the friends of Anthroposophy. They should understand that in a sense, a moral inclination to spirituality is the preliminary condition for a knowledge of spiritual beings.

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