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The Rudolf Steiner Archive

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Search results 591 through 600 of 1582

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124. Excursus on the Gospel According to St. Mark: Some Practical Points of View 24 Oct 1910, Berlin
Tr. Unknown

Rudolf Steiner
This standpoint in respect to spiritual things we have called Anthroposophy, and in doing so have shown that there are three ways of considering man—the anthropological, the anthroposophical, and the theosophical. We hope this year, in connection with the General Assembly, to give lectures on “Psychosophy,” these are important in other ways from those given on “Anthroposophy”; I will then show how the human soul can interpret things for itself from its own impressions and experiences, and can participate in spiritual life in a similar way as in Anthroposophy.
This is dealt with more particularly in my book “Anthroposophy”; here opportunity is given to approach by theosophical methods what there is stated in a manner more suited to the generality.
208. Cosmosophy Vol. II: Lecture VI 30 Oct 1921, Dornach
Tr. Anna R. Meuss

Rudolf Steiner
And he uses these words from Hartmann’s philosophy, words that whizz around in his head as if in a pinball machine, to criticize anthroposophy! Those are the fruits of education in our modern civilization, where people refuse to give serious consideration to the methods available for gaining real insight into the relationship between human being and cosmos.
Hold on to these things and you can see that the insight gained in anthroposophy really wants to take hold first of all of our sense of truth, secondly of our sense of aesthetics—when you study the human form as it arises out of the macrocosm—and thirdly also in the direction of what is good and of religious life.
Arthur Drews (1865–1935), a professor of philosophy who gave a number of lectures against anthroposophy in the autumn of 1921. See his Metaphysik und Anthroposophie, Berlin 1922, esp. the chapter on perception of the supersensible.
236. Karmic Relationships II: Perception of Karma 09 May 1924, Dornach
Tr. George Adams, Mabel Cotterell, Charles Davy, Dorothy S. Osmond

Rudolf Steiner
There are people to-day in the outside world who know of Anthroposophy only by hearsay. Perhaps they have read nothing at all of it, or only what opponents have written.
Truly, there is nothing that can more surely save one from very slight daily madness, than Anthroposophy. All madness would [disappear] by means of Anthroposophy if people would only devote themselves to it with real intensity. If somebody were to set himself to go mad through Anthroposophy, this would certainly be an experiment with inadequate means! I do not say this in order to make a joke, but because it must be an integral part of the mood and tenor of anthroposophical endeavour.
223. Michaelmas and the Soul-Forces of Man: Lecture I 27 Sep 1923, Vienna
Tr. Samuel P. Lockwood, Loni Lockwood

Rudolf Steiner
When anthroposophy is discussed in certain circles today, one of the many misstatements made about it is that it is intellectualistic, that it appeals too predominantly to the scientific mind, and that it does not sufficiently consider the needs of the human Gemüt. For this reason I have chosen Anthroposophy and the Human Gemüt as the subject of this short cycle of lectures which, to my great satisfaction, I am able to deliver to you here in Vienna, my dear friends.
In order to create a basis for further study of the human Gemüt from the viewpoint of anthroposophy, I should like to present to you today one of those grandiose, majestic images that formerly were intended to function as I have indicated.
174b. The Spiritual Background of Human History: First Lecture 30 Sep 1914, Stuttgart

Rudolf Steiner
In response to this image, let us take what anthroposophy says about the realms of the hierarchies. It is touching to see how the human spirit, in its best and highest personalities, is full of the deepest longing for what spiritual science wants to bring, but passes it by, does not find it, and how then, with anxious endeavor, people seek their right here.
But in saying this, Herman Grimm expresses nothing other than the very first principle of our society. There you can see how our anthroposophy is an answer to the call that the German spirit sounded in the voices of the best of its spiritual life.
With tears in my eyes, I read a letter from a young Austrian to his mother, who on July 26 heard the words spoken in Dornach, and how what Anthroposophy can give in terms of attitude and strength lives in his heart, and lets him fulfill his duty where fate has placed him.
213. Human Questions and World Answers: Seventh Lecture 08 Jul 1922, Dornach

Rudolf Steiner
In the case of Franz Brentano, one would like to say: he actually only needed to take one or two steps further and he was with anthroposophy. He did not come to it because he wanted to keep to what was scientifically common practice.
You know, these three soul activities are listed as if they were present for ordinary consciousness, whereas in anthroposophy we first have to point out that actually only thinking is fully awake. Feeling is already like dreams in people, and people know nothing at all about willing.
And this scientific attitude is a strong obstacle due to its powerful authority, because wherever anthroposophy appears, science initially opposes it, and although science itself cannot give people anything, when it comes to anthroposophy, the question is: does science agree with it?
72. The Science of the Supersensible and Moral-Social Ideas 24 Nov 1917, Basel

Rudolf Steiner
A basic quality of anthroposophy is the pursuit for ideas, for mental pictures, for concepts of the world that are rooted in reality in a much deeper sense than the concepts, mental pictures and ideas of the scientific worldview are.
It does not concern the foundation of single colonies of a few people who want to have a good time or to be vegetarians somewhere in a mountain area and lark about there, but this is why it concerns understanding the signs of time knowing what is really historically inevitable in the developmental course of humanity. Anthroposophy is not the hobby of single groups; anthroposophy is something that the spirit of our time demands.
As Goethe could say on one side that the best we have from history is the enthusiasm that it excites, the spiritual researcher would like to add that anthroposophy attempts to penetrate into the supersensible; it tries to recognise the everlasting, the immortal, and the elements of freedom in the human life.
240. Karmic Relationships VI: Lecture V 16 Apr 1924, Bern
Tr. Dorothy S. Osmond, E. H. Goddard, Mildred Kirkcaldy

Rudolf Steiner
The importance of becoming conscious of this new trend cannot be stressed too often, for the gist of the matter is this: before the Christmas Foundation Meeting—in practice at any rate, even if not invariably—the Anthroposophical Society was regarded as a sort of administrative centre for the content and the impulse of Anthroposophy. This, essentially, has been the position since the Anthroposophical Society made itself independent of the Theosophical Society.
Further, it must always be remembered that from now onwards the Anthroposophical Society will no longer exist merely as a body for the administration of Anthroposophy. Anthroposophy itself must be practised in everything that happens in the Anthroposophical Society.
What must be grasped is that the Anthroposophical Movement as such—in which moreover there also lies the source for a renewal of religion—certainly does not owe its origin to a human impulse alone but has been sent into the world under the influence of divine-spiritual Powers and by their impulse. Only when Anthroposophy itself is seen to be a spiritual reality which flows as an esoteric impulse through civilisation will it be possible to have the right point of view when some other body comes into being with its source in Anthroposophy ... and an objection like that contained in the letter cannot arise.
342. Anthroposophical Foundations for a Renewed Christian Spiritual Activity: Fifth Lecture 15 Jun 1921, Stuttgart

Rudolf Steiner
It is most significant that we can approach the Gospels again through anthroposophy and say to ourselves: an otherworldly content flows in the Gospels. We must understand them, we must do everything possible to really understand them.
If people seek the supersensible and reject the path that anthroposophy wants to take, [they fall back into Catholicism]. Today, in order to avoid falling between Scylla and Charybdis, we have no other choice than to follow the anthroposophical path, even to accept anthroposophy as a supporting element of religious life, in order to access the supersensible truths.
What is the situation regarding immortality? From anthroposophy it becomes clear. It becomes clear through knowledge. But how does today's preacher speak about immortality?
342. The Tension Between East and West: Introduction
Tr. B. A. Rowley

Own Barfield
Thus the problem of the relation between East and West leads quickly into an exposition of both the philosophical basis and what may be called the “methodology” of that spiritual science, or anthroposophy, with which the name of Rudolf Steiner is principally associated. This is, of course, the original feature that marks our book off from any other on the same subject.
Readers who become aware, or who already know, how much the findings of anthroposophy, including this very concept of the evolution of consciousness, depend on Steiner's own raids on that stored up cosmic memory (elsewhere more technically referred to by him as the “Akashic Record”) and who are perhaps inclined to dismiss for that reason their claim to attention, will find here a reasoned justification of the method of spiritual science, which asks no more than to be fairly considered on its merits.
Some of those who are familiar with the literature of anthroposophy have detected in this particular cycle a special note—a touch of almost apologetic urbanity—which is found nowhere else.

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