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The Rudolf Steiner Archive

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Search results 661 through 670 of 1582

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108. What is Self Knowledge? 23 Nov 1908, Vienna
Tr. Hanna von Maltitz

Rudolf Steiner
Incorrectly understood self-knowledge tends to appear particularly at the beginning of the path of spiritual scientific striving which is pointed out in Anthroposophy, earlier rather than leading towards it. Goethe, with many references to this familiar field, once said that he has a particular distrust in the expression “self-knowledge,” as it means something which the human being represents basically as some kind of false melancholy, self-anaesthesia, caught up in an incorrect channel.
However, everything brooded upon in examining this background is bad (Ubel). Anthroposophy demands an uncomfortable kind of self-knowledge from us compared with cliché filled alternatives, but in any other way we don't reach genuine self-knowledge, because a comparative measure is missing, because brooding on a single aspect fails to provide a measure with which to make a comparison.
Giving the human being a world view which offers him or her Anthroposophy regarding supersensible facts, what follows is the first ground rule of the Theosophical Society—a general avowal of friendship and brotherhood—which is utterly necessary.
208. The World of the Senses, the World of Thought, and Their Beings 22 Oct 1921, Dornach
Tr. Unknown

Rudolf Steiner
And if we know how to consider our whole human organisation, we grasp the cosmic processes. To understand man through and through is Anthroposophy. Anthroposophy is therefore also a cosmosophy. Our life rises up before us when we remember; similarly Anthroposophy is a cosmic memory that sets before us the whole world-process: Cosmosophy. It is impossible to think of these two things apart. Cosmosophy and Anthroposophy are one. Man is to be found in the cosmos and the cosmos in man. Consequently my “Occult Science” is still anthropomorphic when it describes the evolution through Saturn, Sun, Moon, Earth, etc., for it is at the same time the evolution of mankind.
209. Cosmic Forces in Man: The Soul Life of Man 27 Nov 1921, Oslo
Tr. Unknown

Rudolf Steiner
The social life of the present day points clearly to the necessity for such an awakening. Anthroposophy has indeed an eternal task in regard to that living principle in man which must continue beyond all epochs of time. But Anthroposophy has also a task to fulfil for the present age, namely to wean man from externalisation, from the tendency to paralyse and kill the Divine-Spiritual within him. Anthroposophy must bring back this Divine-Spiritual life. Man must learn to regard himself not merely as an earthly but as a heavenly being, realising that his earthly life can only be conducted aright if the forces of heavenly existence, of the existence between death and a new birth, are brought down into this earthly life.
240. Karmic Relationships VI: Lecture IX 20 Jul 1924, Arnheim
Tr. Dorothy S. Osmond, E. H. Goddard, Mildred Kirkcaldy

Rudolf Steiner
For before the end of this present century a considerable number of human beings who have unfolded real understanding of Anthroposophy will have passed through a briefer period between death and rebirth than is usual and will again be united on the Earth under the leadership of those who were the Masters of Chartres and with those who have remained in direct connection with the sovereignty of Michael. This will take place in order that under the spiritual guidance of these two groups of beings the final, hallowed impulse may be given for the development of the spiritual life on Earth. Anthroposophy can only be of real significance for those who want to ally themselves with it, when with a certain inner, reverent fervour they become conscious that they may indeed have their place within a sphere of happenings like those described yesterday.
These results come to expression in the urge felt by such people to come to Anthroposophy. The urge that brings them to Anthroposophy is indeed the outcome of this schooling. And it can truly be said: At the end of the fifteenth century, Michael gathered his hosts of gods and of human souls in the realm of the Sun and gave them teaching which extended over long periods of time.
240. Karmic Relationships VIII: Lecture II 14 Aug 1924, Torquay
Tr. Dorothy S. Osmond

Rudolf Steiner
There is a question which may occur to all of you. You may say: Anthroposophy tells us that there were once Initiates, living here or there, possessing far-reaching knowledge and profound wisdom.
In thinking about what follows, you must accustom yourselves to the fact that super-sensible happenings will now be spoken of in Anthroposophy as naturally as we speak of happenings in the physical world. The lives of Alexander the Great and of Aristotle in those particular incarnations marked the culmination of a certain epoch.
When their karma led them down again to incarnation on the earth (—it was before the meeting had taken place with Haroun al Raschid and his Counsellor—) they lived, unknown and unheeded, in a corner of Europe not without importance for Anthroposophy, dying at an early age, but gazing for a brief moment as it were through a window into the civilisation of the West, receiving impressions and impulses but giving none of any significance themselves.
240. True and False Paths in Spiritual Investigation: Synopsis
Tr. A. H. Parker

Rudolf Steiner
The physical world was regarded as the only reality. The function of Anthroposophy is to revive knowledge of the spiritual. . The ancients were more loosely connected with their physical and etheric bodies.
In Art, the external form is imbued with spirit and the spiritual content is translated into external form. Anthroposophy directs the occult stream to Art, e.g. Mystery Plays, Eurythmy, Speech Formation. The Moon mysteries must be transcended.
The expression of the Christ Impulse in its true form through music will ultimately be expressed through the inspiration of Anthroposophy.
257. Awakening to Community: Lecture V 22 Feb 1923, Dornach
Tr. Marjorie Spock

Rudolf Steiner
I have often emphasized how justifiably people speak of an advance in natural science, and anthroposophy is in a unique position to recognize the real significance of the scientific progress of recent centuries. I have often stressed this. Anthroposophy is far from wanting to denigrate or to criticize science and scientific inquiry; it honors all truly sincere study.
We have had the experience of going through a phase in the Society in which anthroposophy was poured into separate channels, such as pedagogy and other practical concerns, into artistic activities, and so on.
258. The Anthroposophic Movement (1993): The Mood of the Times and its Consequences 12 Jun 1923, Dornach
Tr. Christoph von Arnim

Rudolf Steiner
Blavatsky's works have very little to do with anthroposophy. I do not, however, want simply to describe the history of the anthroposophical movement, but also to characterize those of its aspects which relate to the Society.
The only problem is that these are thoroughly unscientific research methods. You need only have a basic knowledge of anthroposophy to know that all kinds of things can be extracted from the depths of the human psyche. First there is our life before birth, the things which the human being has experienced before he descended into the physical world, and then there are those things which he has experienced in earlier lives on earth.
Leading proponent of psychoanalysis. cf. also Rudolf Steiner's lectures of 10 and 11 November 1917 in Psychoanalysis in the Light of Anthroposophy. Translated by M. Laird-Brown. Rudolf Steiner Press, London, and Anthroposophic Press, New York, 1946 as well as the question-and-answer session related to the lecture of 28 April 1920 in The Renewal of Education.
237. Karmic Relationships III: The School of Chartres 13 Jul 1924, Dornach
Tr. George Adams, Dorothy S. Osmond

Rudolf Steiner
Nevertheless it is so: what we find in the field of Anthroposophy today has been prepared for through these manifold experiences. A remarkable influence came over the Cistercian Order for example, when Alain de Lille, Alanus ab Insulis, put on the garment of a Cistercian—when he with his Platonism became a Cistercian Priest.
It went with full depth into the things that had once existed upon the earth, with Aristotelian clarity and definition of concept, and yet at the same time with Platonic spiritual light. That which was to arise in Anthroposophy shone through already, though in secret and mysterious ways, through the events of the time.
Facts I wanted to place before your souls,—facts from which you will feel whereto your gaze must be directed if you would see those souls, who passed before their present earthly life through a spiritual experience between death and a new birth, in such a way that when on the earth, they longed for Anthroposophy. The most divergent, the most opposite conceptions work together in the world, weaving a living whole.
240. Cosmic Christianity and the Impulse of Michael: Lecture II 14 Aug 1924, Torquay
Tr. Dorothy S. Osmond

Rudolf Steiner
There is a question which may occur to all of you. You may say: Anthroposophy tells us that there were once Initiates, living here or there, possessing far-reaching knowledge and profound wisdom.
In thinking about what follows, you must accustom yourselves to the fact that super-sensible happenings will now be spoken of in Anthroposophy as naturally as we speak of happenings in the physical world. The lives of Alexander the Great and of Aristotle in those particular incarnations marked the culmination of a certain epoch.
When their karma led them down again to incarnation on the earth (—it was before the meeting had taken place with Haroun al Raschid and his Counsellor—) they lived, unknown and unheeded, in a corner of Europe not without importance for Anthroposophy, dying at an early age, but gazing for a brief moment as it were through a window into the civilisation of the West, receiving impressions and impulses but giving none of any significance themselves.

Results 661 through 670 of 1582

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