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The Rudolf Steiner Archive

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Search results 71 through 80 of 1575

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Anthroposophy, An Introduction: Editor's Preface

Own Barfield
Though he proceeded ab initio, assuming no previous knowledge on the part of his hearers, this course is not an elementary exposition of Anthroposophy. We are gradually led deeply in, and the path is steep towards the end. There are many very different approaches to the general corpus of revelations or teachings which constitutes Spiritual Science.
Its whole basis is classification and definition and, taken by itself, it undoubtedly gives (quite apart from the dubious associations which the word ‘theosophy’ has for English ears) a false impression of the nature of Anthroposophy. It is as indispensable to the student as a good grammar is indispensable to a man engaged in mastering a new language, and it contains as much—and as little—as a grammar does of all that the language can do and say.
But anyone reading hurriedly through the book Theosophy—or even through Theosophy and the Occult Science—and inclined to judge the value of Anthroposophy from that single adventure may well do so. That is why the present book seems to me to be an important one—not only for ‘advanced’ students of Anthroposophy, to whom it is perhaps primarily addressed, but also to the comparative beginner.
35. Collected Essays on Philosophy and Anthroposophy 1904–1923: Wahle's Critique of Knowledge and Anthroposophy

Rudolf Steiner
And there is also the bridge on which my sympathies can walk to the forms of anthroposophy and its thoughts. But must we not also recognize that dreaming encompasses a world of events, and waking another; and that the events of waking arise when dreaming suddenly changes into a different form of event?
Criticism of Knowledge and Anthroposophy by Richard Wahle One happiness of the mind is to grasp truth, another is to dream.
At the edge of my steel-hard, narrow terrain of knowledge stands a turret from which the presentiment can roam into a necessary but unknowable realm. — And there is also the bridge over which my sympathies can cross over to the structures of anthroposophy and its thoughts.
35. The Festivals and Their Meaning III : Ascension and Pentecost: World-Pentecost: the Message of Anthroposophy 17 May 1923, Oslo
Tr. Dorothy S. Osmond, Alan P. Shepherd

Rudolf Steiner
In our present age a new understanding, a new conception, must arise. It is the task of Anthroposophy to promote an understanding of the Mystery of Golgotha that is in keeping with the spirit of our epoch.
Before the Mystery of Golgotha the meaning of the earth was contained in the realm of the Sun; but since the Mystery of Golgotha it inheres in the Earth itself. This is what Anthroposophy would fain bring to mankind as a perpetual Whitsun Mystery. And when, prepared by Anthroposophy, men are ready to seek again for the spiritual world, they will find Christ as an ever-present reality, in the way that is needful and right for our age.
As it has been possible for us to be together this year at the time of the Whitsun Festival, I wanted to speak to you of the Christ Mystery in relation to Pentecost. People often speak of Anthroposophy as if it were at variance with Christianity. But if you truly receive into yourselves the spirit of Anthroposophy, you will find that it will again open the ears, the hearts and the souls of men to the Mystery of the Christ.
72. Anthroposophy Interferes with No Religious Belief 19 Oct 1917, Basel

Rudolf Steiner
If religious feeling and experience wanted to understand its task properly towards the requirements of modern time and faced that with full understanding what anthroposophy intends, the religious feeling and confessing would consider anthroposophy as a welcome confederate just today.
Since anthroposophy can only become an element of the modern cultural life—what has to happen—if anthroposophy positions itself in the public.
One cannot change anthroposophy immediately into a religion. However, from the properly understood anthroposophy a real religious need will also originate.
73. Anthoposophy Has Something to Add to Modern Science: Anthroposophy and the Science of History 07 Nov 1917, Zürich
Tr. Anna R. Meuss

Rudolf Steiner
My position will therefore be somewhat different today from the way it was the day before yesterday, when I wanted to establish links between anthroposophy and psychology. With psychology it was a matter of extending the area of natural scientific thinking to the phenomena of the psyche at a time when the more recent way of scientific thinking entered into human evolution.
38 Perhaps the science of the spirit, or anthroposophy, may also have to wait a long time to gain recognition, this time not by that particular element but by modern scientists.
81. The Impulse for Renewal in Culture and Science: Anthroposophy and the Science of Speech 11 Mar 1922, Berlin
Tr. Hanna von Maltitz

Rudolf Steiner
The lecture cycle was given throughout also for the English speakers; because when people want to hear something about Anthroposophy, wherever it is presented, I always speak German to them. I thought this was something through which its “Germanic” nature could be documented, whereby the German character and German language can be served.
Not a clearly delineated mental picture like we have today was part of man, but a life in pictures, in imaginations—certainly not the kind of imaginations we talk about in Anthroposophy today, which are fully conscious with our sharply outlined concepts, but dreamlike instinctive imaginations.
As we saw happening here yesterday, then in relation to such earnest work which is not more easily phrased in other sciences, it is said that these Anthroposophists stick their noses into everything possible, then it must be answered: Certainly it is apparent that Anthroposophy in the course of its evolution must stick its nose into everything. When this remark doesn't remain in superficiality, this ‘Anthroposophy sticks her nose into everything possible’—but if one wants to make progress to really behold and earnestly study the results, when it comes down to Anthroposophy sticking its nose into everything, only then, when this second stage in the relationships to Anthroposophy is accomplished, will it show how fruitful Anthroposophy is and in how far its legitimacy goes against the condemnation that it merely originates from superficial observation!
304. Waldorf Education and Anthroposophy I: Educational Methods Based on Anthroposophy I 23 Nov 1921, Oslo
Tr. René M. Querido

Rudolf Steiner
The theme that I shall present tonight and tomorrow night is the educational principles and methods based on anthroposophy. And so, here, right at the beginning, I must ask you not to look on the aims of anthroposophy as wishing to be in any way subversive or revolutionary—with respect either to scientific matters or any of the other many aspects of life where anthroposophy seeks to be productive.
All of these children can benefit from an education based on anthroposophy. In education, above all, anthroposophy does not wish to introduce revolutionary ideas, but seeks only to extend and supplement already existing achievements.
What, then, are the fundamentals of this anthroposophy? Anthroposophy has frequently drawn hostility and opposition, not because of an understanding of what it seeks to accomplish for the world, but rather because of misconceptions regarding it.
304. Waldorf Education and Anthroposophy I: Educational Methods Based on Anthroposophy II 24 Nov 1921, Oslo
Tr. René M. Querido

Rudolf Steiner
This is because human beings had different soul conditions in the past into which anthroposophy can look. I must add that anthroposophy is not dependent on documentary evidence as is modern historical research in our intellectual age.
304a. Waldorf Education and Anthroposophy II: Why Base Education on Anthroposophy I 30 Jun 1923, Dornach
Tr. Ruth Pusch, Gertrude Teutsch, Roland Everett

Rudolf Steiner
Anthroposophy sets out to know again not only the physical aspect of the human being, but also the whole human being.
Contemporary science separates theory from practice. Anthroposophy introduces knowledge directly into the stream of life. When studying anthroposophy, it is inconceivable to study first and then have to go through a practical course.
Were there such a knowledge behind the various schemes for educational reform, there would be no need for anthroposophy to say anything. On the other hand, if there were a real knowledge of the human being, this in itself would be nothing but anthroposophy with a different name.
304a. Waldorf Education and Anthroposophy II: Why Base Education on Anthroposophy II 01 Jul 1923, Dornach
Tr. Ruth Pusch, Gertrude Teutsch, Roland Everett

Rudolf Steiner
When we begin to look at the life of thoughts from the point of view of anthroposophy, it is as if we are now looking into a person’s face, having previously learned to know that person only from behind.
In earlier times this was not consciously recognized as is now possible through anthroposophy, but it was felt and expressed in the language of myth. Today we can recognize it directly, and thus carry it into practical life.
For this reason, anthroposophy can offer a true knowledge of the human being, whereas in our present civilization, verbosity spreads like a veil over the true facts of psychology.

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