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• Title: CaMF: Bibliographical Note
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  • publishing firm of Max Altmann. This edition, also an octavo volume
  • May, 1910. The 3rd and 4th editions also appeared with the Altmann
  • under a license agreement, a German edition — the 6th edition of the
  • published in post-war Germany to meet a widespread demand for his
• Title: CaMF: Chapter 1: Points of View
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  • However, it must be admitted that many people satisfy these
  • spiritual requirements of humanity, nevertheless they should be noted
  • This is a feeling which oppresses many people like a nightmare.
  • human soul. They think in accordance with natural science so long as
  • the experience of their senses and logic demand it, but they keep to
  • one who speaks of the spiritual concerns of mankind may not pass it by
  • think. Man is an organism that changes several forms of force into
  • thought-force. Man is a machine into which we put what we call food,
  • forced us to the credo advanced by many of its newer prophets. Matters
  • But are the demands made by natural science really as they are
  • behavior in their own field is not such as many describe and demand in
  • attempt to understand the construction of the human brain by examining
  • spiritual evolution of man just as impartially as the naturalist
  • same sense. Many a one-sided view of natural science will allow itself
  • opposition of many who believe they are thinking scientifically, but
  • naturalist, investigating the nature of “man,” does not concern
  • himself about the origin of the word “man,” or how it has
• Title: CaMF: Chapter 2: Mysteries and Mystery Wisdom
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  • SOMETHING LIKE A VEIL OF SECRECY conceals the manner whereby spiritual
  • lead him step by step to higher insight, in a manner hidden from the
  • The things to which man clings in ordinary life were to lose all value
  • what is offered by the highest cognition. — The world surrounding man is
  • they are in the position of a man who can see and who imparts his
  • what they hear. They believe in humanity and wish to open spiritual
  • Something existing in man at first prevents him from seeing with the
  • At this point a dreadful possibility exists. A man may lose his
  • taken their place. The world and man no longer exist for him. — This is
  • conceptually because modern man has a capacity to form concepts which
  • does not confront this solution in the right manner. The solution is
  • leaves you as you were or makes a different man of you. But this
  • hold twice of any mortal substance in a permanent state; by the
  • and in due course a boy, a young man, a mature man, an elderly man, an
  • old man, causing the first generations and ages to pass away by those
  • have already died so many deaths, and still are dying! For not only is
  • more clearly to be seen in our own selves: the man in his prime passes
  • away when the old man comes into existence, the young man passes away
  • into the man in his prime, the child into the young man, and the babe
  • into the child. Dead is the man of yesterday, for he is passed into
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• Title: CaMF: Chapter 3: Greek Sages Before Plato In the Light of Mystery Wisdom
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  • the Mysteries, ‘the thyrsus-bearers are many, but the mystics few;’
  • permanent state, by the suddenness and swiftness of the change in it
  • The man who thinks in this way has seen through the nature of
  • particular this characterization cannot be extended to man unless his
  • characterization to man: “Living and dead are the same and so are
  • man has grasped this eternal he looks upon death with the same
  • out the manner of their thought which clings only to the transitory.
  • man. Thereby he turns away from the eternal. Through this, life
  • on a higher plane in the human soul, melting sense-bound cognition in
  • the world, if the most manifold conflicting interests did not exist,
  • thoughts of Heraclitean wisdom. What is the personal essence of man?
  • The above passage contains the answer of Heraclitus. Man is a mixture
  • elements. This spirit should also pacify the elements. In man, nature
  • man, the eternal contradiction in him between temporal and eternal.
  • the human soul that something temporal works like something eternal,
  • the human soul similar to a god and a worm at the same time. Because
  • of this man stands midway between God and animal. This leavening and
  • striking way: “Man's daemon is his destiny.”
  • spirit.) Thus for Heraclitus what lives in man extends itself far
  • animate many personalities. It can go from personality to personality.
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• Title: CaMF: Chapter 4: Plato as a Mystic
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  • from all logic and intellectual reasoning. It is not as though a man
  • were conversing — for this man is at the point of crossing the threshold
  • pleasures of sexual desire? ... Do you believe such a man would
  • you think that such a man would not devote himself to the body, but
  • man turns from physical things. But where does he turn? He turns to
  • in its material form only. “Would not that man,” asks Socrates, “do
  • would be absurd if a man who had been all his life fitting himself to
  • obeys only the demands of his body is not moral. Who has courage? asks
  • the demands of his spirit when this endangers his body. And who is
  • ever unchanging, and the body, on the contrary, most like the human
  • fear, fierce loves and all the other human ills and, as the initiated
  • these paths breathe the same spirit. All are intended to show that man
  • eternal in the human personality. The listeners absorb his thoughts;
  • manner in which myths that have been handed down, express eternal
  • truths in picture form. “There have been and there will be many and
  • divers destructions of mankind,” (thus the Egyptian priest instructs
  • gives the opportunity to express the omnipotence of life. Man sees
  • Only in the soul of the man who is initiated. In this way wisdom finds
  • of God from the tomb. Man makes his appearance in this stream of
  • evolution. Plato shows that with man something special has arrived.
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• Title: CaMF: Chapter 5: Mystery Wisdom and Myth
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  • unknown to man so long as he is limited by the ordinary conception of
  • ordinary materialistic, logical conception of life, man creates gods
  • — The mystic had to recognize how the creative spirit of man comes to
  • myth. Man confronts the material world as if it were a monstrous
  • them. It does so until the conqueror (Theseus) awakens in man. His
  • human cognition itself is expressed in this conquering of the material
  • human personality. Ordinary consciousness is unaware of this force.
  • the Supreme goes forth. For each manifestation of knowledge and wisdom
  • considered together with the manner in which he himself makes use of
  • in the soul. Here the soul is represented as a team of two many-winged
  • inner being of man, the part not perceptible to the senses.
  • Here Plato is in full accord with the manner of expression by myth and
  • attributed to Buddha. A man much attached to life, who on no account
  • serpents. He hears a voice which commands him to feed and bathe the
  • four serpents from time to time. The man runs away for fear of the
  • five murderers who are coming after him. Again the man runs away. A
  • his head with a drawn sword. Again the man flees. He comes to a
  • of this parable is that man must pass through the most varied
  • only, it must perish. Man must fashion a boat for himself which will
  • and there in many places pieces of the god were said to have been laid
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• Title: CaMF: Chapter 6: Egyptian Mystery Wisdom
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  • epitomizes what the ancient Egyptians thought about the eternal in man
  • the human soul itself. — This is expressed clearly in everything they
  • man sets out upon the path to the primordial eternal. It is called to
  • dead. The fate of the eternal in man depends upon the verdict of these
  • eternal part of man is addressed as an Osiris. After the title Osiris,
  • Thus man becomes an Osiris. The
  • Osiris-existence is only a perfect stage of development of human
  • eternal cosmic order is none other than a perfect man. Between human
  • he exists undivided in every human soul. Each man is an Osiris, yet
  • the one Osiris must be represented as a special being. Man is engaged
  • really enter upon Osiris-existence. So the highest life man can lead
  • must consist in changing himself into an Osiris. In the true man an
  • Man becomes perfect when he lives as an Osiris, when he experiences
  • deeper significance. It becomes the example of a man who wishes to
  • toward the true Osiris. — The true Osiris is in the human soul. The
  • nature is destined to give birth to the eternal. Therefore man may
  • to man if he was to be capable of Osiris-existence. The neophyte had
  • world. Man, who is descended from the “Father,” was to give birth in
  • died to earthly things. I was dead. As a lower man I had died; I was
  • experience which thus approached man was of the highest kind.
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• Title: CaMF: Chapter 7: The Gospels
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  • very much to be desired; even when measured by the ordinary human
  • standard they suffer from many imperfections.” This is the opinion of
  • Buddhists narrated the life of their divine man in almost the same way
  • with ideas in many respects reminiscent of the religious philosopher Philo
  • answered and said unto it, No man eat fruit of thee hereafter for
  • parable (Luke 13:6, 7): “He spake also this parable; A certain man had
  • way: then we shall know in what manner they speak of the Founder of
  • make the salvation of humanity depend on the fact that men cleave to
  • said, Old man, what hast thou done? O that thou hadst kept silence!
  • flow through the further historical evolution of humanity. Thus he
  • would raise mankind to a higher stage of existence. “Blessed are they
  • human hearts, in the form of faith, the certainty that the divine
  • really exists. A man who stands outside initiation and has this faith
  • standing outside there may have been many unable to find the way. He
  • stream flowing through the Mysteries. “The Son of Man is come to seek
• Title: CaMF: Chapter 8: The Miracle of the Raising of Lazarus
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  • through which a higher sense is manifested. And therefore we may
  • assume that in the raising of a man from the dead, a fact which offers
  • among the people that Jesus had raised a man from the dead; why should
  • popular belief indeed that the divine virtue in a man was epileptic
  • wished to see once more the man he had loved, and when the stone had
  • do we? for this man performs many signs.” (John 11:47) Renan also
  • the Greek also: “for the manifestation (revelation) of God, that the
  • serves to make God manifest in Lazarus. For through the whole process
  • Lazarus has become another man. The “Word,” the Spirit, did not live
  • new life. That part of Lazarus becomes “ill” from which the “new man,”
  • we need only remember Plato, who calls man's body the tomb of the soul.
  • born only as a man.”
  • him. — On a higher level a similar process is accomplished in man
  • comes forth the new life. This life has outlasted death. Man has
  • divine had always been represented in this manner.
  • that when he awakens his own being in man, man becomes a mystic. In
• Title: CaMF: Chapter 9: The Apocalypse of John
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  • of which the words are only signs. But there are also many other
  • character is further indicated by the manner in which John arrived at
  • it. But I demand from you that you should attain to your highest love.
  • man. Therefore they concluded that human wisdom is the divine Word.
  • Hence it follows that one need only pursue human knowledge in order to
  • cannot be construed thus. The knowledge which begins as human wisdom
  • you have not relied merely upon human wisdom. You have trodden the
  • manner.
  • lights the image of the Son of Man, clothed with a long robe and with
  • the divine. All of them are more or less imperfect. And the Son of Man
  • “bodies,” just as human souls are the guiding powers of human bodies.
  • The neophyte must go through experiences which otherwise come to man
  • bull, the third looked like a human being, and the fourth was like a
  • The wisdom of man is sevenfold. That it is designated as being
  • Human wisdom seeks
  • power, from the earth so that through sloth humanity may not neglect
  • bull; Justice: the being with the human face; and Religious
  • itself, embodied in Christianity, is manifested here. But by this
  • to a few elect. It should belong to the whole of humanity. It should
  • humanity are so enormously enhanced. What is to become of the earth
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• Title: CaMF: Chapter 10: Jesus and His Historical Background
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  • many circles. We need only look at the rule of life of the Essenes and
  • designed to quell the lower nature in man so that the spirit
  • them many details concerning the method used in allegorical
  • humanity as a whole what these communities had made the concern of a
  • awakening of the “higher man.” It is then a further step to struggle
  • through to the intimation that a human individuality might have
  • John, and which, by the manner of its presentation, is so clearly
  • whole of humanity so that the “union” became a matter of cognition for
  • all mankind.
• Title: CaMF: Chapter 11: The Essence of Christianity
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  • and human personality of Jesus, must have exercised the deepest
  • Logos had been seen as reality only in different stages of human
  • what manner and degree the Logos became living within the individual
  • voice of man; everything has its place and destination.”
  • united in a unique personality. Jesus became the unique God-Man. In
  • Jesus something once was present which must appear to man as the
  • greatest of ideals and with which in the course of man's repeated
  • took upon himself the apotheosis of the whole of humanity. In him was
  • sought what formerly could be sought only in a man's own soul. What
  • had always been found as divine and eternal in the human personality
  • in man to which he could cling. — Henceforth there is nothing between
  • must be established. Man was no longer capable of becoming divine
  • himself in a greater or lesser degree; he was simply man, standing in
  • note into the conception of the world. Many people found themselves in
  • the many what did not belong to the many; but to the few to whom he
  • His primal essence He cannot approach man from without. He must be
  • same source. The Gnostics had faith in human wisdom, and believed it
  • Neoplatonic world conception. Sense-perception dims man's spiritual
  • vision. He must go beyond the material world. But all human concepts
  • are derived primarily from observation by the senses. What man
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• Title: CaMF: Chapter 12: Christianity and Pagan Wisdom
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  • the innermost part of the human soul. One could say that the mystery
  • between the world of the senses and the inconceivable God. When man
  • transitory world. Man is called upon to link the two. What he
  • Philo, like Plato, sees in the destiny of the human soul the closing act of the
  • man followed “the ways of his Father, and shaped the different forms,
  • man shapes such forms within himself. These forms are the eternal
  • We may say that Philo's manner of reading the Bible is in harmony with
  • were the founders of their way of thinking, and left behind them many
  • human spirit. Man experiences within himself what God has experienced
  • understood and re-created in the soul. Then within himself, man has
  • given spiritual birth to God, to the Spirit of God that became Man, to
  • “Many times it has happened: Lifted out of the body into myself;
  • a fusion of this concept of Christ with a historical manifestation,
  • become Man had to experience this deed as a fact, valid for the whole
  • of humanity. Something which was a Mystery process in the development
  • a unique event which is to be valid for the whole of humanity. From
  • the process of human evolution; and the events in the Mysteries and
• Title: CaMF: Chapter 13: Augustine and the Church
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  • attack a man who has felt the impotence of many varieties of thought
  • effect of the question, Can man know anything at all?
  • soul life with what is humanly possible. On the contrary, the truth is
  • Man learns about the divine by bringing his soul to
  • Mysteries. In the age of Augustine such convictions could lead a man
  • to become a Christian. Jesus, the Logos become man, had shown the path
  • with moderation and honesty that it commanded things to be believed
  • conformity of so many brethren; when these have handed down their
  • ancients, and was not lacking at the very beginnings of the human
  • were possible for such a mode of thinking. One is that if the human
  • commanded to believe and how well and beneficiently we have been
  • human powers; from there, faith (belief) will carry you up into the
  • It is in the nature of the human soul to be able to arrive only at a
  • set forth this doctrine in the most varied ways in his writings. Human
  • not accessible to man's own perception, and as an article of faith, is
  • Man is involved in the transformation
  • But in order to reach this goal man must find the way to the Logos who
  • mankind through His revelation, and man attains an image of the divine
  • should so happen that at a certain point man perceived his inability
• Title: CaMF: Comments By the Author
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  • word for word their own conviction. Many people do not do so, and yet
  • their ideas about natural phenomena and man are such that if they were
  • content of the Mysteries in a generally comprehensible manner.
  • Comment 7: In ancient mysticism “Mantic” signifies everything relevant
  • consciousness is far above that of modern man. Schelling wishes to say
  • that through initiation man himself transcends his present
• Title: CaMF: Cover Sheet
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  • Translation from the German and with Notes
• Title: CaMF: Back Cover Sheet
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  • The philosophical outlook of Rudolf Steiner embraces such fundamental questions as the being of man, the nature and purpose of freedom, the meaning of evolution, the relation of man to nature, the life after death and before birth. Through a study of his writings, one can come to a dear, reasonable, comprehensive understanding of the human being and his place in the universe.
• Title: CaMF: Foreword
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  • man, the culminating point of the prehistorical and historical
  • them an active clergyman. The translation, together with their
  • ordinary human conception.
  • dormant faculties within himself, can learn to open his spiritual
• Title: CaMF: Translators Notes
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  • Domestication, appeared in 1868. The Descent of Man, published
  • in 1871, dealt with “the origin of man and his history” in the
  • Ernst Heinrich Haeckel (1834–1919), German biologist, originally
  • in Germany.” Among his famous books were General Morphology (1866),
  • he had published 42 works of some 13,000 pages, plus many monographs. Rudolf
  • and his Antiquity of Man appeared in 1838 and 1863 respectively. His
  • important representative of Hellenistic Judaism, and his many writings
  • according to legend he was a Roman soldier converted by St. Lawrence.
  • of Roman parents in Egypt. Studied under Ammonius Saccas at
  • reference is to Augustine's work, Against the Epistle of Manichaeus
  • Breviarium Romanum, and appears just before the end of the Christmas
  • Adolf Harnack (1851–1930), well-known German professor
  • man should die for the people, and that the whole nation perish not.”
  • Rudolf Steiner made many references to the thought and work of Renan
  • Philo, De specialibus legibus IV, 188: “The human mind
  • well-known German philosopher and professor at Jena (1798–1803),
  • of the Academy, at Berlin (1841–45). His works influenced many
  • to the development of modern philosophy from many points of view
  • rendered in this book was translated directly from Steiner's German,
  • the German.
• Title: CaMF: Author's Preface to the Second Edition
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  • exposition.” In many circles today the word “mysticism” carries such a
  • life of the human soul which can have nothing to do with “real
  • In our present day many people violently abhor such a means of
  • natural scientific achievements of our day demand elevation to true
  • scientific achievements. The means of cognition which so many people
  • further development of what existed in pre-Christian mysticism. Many
  • a personality whose notable writings on the spiritual life of mankind
  • made eight years ago. The effort has also been made to state many
• Title: CaMF: Opening Quotes by Rudolf Steiner
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  • and will still be one of the essential impulses in humanity when
  • process of humanity. But Christianity as a world-view is greater than
• Title: CaMF: Reference Guide to Principal Themes in Christianity As Mystical Fact, Based on Other Works by Rudolf Steiner
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  • of mankind as a whole. In the list which follows, the themes are given
  • Universe, Earth and Man,
  • Man in the Light of Occultism, Theosophy and Philosophy,
  • The Manifestations of Karma,
  • Universe, Earth and Man.
  • Cosmic and Human Metamorphosis,
  • Man in the Light of Occultism, Theosophy and Philosophy,
  • Christ and the Human Soul,
  • Earthly and Cosmic Man,
  • Man in the Light of Occultism, Theosophy and Philosophy,
  • Christ and the Human Soul,
  • Man in the Light of Occultism, Theosophy and Philosophy,
  • Universe, Earth and Man in their Relationship to Egyptian Myths and
  • The Manifestations of Karma,
  • Man in the Light of Occultism, Theosophy and Philosophy,
  • Earthly and Cosmic Man,
  • Earthly and Cosmic Man,
  • Earthly and Cosmic Man,
  • The Inner Nature of Man,
  • Man in the Light of Occultism, Theosophy and Philosophy,
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• Title: CaMF: Introduction: Rudolf Steiner -- A Biographical Sketch
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  • as a trainee telegraphist and signalman by the recently opened
  • frequently made the point that the most prodigious feat any man
  • thought. In other words, when the child asserts his human qualities
  • biographer, Hermann Grimm, said of Goethe: “It seems as if Providence
  • It takes its name from the many Burgen, i.e. castles which at
  • The management of the Austrian Southern Railway seems to have taken a
  • soul of the young man the regular systematic things with which one has
  • man was as undistinguished in his daily job as was Felix.”
  • Technical University of Vienna provided a chair for German literature,
  • Only two years ago, Dr. Emil Bock, of Stuttgart, Germany, one of the
  • Professor Schröer, Steiner, and the German Professor Joseph Kürschner,
  • works of German literature from the 7th to the 19th century. In the
  • Schumann wrote to the great violinist Joachim, after he had received
  • The introductions and explanatory notes to the many volumes of
  • opened a completely new approach to the understanding of the human
  • human consciousness since Kant. It is no wonder that in those years Steiner
  • began to be looked upon in Germany as “the coming philosopher”
  • upon whom before long the mantle of the dying Nietzsche would fall.
  • in this manner abreast of the spirit of the time would be a most
  • human history. But in Steiner it assumed a totally new form. In order
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