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• Title: Article: Knowledge of the State Between Death and a New Birth
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  • of knowledge that, in the form in which is it characterised here, is
  • of the subject for further information. The author is fully aware that
  • the day, must find what is here brought forward directly opposed to
  • all that is scientific. It may be said in answer to this that the
  • that he can agree with every scientist in his high estimation of the
  • him that one can fully accept Natural Science without being thereby
  • will, at all events, be to guard true Spiritual Science from that
  • investigator. Indeed it ought to be perfectly clear to him that any
  • former could rid itself of the erroneous belief that true spiritual
  • Science’ hold that the spiritual investigator is compelled by his
  • account of what it maintains, but for what people believe it could or
  • that the soul activities which reveal themselves as thinking, feeling
  • spiritual world. It is quite understandable that such a thinker begins
  • He says: “The psychology which I shall put before you, is not that old
  • universally held to-day that the specific results of spiritual
  • objection that scientific thinking can do nothing with them. As a
  • consequence of this,one can observe that there has recently grown up a
  • functions, what relation exists between thinking, feeling and willing;
  • The fact is, that considerations which might tend in the direction of
  • an understanding of its vital nerve. He will have to admit that this
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• Title: Aufsatz: Philosophie und Anthroposophie
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  • gegenwärtige philosophische Betrachtungsart sich in Irrwege verrannt hat, die
  • im Felde der Naturreiche als Wirkungsarten erfaßt hat, kann ein
  • Du Bois-Reymond empfunden hat, als er glaubte, in seinem berühmten Vortrage
  • Suchen nach ihr von ihr versprochen hat. Wahre, erlebte Einsicht in das
  • Streben nach Erkenntnis des Menschheitswesens aufstößt. Mancher Denker hat den
  • Umstand verführt, gemeint hat, das Sein zu ergreifen: zuletzt erweist sich das
  • sucht, verlassen hat, und daß er nicht wieder an sie herankommen kann. - Der
  • gemacht hat, der sagt sich: zu diesen beiden hinzu muß eine andere Erkenntnis
  • Klippen hindurch auf eine Anthroposophie loszielt. (Ausführlich hat der
  • Menschheitsentwickelung aus gewissen Voraussetzungen heraus hat entstehen und
  • Menschheitsentwickelung genommen hat und nehmen mußte. Das haben auch die
  • dargestellt worden ist, auch methodisch einen ganz anderen Ursprung hat, als
  • das rein philosophische, dem Spekulativen zuneigende Denken. Dieses hat sich
  • der Geistesentwickelung der Menschheit fällt. Diese Weisheit hatte zur Quelle
  • ausdrückt; sondern wo seine Quellen sind, darauf kommt es an. Pythagoras hat
  • als Quellen die Mysterienweisheit und hat diese in Begriffe umgewandelt; er ist
  • Hellseher, nur hat er das, was er als Seher erfahren, in philosophische Form
  • der die Logik, die Wissenschaft der Denktechnik, begründet hat. Alles andere
  • Urteile formt, Schlüsse zieht, das alles hat erst Aristoteles als eine Art Naturgeschichte
  • etwa, namentlich im Mittelalter, wo man nicht die Urtexte hatte, die
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• Title: Article: Supersensible Knowledge
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  • in his soul. He may then come to believe that it is impossible in any
  • the insight that the whole of Natural Science would be dissolved into
  • that Natural Science must invariably lead to some conception or another of
  • of all talk about ‘Things-in-themselves,’ of whatsoever kind, behind
  • like a man who longs to break the looking-glass, hoping to see what
  • It goes without saying that the validity of such an experience of soul
  • be, what kind of an inner experience does the process of the ‘proof’
  • How is it that the soul is forced to confront these barriers of
  • that an insight into the true essence of the things and processes of
  • man through the very fact that his being is capable of Love. For a
  • who, by that force of his organisation which makes him in another
  • Through the experience above-described the fact emerges, that the
  • outlook upon Nature, to remove the limitations of that outlook. No, it
  • will he tell himself, that to unveil the supersensible domain an
  • altogether different activity of knowledge must be evolved than that
  • methods which are commonly called Mystical. They think that what is
  • penetrating, in his inner being, down to that experience which would
  • only to that force of soul which recalls to him in Memory the
  • conscious. But the Memory retains what is thus half-consciously or
  • to consciousness in quite a different form from that in which it was
  • Maximum number of matches per file exceeded.
• Title: Address: The Spiritual-Scientific Basis of Goethes Work
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  • first being that, as a result of this profoundly spiritual attitude,
  • genius; the second, that through them Anthroposophy receives new
  • without exaggeration that the German will understand
  • then be shown what an intimate knowledge and understanding of the
  • possible that new life may be infused into the active principles of
  • his mind, with the result that, in Germany, Anthroposophy may appear
  • thing will be made clear: that the source of the Anthroposophical
  • acknowledged without any reservation that there was no branch of
  • fact that the quintessence of Goethe's mind really lies
  • with their innermost spirit. This does not mean that one should
  • by that depth of conception of the universe which possesses his
  • order to recognize that it is only an esoteric conception
  • search that the inner secrets are expressed in outward
  • facts and objects, and that those only can aspire to understand
  • opinion, it was through Art that those things are to be made clear
  • work, permeating all that he produced. Schiller has given us a fine
  • the track that you have marked out for yourself. You seek for the
  • that we first meet with the ideas which we find later in such
  • is she creating new forms; what is, never was before; what has been,
  • I would call that former stage of insight the Comparative, which is
  • Maximum number of matches per file exceeded.
• Title: Article: The Luciferic and Ahrimanic in Relation to Man
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  • what is merely indicated in such observation, becomes clearly
  • evident to spiritual-scientific observation. The thinking that
  • the bodily organisation; while all that is of the nature of
  • of soul. A consciousness that has been prepared for the supersensible
  • can be so focussed that thinking and willing enter its field of view
  • bodily organisation is the thinking that is active in the world of
  • change of teeth to be quite different from that between the change of
  • the forties. At the beginning of the fifties that period of life
  • everything that arises through the influence of the will. He then
  • finds that in the first four periods of life the activity of thought,
  • of life man could attain to no consciousness of himself that he could
  • forties one that can penetrate the experience of childhood from birth
  • the field of consciousness. It thus perceives that the self-knowledge
  • and will from that existing in the life of the senses. This
  • constitution of the activities of thinking and of willing from that
  • only as shadows of what they reveal themselves to be in the
  • the basis of the bodily organisation. Now what takes place in the
  • that the true nature of will cannot become apparent in the sense
  • world. That man, even when he has not consciously developed
  • supersensible insight, experiences will, rests on the fact that in
  • Maximum number of matches per file exceeded.
• Title: Mission of Spiritual Science and of Its Building at Dornach
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  • acquainted, and about that building itself, it is in no wise my
  • that anyone unfamiliar with a subject sees in its name something by
  • beings.” That would be against the express intention of those who
  • gave the name. Our science itself leads us to, the conviction that
  • Whereas that which man
  • “Anthropology,” that which the inner, spiritual human being
  • and that knowledge is not confined to man, but is a knowledge of
  • Anthroposophy. That is to say, it is not even unusual, and it would be
  • a complete misunderstanding if anyone were to think that I, as has been
  • sciences. We use the name, only in a somewhat different sense, that is,
  • in the sense that spirit is to us something real and actual, whereas
  • said that our Anthroposophical Society is only a kind of development
  • out of what is called the “Theosophical Society.” Although
  • it is true that what we aim at within our Anthroposophical Society
  • years ago that I was invited by a small circle of people to give
  • stress on the fact that at the time when I was invited to speak to a
  • were but little in keeping with my view of the world. I had at that
  • time endeavoured, purely out of what I had discovered for myself, to
  • printed; some of them were very soon translated into English, and that
  • by a distinguished member of the Theosophical Society, which at that
  • Maximum number of matches per file exceeded.
• Title: Mathematics and Occultism
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  • IT is well known that the inscription over the door of Plato's school
  • Whatever we may think of the historical truth of this tradition, it is
  • based upon the correct understanding of the place that Plato assigned
  • Ideas.” His point of view was that Man can know nothing of the
  • “True World” so long as his thought is permeated by what his
  • senses transmit. He demanded that thought should be emancipated from
  • after he has purged his thought of all that sensuous perception can
  • Of course, it is only with difficulty that Man can emancipate himself
  • annihilation of consciousness. Hence certain philosophers affirm that
  • experiences within himself to its full extent what Plato here implies,
  • he cannot have any conception of what true Wisdom is.
  • property of mathematical perception is this: that a single
  • there is the possibility that in this sphere I may bring through to
  • sense-perception what is spiritual. From the mathematical figure I can
  • clearly what it is that we really gain from a mathematical figure.
  • independently of the senses”: this was what Plato strove to
  • Mathesis.” They did not mean by this that the essence of the
  • world can be based on mathematical ideas, but only that the first
  • stages in the spiritual education of Man are constituted by what is
  • truths to become emancipated from sense in order that he may reach,
  • Maximum number of matches per file exceeded.
• Title: Human Life in the Light of Spiritual Science
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  • first considering what Spiritual Science asserts, and then attacking it, but
  • they consist in setting up a caricature of what Spiritual Science is supposed
  • to say, and then attacking that. In this way we are frequently assailed, not
  • no serious intention of really learning to understand what it condemns. In
  • is no more intended to be what is ordinarily meant by the word
  • They may believe that a few people, with little to do in their daily lives,
  • when compared to that of a not very distant past! If we envisage human life
  • one presented by that vanished era. Such a survey would show us the life
  • He cannot be content with what he sees through his senses or what he must
  • the voice of the in-dwelling soul, and the individual is led to ask: what
  • justifiable answer can be made, viz: that the world really satisfies all human
  • life. In this way the eternal meaning is disclosed of what occurs in the
  • opinion concerning contemporary human life, fails to take into account that
  • present. It is of the essence of the historical progress of mankind that
  • and that not until after such change has reached a certain stage does the
  • Consequently it is not until the present time that the human soul is beset
  • that natural science would be able to solve the great riddles of human
  • increasingly aware that, so far as the ultimate problems of human existence
  • that this progress must be followed by progress in another realm, if the
  • We might of course imagine that we could make ourselves insensitive to
  • Maximum number of matches per file exceeded.
• Title: Esoteric Development: Lecture II: The Psychological Foundations of Anthroposophy
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  • like to undertake in the following exposition is that of
  • which, however, what is to be presented here does not at all
  • we shall limit our consideration here to what can be described in the
  • what is customarily called theosophy. Only by adhering to this point
  • reservation that, even regarding the very concept of knowledge,
  • it is difficult to establish a relationship between what is
  • customarily called theosophy and everything that seems to be firmly
  • recognizing as “scientific” only what can be tested
  • the elaboration of these by the human intellect. Everything that
  • human mind must be excluded from the category of what is
  • scientifically established. Now, it will scarcely be denied that the
  • out in our time as to what can constitute a possible object of human
  • knowledge, and at what point this knowledge has to admit its limits.
  • those inquiries. In connection with them, it is presupposed that the
  • and that this concept of knowledge provides a basis for
  • characterizing what lies within the reach of cognition. However
  • within it that which
  • knowledge belonging to what is here called anthroposophy is such that
  • itself justified in asserting that knowledge is not something
  • evolution. It believes itself justified in pointing out that, beyond
  • Maximum number of matches per file exceeded.
• Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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  • first being that, as a result of this profoundly spiritual attitude,
  • genius; the second, that through them Anthroposophy receives new
  • without exaggeration that the German will understand
  • then be shown what an intimate knowledge and understanding of the
  • possible that new life may be infused into the active principles of
  • his mind, with the result that, in Germany, Anthroposophy may appear
  • thing will be made clear: that the source of the Anthroposophical
  • acknowledged without any reservation that there was no branch of
  • fact that the quintessence of Goethe's mind really lies
  • with their innermost spirit. This does not mean that one should
  • by that depth of conception of the universe which possesses his
  • order to recognize that it is only an esoteric conception
  • search that the inner secrets are expressed in outward
  • facts and objects, and that those only can aspire to understand
  • opinion, it was through Art that those things are to be made clear
  • work, permeating all that he produced. Schiller has given us a fine
  • the track that you have marked out for yourself. You seek for the
  • that we first meet with the ideas which we find later in such
  • is she creating new forms; what is, never was before; what has been,
  • I would call that former stage of insight the Comparative, which is
  • Maximum number of matches per file exceeded.
• Title: Lecture: Philosophy and Anthroposophy
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  • philosophy I attempt to show that this reproach is entirely unjustified.
  • erred into false tracks, fails to perceive that the nature of its own
  • in respect of the human self — that is, self-knowledge — is one
  • should realize that no external measures, but only a thorough knowledge of
  • that we should really feel the resistance of the two obstacles which human
  • in order to realize thereby that we endow them with their true value by
  • apparent. The belief that true reality is grasped by Natural Science is
  • also be admitted that an incalculably distant future will reveal the method
  • ideal of Natural Science. Yet it is essential that we should, in the face
  • “Boundaries of Natural Science,” that human knowledge would
  • experience, but we should at the same time feel that the distance between
  • observe that they do not result from comprehension or feeling, and we shall
  • reach the point of admitting that we do not, in truth, devote ourselves to
  • experience that we were bound to follow the course of Natural Science, but
  • that we were disappointed in the expectations raised by our diligent
  • insight into the natural processes. We then abandon the belief that Natural
  • to cherish the hope that ideal natural scientific knowledge can enlighten
  • us concerning our own being, is a sign that we have not sufficiently
  • advanced in the experiences that are possible within the scope of Natural
  • belief that actual reality, or something in the nature of unity with the
  • Maximum number of matches per file exceeded.