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• Title: Lecture: The Coming Experience of Christ
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  • great spiritual battle between East and West, in which the true
• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • Aristotelianism, East, West, Middle, Ego
  • Aristotelianism, East, West, Middle, Ego
  • say for Western Europe, was of course at work before this and worked on afterwards, but it did
  • to a fact in the history of Western European humanity which, from the point of view of the usual
  • the West, debated in the following way about what the Greek had argued. He said: Ransom can only
  • involved with the culture of Central Europe — that which is now the culture of the West.
  • This came to meet him in the person of David Hume and it was here that the culture of the West
  • express themselves, spread out, in imaginative pictures. In the Western culture we find that, in
  • thoughts. In the West the 'I' is completely omitted because it is absorbed — soaked up by
  • the human being of the Western culture the 'I' is already below this sphere. It is below
  • Schelling, and Hegel. After them the culture of the West overwhelms everything that is there,
  • image (Gebilde) of the State. But then a culture emerges in the West which proceeds from
  • Mill, from the Western culture which is particularly suited for the economic life.
  • thinking and economic thinking were apportioned to the East, the Centre, and the West
  • particular thinking for this. This has developed in the culture of the West from letting thoughts
  • do not want to create states in which the State itself can run the economy. The Western peoples
  • people in the Western regions — one could not expect this of the Orient — will have
• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • West, the European Centre, and of the East are placed in the whole course of human evolution. We
  • Europe and the West. And we want now to turn to a phenomenon that can already show us externally
  • life held in die West, especially in the Anglo-Saxon countries. In these countries, under the
  • the socialist world of the Anglo-Saxon West. And because the actual character of modern public
  • respect in the West. Even if it seems that the discrepancies which are there could be settled, it
  • West, no genuine philosophies or concepts of life
  • present there [in the West].
  • theory of life has found little external expression in the West. Where it has come to
  • has taken on fully the nature of a philosophy. What in the West are economic impulses leading to
  • character of the East. But here again it expressed itself in another form. Economic in the West;
  • of a religious impulse. The social impulse in the West is economic, in Central Europe is
  • differentiation — a differentiation into the Western economic element, the Central European
  • the West — and this is carried out thoroughly by it — to have everything of an
  • everything that is still in Europe — also towards the West, even into France — can be
  • reckoned as belonging to the European Centre, for what is characteristic of the West is actually
  • It was thus precisely in the West that these impulses could best bring about the development of
  • down in the instincts of die West.
  • trade which was the foundation for everything in the West which later arose. One can also point
  • decline just as Napoleon's star was in the ascendant. What takes place in the West takes place
  • arose. On the other hand, in the West where thinking follows the lines of economics in the sense
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• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • beings: how, on the one side, certain beings interfere through individuals of the West —
  • against the normal progress of humanity in the East. Thus we can say: For a long time in the West
  • between the West and the East one must look more closely into the underlying spiritual conditions
  • dialectical thinking. So what came from oriental wisdom penetrated then into Western
  • the modern anthroposophically-oriented spiritual science, everything that exists in Western
  • Here, to begin with, we have the Western branch. I
  • The characteristic phenomenon of Western development, of development in the more southerly
  • Western regions to begin with, is that Roman culture spreads as a sum-total of people towards
  • moved in the stream of the migrations from East to West. But it is a peculiarity of this Germanic
  • West of Europe as the Latin race has, fundamentally, nothing in it of Latin blood. But it, has
  • the language. Thus, in this stream here (see diagram), there was preserved for the West the
  • Latin, culture. Thus, in a certain respect, in so far as Western humanity is submerged in the
  • ceremonies and ritual of the Western societies, have become more or less empty forms — one
  • moved across to the West and because the Germanic element has been strongly preserved in these
  • leadership in those regions I have mentioned. What is primarily taken hold of in the West by
  • were the people of the West. Initially they left the spirit out of consideration, taking body and
  • The characteristic of the human beings of the West,
  • trend of the soul-constitution, the trend of thought. The language goes more to the West and,
  • in that language remain together. When the Goths, the Vandals and so on moved westwards they were
  • suitable for such beings to incarnate into, as was the case in the West. But they could
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• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • characteristic of the civilization of the Central-European countries in contrast to the Western
  • on the one hand, the seizure of the human corporality by the spirits of the West and, on the
  • which, in the West, expressed itself tumultuously as a large political movement orientated
  • truly free being? In the West they asked: How must the external social conditions be changed so
  • con-fronted the spirits of the West. They wanted to lead him astray into the solely intellectual.
  • and indicated how Kant had succumbed to the intellectuality of the West through
  • between Schiller and Goethe. Schiller had to battle with the spirits of the West; he did not
  • fifth post-Atlantean epoch without developing the intellect. And it is the Western peoples that
  • side by side of the spirits of the West and the spirits of the East is particularly evident. I
  • West and the spirits of the East. We have seen today how this shows itself in Goethe and
  • in which East and West swirl and interpenetrate one another. From the East the sphere of the
  • Golden King; from the West the sphere of the Copper King. From the East, Wisdom; from the West,
  • the spirits of the West. This was the effect of preventing the will from coming into its own and
  • European element, between East and West. It is everywhere still so today that, with Herman Grimm,
  • movement of the spirits of the West and of the East, there is easily generated an atmosphere of
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • under the influence of the economic life arising from the West, and in the decadent continuation
  • economic element, which from the West has conquered the world with the aid of technology, is
  • technology from the West permeated this economic life that the new age arose. The life of this
  • Western civilization. It arose in the West and spread to the Orient very late where it did not
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • towards the West — to the Greeks and the Romans — one could receive what was related
  • not stand in a spiritual relation; they stood in the sign of dialectics right into the lowest
  • the Gospels. Christianity moves westwards and it taken up by Rome in the dialectical spirit. It
  • dialectical element, belongs to the West and is only developed today for the economic life. The
  • Mid-European element was always hemmed in between these two — the Western intellectualism,
  • Western element expands in the second half of the nineteenth century; how, to a certain degree,
  • today is unwilling to grasp. Everything that is hemmed in between West and East is razed to the
  • to revelation in the East, the nullity of the Centre and the rationality of the West, still
  • the East and that which is as yet unborn in the West clash together through ignoring the Centre
  • that arises through the crushing from East to West. Contemplation of the 'I' vanished with the
  • West who have no idea what the conditions for life are in the Centre. In Zurich people listen to
  • there is only the squeezing element, the crushing together of East and West. People still cover
  • West, who conclude a peace of which they understand nothing, cover up their eyes. They do not see
  • could say, things are driven into the very narrowest corner of the consciousness. That which once
  • above this the clouds are rolling together from the East and the West.
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • in a few brush-strokes as the great spiritual battle between East and West, in which the true