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• Title: Lecture: The Coming Experience of Christ
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  • They were published in German as:
  • awakening is in store for many who would have preferred to sleep
  • time. The course of human evolution has brought it about that ever
  • withstanding men's demand for the Gospels, their desire to be
  • clear that just as other incisive events in human evolution come
  • mankind in general has undergone a fundamental change in its frame of
  • element in human evolution. It is the belief in the authority of
  • that there are many who still cling to a certain piety, a piety which
  • prefers to remain in ignorance of what is penetrating mankind through
  • modern man evoked by natural science.
  • understand man. Actually man, as such, is entirely excluded from the
  • man.
  • evolution expounded under the influence of Darwin or Weismann or
  • simplest to the most perfect, and lays down the view that man also
  • into consideration only so much of man as is animal. It considers man
  • man, derives from the corresponding organ or structure in the animal
  • man is modified; the extent to which the animal nature of man differs
  • from that of the animal world. The ability to keep man himself in
  • view has been completely lost by science; man is left out.
  • to raise man's power of understanding to the point where man
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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • time, it is especially important to consider. With regard to the historical course of humanity's
  • the most important things are brought about by the masses. In many circles this has always been a
  • the historical evolution of humanity.
  • for human beings through ideas.
  • of humanity and we will do so today in such a way that, through our considerations, certain facts
  • come to us which, precisely for a discerning judgement of the situation of modern humanity, will
  • significant manifestation.
  • not manifest itself in such a significant way in the time before and after as it did here. If one
  • to a fact in the history of Western European humanity which, from the point of view of the usual
  • of humanity's development, is indeed significant. Around this year there was a kind of learned
  • theological argument between the man who was a sort of court philosopher of the Frankish realm,
  • stream which then became the determining one for the development of the Roman Catholic Church of
  • Roman Catholic theologian, accept the same point of view, but in such a way that the Roman
  • alive of the ancient wisdom of humanity; that wisdom which takes us across to the ancient Orient
  • element in the development of humanity from Platonism. And, if we follow Aristotelianism further,
  • European soil between two — one cannot really say world-views — but two human
  • vehemence in the Roman culture within which it had been prepared long before Aristotle, and,
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• Title: New Spirituality: Lecture 2: The New Spirituality and the Christ Experiance of the Twentieth Century - 1
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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • civilized humanity of the Northern Hemisphere, in which the human individuality began to develop
  • that, in humanity as a whole, the individual element of the human being will take on greater
  • importance. For it is not simply a matter of individual human beings thinking in an egotistical
  • way, 'we are individuals': it is rather a matter of the whole development of humanity taking such
  • a course that the individual human element can work into it.
  • course of human evolution developed some particular quality, just as now it is that of
  • individuality. These characteristics are impressed into human evolution through the particular
  • action of spiritual powers working into the physical life of humanity on earth. But precisely
  • because of the separateness that we see in the individual human being today when the
  • in earlier epochs, and very exceptional things are making their appearance within humanity's
  • evolution. And the human being who, through the development of his individuality is being
  • and from the most varied points of view, how differently the human beings of the
  • West, the European Centre, and of the East are placed in the whole course of human evolution. We
  • have pointed to different things that are peculiar to the human beings of the East, Central
  • how these differentes within humanity express themselves in the civilized world.
  • among the broad masses of humanity concerning the social question. We have, clearly
  • against these impulses which move through the development of humanity there is a great deal that
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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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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • individualization of the human being in the fifth post-Atlantean epoch is guided by spiritual
  • beings that have progressed in an irregular way, that are more advanced than humanity, but for
  • their own interests incarnate into human beings in order to work against the true impulse of the
  • past, but wish now to work into and to influence human lives, assert themselves; not, indeed,
  • through human beings themselves, but by appearing to them. We spoke of how these beings influence
  • Eastern human beings, be it more or less consciously, by virtue of the particular
  • consciousness of certain human beings of the East — perhaps by working during sleep into
  • the human 'I' and astral body — and then asserting themselves, without the people realizing
  • against the normal progress of humanity in the East. Thus we can say: For a long time in the West
  • a kind of earth-boundness has, in a certain sense, been prepared in such human beings as I
  • one wants to understand how the human beings of the European Centre are wedged in, as it were,
  • human being of the ancient Orient had a highly developed spiritual life that flowed from a direct
  • lacks strength, lacks impetus. The human being is, to be sure, guided to the spiritual world
  • From the Roman culture, and even already from the
  • Hellenistic culture there developed, as we know, what took hold of the human beings of the Centre
  • thinking. And one can only understand the role played by what then developed out of the Roman
  • culture when one considers at first that all three branches of human experience — the
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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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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • on the one hand, the seizure of the human corporality by the spirits of the West and, on the
  • he seeks to characterize a human soul-constitution which shows a
  • certain middle mood between one possibility in the human being — his being completely given
  • being given over to the logical world of reason. Schiller holds that, in both cases, the human
  • Schiller wants to point to a middle state in which the human being has spiritualized his
  • so that these logical necessities do not also enslave the human being.
  • of aesthetic enjoyment and aesthetic creation, in which the human being can come to true
  • he sought to answer the question: What must the human being do in himself in order to become a
  • that the human being can become free? Schiller asked: What must the human being become in himself
  • that if human beings are educated to this middle mood they will also represent a social community
  • human beings and not through outer measures.
  • wished to answer the question: How can the human being come inwardly to a free inner constitution
  • this whole construction of the human being — on the one hand logical necessity and on the
  • not picture the human being so simply, or present human development so simply, and thus he wrote
  • — of the fact that the outer structure of human society must not be monolithic but must be
  • a threefoldness if the human being is to thrive in it. What in a later epoch had to emerge as the
  • disintegrates, represents the 'Uniform State' which can have no permanence in itself.
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• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • a kind of renewed manifestation of the Christ-Event is to take place. This will need a certain
  • attention to the challenges that are placed before us with regard to the evolution of humanity
  • — the education of humanity as a whole in the near future-by the facts of this human
  • civilized humanity began around the beginning of the fifteenth century. People today no longer
  • different nature of humanity's interests before this historical turning-point, nor the interests
  • which, since that time, have become particularly important. But if, from the many characteristics
  • one, then this must be the increasing ascendancy, the increasing intensity of the human power of
  • But in the depths of the human soul there is always
  • speak of a definite longing for knowledge in as much as the human being at that time had
  • development of humanity, to compare the longing for knowledge which holds sway today with the
  • Striving for knowledge was an intense affair of the human soul; for knowledge that had an inner
  • glow, an inner warmth, for the human being, and which was also significant for the human being
  • human system of ideas; but only, if I can put it so, artistic elaborations of it. In neither
  • the fifteenth century. All human beings, or at least those who strove for knowledge, had some
  • idea of the faculties rising up out of the human soul that are higher than the faculties
  • The moment humanity renounced perception of the
  • spiritual in the manifestations of nature, the concept of knowledge itself also fell more or less
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• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • of the Christ, has taken in the course of human development. We remember that human development
  • characterized the different epochs of human development in such a way that we have placed the
  • still strong remnants of this old clairvoyant condition of humanity existing at the time of the
  • civilization but which was already prepared for in Greek and Roman times. Thus one can say:
  • During the course of Greek and Roman history, when the Mystery of Golgotha was accomplished on
  • the earth, there were still strong remnants of the ancient clairvoyance existing in many people.
  • of an intellectual development. This was particularly so in the Romans. And one can therefore say
  • towards the West — to the Greeks and the Romans — one could receive what was related
  • Mystery of Golgotha to such a degree that a truly human grasp of this Mystery could find a place
  • course, have made no impression on humanity at all.
  • Golgotha gained through clairvoyance. But then there spread out over humanity's development the
  • the dialectical-legal, development of the human soul. In the midst of everything that occurred
  • was actually the secularized ecclesiastical 'Empire of the Church', permeated by Roman judicial
  • forms. Many external facts show how this dialectical-legal, political thinking, in which the old
  • here from the spiritual-scientific point of view how this continuous cross-flow of the Roman
  • simply knew that in the human beings that were sent as children from the spiritual worlds into
  • recognize the intentions of the gods regarding human beings, for they had experienced this before
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• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • The constitution of the human soul has undergone a tremendous evolution
  • of free will. At the same time the intensity with which the human being
  • which humanity will perceive the working of Christ in the etheric world.
  • disappearance of what, in many areas of our modern times, is still considered by people to be the
  • that, for many who would rather go through the coming times in a comfortable sleep, with a
  • Christ there really is at the present time. The course of human evolution has brought it about
  • — which, in theory, is indeed still maintained by the Catholic Church against humanity's
  • demand to be able to receive and read the Gospels — an experience of Christ has not been
  • Golgotha. But one has to be clear that just as other crucial, incisive events in human evolution
  • nineteenth century and our own time, the soul-constitution of humanity as a whole has undergone a
  • conservative element in human evolution today. It is the belief in the authority of popular
  • have taken universal hold, right down to the least educated classes. Certainly there are many who
  • humanity through modern scientific thought. But for the most part there is a terrible dishonesty
  • the materialism of modern humanity evoked by natural science.
  • one of its most distinguishing features is that it is incapable of comprehending the human being.
  • The human being, as such, is actually entirely excluded from the conception of the world based on
  • anything to say about the real nature of man.
  • Darwin or Weismann
  • the most perfect and lays down the view that man also derives his origin from this line of
  • evolution. But actually it takes into consideration only that element of man that is animal. It
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