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• Title: Lecture: The Coming Experience of Christ
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  • The New Spirituality and the Christ Experience of the
  • great spiritual battle between East and West, in which the true
  • And if sufficient preparation has been made, if the aims of spiritual
  • then that he descended from spiritual heights, that before he entered
  • spiritual world; he knew that he brought with him from the spiritual
  • aware theoretically that one has passed through such a spiritual life
  • from the spiritual world.
  • those depths in which are anchored spiritual experiences brought from
  • has it as a result of experiences in the spiritual world; inquiries
  • poverty man no longer feels himself to be a child of the spiritual
  • so on, then we are forgetting all spirituality, we are excluding all
  • spirituality. This is because we are trying to order the world
  • its denial of everything spiritual, than the emergence of the
  • spiritual conception of the world is to lie.
  • man. Let us now consider the spiritual-scientific counterpart of what
  • know that spiritual science shows how our earth-planet, upon which
  • the spiritual heights can take cognizance. I cannot entrust myself to
  • Golgotha, so the spiritual Christ will appear to mankind. He alone
  • Himself out of remote spiritual depths; He will speak to men
  • spiritually, as at the time of the Mystery of Golgotha He spoke to
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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 New Spirituality and the Christ Experience of the Twentieth Century
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • through spiritual science, because spiritual science alone can uncover the real driving forces of
  • A spiritual science of this kind was not yet
  • substantiality can do something. Spiritual science points to real spiritual forces that are
  • behind the sensible-physical facts, and it is in real spiritual forces such as these that the
  • propelling forces of history lie, even though these spiritual forces will have to be expressed
  • when, from a spiritual-scientific standpoint, we look more deeply into the historical development
  • spiritual science, if it looks at history, would actually have to pursue a symptomatology; a
  • the stream of physical-sensible facts lie the driving spiritual forces. But everywhere in
  • was a highly spiritual culture which arose from an inner perception living pre-eminently in
  • the full I-consciousness of human beings. In the spiritual life of the ancient Orient, of which
  • human being as the spiritual. But it existed in a — I beg you not to misunderstand the word
  • spiritual world in which it existed before birth or conception. The oriental gazed on that which
  • of this and perhaps prepared through spiritual science, one sinks meditatively into those
  • theologian Alcuin there lived a rejection of the spiritual life for which, in the Orient, this
  • spiritual world, as something real, Alcuin could only answer: But death is nothing and therefore
  • important thing was not to come truly to a spiritual reality. Kant therefore rejected it —
  • spiritual life. In the Central areas something developed which was dialectical-legal, which
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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 New Spirituality and the Christ Experience of the Twentieth Century - 1
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • what comes from the spiritual world and plays into our physical world will take such a course
  • action of spiritual powers working into the physical life of humanity on earth. But precisely
  • the special characteristics of this epoch are not directed from the spiritual world as they were
  • externally in this way, has deeper causes — causes which lie ultimately in the spiritual
  • political-legal one, and the religious element — the spiritual element in the East which
  • takes on a religious character but is actually the momentum of a decadent spirituality that still
  • spiritual-religious impulse, i.e. Pan-slavism or Slavophilism, has taken on a political
  • East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium,
  • that is spiritual Byzantine religiosity, and so on. The individual phenomena of history become
  • evolution and has a spiritual character; in the Centre something which today is also antiquated
  • spiritual world. Everything in the spiritual development of modern times is designed towards
  • spirituality that is now completely decadent. This has to be borne by the spiritual world, and it
  • completely different spirituality is working into present-day human beings and it will be an
  • forgotten — those abilities which we bring with us from the spiritual worlds when, through
  • spirituality.
  • be simply explained superficially but has to be explained in terms of the intrusion of spiritual
  • else — everything of the spiritual life which even where it is most active, has shrunk into
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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 New Spirituality and the Christ Experience of the Twentieth Century - 2
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • individualization of the human being in the fifth post-Atlantean epoch is guided by spiritual
  • between the West and the East one must look more closely into the underlying spiritual conditions
  • and at everything in the physical-sense world that expresses itself out of these spiritual
  • points of view, to how the life of the ancient Orient was, in the main, a spiritual life; how the
  • human being of the ancient Orient had a highly developed spiritual life that flowed from a direct
  • perception of the spiritual worlds; how this spiritual life then lived on as a heritage; how it
  • the modern anthroposophically-oriented spiritual science, everything that exists in Western
  • civilization as spiritual life is basically an inheritance from the ancient Orient. But this
  • spiritual life is, in fact, completely decadent. This spiritual life is of such a nature that it
  • lacks strength, lacks impetus. The human being is, to be sure, guided to the spiritual world
  • through it, but can no longer find a link between what he believes about the spiritual world and
  • activities. It is directed towards entirely abstract spiritual regions, and basically does not
  • — aspirations of the social life — take on such a spiritual character that they have
  • regarded as new Saviours, as the continuers so to speak, of earlier religious-spiritual striving
  • experience of the spiritual, the experience of economics, the experience of the civic-political
  • activities — spiritual life, political life and economic life — get mixed up
  • ceremonies and ritual of the Western societies, have become more or less empty forms — one
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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 New Spirituality and the Christ Experience of the Twentieth Century - 3
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • other hand, the feeling of those spiritual beings who, as imaginations, as spirits of the East,
  • Schiller wants to point to a middle state in which the human being has spiritualized his
  • would correspond to that aspect of the social organism which we call the spiritual aspect: how
  • the spirits of the East, who pulled him towards imaginations. Because at that time spiritual
  • remained, as it were, at this point, for it just required the intercession of spiritual science
  • that we must find through spiritual science concerning the threefold nature of the human being as
  • imaginative? Neither of them had spiritual science; otherwise Schiller would have been able to
  • advance to the point of permeating his concepts in a spiritual-scientific way and he would then
  • reality from the spiritual world and would have been able to penetrate to the forms of the social
  • life which wish to be put into effect from the spiritual world — to the spiritual element
  • the social organism, and a spiritual life which holds the balance, which builds up again. If one
  • the spiritual life, and uniform States like these must of necessity lead to destruction. And
  • constantly renewed by an independent, developing spiritual life which ever and ever again works
  • life. The working together of the spiritual limb of the social organism with the economic element
  • have to come. This is where the spiritual life has to intervene; capital must be transferred via
  • the spiritual life to those who are engaged in its administration. This is the inner meaning of
  • element of the spiritual limb of the social organism.
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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 New Spirituality and the Christ Experience of the Twentieth Century - 4
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • point of view the spiritual complexion of the civilized world and, from this point of view, draw
  • impossible an event like this, resting as it did on an idealistic spiritual background, has
  • world-being — and did, in fact, penetrate to its spirituality. Thus was knowledge
  • nature, they sensed, they perceived, how spiritual elemental beings worked in the individual
  • phenomena of nature; how the divine spiritual being as a whole worked through the totality of
  • spiritual in the manifestations of nature, the concept of knowledge itself also fell more or less
  • that they revealed the spirit to them. The spiritual spoke out of every spring, every cloud,
  • came to know the spiritual. This is no longer the case. But the condition of intellectualism is
  • spiritual-scientific research; which, at the least, can be given by Imagination. People will only
  • know truly again when they say: In ancient times divine-spiritual beings spoke from the
  • spiritual appeared to the human being through nature. In our transitional condition we have the
  • he can again truly know; where, indeed, nature will no longer speak to him of divine-spiritual
  • beings but where he will o take hold of the divine-spiritual in supersensible knowledge and will,
  • spiritual life, of oriental knowledge — which, as we know, lived on as a heritage in
  • knowledge of their culture, perceived a spiritual element in all the manifestations of nature;
  • that the divine-spiritual spoke through nature, whether through the lower elemental beings in
  • divine-spiritual. Later on there developed in the central regions of the earth that which came
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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 New Spirituality and the Christ Experience of the Twentieth Century - 5
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • here people could no longer themselves behold the Mystery in the sense of the old spirituality,
  • The old spiritual life based on spiritual vision — which, as you know, had abolished the
  • spirit in 869 — this old spiritual life moves over entirely into a political Church-Empire
  • 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
  • this physical world came remnants of the experiences in those spiritual worlds. (I am still
  • experiences in the spiritual worlds came in. Those who had the largest number of instinctive
  • bear witness to the will of the spiritual world with regard to the physical world. It was human
  • less, of what is brought into the physical world at birth from the spiritual worlds. Certainly
  • the ancient Mysteries had beheld and recognized as being sent from the spiritual worlds. In
  • was brought from the spiritual worlds. This could now only be decided in that certain people
  • spiritual was completely lost — in which theology, in wishing to be a modern theology,
  • spiritual constitution of soul. A dialectical soul-constitution can make nothing of them. It was
  • Thus for someone who stands in a spiritual relation to the Mystery of Golgotha the contradictions
  • not stand in a spiritual relation; they stood in the sign of dialectics right into the lowest
  • exclusion of everything spiritual; it calumniates everything that goes beyond its
  • of spiritual science to prepare for this faculty which humanity must take hold of again. Not the
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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 New Spirituality and the Christ Experience of the Twentieth Century - 6
  • is now ripe for the awakening of new forces of spiritual perception with
  • The New Spirituality
  • in a few brush-strokes as the great spiritual battle between East and West, in which the true
  • made, if the aims of spiritual science are fulfilled — so that children at school are given
  • then that he descended from spiritual heights; that he lived, before he entered into physical
  • existence through conception and birth, in a spiritual world. He knew that he brought with him
  • from the spiritual world something that was still in him, something that came out in childhood as
  • youth, was a dowry from the spiritual worlds which he had experienced before entering into
  • physical existence. To be aware theoretically that one has passed through a spiritual life of
  • growing and developing in one's soul since childhood comes from the spiritual world.
  • onwards, comes from those depths in which is rooted that which he received from his spiritual
  • child has it as a result of this or that particular experience in the spiritual world. People
  • of the spiritual world but merely a child of characteristics inherited in the course of earthly
  • spirituality. Then all spirituality is excluded and people try to order the world solely in
  • perhaps, shows more clearly the materialism of modern times, its denial of everything spiritual,
  • spiritual conception of the world.
  • his being. And let us now consider from a spiritual-scientific standpoint the counter-image of
  • You know that spiritual science shows how our
  • something that is recognized as coming from spiritual heights. I cannot entrust myself to the
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