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• Title: Esoteric Development: Introduction
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  • “higher” worlds. It contains ten lectures on that theme
  • importance that such a book should appear now, a book that demands
  • what it has to say.
  • able to adapt himself to what it has to say, while those more
  • gave detailed descriptions of higher worlds and their beings that are
  • cognition. Steiner based all that he said on the ability of the human
  • mind to know. He would have nothing to do with any method that
  • knowledge, or that demanded implicit obedience to the will of a
  • basis of the consciousness that modern man has acquired in the
  • scientific methodology that he called this higher knowledge
  • what is given, as does the natural scientist, but does not confine
  • himself only to that which is given to the senses. He applies
  • The world that spiritual
  • should be remembered, however, that Steiner had already written a
  • would, for the most part, have been familiar with that book, and with
  • needs to be said that as these higher worlds are indeed
  • for this suggestion. One is that Steiner himself held it as a sine
  • qua non for the acquisition of higher knowledge that the aspirant
  • important in light of much that is referred to in the book itself,
  • traveling to a part of the world that he has never visited will
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• Title: Esoteric Development: Additional Reading
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  • of the contemporary idea of thinking, pointing out that the
  • that contradicts its own claim to truth. The possibility for freedom
  • There are those who maintain that man's thoughts and actions are Just
  • Steiner's life that have been previously unavailable to English
  • personality that will satisfy a long-felt need.
  • a careful account of one aspect of the teaching that goes on in these
• Title: Esoteric Development: Lecture VII: The Great Initiates
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  • It may well be said that
  • the desire for knowledge. In the present time we so often hear that
  • it is impossible to gain knowledge of certain things — that our
  • something decisive, and then to say that with our capacities we
  • it.” What is called a school of initiation has as its essential
  • it is quite correct if one from a lower stage of knowledge says that
  • there are limits to his knowledge and that certain things cannot be
  • and press on to a higher stage, so that it becomes possible to know
  • what at a lower stage was impossible. This is the essence of
  • refer to the stages that here concern us. Certain stages of knowledge
  • it is true, no hint of authority, nothing that smacks of dogmatism;
  • the governing principle is entirely that of counsel, the imparting of
  • the inner way that leads to this higher knowledge. And it is only one
  • such as this who is qualified to say what one must do. What is
  • necessary is simply that there be trust between pupil and teacher in
  • has it will very soon perceive that nothing is recommended by any
  • occult, mystic, or mystery teacher other than what the teacher has
  • himself gone through. What concerns us here is that, of the whole
  • only the outward visible part already within human nature that is
  • a student of the mysteries — that man as he stands before us
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• Title: Esoteric Development: Lecture I: Inner Development
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  • natural that, again and again, the question should arise, “What
  • occultism is discussed the misunderstanding often arises that some
  • be stressed over and over that occultism is a matter in which certain
  • the experience of millennia — that the demands of
  • occultism cannot be fulfilled, and that they contradict the
  • someone requests that he be given convictions provided by occultism
  • volition. Whoever says that we do not need occultism will not need to
  • totally lacking in our culture. One is isolation, what spiritual
  • such an involvement in the external. I beg you not to take what
  • I do knows that this situation cannot be different, and that it
  • of our time. But this is the reason that our time is so devoid of
  • super-sensible insight and that our culture is so devoid of
  • thrive. In the Oriental culture there exists what is called Yoga.
  • his soul. All the forces that the yogi needs to develop are already
  • indispensable that all life usually surrounding the yogi cease
  • to exist and that his senses become unreceptive to all
  • — that a cannon could be fired next to him without disturbing
  • solitude must be reached in such a way that the harmony, the total
  • relationship to the outer. Just imagine, for example, that you were
  • knowledgeable concerning our conditions on earth and that you
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• Title: Esoteric Development: Lecture VIII: The Path of Knowledge and Its Stages
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  • nineteenth century. What was true Rosicrucianism could not be found
  • in what is called theosophy today — but only the most
  • like to make clear that there is not just one kind of path of
  • is often supposed that there is only a single path to
  • scarcely any insight into what we are concerned with here,
  • because one could easily come to the conclusion that human
  • becomes clear that what is good for the Orientals, and perhaps also
  • from the organs of Westerners. What can be expected of someone who
  • expected of a Westerner. Only one who believes that climate,
  • spirit might also think that the external circumstances under which a
  • understands that the Yoga path is impossible for those who
  • described. No one should believe that this path is only for
  • Rosicrucian Masters: to arm those who take this path so that they
  • schools is that this relationship is the strictest imaginable.
  • The guru is an unconditional authority for the pupil. If that
  • Cabbalistic path allows a somewhat looser relationship to the guru on
  • the role of his teacher. It might seem to the pupil that he needs to
  • speak to his teacher now and then, or that his teacher must often be
  • not so often the case as the pupil may believe. The effect that the
  • forces of loving participation working at a distance, forces that are
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• Title: Esoteric Development: Lecture IX: Imaginative Knowledge and Artistic Imagination
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  • that is transitory is but a likeness;” behind every animal and
  • every plant something that lies behind should arise for him. In the
  • however, that the pupil must strictly follow the occult teacher, for
  • this alone can tell him what is subjective and what objective. And
  • single animal, or to experience this or that with one or another
  • Then you will receive through this an idea of what the group-soul is.
  • soul. If a finger is painful, it is the soul that experiences it. All
  • the case with a group of animals. Everything that the single animal
  • comprehension of the group-soul if he is able to fashion a form that
  • the pupil experiences something quite new. What matters is that this
  • Then man experiences that the plant-covering of the earth, that some
  • that the flowers become for him an actual manifestation of the spirit
  • of the earth. That is the manifestation of these different plant
  • region of the Devachanic plane. Then he observes the flame-forms that
  • chaste and free of desire as the mineral that craves nothing, in
  • which no wish is stirred by what comes near it. Chaste and pure is
  • the experience that must permeate the pupil on gazing at the
  • there; they could live in the higher temperatures of that time. The
  • kingdom the chrysolite was formed. One can therefore think that the
  • the particular case with the general saying that man is the microcosm
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• 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
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• Title: Esoteric Development: Lecture X: The Three Decisions on the Path of Imaginative Cognition
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  • That,
  • That,
  • that path to the spiritual world which the human soul can take while
  • so-called dead. It must be emphasized over and over that the way into
  • the spiritual worlds that is suitable for souls of the present day
  • connected with the path of knowledge from the point of view of what
  • my dear friends, that the human soul can have experiences in the
  • only experiences of what is present in the physical world. If we wish
  • that is called sound, but with reason that is genuinely sound. But
  • that will remain to be pursued in your meditations. If you do
  • this, you will see that this path of knowledge is of great
  • what has long been known to us as meditation, that is to say,
  • place so entirely in the center of our consciousness that we identify
  • that one forgets the whole world and lives wholly in these
  • gradually begins to perceive that the thoughts that have been
  • independent life. One receives the feeling that, “Hitherto I
  • an important moment when one notices that this thought or perception
  • has a life of its own, so that one feels oneself to be the sheath of
  • reality of the spiritual world; he realizes that the spiritual world,
  • so to speak, is concerning itself with him, that it has approached
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• Title: Esoteric Development: Lecture IV: The Attainment of Spiritual Knowledge
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  • introduction that everything I propose to say will refer to the
  • be unprejudiced enough not to base its conclusions wholly on what
  • frequently stated that unless one is able oneself to
  • what may be called initiation-knowledge — that knowledge which
  • in ancient periods of human evolution was cultivated in a somewhat
  • different form from that which must be fostered in our present age.
  • revive what is old. And precisely in initiation-knowledge, everything
  • modern sense of the word, and not only by reason of the fact that
  • and we believe that we are understanding something through our
  • the subject. We seek for objects, in that we observe nature and
  • human life, and in that we make experiments. We seek always for
  • to us so that we may grasp them with our thoughts and apply our
  • thinking to them. We are the subject; that which comes to us is the
  • initiation-knowledge. He has to realize that, as man, he is the
  • feel ourselves to be the subject and we seek the objects that are
  • initiation-knowledge the subject appears of itself. But that is then
  • rather theoretical definition indicates that in
  • initiation-knowledge we must really take flight from ourselves, that
  • subject. If I may use a somewhat paradoxical expression — in
  • today we are dealing only with the form of initiation-knowledge that
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• Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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  • understandable criticism that he is violating one of the most
  • important demands of the age. This is the demand that the most
  • scientific point of view only in such a way that science
  • that it must restrict itself to the physical world of earthly
  • times that are imposed on us by the theoretical and practical
  • call attention to the fact that, through the conscientious,
  • capacities have been developed, and that just such observation
  • themselves. But I should like to say that many persons holding
  • thought to what this light has illuminated, we see that human
  • thinking, through the very fact that it has been able to investigate
  • penetration, to associate the things in the world so that their
  • relationships, and so forth. We see, as this thinking develops, that
  • most earnest of those who take up this research: the demand that this
  • carried over into what he is to establish by means of the
  • that it has worked out its passive role with a certain inner
  • has nowadays become completely abstract — so abstract that it
  • else — and above all it seems — the rejection of all that
  • the human being is in himself by reason of his inner nature. For what
  • of thinking, although we became aware in this activity of what
  • own inner activity. We shall see immediately that what is rightly
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• Title: Esoteric Development: Lecture V: General Demands Which Every Aspirant For Occult Development Must Put to Himself
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  • In what follows, the
  • presented. Let no one think that he can make progress by any measures
  • a thought at the center of the soul. One need not believe that this
  • it will be all the better for what has to be attained in an occult
  • that is pertinent to it. At the end of the period the thought should
  • endeavors to become fully conscious of that inner feeling of
  • (brain and spinal cord), as if one were pouring that feeling of
  • left unheeded, for otherwise it will quickly be noticed that the
  • uncontrolled thinking begins again. Care must be taken that once
  • replaced by an equable mood. Care is taken that no pleasure shall
  • no fear that such an exercise will make life arid and unproductive;
  • rather one will quickly notice that the moods to which this exercise
  • new exercise, one should take up what is sometimes called a
  • “What beautiful teeth the animal has!” Where the others
  • in every phenomenon and in every being. He will soon notice that
  • under the mask of something repulsive there is a hidden beauty, that
  • even under the mask of a criminal there is a hidden good, that under
  • exercise is connected with what is called “abstention from
  • its very nature strive more to help what is imperfect than simply to
  • The objection that the very
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• Title: Esoteric Development: Lecture VI: Further Rules in Continuation of the General Demands
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  • be understood so that every esoteric pupil arranges his life in such
  • a way that he continuously observes and directs himself,
  • test this he would observe that much hidden egotism and many cunning
  • so on. One should not assume that for everyone eradication of these
  • esoteric pupil should be particularly clear that the observance of
  • beings. It should never happen that following this rule leads
  • the more one will see the justification of what lives in one's
  • from them through careful testing of all that stands in relation to
  • presentiment and perception that they are true. From this example one
  • about immortality of the soul when you can just as gladly accept that
  • all truths. As long as man has even the slightest wish that
  • anything might be this way or that, the pure light of truth
  • review of himself, has even the most secret wish that his good