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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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  • some year of world history, let us say around 800 AD What was significant for Europe, let us
  • 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
  • European soil between two — one cannot really say world-views — but two human
  • European still senses at most in the realm of real numbers.
  • When a European has fifty francs he has something.
  • European will probably admit to the reality of debts for, in the real world, there always has to
  • it that had meanwhile entered in to European civilization since Plato, particularly through the
  • involved with the culture of Central Europe — that which is now the culture of the West.
  • philosophy it would have been magnificent. If the human beings living in Central Europe had
• 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
  • born in Central Europe and was nurtured in the Central European stream of thought, had to go to
  • external expression, however, is in Central Europe. In the aims of the social democracy there, it
  • Central Europe in the second half of the nineteenth century and on into the twentieth century as
  • the areas stretching towards the East, to those parts of Europe which begin to take on the
  • 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
  • economic aims there assume a political character. The great outer failure in Eastern Europe has
  • developed in the European East and has set its characteristic stamp on all the aspirations of the
  • 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
  • everything which comes from Central Europe and is conceived not out of economic points of view,
  • tried to counteract from the European continent everything that had resulted from
  • Consider the fact that from Europe France colonized
  • threefolding in the European Centre so that, from a spiritual point of view, we gradually gain an
  • Europe, in a way which I shall relate tomorrow — can be met by the threefold idea with an
• Title: New Spirituality: Lecture 3: The New Spirituality and the Christ Experiance of the Twentieth Century - 2
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  • one wants to understand how the human beings of the European Centre are wedged in, as it were,
  • monasteries or the like. And out of the decline of the Roman world in Southern Europe developed
  • West of Europe as the Latin race has, fundamentally, nothing in it of Latin blood. But it, has
  • the other hand, moves more towards the centre of Europe. But it unites there with what lies there
  • Europe. This means that in Central Europe the language is indeed not bound particularly strongly
  • Europe. This has the effect that human beings came to the fore in Central Europe who were not
  • described yesterday to assert themselves in the leaders of the people of Central Europe. But this
  • study the strange course of the Germanic humanity of Central Europe. Look at the two branches of
  • And in the human being of Central Europe the
  • spirits of Central Europe were faced with an immense question, a question that was set them as
  • will see that a great question arose for the spirits of later Central-European Scholasticism,
  • as it were, in Central Europe. Central Europe could
  • out of its own roots. The anti-spirituality that has been organized in Central Europe in recent
  • more and more part of a political State. And so it came about that in Central Europe in the
• 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
  • whole treatise arose out of the same European mood as did the French Revolution. The same thing
  • As a human being of Central Europe, Schiller had
  • We see here how, at an important point of European
  • side. They live anyway, so to speak, in every significant Central-European individuality but in
  • Thus, in a later phase of European culture, there
  • of medieval Europe. Since the middle of the fifteenth century we have only had the possibility of
  • Goethe sensed something of the tragedy of Central European civilization — certainly not
  • become Goetheanists feel how, in the very nature of German Central Europe, this singular working
  • said yesterday that in Central European civilization the balance sought by later Scholasticism
  • Schiller. But, fundamentally, the whole of Central European civilization wavers in the whirlpool
  • European civilization which lay as the tragic mood at the bottom of Goethe's soul. And Herman
  • feeling for Goethe whom he studied, a fine characterization of Central-European civilization. He
  • When, today, one has to do with Central European
  • European element, between East and West. It is everywhere still so today that, with Herman Grimm,
• Title: New Spirituality: Lecture 5: The New Spirituality and the Christ Experiance of the Twentieth Century - 4
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  • how different the soul-constitution in Europe must have been which, over large areas, inclined
  • eleventh, twelfth, thirteenth and fourteenth centuries of European development, it is possible to
  • in the Crusades and brought it back to Europe — and after they had stilled this longing
  • the European side and, on the other hand, by the blockade set up by the Turks who, just at the
  • Europe. European thought and culture was, as it were, closed off from access to the Orient. But
  • already in Greece but then particularly also in Rome, by which Central Europeans were beginning
  • money was gradually lost and the dialectical-legal culture spread in Europe as a kind of economy
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • where, as I related yesterday, there was still a nature-based economy. Central European
  • establishing of the European Empire that later became
  • oriental direct perception clothed itself, spread out over Europe.
  • which extends over the greater part of Europe.
  • could no longer maintain the prohibition of the Bible, there arose that discrepancy in European
  • to understand this on the basis of the development of European humanity. One must, for example,
  • human consciousness in the idealistic philosophy of Central Europe asserted itself, as it were,
  • super-physical human being. I said yesterday that the Mid-European was cut off by Turkey and by
  • Mid-European as a revelation still lived on as an inheritance. This was really only understood
  • Russia not yet Europeanized.
  • Mid-European element was always hemmed in between these two — the Western intellectualism,
  • nineteenth century when the idealistic philosophy of Central Europe was born. We see then how the
  • the whole of Europe, even up to Russia, is Anglicized, and how the crushed condition, the
  • devastated state, of Central Europe is an external sign of a deep inner process which humanity
  • idealistic philosophy of Central Europe. It has ceased to exist since the middle of the
  • here in Central Europe, scenes take place — though at the present time still very much
• Title: New Spirituality: Lecture 7: The New Spirituality and the Christ Experiance of the Twentieth Century - 6
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  • how European conditions are bound to develop in the near future, and we saw that the course of
  • European development, of modern civilisation generally, will inevitably be bound up with the
  • culture of Middle Europe, as we have come to know it in recent weeks, will be wedged.