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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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  • central to the life of soul along with intellectualism and the possibility
  • impulses. For what is expressed in these ways of thinking went over later into the feeling life
  • the full I-consciousness of human beings. In the spiritual life of the ancient Orient, of which
  • this soul-life was not permeated
  • in space, flows in time, and in ordinary life world, is spread out in space, one says that what
  • soul-forces of ordinary life are active. One must enter a completely different world; that world
  • great difference in one's whole situation in life between having nothing and having fifty francs'
  • life as, on the other side and in an opposite sense, are fifty francs of credit. In this area the
  • theologian Alcuin there lived a rejection of the spiritual life for which, in the Orient, this
  • is actually only valid for, and can only encompass, life between birth and death. But this life
  • in Fichte — but with a fully developed inner life of soul. In Fichte there emerges, with
  • all the force of the inner life of soul, that which, in the Wolffians and Leibnitzites, can seem
  • in him they are filled with life. So, too, are they in Schelling and in Hegel. So what then had
  • about the soul-life in the way Fichte did, who wanted to work out everything from the one point
  • associate. One talks about the inner soul-life in terms of thoughts which associate.
  • separating again. And one follows the life of the soul as though mental pictures linked up and
  • life of the soul. One could say: In the oriental the 'I' is still above thinking,
  • spiritual life. In the Central areas something developed which was dialectical-legal, which
  • thinking, feeling and willing; and where, in the mental and feeling life, people speak of
  • associations. If only one would apply this thinking to the economic life! That is its proper
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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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  • central to the life of soul along with intellectualism and the possibility
  • increasingly stronger and all the phenomena of life — of life in the broadest sense —
  • action of spiritual powers working into the physical life of humanity on earth. But precisely
  • results from this. Above all it is essential that a social life take shape, but a social life
  • life, are emerging ever more strongly from the depths of existence. On the one side we have the
  • necessity of founding a social life consciously. And we must take a conscious stand towards
  • scientific way of thinking about social life, a certain view of life has been developed. This
  • life held in die West, especially in the Anglo-Saxon countries. In these countries, under the
  • that materialistic concept of life which has often been characterized here. This arose side by
  • socialist conception of life, however, developed in such a way that it stands entirely under the
  • are little penetrated by the struggle for a philosophy of life
  • life as a whole has hitherto been the economic life, it was from the economic conditions of the
  • West, no genuine philosophies or concepts of life
  • develop from these impulses, we can nevertheless dearly perceive how the views of life which do
  • there. He, however, transformed them into a theory, into a conception of life. And Marxism as a
  • theory of life has found little external expression in the West. Where it has come to
  • world. The more recent life of humanity can only be understood if one understands this
  • all that was then forced upon the social life through the modern scientific way of thinking and
  • the power of the State, we see in the West how the State is sucked up by the economic life and
  • everything is flooded by the economic life. This, viewed externally, is the differentiation
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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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  • central to the life of soul along with intellectualism and the possibility
  • 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
  • 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
  • — aspirations of the social life — take on such a spiritual character that they have
  • and life.
  • activities — spiritual life, political life and economic life — get mixed up
  • forming a concept of the world and of life based upon it. The whole humanity of the human being,
  • anything which goes beyond the physical-sense life. Instead of a real teaching on the spirit you
  • natural-scientific view of life, could pour it into his language, which is only a vessel. The
  • exceptionally suited to the economic life. I have shown you how this scientific way of thinking
  • to do with real outer life — something that one locks away, as it were, in one's soul house
  • over the civilized world, is taken hold of in the West by economic life — the element that
  • has actually arisen only in modern times. For economic life was never such a topical question in
  • the economic life without having economic thinking. For everything that the economy did in this
  • therefore take up neither an economic life nor a spiritual life truly alive in itself and arising
  • times is of the most terrible kind! We see everything pertaining to the spiritual life becoming
  • even more decadent is the spiritual life which originates in very ancient times in the Orient. It
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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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  • central to the life of soul along with intellectualism and the possibility
  • Schiller presents as sense-life and the life of reason. And what Schiller characterizes
  • human element and the social life, did simply present itself in such pictures. But he was allowed
  • it would no longer have been applicable to real life but would have risen above and beyond it. It
  • One could put it like this: for everyday life,
  • life which wish to be put into effect from the spiritual world — to the spiritual element
  • soon as it gets hold of the economic life in the uniform State, in the Mixed King, destroys that
  • economic life.
  • have just this task of bringing the intellect into the economic life. What does this mean? We
  • cannot order modern economic life imaginatively, in the way that Goethe did in his
  • the intellect. We have to establish an economic life which, because it has to come from the
  • there is no economic life that could be run imaginatively like that of the Orient or the economy
  • an economic life which, whether existing alone or mixed with the other limbs of the social
  • organism, works destructively. There is no other way. Let us therefore look on this economic life
  • there also has to be a balance. For this reason we must have an economic life that is one part of
  • the social organism, and a spiritual life which holds the balance, which builds up again. If one
  • clings today to the uniform State, the economic life will absorb this uniform State together with
  • the spiritual life, and uniform States like these must of necessity lead to destruction. And
  • destruction because the intellect is directed solely to the economic life.
  • I will come into the economic life and will have
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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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  • central to the life of soul along with intellectualism and the possibility
  • and more into the service of outer life. It enters into the service of technological science and
  • concerned with daily life. Although in olden times these faculties arose from the soul in a
  • dreamlike way, they were nevertheless faculties different from those of everyday life and it was
  • spiritual life, of oriental knowledge — which, as we know, lived on as a heritage in
  • it had to develop further and could only do so under the influence of the dialectical-legal life,
  • under the influence of the economic life arising from the West, and in the decadent continuation
  • of the spiritual life which had been received from the Orient, to which the doors were now closed
  • which were permeated by the divine-spiritual. People did there in the economic life what arose as
  • the proclamations of the Mysteries. And then the economic life, which began again only
  • primitively, became caught up, as it were, in the threads of the dialectical-legal life. For, at
  • technology from the West permeated this economic life that the new age arose. The life of this
  • machine technology with its stupendous transformation of the economic life and the social life
  • is still engulfed in the intellectual life — is precisely what must now carry this
  • me recently: 'yes, the new age has brought us machines, and with them urban life; we must take
  • life back to the land.' As though one could just remove the machine-age from the world! The
  • that (in this mechanistic element which they have incorporated into the economic life) those
  • he constructed and made them, they nevertheless gradually take on a life of their own
  • — a life certainly which he can still deny because they manifest themselves to begin with
  • gains a life of its own and that, despite the fact that he brought it forth from the intellect,
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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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  • central to the life of soul along with intellectualism and the possibility
  • intellect which since the middle of the fifteenth century has constituted the soul-life of modern
  • late period of his life, a clairvoyant state through which he could convince himself of the
  • 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
  • birth and had an instinctive memory of it in this life on earth. And they were sought out by the
  • ancient times decisions were made as to what should happen in the social life according to what
  • life which then led to the modern theology of the nineteenth century which finally erased from
  • had already taken possession of it. And so the modern life of humanity unfolded until the
  • only for a comfortable life. For those, however, who strive for truth the path today leads
  • child comes into the world as an imitator. In the ancient oriental social life it also came into
  • regard to social affairs and everything that was encompassed as the religious life. The
  • affairs of life remained in the form of child-like experience.
  • These larger affairs of life then came into the
  • judgement arose. All that was developed for the affairs of the religious life, the artistic life
  • -for human life in general that goes over and beyond the immediate elementary affairs of nature
  • years of life. This was not of such great importance in all earlier times for it is connected
  • dialectical element, belongs to the West and is only developed today for the economic life. The
  • West who have no idea what the conditions for life are in the Centre. In Zurich people listen to
  • conditions for life in the East and because they do not know that what is brought into being
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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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  • central to the life of soul along with intellectualism and the possibility
  • And this experience will have a clearly definable connection with the modern outlook on life
  • soul the outlook on life of today's younger generation, and compares this with the outlook of
  • disposition, as aspiration, and remained with him through the whole of his life on earth. In
  • physical existence. To be aware theoretically that one has passed through a spiritual life of
  • this kind before one's life on earth has no very great value, but a lively feeling for
  • another. It has given way, both in the individual and more especially in the social life, to
  • experiences before. his life on earth. On the contrary he feels in himself the characteristics
  • a sense, and it will then become an oppressive characteristic in the feeling-life of civilized
  • All this is very forcibly manifest in social life.
  • made in which people who know absolutely nothing about the conditions of life in the modern
  • what today is indicated in the human being only in germ — spirit-self, life-spirit and
  • of spirit-self, life-spirit and spirit-man will be able to evolve; for we shall have to wait for
  • spirit-self is the transformation of the astral body into a higher stage, that life-spirit is the
  • astral body, nor life-spirit in my etheric body nor spirit-man in my physical body, but what I
  • that spreads falsehood over earthly life. And no social question will be solved that is not
  • still plenty of unsuppressed mental-picturing life here which, at least with regard to many a
  • life and appear like perceptions of the senses. Well, I would like to count up the pages where,
  • which have come to life through suppressing the mental-picturing element, arise involuntarily
  • carry what can come from spiritual science into the way they shape all aspects of life. But,
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• Title: New Spirituality: Contents
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  • central to the life of soul along with intellectualism and the possibility
  • life on the Centre and on the West. Platonism and Aristotelianism.
  • The culture of the East — a decadent spiritual life; the
  • culture of the West — a thinking suited to the economic life;
  • life.
• Title: New Spirituality: Cover Sheet:
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  • central to the life of soul along with intellectualism and the possibility