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- Rudolf Steiner's Complete Works!
- 1861 - 1925;
- Rudolf Steiner (1861-1925).
This item isn't sold in stores. Help us improve this page. About this item. Specifications Number of Pages: Description Letters, Documents, Ritual ds, and Lectures from the Cognitive-Ritual Section of the Esoteric School: Documents of a New Beginning after the First World War: CW To ground his project of founding the new mysteries of Anthroposophy in spiritual history, Rudolf Steiner always sought to unite with and transform where possible the older initiatory streams such as Freemasonry and Rosicrucianism. On this basis, Steiner created--freely and out of his own spiritual experience and inspiration--the Cognitive-Ritual Section, or Misraim Service, of the Esoteric Section.
Especially important was the ritual work, reverently undertaken with a deep sense of responsibility and of the sacramental nature of all human activity.
This astonishing volume of rich, primary materials contains letters, documents, ritual texts, meditations, and lectures pertaining to Steiner's teaching of the Misraim Service. After the First World War, Steiner became active in a wide variety of cultural contexts.
He founded a number of schools, the first of which was known as the Waldorf school ,  which later evolved into a worldwide school network. He also founded a system of organic agriculture, now known as biodynamic agriculture , which was one of the very first forms of, and has contributed significantly to the development of, modern organic farming. His two Goetheanum buildings have been widely cited as masterpieces of modern architecture ,      and other anthroposophical architects have contributed thousands of buildings to the modern scene.
Steiner's literary estate is correspondingly broad. Steiner's writings, published in about forty volumes, include books, essays, four plays 'mystery dramas' , mantric verse, and an autobiography. His collected lectures, making up another approximately volumes, discuss an extremely wide range of themes. Steiner's drawings, chiefly illustrations done on blackboards during his lectures, are collected in a separate series of 28 volumes. Many publications have covered his architectural legacy and sculptural work. As a young man, Steiner was a private tutor and a lecturer on history for the Berlin Arbeiterbildungsschule ,  an educational initiative for working class adults.
Rudolf Steiner - Life & Work - Anthroposophie Switzerland
In , Emil Molt invited him to lecture to his workers at the Waldorf-Astoria cigarette factory in Stuttgart. Out of these lectures came a new school, the Waldorf school. In , Steiner presented these ideas at a conference called for this purpose in Oxford by Professor Millicent Mackenzie. He subsequently presented a teacher training course at Torquay in at an Anthroposophy Summer School organised by Eleanor Merry. In , a group of farmers concerned about the future of agriculture requested Steiner's help.
Steiner responded with a lecture series on an ecological and sustainable approach to agriculture that increased soil fertility without the use of chemical fertilizers and pesticides. A central aspect of biodynamics is that the farm as a whole is seen as an organism, and therefore should be a largely self-sustaining system, producing its own manure and animal feed. Plant or animal disease is seen as a symptom of problems in the whole organism. Steiner also suggested timing such agricultural activities as sowing, weeding, and harvesting to utilize the influences on plant growth of the moon and planets ; and the application of natural materials prepared in specific ways to the soil , compost , and crops, with the intention of engaging non-physical beings and elemental forces.
He taught that mushrooms were "very harmful" because "they contain hindering lunar forces, and everything that arose on the old Moon signifies rigidification. From the late s, Steiner was working with doctors to create a new approach to medicine. In , pharmacists and physicians gathered under Steiner's guidance to create a pharmaceutical company called Weleda which now distributes natural medical products worldwide. At around the same time, Dr.
For a period after World War I, Steiner was active as a lecturer on social reform. A petition expressing his basic social ideas was widely circulated and signed by many cultural figures of the day, including Hermann Hesse. In Steiner's chief book on social reform , Toward Social Renewal , he suggested that the cultural, political and economic spheres of society need to work together as consciously cooperating yet independent entities, each with a particular task: political institutions should establish political equality and protect human rights ; cultural institutions should nurture the free and unhindered development of science, art, education and religion; and economic institutions should enable producers, distributors and consumers to cooperate to provide efficiently for society's needs.
Steiner also gave suggestions for many specific social reforms. The well-being of a community of people working together will be the greater, the less the individual claims for himself the proceeds of his work, i. He expressed this in the motto: . Steiner designed 17 buildings, including the First and Second Goetheanums. His primary sculptural work is The Representative of Humanity , a nine-meter high wood sculpture executed as a joint project with the sculptor Edith Maryon. This was intended to be placed in the first Goetheanum.
It shows a central, free-standing Christ holding a balance between the beings of Lucifer and Ahriman , representing opposing tendencies of expansion and contraction. Steiner's blackboard drawings were unique at the time and almost certainly not originally intended as art works. In collaboration with Marie von Sivers, Steiner also founded a new approach to acting, storytelling, and the recitation of poetry. His last public lecture course, given in , was on speech and drama. The Russian actor, director, and acting coach Michael Chekhov based significant aspects of his method of acting on Steiner's work.
Together with Marie von Sivers , Rudolf Steiner also developed the art of eurythmy , sometimes referred to as "visible speech and song". According to the principles of eurythmy, there are archetypal movements or gestures that correspond to every aspect of speech — the sounds or phonemes , the rhythms, and the grammatical function — to every "soul quality" — joy, despair, tenderness, etc. Rudolf Steiner, Philosophy of Freedom. Chapter 9.
In his commentaries on Goethe's scientific works, written between and , Steiner presented Goethe's approach to science as essentially phenomenological in nature, rather than theory- or model-based. He developed this conception further in several books, The Theory of Knowledge Implicit in Goethe's World-Conception and Goethe's Conception of the World , particularly emphasizing the transformation in Goethe's approach from the physical sciences, where experiment played the primary role, to plant biology, where both accurate perception and imagination were required to find the biological archetypes Urpflanze , and postulated that Goethe had sought but been unable to fully find the further transformation in scientific thinking necessary to properly interpret and understand the animal kingdom.
Particular organic forms can be evolved only from universal types, and every organic entity we experience must coincide with some one of these derivative forms of the type.
Freemasonry and Ritual Work: The Collected Works of Rudolf Steiner
Here the evolutionary method must replace the method of proof. We aim not to show that external conditions act upon one another in a certain way and thereby bring about a definite result, but that a particular form has developed under definite external conditions out of the type.
This is the radical difference between inorganic and organic science. Steiner approached the philosophical questions of knowledge and freedom in two stages. In his dissertation, published in expanded form in as Truth and Knowledge , Steiner suggests that there is an inconsistency between Kant's philosophy, which posits that all knowledge is a representation of an essential verity inaccessible to human consciousness, and modern science, which assumes that all influences can be found in the sensory and mental world to which we have access.
Steiner considered Kant's philosophy of an inaccessible beyond "Jenseits-Philosophy" a stumbling block in achieving a satisfying philosophical viewpoint. Steiner postulates that the world is essentially an indivisible unity, but that our consciousness divides it into the sense -perceptible appearance, on the one hand, and the formal nature accessible to our thinking , on the other.
He sees in thinking itself an element that can be strengthened and deepened sufficiently to penetrate all that our senses do not reveal to us. Steiner thus considered what appears to human experience as a division between the spiritual and natural worlds to be a conditioned result of the structure of our consciousness, which separates perception and thinking.
These two faculties give us not two worlds, but two complementary views of the same world; neither has primacy and the two together are necessary and sufficient to arrive at a complete understanding of the world. In thinking about perception the path of natural science and perceiving the process of thinking the path of spiritual training , it is possible to discover a hidden inner unity between the two poles of our experience.
The task of understanding is not to replicate in conceptual form something that already exists, but rather to create a wholly new realm, that together with the world given to our senses constitutes the fullness of reality. In the Philosophy of Freedom , Steiner further explores potentials within thinking: freedom, he suggests, can only be approached gradually with the aid of the creative activity of thinking. Thinking can be a free deed; in addition, it can liberate our will from its subservience to our instincts and drives.
Free deeds, he suggests, are those for which we are fully conscious of the motive for our action; freedom is the spiritual activity of penetrating with consciousness our own nature and that of the world,  and the real activity of acting in full consciousness. Steiner affirms Darwin 's and Haeckel 's evolutionary perspectives but extended this beyond its materialistic consequences; he sees human consciousness , indeed, all human culture, as a product of natural evolution that transcends itself.
For Steiner, nature becomes self-conscious in the human being. Steiner's description of the nature of human consciousness thus closely parallels that of Solovyov : . In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity. As a starting point for the book Steiner took a quotation from Goethe, describing the method of natural scientific observation,  while in the Preface he made clear that the line of thought taken in this book led to the same goal as that in his earlier work, The Philosophy of Freedom. In the years — Steiner maintained the magazine "Lucifer-Gnosis" and published in it essays on topics such as initiation, reincarnation and karma, and knowledge of the supernatural world.
The book An Outline of Esoteric Science was published in Important themes include:. Steiner emphasized that there is an objective natural and spiritual world that can be known, and that perceptions of the spiritual world and incorporeal beings are, under conditions of training comparable to that required for the natural sciences, including self-discipline, replicable by multiple observers.
It is on this basis that spiritual science is possible, with radically different epistemological foundations than those of natural science. He believed that natural science was correct in its methods but one-sided for exclusively focusing on sensory phenomena, while mysticism was vague in its methods, though seeking to explore the inner and spiritual life. Anthroposophy was meant to apply the systematic methods of the former to the content of the latter  . For Steiner, the cosmos is permeated and continually transformed by the creative activity of non-physical processes and spiritual beings.
For the human being to become conscious of the objective reality of these processes and beings, it is necessary to creatively enact and reenact, within, their creative activity. Thus objective spiritual knowledge always entails creative inner activity. Steiner termed his work from this period onwards Anthroposophy. He emphasized that the spiritual path he articulated builds upon and supports individual freedom and independent judgment ; for the results of spiritual research to be appropriately presented in a modern context they must be in a form accessible to logical understanding, so that those who do not have access to the spiritual experiences underlying anthroposophical research can make independent evaluations of the latter's results.
In Steiner experienced what he described as a life-transforming inner encounter with the being of Christ; previously he had little or no relation to Christianity in any form. Then and thereafter, his relationship to Christianity remained entirely founded upon personal experience, and thus both non-denominational and strikingly different from conventional religious forms.
To use Steiner's own words, the "experience culminated in my standing in the spiritual presence of the Mystery of Golgotha in a most profound and solemn festival of knowledge.