Rudolf Steiner Spiritual Research:

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  • frankiespeakin

    Spiritual research

    From 1899 until his death in 1925, Steiner articulated an ongoing stream of experiences that he claimed were of the spiritual world — experiences he said had touched him from an early age on. [ 19 ] Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences. [ 33 ]

    Steiner believed that through freely chosen ethical disciplines and meditative training, anyone could develop the ability to experience the spiritual world, including the higher nature of oneself and others. [ 19 ] Steiner believed that such discipline and training would help a person to become a more moral, creative and freeindividual - free in the sense of being capable of actions motivated solely by love. [ 34 ]

    Steiner's ideas about the inner life were influenced by Franz Brentano, [ 19 ] with whom he had studied, and Wilhelm Dilthey, both founders of the phenomenological movement in European philosophy, as well as the transcendentalist philosophers Fichte, Hegel, and Schelling. Steiner was also strongly influenced by Goethe's phenomenological approach to science. [ 19 ] [ 35 ] [ 36 ]

    Steiner led the following esoteric schools:

    • His independent Esoteric School of the Theosophical Society, founded in 1904. This school continued after the break with Theosophy but was disbanded at the start of World War One.
    • A lodge called Mystica Aeterna within the MasonicOrder of Memphis and Mizraim, which Steiner led from 1906 until around 1914. Steiner added to the Masonic rite a number of Rosicrucian references. [ 37 ] The figure of Christian Rosenkreutz also plays an important role in several of his later lectures.
    • The School of Spiritual Science of the Anthroposophical Society, founded in 1923 as a further development of his earlier Esoteric School. The School of Spiritual Science was intended to have three “classes”, but only the first of these was developed in Steiner's lifetime. All the texts relating to the “School of Spiritual Science” have been published in the full edition of Steiner's works.
  • frankiespeakin

    Knowledge and freedom

    See also: Philosophy of Freedom

    Steiner approached the philosophical questions of knowledge and freedom in two stages. The first was his dissertation, published in expanded form in 1892 as Truth and Knowledge. Here Steiner suggests that there is an inconsistency between Kant's philosophy, which postulated that the essential verity of the world was inaccessible to human consciousness, and modern science, which assumes that all influences can be found in what Steiner termed the “sinnlichen und geistlichen” (sensory and mental/spiritual) world to which we have access. Steiner terms Kant's “Jenseits-Philosophie” (philosophy of an inaccessible beyond) a stumbling block in achieving a satisfying philosophical viewpoint. [ 39 ]

    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 explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds. Their apparent duality is conditioned by the structure of our consciousness, which separates perception and thinking, but these two faculties give us 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. [ 34 ] :Chapter 4

    Truth, for Steiner, is paradoxically both an objective discovery and yet "a free creation of the human spirit, that never would exist at all if we did not generate it ourselves. 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." [ 40 ]

    A new stage of Steiner's philosophical development is expressed in his Philosophy of Freedom. Here, he further explores potentials within thinking: freedom, he suggests, can only be approached asymptotically and 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, [ 41 ] and the real activity of acting in full consciousness. [ 34 ] :133-4 This includes overcoming influences of both heredity and environment: "To be free is to be capable of thinking one's own thoughts - not the thoughts merely of the body, or of society, but thoughts generated by one's deepest, most original, most essential and spiritual self, one's individuality." [ 6 ]

    Steiner affirms Darwin's and Haeckel's evolutionary perspectives but extends 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: [ 42 ]

    In human beings, the absolute subject-object appears as such, i.e. as pure spiritual activity, containing all of its own objectivity, the whole process of its natural manifestation, but containing it totally ideally - in consciousness....The subject knows here only its own activity as an objective activity (sub specie object). Thus, the original identity of subject and object is restored in philosophical knowledge. [ 43 ]
    [edit] Spiritual science

    See also: Anthroposophy and Rudolf Steiner's exercises for spiritual development

    In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity. [ 19 ] From 1900 on, he began lecturing about concrete details of the spiritual world(s), culminating in the publication in 1904 of the first of several systematic presentations, his Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos, followed by How to Know Higher Worlds (1904/5), Cosmic Memory (a collection of articles written between 1904 and 1908), and An Outline of Esoteric Science (1910). Important themes include:

    • the human being as body, soul and spirit;
    • the path of spiritual development;
    • spiritual influences on world-evolution and history; and
    • reincarnation and karma.

    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.

    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. [ 19 ] Steiner articulated three stages of any creative deed: [ 34 ] :Pt II, Chapter 1

    • Moral intuition: the ability to discover or, preferably, develop valid ethical principles;
    • Moral imagination: the imaginative transformation of such principles into a concrete intention applicable to the particular situation (situational ethics); and
    • Moral technique: the realization of the intended transformation, depending on a mastery of practical skills.

    Steiner termed his work from this period on 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. [ 34 ] Spiritual training is to support what Steiner considered the overall purpose of human evolution, the development of the mutually interdependent qualities of love and freedom. [ 6 ]

  • frankiespeakin
  • Satanus

    Cool stuff. In his all is one view, the supernatural ceases being super and becomes natural, part of the natural world.


  • frankiespeakin


    Haven't read that yet. But I clicked on Meditation and got this:

  • Satanus

    I deduced that from descriptions of steiner's method, such as the following:

    'Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences. [ 33 ] Steiner believed that through freely chosen ethical disciplines and meditative training, anyone could develop the ability to experience the spiritual world, including the higher nature of oneself and others.'

    'Steiner postulates that the world is essentially an indivisible unity,'

    'Steiner thus explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds'


    Nice wikidescription of meditation, btw.


  • frankiespeakin

    I see what you mean.

    Well it seems to me that Steiner must have gone pretty far with his enlightenment,,Jung was always saying Westerner's should follow a different path than the Yoga of the East to attain uniting with the "Self",, Jung was saying give the West a few hundred more years and they will develop some really good methods taylor made to our predominantly extroverted personalities.

    Jung says that you can not make the unconscious give you a religious experience when ever you what it to,,you merely use certain techniques that make it more likely to happen. That's one reason Steiner has my attention at the moment. And it was Dabrowski "positive personality disintegration" theory that interests me very much,, and led me to Steiner since he followed his meditations..

  • Satanus

    Yes, the western mind is different than the asian. The east indian is sort of in the middle, imo. They had a lot of invasions from caucasians from the north, including greek, over the millenia. The japanese zen came from china, who got buddhism and other stuff from india. India is the cradle. It is the well from which the most complete or deepest view originated. And there, in india, i was able to trace the origins to the dravidians. Not sure who they were.

    There are not many original western writers who go very deep. A guy that helped me along on my path, yrs ago was robert monroe -

    He wrote 3 books: journeys out of body, far journey and ultimate journey -

    If you torrent, you can go here

    You might like these books. He started the binaural method of altering brain wave state - alpha, beta, theta. That is where a different frequency is played into each ear. The difference between the 2 is the frequency that the brain will tend to. He labeled it hemisync. It's pretty cool. Maybe, it's the western techno approach that is needed.

    There are discussion boards based on his stuff and people who use it. I still use some of their techniques. If i can find the sites again, i'll post the addresses.


  • frankiespeakin

    Yeah I have a couple of his hemi sync cds. Back over the last 10 I tried all kinds of mind altering machines. They gave me some experiences of the shadow namely releasing into consciouness stuff I tucked away long ago into the unconscious. Sometimes I would feel better after releasing the emotions other times drained. I remember I had taking a really good batch of hostilus bark I bought on ebay and listening to monks on the "Big Oms of Tibet" and I had to turn it off because it was getting very intense,, and I wound up beating my chest with my fits for hour. they have an increased effect when taking with psychoatives pot included.

    I got hitched up to a women from India Brahman cast. I look at meeting her as good sinchronicity, because I just re took up my study of Jung and his thoughts on individuation about six or so months before. She a little worried I might get like a guru and she would say good bye to our wonderful sex life,, I don't see that as ever happening, although I have made many changes over the last few years, as a residual effect of taking ayahuasca.

    So I get to ask first hand about her belief in the different Gods and about Gurus and culture.

  • jay88

    Mr. Steiner,

    Drop the theosophical movement because he hated the idea of a brown messiah.


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