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Who were the three wise men and what was "the Star of the Magi" that led them to Bethlehem? Using the dialogue form, Christian Hermetic Astrology explores these questions and the basis for the inauguration of "Star Wisdom." Set in the Temple of the Sun, where Hermes, the Egyptian sage, gathers with his three pupils, Tat, Asclepius, and King Ammon, these discourses focus upon the path of Christ, culminating in the Mystery of Golgotha. With Rudolf Steiner and Anne Catherine Emmerich pointing the way, Robert Powell has produced a book, through independent research and careful study, intended as a contribution to a modern "path of the magi" leading to a Christian wisdom of the stars.

"Truths cannot be transmitted simply as stable dogmas. Truths are always of a given moment and, at each moment, must be grasped anew. This demands at each moment a renewed activity in relation to the human gift of understanding." -- Jörgen Smit (from the foreword) The goal of this study is to cultivate the experience of living, intuitive thinking, such as we experience with every new understanding. As Kühlewind puts it, this unique contribution to practice of anthroposophy has a twofold purpose: "to stimulate working with spiritual science through exercises, and to stimulate independent new formulations of its content on the basis of experience." Working with Anthroposophy will help guide beginning students and inspire longtime students of the path opened up by Rudolf Steiner. As with all of Kühlewind's works, this book opens new insights with each reading.

"Truth and striving for truth must taste good to you; and lies, once you are conscious of them, must taste bitter and poisonous. You must not only know that human judgments have color, but also that printer's ink nowadays is mostly deadly nightshade juice. You must be able to experience this in all honesty and rectitude, and once you can do so, you will be in a state of spiritual transformation." -Rudolf Steiner In response to these questions, Rudolf Steiner delivered the informal lectures in this book to the workers at the Goetheanum: * What is the relationship between coming to see the secrets of the universe and one's own view of the world? * How far must one go before finding the higher worlds on the path of natural science? * Do cosmic forces influence all of humanity? * What connection do plants have with the human being and the human body? In answering these questions, Steiner covers a wide range of topics, from the development of independent thinking and the ability to think backward to the uses of what seems boring and the reversal of thinking between the physical and spiritual worlds, and from the "physiology" of dreams to living into nature and the spiritual dimension of various foods. As always in his lectures to the workers, Steiner's style is clear, direct, and accessible.

"Every page contains thought at a high level." -British Weekly Rudolf Steiner begins these three lectures by depicting the background of early Christian thought, from which scholastic philosophers arose. He focuses on the "unanswered question" of the scholastic movement: How can human thinking be made Christlike and develop toward a vision of the spiritual world? A study of subsequent European thought, especially that of Kant, leads to the possibility of deepening into spiritual perception the scientific thinking that arose from scholasticism. Steiner explains that, since the beginning of the twentieth century, this is true Christianity.

Beginning at the turn of the century, Rudolf Steiner began to express a passionate interest in Christianity. For him, the event he called the "Mystery of Golgotha" is more than the central event of Christianity; it is, in fact, the turning point in time for all human and earthly evolution. In his Autobiography, Steiner clarified his views on Christianity: "Some of what I said and wrote during that period [1890s] seems to contradict the way I described Christianity later on. This is because, when I wrote the word Christianity, I was referring to the teachings of a "world beyond" that was active in all Christian doctrines at the time. The whole meaning of religious experiences pointed to a world of spirit, one that was supposed to be unattainable by human intellect. Whatever religion might have to say and whatever precepts for moral life it might offer arise from what is revealed to human beings from outside. My own direct, inner perception of spirit objected to this; it wanted to experience the worlds of both spirit and the physical in perceptions of the human being and nature. And my ethical individualism objected to this. It rejected the external support of commandments for morality; such support came instead as the result of spiritual soul development within the human being, where divinity lives. That was a trying time for my soul as I looked at Christianity. This period lasted from the time I left the Weimar work until I wrote my book Christianity as Mystical Fact. These kinds of tests are obstacles, placed in one's path by destiny (or karma), and they must be overcome through spiritual development. In these talks, Rudolf Steiner offers his profound insights into the essential truths behind the Christ event, as well as the historic and prehistoric events-on Earth and in the spiritual worlds-leading up to the turning point in time. He shows that the ancient mysteries of the East, the Persians, the Egyptians, the Greeks, and the streams behind those impulses-going back to Atlantis and Lemuria-all lead to the event of Christ's incarnation and the Mystery of Golgotha, through which the Earth became the body of Christ. Further, Steiner talks about what those events mean for the future of humanity and the Earth." The Gospel of St. John and Its Relation to the Other Gospels is an essential document in the literature of Christology and for understanding the central place of esoteric Christianity in Anthroposophy.

Rudolf Steiner shows the need to "expand the horizon of life into the breadth of the world" in order to overcome today's hermitlike existence. He shows that the path to becoming true citizens of the cosmos is through the forces of the Archangel Michael, who is always present and prepared to help us.

Written both in commemoration of the 150th anniversary of Rudolf Steiners birth and in the context of the long-standing, episodically erupting, and ongoing confusion surrounding the mission and task of the Anthroposophical Society, Peter Selg seeks to recover what has perhaps been forgotten or overlooked in Rudolf Steiners own words and life. He does so by describing, clearly and objectively, the historical background of Steiners vision of the civilizational task of Anthroposophy and how he had hoped it might be accomplished.

The book points to the historic importance of the first Goetheanum. Steiners lecture on October 25, 1914, and his lecture on the paintings of the small cupola on January 25, 1920, appear in English here for the first, along with color photographs from 1922. Also included are the little-known colored etchings of the Goetheanum window motifs made by Assya Turgenieff with Rudolf Steiner, as well as other centrally important contributions to an understanding of this new direction in art.

Torin Finser takes on some of our contemporary challenges and proposes new solutions. Rather than simply "kicking the can down the road," as often happens with issues such as sovereign debts, Middle East conflicts, and environmental issues, Finser calls for individual initiative. Drawing on a variety of rich cultural and spiritual traditions, he makes the case for social change that begins within. To do so, one must first access resources that support initiative and innovation. Key questions discussed in this book include: How is it possible to live a spiritual life in our materialistic age? Can an individual person still make a difference? How can we use a whole-systems approach to innovation? How can planetary wisdom help us find appropriate leadership styles? What are the inner conditions needed to work with the transcendent Self? In the swirl of multi-tasking, how can we find moments of solitude and reflection?

In this book, given as a course on language to teachers in the first Waldorf School, Rudolf Steiner demonstrates how history and psychology combine to form different languages and how the language-forming power has dwindled, but how the inmost kernel of language -- the penetration of sense into sound -- can be accessed today. From the Foundations of Waldorf Education series.

19 lectures, Dornach, April 10, 1921 and September 5-23, 1924 (CW 282)This course was designed for students and professionals in the stage arts and given in the Section for the Arts of Speech and Music School of Spiritual Science at the Goetheanum. Rudolf Steiner begins with a fundamental and spiritually-rooted appreciation of human speech and what actually takes place during human communication. Speech is a spiritual activity as well as an art form, lending itself to real interaction with both higher spiritual worlds and the human world of social conversation.Steiner shows that speech is a powerful tool for any serious dramatist in conveying the reality of worlds, whether visible or invisible, to the individual souls in the audience.This is an essential book for anyone involved in speech work, communication arts, and many kinds of therapies.This volume is a translation from German of Sprachgestaltung und Dramatische Kunst (GA 282).

In these lectures, given just days after the end of World War I, Steiner describes the new developments in mechanics, politics, and economy, as well as new capacities and methods in the West and the East. He reveals their fruitful potentials, but also the dangers of their abuse. He discusses social and antisocial instincts, specters of the Old Testament in the nationalism of the present, and the innate capacities of various nations.

7 lectures in various cities, December 3, 1906 - March 16, 1923 (CW 283)"A tone is at the foundation of everything in the physical world."This is one of many astonishing statements made by Rudolf Steiner in this collection of seven lectures on the inner realities of music. These lectures are an unusual treasure, since they are the only two groups of lectures that Steiner gave primarily on music, other than the lecture cycle for the tone eurythmy course, Eurythmy as Visible Music.In the first group of three lectures, given in 1906, Steiner explains why music affects the human soul so powerfully. Music has always held a special position among the arts because it is the only art form whose archetype, or source, lies not in the physical world, as with architecture, sculpture, and painting, but purely in the spiritual world-the soul's true home. Music thus directly expresses through tones the innermost essence of the cosmos, and our sense of wellbeing when we hear music comes from a recognition of our soul's experience in the spiritual world.In the remaining lectures, given in 1922 and 1923, Steiner discusses our experience of musical intervals and shows how it has undergone profound changes during the course of evolution. The religious effects of music in ancient times and the union of music with speech are considered, as well as the origin of musical instruments out of imaginations that accompanied singing. New insights are offered on the nature of the major and minor modes and on future directions of musical development."Major and minor keys, this strange bond between music and human subjectivity, the actual inner life of feeling--insofar as this life of feeling is bound to the earthly corporeality--came into being only in the course of the fourth post-Atlantean epoch and are related to the experience of the third. The difference between major and minor keys appears; the subjective soul element relates itself to the musical element." -- Rudolf Steiner (lect. 5)This volume is a translation of 7 lectures (of 8) in Das Wesen des Musikalischen und das Tonerlebnis im Menschen, published by Rudolf Steiner-Nachlaftverwaltung, Dornach, 1969 (GA 283).

These two lecture courses, given just after the beginning of World War I, stand as a kind of unexpected gift. A few months later, once the war became a reality, the possibilities for esoteric work would change and it would become more difficult to do spiritual research. But in the short interval before the true horror of the conflict unfolded, Rudolf Steiner was able to give these lectures, which lay out in the clearest fashion the path of anthroposophic meditation, and its assumptions, language, and consequences.

"A tumultuous situation arises in the relationship between the adolescent...and the world. This tumultuous situation is necessary, and as teachers, we need to have it in mind during the years leading up to it. Overly sensitive teachers might get the idea that it would be better to spare young people this upheaval. However, in so doing, they would make themselves the worst enemy of youth."--Rudolf SteinerAdolescence is the period during which we first sense, as human beings, our responsibility for earthly existence, and, inevitably, it is a time of turbulent transition and inner turmoil. During the first two seven-year periods of life, our soul, spiritual being gradually incarnates. With puberty, it takes hold of our whole being and turns outward to befriend the Earth and the forces of life and death.Steiner calls this profound inner transformation "a grand metamorphosis." As parents and teachers and as individuals who still bear its fruits and wounds, we all know the contours of the upheaval. However, educational and parenting practices too often ignore it, unaware that the great changes in our children call for equally great changes in us. To remedy this, Dr. Peter Selg proposes, "Use Rudolf Steiner's work to highlight the fundamental structure of the crisis of adolescence and the pedagogical challenges that emerge as a result."As a psychiatrist who has worked intensively with adolescents in crisis, and who carries a deep existential and thorough scholarly knowledge of Steiner's teachings, Dr. Selg highlights the radical nature of Steiner's approach, which demands that teachers and parents change as their children change. Drawing on Steiner's practical admonitions during lectures and teacher's meetings, Selg reminds us that the ideal of Waldorf teachers is "to educate by behaving in such a manner that, through their behavior, children can educate themselves."This is especially true once children reach sexual maturity, when teachers must not teach young people so much as welcome them as independent, equal individuals, able to transform the gift of sympathies and antipathies into a new moral orientation out of their own essential nature. Teachers must therefore be able to speak directly and authentically about the world. Abstractions and generalities have no place in the dialog; young people want to know the real causes of things and want to be addressed as equals. Selg also points out that teachers must be aware of the growing difference between the sexes and the way each carries a different secret life inwardly.Steiner's indications provide a timeless method of meeting students in the right way. The detailed spiritual-scientific indications in this book help parents and teachers to become well equipped with deeper understanding for the challenge of adolescence.The appendix includes speeches by a graduate of the first Waldorf school and one of the first teachers, as well as a letter by Dr. Ita Wegman, each of which reveals an intimate reflection on the life of the Waldorf school during its earliest years and an earnest hope for the future growth of this approach to education. "In a way, a teacher has to be a prophet...dealing with what will live in the future generation, not in the present."Dr. Selg also provides copious notes that offer practical wisdom and many avenues for readers to take up their own research.This volume is a translation from German of «Eine grandiose Metamorphose: Zur geisteswissenschaftlichen Anthropologie und Pädagogik des Jugendalters».

6 lectures in Ulm, Berlin, and Stuttgart, May 26-December 30, 1919 (CW 333)Freedom of Thought and Societal Forces offers a broad overview of Steiner's fresh thinking on what he called the "threefold social order." He acknowledged that the demand for social change derives above all from the working class, whom industrialization had forced into a kind of indentured life dominated by economics. From Steiner's perspective, the underlying issue is not just economic, however, but also spiritual or cultural--culture and the cultured classes have become estranged from real life. Society needed a "free" culture that includes all classes. It also needs to shift labor into the legal sphere of rights, the only place where workers can find real freedom in society. Capital, too, needs to be liberated from egotism and allowed, like goods, to circulate freely. Above all, Steiner understood that social realities cannot be separated from the spiritual realities of human existence.From this perspective, we lack knowledge of ourselves as spiritual beings, and thinking has become abstract. To remedy this, we must first acknowledge it and then develop modesty and humility. Next we must increase our capacity to love one another and the world. Approaching this reality from another side, we see that what ordinary individual thinking afflicts culture in general, which becomes removed from reality. Culture, like thinking, must become alive and universally human. This is impossible, however, unless we develop what Steiner calls "freedom of thought." Authentic freedom of thought is always ethical and overcomes egotism. Indeed, a more general exercise of freedom in thought, as Steiner conceives it, provides a way through the twin dangers of materialism and abstraction--that is, through ahrimanic and luciferic worldviews--which together threaten society in both the narrow sense through nationalism and globally through geopolitics.Freedom of Thought and Societal Forces is the first English translation from German of «Gedankenfreiheit und soziale Kräfte» (GA 333).

Rudolf Steiners extraordinary ability to perceive the inner nature and development of children provided insights at many levels and areas of the creative learning process. He spoke of this ability as a precondition for all forms of healthy childhood educationincluding special educationand suggested that teachers should develop such a capacity within themselves., Dr. Peter Selg discusses Steiners views on childhood development, how teachers can look at children, and ways that these approaches can be used to develop lessons and classroom activities to deal with behavioral extremes and learning challenges.

Here is a useful compendium of information, recipes, and anecdotes from Waldorf kindergarten teacher Lisa Hildreth?a rich book for teachers, parents, and anyone who cares for young children. Create soups, breads, and fruit dishes with children, while learning and teaching them how various foods affect us and how to use healthy ingredients to make delicious and nutritious snacks.

13 lectures, various cities, and reports, 1907-1923 (CW 284)"Rosicrucianism was central in Steiner's life, any close reading of which makes it clear that the spiritual school radiating from the being and personality of Christian Rosenkreutz provided the substance and guiding principles of his teaching and mission. Furthermore, between-the-lines evidence suggests that Rudolf Steiner was actually 'initiated' into this school and given the task of revealing it publicly by Christian Rosenkreutz himself." -- Christopher BamfordUnnoticed by most people at the time, a significant moment in spiritual history took place at Whitsun (Pentecost) in Munich in 1907. Known as "the Congress of the Federation of European Sections of the Theosophical Society," this event witnessed Rudolf Steiner's emergence onto the public stage as an independent esoteric Christian spiritual teacher with a world mission to transform planetary culture through what would come to be called "Anthroposophy."The event (and hence Anthroposophy itself) was placed under the sign of Christian Rosenkreutz and the cultural impulse of Rosicrucianism, which, since its initial appearance in the early seventeenth century, had gone underground to be transmitted through the centuries by small, more-or-less hidden esoteric groups. In the Congress, however, the original aim of the movement--a "general reform" of human society through the unity of art, science, and religion--was proclaimed anew and with the firm intent to put it into practice.This volume thus marks not only the birth of Anthroposophy as a spiritual movement of cultural renewal--from which would flow new initiatives in art, science, religion, education, agriculture, medicine, architecture, and drama--but also the articulation of this activity as the evolutionary tip of human consciousness reaching back to the primordial mystery centers.Collected here, with Steiner's lectures and descriptions, are essays and reports on the Theosophical Congress of Whitsun 1907, as well as documents relating to some of the direct consequences of the Congress, especially those leading to the design and construction of the first Goetheanum. An extensive color section of facsimiles, photographs, and plates includes the esoteric and symbolic artistic work (the seals and columns) created for the congress hall.This "Collected Works" edition contains an introduction, illustrations, a chronology of Rudolf Steiner's life, editorial notes, and an index. Rosicrucianism Renewed is a translation of Bilder okkulter Siegel und Säulen. Der Münchner Kongress Pfingsten 1907 und seine Auswirkungen (GA 284).

Topics include: The Three States of Night Consciousness ? The Changing Experience of Breathing in the Course of History ? The Inquiry and Formulation of the Cosmic Word in Breathing In and Out ? The teaching of the Risen One ?  The Threefold Sun and the Risen Christ ? and more.