An esoteric system of belief developed by Rudolf Steiner, asserting that the key to understanding the universe lies in new modes of human spiritual development and apprehension.
| Spirituality Portal |
Anthroposophy is a "spiritual science" founded by Rudolf Steiner. Anthroposophical research attempts to investigate and describe a spiritual world that, it seeks to show, resides behind the world of human senses and experience, aiming thereby to attain precision and clarity approaching that of natural science's investigations and descriptions of the physical world.
Steiner's ideas have their roots in the flowering of Germanic culture that resulted in the transcendent philosophy of Hegel, Fichte and Schelling, on the one hand, and on the other, the poetic and scientific works of Goethe, upon whom Steiner draws heavily. Steiner was also profoundly influenced by two seminal philosophers of the existential school, Franz Brentano and Wilhelm Dilthey, upon whose works both Edmund Husserl and Ortega y Gasset built. Steiner's purely philosophical early work led him through the consciousness of thinking itself into an increasingly explicit treatment of spiritual experience:
"Anthroposophy is a path of knowledge to guide the Spirit of the human being to the Spiritual in the universe. Rudolf SteinerThe word anthroposophy is derived from the Greek roots anthropo meaning human, and sophia meaning wisdom. Steiner borrowed this term when he founded his own process of spiritual study, Anthroposophy .
History
In his early twenties, Steiner was asked to edit Goethe's scientific writings for a major publication of that writer's complete works. In the course of this work, Steiner began publishing various works that foreshadowed his later ideas, but were still set within the philosophical and scientific framework of his age: chiefly Goethe's Conception of the World and his commentaries on Goethe's scientific essays. His first work, Die Philosophie der Freiheit (translated variously as The Philosophy of Spiritual Activity, The Philosophy of Freedom, or Intuitive Thinking as a Spiritual Path), was published when he was in his early thirties. Steiner created a concept of free will that was strongly founded upon inner experiences, especially those that occur in independent thought, without any explicit references to the nature of these experiences.
Steiner's development and studies led him further and further into explicitly spiritual and philosophical research. chief amongst these, at least in Steiner's earlier phase of development, was the Theosophical Society. By 1907, however, there was a growing split between the group around Steiner, who was trying to develop a path that embraced such cornerstones of Western civilizations as Christianity and natural science, and the mainstream Theosophical Society, which was oriented toward an Eastern, and especially Indian, approach.
The Anthroposophical Society was formed in 1912 after Steiner left the Theosophical Society Adyar over differences with its leader, Annie Besant. Steiner strongly objected, and considered any equation between Krishnamurti and Christ to be nonsense (as did Krishnamurti himself once he had reached adulthood). This and the philosophical differences mentioned above led Steiner to leave the Theosophical Society.
By this time, Steiner had reached considerable stature as a spiritual teacher. He claimed to have direct experiences of the Akashic Records (sometimes called the "Akasha Chronicle"), a spiritual chronicle of the history, pre-history and future of the world encoded in the etheric field of the earth. In a number of works — especially How to Attain Knowledge of Higher Worlds and Occult Science: An Outline —, Steiner described a path of inner development that would, he wrote, enable anyone to attain comparable spiritual experiences. in particular, a person's moral development must precede the development of spiritual faculties.
By 1912, a flowering of artistic work inspired by Steiner and the anthroposophical movement was well underway.
After World War I, the anthroposophical movement took on new directions.
Steiner died in 1925, but anthroposophical work has continued in all of the areas established during his lifetime as well as in many new projects established since. Seminars, artistic trainings, and institutions such as schools, banks, farms and clinics exist throughout the world, all inspired by the idea that spiritual work can be systematically and methodically pursued in harmony with outer endeavors.
Possibility of a union of science and spirit
Steiner believed in the possibility of uniting the clarity of modern scientific thinking with the awareness of a spiritual world that lives in all religious and mystical experience. Steiner tried to create an approach to what he called the "inner life" that would use the careful, systematic methodology created by modern science, but turn its attention to the soul and spirit.
In anthroposophy, artistic expression is treated as a potentially valuable bridge between spiritual and material reality. Steiner developed and described numerous systematic exercises which he maintained would realize these goals;
Conception of the human being
Anthroposophy suggests that human beings have inhabited earth since its creation, albeit in a spiritual form. This spiritual form then processed through a number of stages to reach its current form, stages which included emanations of lesser beings such as animals and plants, before the first physically incarnate humans appeared on earth.
Steiner believed that any phenomena could be described from a variety of perspectives.
In his three-fold view, the human being is composed of body, soul and spirit. The soul passing into incarnation in a body, and out of this again into the spiritual existence. The spirit connects the lives on earth together and with the spiritual world;
In his sevenfold view, the human being is composed of physical-body, life-body, sentient-soul-body, intellectual-soul, spirit-conciousness-soul, life-spirit, and spirit-man.
the physical body, the life body, life processes, the sentient-soul body, interprets sensory information, the intellectual soul, reason and perception, the spirit-conciousness-soul, intuition and self, the life-spirit, home for the spirit-man, the spirit-man, the individual spirit separat from the spirit-world.The threefold and sevenfold views are articulated in Steiner's Theosophy.
In his fourfold view, which Steiner expands on very frequently and puts to practical uses in subjects such as medicine and child education, the human being includes:
the physical body, the life or etheric body, the organization of forces of metamorphosis and growth for living beings the consciousness or astral body, and the ego or "I" of the human being.Steiner changed from his early use of theosophical terms ("etheric body", "astral body") to a more descriptive terminology (life body or rhythmic organization, sentient body or organization of consciousness).
Physical body
The physical body is the carrier of the human form, from which all animal forms are one-sided derivations. It has three primary functional areas, each supporting a particular psychological activity:
the nerve/sense system, primarily centered in the nervous system, supporting thinking and perception the rhythmic system, including the breathing and the circulatory system, supporting feeling the digestive system, including the organs below the diaphragm, supporting willingElements of each functional system are found in areas primarily dedicated to other systems;
In his mature work, Steiner identified twelve senses:
balance, or equilibrioception movement, or proprioception pain/well-being, or nociception touch, or tactition taste, or gustation smell, or olfaction warmth, or thermoception sight, or vision hearing, or audition word thought egoOnly the first nine of these are presently recognized senses of empirical science.
Life or etheric body
All that lives has, in addition to a physical body, a permeating life organization. Steiner cites as proof of this the physical identity of a dead and living organism; This life organization, or etheric body, supports a variety of functions, seven in all:
breathing warming nourishing secretion maintaining the organism growing reproducingThe life organization is the carrier of biological rhythms and the habits.
With the independence of the life forces, the organism's life forces begin to transform the inherited physical body into a more individualized form. Steiner identifies the onset of the second dentition as an indication that the first stage of growth is complete and that this transformation has begun.
Organization of consciousness, or astral body
Animal life adds an element of sentience to the living world of plants. Steiner points to sleep life, when the physical body and life organization are identical with waking life, yet sentience is withdrawn, as proof that sentience is not purely a function of the physical and life bodies.
As the young child picks up concepts, emotional patterns and intentions from its environment, the organization of consciousness is not yet independent at this age.
Ego
Human existence includes an element distinct from animal consciousness, the ego. Steiner points to the lack of a true biography, more particularly of autobiography in animal existence as an indication that the ego is particular to humans.
Place in Western Philosophy
The epistemic basis for Anthroposophy is contained in the seminal work, The Philosophy of Freedom, as well as in Steiner's doctoral thesis, Truth and Science. These and several other early books by Steiner anticipated 20th century continental philosophy's gradual overcoming of Cartesian idealism and of Kantian subjectivism by linking on to Goethe's conception of the human being as a natural-supernatural entity: natural in that humanity is a product of nature, supernatural in that through our conceptual powers we extend nature's realm, allowing it to achieve a reflective capacity in us as philosophy, art and science.
Like Edmund Husserl and Ortega y Gasset, Steiner was profoundly influenced by the works of Franz Brentano, whose lectures he had heard as a student at the Technical University of Vienna, and read Wilhelm Dilthey in depth. Through Steiner's early epistemological and philosophical works, he became one of the first European philosophers to overcome the subject-object split that Descartes, classical physics, and various complex historical forces had impressed upon Western thought for several centuries. Steiner's philosophy has not found widespread recognition by academic philosophers outside of the anthroposophical movement, however;
Steiner's philosophy begins with the division between our sensory experiences of the outer world and our soul experiences of an inner world consisting of thoughts, feelings and intentions (will impulses). Steiner suggested that we only understand some part of the outer world when we find this connection between our sensory impressions of it and our concepts about it.
Thus, in his view, though all human experience begins being conditioned by the subject-object divide, through our own activity we can progressively overcome this divide.
Steiner also examines the step from thinking that is determined by outer impressions to what he calls sense-free thinking, characterizing thoughts without sensory content, such as mathematical or logical thoughts, as free deeds. Especially in his later work, Steiner points to the objective truths attainable through mathematics and logic as evidence of an objective non-sensory world - a world of spirit/mind that is not determined by the subjective nature of our inner experiences.
Esoteric path
| — Rudolf Steiner, "On the Inner Life", |
Paths of spiritual development
The goals of spiritual developement are two-fold. Steiner suggested that for our modern consciousness it is most productive and leaves the esoteric student most free to start by focusing on thinking, which we today experience with more conscious clarity than feelings or will, – this is the path of spiritual science – but that it is in principle possible to achieve an esoteric training through a focus on feeling (mysticism) or the will life (ritual), as well.
The second path of esoteric developement consists of revealing the normally hidden process by which the world's objective nature arises, and on subjective perceptions of it. According to Steiner, this path leads to the perception of the spiritual beings that underlie world evolution, beginning with the elemental beings of nature.
The esoteric path of spiritual science
The anthroposophic path of esoteric training can be articulated into three steps, which do not necessarily follow strictly sequentially in any single individual's spiritual progress.
A second stage is reached when we no longer, as is usual in philosophy or logic, reflect on past thinking processes, but rather focus our attention on our immediate thinking, on the thinking taking place in the moment of my attention. My inner activity is now simultaneously subjective – I experience myself bringing it forth – and objective – I experience it given to me as the content of my experience.
A third stage of esoteric training transforms the direction of the will, which is normally directed by the ego, i.e. When I seek to accomplish, not a transformation of outer conditions, but a transformation of my inner nature and self, I experience my inner condition – first of all, perhaps, my momentary thoughts, feelings and intentions, but later, my whole character and nature – as subject to my own conscious control. Just as advances in technology allow us to progressively transform, more and more completely, the outer, naturally given world, that at an early stage of culture seems to be a factor beyond all human control, so do developments in our inner, moral capacities allow us to progressively transform our inner being to an extent – we discover on this path – only limited by our progress in developing these capacities.
Esoteric training thus consists of bringing this element of our experience – our character and inner nature – that usually plays into our experience without our conscious awareness of its contribution – into conscious focus and then control. The result of this path, according to Steiner, is the capacity to perceive the spiritual beings that underlie and generate inner experience, including those that direct our evolution from lifetime to lifetime and that influence our destiny. Steiner described this as a capacity to envision karma.
Practical exercises
Steiner described numerous exercises for spiritual development, and other anthroposophists have added many others. Moral development reveals the extent to which one has achieved control over one's inner life and exercises this in a direction in harmony with others' spiritual life. It shows the real progress in spiritual development, the fruits of which are given in spiritual perception.
Essential requirements
In order for a spiritual training to bear healthy fruits, Steiner suggested, a person would have to attend to the following:
Striving to live in a health-giving manner – to develop a healthy body and soul. Recognizing that one's thoughts and feelings have as significant influence as one's deeds, and that work on one's inner life is as important as work on one's outer life. Recognizing that the true essence of a human being does not lie in the person's outer appearance, but rather in the inner nature, in the soul and spiritual existence of this person.Supplementary exercises
Steiner suggested that a special group of general exercises should accompany all spiritual training as their influence on inner development would be beneficial whatever the spiritual path.
Individual exercises
Some of the many exercises developed in anthroposophy include:
Review of the day. Meditating the sequence of 52 mantric verses, the Calendar of the Soul, that Steiner wrote to deepen one's experience of the course of the seasons and the year and to bring the inner life of the soul into dialogue with nature.Relationship to Natural Science
Anthroposophy explicitly seeks to extend natural science's mandate, which is to study the world as external observers to explore human experience from within. Steiner postulated that, as we have learned over centuries and even millennia to treat our experience of the outer world in a clear and systematic way, we can also learn to do this for our experience of our inner life.
Steiner and many other anthroposophists have tried to show how the genuine and even scientific study of man, need not restrict itself to externally observable phenomena. If an equally objective description of human soul and spiritual life can be achieved, he believed, these too can be elevated to a science.
The discipline of science assumes that scientific reasoning is possible, i.e.in anthroposophical terms, that our soul experience of thinking can be as objective and verifiable as the sensory phenomena themselves. (See also Anthroposophy#Scientific basis)
Relationship to religion
Multicultural emphasis
Steiner was early in seeing the challenges of a multicultural society. His line of thought can be summarized as follows:
Many people, especially those of Eastern cultures, see the need for a spiritual basis for a culture. Others, especially in the West, live in a materialistic framework that has achieved astonishing results, especially through the achievements of modern science, but has abandoned its spiritual roots. Steiner suggested that, without a reconciliation of these two, a clash of cultures would be inevitable. He suggested that the East (for Steiner, characteristically spiritually centered people and peoples) would only respect the West (characteristically people and peoples who focus on external reality and achievements) when a new spirituality arose in the West, a spirituality that united the achievements of both cultures.
The Christ being as the center of earthly evolution
Steiner's writing, though appreciative of all religions and cultural developments, emphasizes recent Western (rather than older Hindu or Buddhist) esoteric thought as having evolved to meet contemporary needs.
Steiner emphasized, however, that:
Christianity has evolved out of previous religions, The being that manifests in Christianity also manifests in all faiths and religions, Each religion is valid and true for the time and cultural context in which it was born, The historical forms of Christianity need to be transformed considerably to meet the on-going evolution of humanity.It is the being that unifies all religions, and not a particular religious faith, that Steiner saw as the central force in human evolution. This "Christ Being" is for Steiner not only the Redeemer of the Fall from Paradise, but also the unique pivot and meaning of earth's "evolutionary" processes and of human history, manifesting in all religions and cultures.
Steiner's Christianity differs from that of the Gnostics who viewed the Christ phenomenon through the knowledge gained through earlier gnosticism, whereas for Steiner, Christ's incarnation was a historical reality and a pivotal and unique point in human history. In a lecture explaining the relationship between Anthroposophy and Christianity, Steiner explained: "Spiritual science does not want to usurp the place of Christianity; Thus it becomes clear to us through spiritual science that the being whom we call Christ is to be recognized as the center of life on earth, that the Christian religion is the ultimate religion for the earth's whole future. Spiritual science shows us particularly that the pre-Christian religions outgrow their one-sidedness and come together in the Christian faith. It is not the desire of spiritual science to set something else in the place of Christianity; rather it wants to contribute to a deeper, more heartfelt understanding of Christianity."
Divergence from conventional Christian thought
Steiner's views of Christianity diverge from conventional Christian thought in key places, and include gnostic elements. One central point of divergency is Steiner's views on reincarnation and karma;
Steiner also claimed that there were two different Jesus children involved in the Incarnation of the Christ: one child descended from Solomon, as described in the Gospel of Matthew, the other child from Nathan, as described in the Gospel of Luke. (The genealogies given in the two gospels diverge some thirty generations before Jesus' birth, and 'Jesus' was a common name in biblical times.) In Steiner's descriptions, the divine "Christ Spirit", the Son-God of the Trinity, incarnated in the Nathan Jesus at the moment of the baptism by John;
His view of the second coming of Christ is also unusual; visible to spiritual vision and apparent in community life and — for increasing numbers of people beginning around the year 1933.
The Christian Community
Towards the end of Steiner's life, a group of theology students (Lutheran as well as Catholic) approached Steiner for help in reviving Christianity. They approached a notable Lutheran pastor, Friedrich Rittelmeyer already working with Steiner's insights to join their efforts. Steiner emphasized that this help was given independently of his anthroposophical work, as he saw anthroposophy as independent of any particular religion or religious denomination.
Practical work arising out of anthroposophy
Practical results of Anthroposophy include work in many fields. These include:
Waldorf Education
Out of the anthroposophical movement have come nearly a thousand schools world-wide. they are also sometimes called Steiner Schools.
Biodynamic agriculture
Biodynamic agriculture began in the 1920s. Steiner must be counted as one of the two original founders of the modern organic farming movement (the other was Sir Albert Howard). Steiner's Agriculture Course was the first published work on organic agriculture, appearing 16 years before Howard's An Agricultural Testament, and significant parts of the present-day organic movement, especially in Europe, can be traced back to people wholly or partially inspired by the biodynamic approach.
Anthroposophical medicine
Steiner gave several series of lectures to physicians, and out of this grew a medical movement that now includes hundreds of M.D.s, chiefly in Europe and North America, and that has its own clinics, hospitals and medical universities. Steiner wanted Anthroposophical medicine to be an extension of, not an alternative to, conventional medical approaches, and from its beginning a conventional medical training has been required to become an anthroposophical doctor.
Other fields of work include an original cancer therapy based on mistletoe extracts developed by anthroposophical researchers.
Centres for helping the mentally handicapped (including Camphill Villages)
Early in the twentieth century, when proper care for the handicapped was sadly ignored in many countries, anthroposophical homes and communities were founded to give a worthy life-style to the needy.
Organizational development and biography work
Bernard Lievegoed founded a new study of individual and institutional development;
Banking
Anthroposophical banks were among the first to emphasize socially-responsible and community-based banking. One example is The Rudolf Steiner Foundation, incorporated in 1984, and as of 2004 with estimated assets of $70 million. The first bank founded out of Steiner's ideas was the Gemeinschaftsbank für Leihen und Schenken in Bochum, Germany;
Architecture
Steiner himself designed around thirteen buildings, many of them significant works in a unique, organic-expressionistic style.
One of the most famous contemporary buildings by an anthroposophical architect is the ING Bank in Amsterdam, which has been given many awards for its ecological design and approach to a self-sustaining ecology as an autonomous building.
Eurythmy
In the arts, Steiner's new art of eurythmy gained early renown, gaining a prize at a pre-World War II World Exposition in Paris.
Speech and Drama
There are also movements to renew speech and drama.
Other areas
Other areas of anthroposophic work include:
John Wilkes' fountain-like Flowforms.Social Goals of Anthroposophy
For a period after World War I, Steiner was extremely active and well-known in Germany in part because in many places he gave lectures on social questions.
Steiner's Outlook on Social History
In Steiner's various writings and lectures he held that there were three main spheres of power comprising human society: the cultural, the economic and the political.
Anthroposophy has its own concept of history: according to Steiner our present time falls into the post-Atlantean period, since in his view the disaster that he says hit Atlantis in 7227 BC was a significant turning point in the history of man. This post-Atlantean period is divided by him into seven epochs, the current one being the European-American Epoch, which Steiner said would last until about the year 3573.
Social Threefolding
There are three kinds of social separations Steiner wanted strengthened. This is known as Social Threefolding ,
Increased separation between the State and cultural life Increased separation between the economy and cultural life Increased separation between the State and the economy (stakeholder economics)Anthroposophy in Brief
Spiritual training
According to Steiner, a real spiritual world exists out of which the material one gradually condensed, and evolved. The spiritual world, Steiner held, can in the right circumstances be researched through direct experience, by persons practicing rigorous forms of ethical and cognitive self-discipline. Steiner described many exercises he said were suited to strengthening such self-discipline.
Steiner regarded his research reports as being important aids to others seeking to enter into spiritual experience. He suggested that a combination of spiritual exercises (for example, concentrating on an object such as a seed), moral development (control of thought, feelings and will combined with openness, tolerance and flexibility) and familiarity with other spiritual researchers' results would best further an individual's spiritual development. He consistently emphasized that any inner, spiritual practice should be undertaken in such a way as not to interfere with one's responsibilities in outer life.
Steiner often advised people avoid turning his work into a doctrine.
One of the central exercises of anthroposophy is to focus on a given content (this can be an outer object or a spiritual imagination) for a given time, and then to consciously eliminate the content from one's consciousness, allowing the process of attention to continue. Behind the activity, Steiner suggested, would be found another level of spiritual reality. Steiner thus described a gradual experiential path from ordinary conceptual thinking into forms of thinking perceptive of living spiritual beings and mobile realities in the spiritual world.
Body, Soul and Spirit
In his works Steiner described the human being as consisting of an eternal spirit, an evolving soul and a temporal body. Steiner also offered a detailed analysis of each of these three realms, however:
Spirit: though the spirit is eternal in anthroposophy teachings, it is becoming progressively more individualized and consciously experienced. Thus, humanity is developing through experiences on earth, in bodily incarnation, to attain a spiritual life independent of bodily existence. spiritual exercises are necessary for those who seek to be pioneers in this respect to go beyond the natural spiritual development of a given age.
Soul: Steiner believed that the human soul passes between stages of existence, incarnating into an earthly body, living a life, leaving the body behind and entering into the spiritual worlds before returning to be born again into a new life on earth.
Body: Steiner uses the term body to describe the aspects of human existence that endure for a single lifetime. Permeating our physical existence are forces of life, growth and metamorphosis that maintain and develop the physical body; as it is an aspect of a lifetime that falls away after death, Steiner called this the life or etheric body. Steiner called this the body of consciousness or sentient body. they contribute to soul and spiritual development but themselves fall away at the death that terminates a particular life on earth.
Reincarnation and Karma
In his books Steiner described human existence as a cycle of birth, life, death, spiritual existence and a return to earth.
Steiner described human existence between death and a new birth in detail as, first, a series of stages of laying aside the physical form, life experiences, thoughts, relationships, and cultural context of the last life;
Reception of Anthroposophy
Anthroposophy claims many prominent supporters outside of the movement.
Scientific basis
Though Rudolf Steiner studied natural science at the Vienna Technical University at the undergraduate level, his doctorate was in philosophy and very little of his work is directly concerned with the traditional realm of science, the natural world. His primary interest was in applying the methodology of science to realms of inner experience and the spiritual worlds:
"[Anthroposophy's] methodology is to employ a scientific way of thinking, but to apply this methodology, which normally excludes our inner experience from consideration, instead to the human being proper."The application of scientific methodology to other areas has a rich tradition in Germanic philosophy and culture. Steiner did not call his work natural science (in German what English speakers normally refer to as science would be called Naturwissenschaft, natural science), but Geisteswissenschaft, often translated as spiritual science. in Steiner's day, psychology and sociology were also included. Steiner thus identified his own work with fields such as history and philosophy rather than with the natural sciences.
A serious question about his work — indeed about all the Geisteswissenschaften — is whether scientific methodology is able to be applied to these realms, i.e. Steiner saw that the results of his spiritual vision were difficult or impossible for others to reproduce through his methodology.
Many results of Steiner's research, however, have been investigated and supported by scientists working to further and extend scientific observation in directions Steiner pointed out.
There have been polemical criticisms of anthroposophy's claim to reproducibility and intersubjectivity (thus to a scientific foundation) by Sven Ove Hansson, main founder of the Swedish branch of the Sceptics organisation CSICOP, later professor at the Philosophy Unit of the Swedish Royal Institute of Technology.
Religious nature
There have been criticisms that any spiritual movement, anthroposophy in particular, is necessarily religious in nature.
Related to this are criticisms that anthroposophy is a sect or cult.
Racial bias
Accusations have been made of racial bias in Steiner's work, though not in anthroposophy in general. Steiner's views on race and ethnicity are examined and critiqued in Rudolf Steiner's views on race and ethnicity. (1984): Sun at Midnight : the Rudolf Steiner movement and the Western esoteric tradition. ISBN 0-904693-88-0 Barnes, Henry, A Life for the Spirit : Rudolf Steiner in the Crosscurrents of Our Time, Steiner Books, 1997. ISBN 0-86315-390-9 Gulbekian, Sevak (ed.), The Future is Now: Anthroposophy at the New Millennium, ISBN 1-902636-09-0 Hauschka, Rudolf, At the Dawn of a New Age, ISBN 0-919924-25-5 Hindes, James H. ISBN 0-88010-548-8 König, Karl, The Human Soul, ISBN 0-86315-042-X Kühlewind, Georg, The Logos-Structure of the World: Language as a Model of Reality, ISBN 0-940262-48-7 Lievegoed, Bernard, The Battle for the Soul: The Working Together of Three Great Leaders of Humanity, ISBN 1-869890-64-7 Lievegoed, Bernard, Man on the Threshold. ISBN 0-9507062-6-4 McDermott, Robert A., The Essential Steiner: Basic Writings of Rudolf Steiner, Harper, 1984. ISBN 1-930051-76-X Nesfield-Cookson, B., Michael and the Two-Horned Beast: The Challenge of Evil Today in the Light of Rudolf Steiner's Science of the Spirit, ISBN 0-904693-98-8 Nesfield-Cookson, B., Rudolf Steiner's Vision of Love : spiritual science and the logic of the heart. Bristol : Rudolf Steiner Press Paddock, F. Rudolf Steiner Press. Stroud : Hawthorn Steiner, Marie, Esoteric Studies, ISBN 0-904693-58-9 Steiner, Rudolf, 1861-1925. Intuitive Thinking As a Spiritual Path : A Philosophy of Freedom; Steiner Books, 1893/1995. Hudson, N.Y. : Anthroposophic Press, 1902/c1997. Theosophy: An Introduction to the Spiritual Processes in Human Life and in the Cosmos, Rudolf Steiner Press, 1904/2005. ISBN 1-85584-131-2 Cosmic Memory, Steiner Books, 1990. Rudolf Steiner Press, 2005. Steiner, 1997. London : Rudolf Steiner Press, 1999. London : Rudolf Steiner Press, 1999. Steiner, Rudolf and Welburn, Andrew, The Mysteries: Rudolf Steiner's Writings on Spiritual Initation, ISBN 0-86315-243-0 Suchantke, Andreas, Eco-Geography. Swassjan, Karen, The Ultimate Communion of Mankind: A Celebration of Rudolf Steiner's Book "The Philosophy of Freedom", ISBN 0-904693-82-1 Treichler, Rudolf, Soulways. ISBN 0-932776-29-9 Warren, Edward, Freedom as Spiritual Activity, ISBN 0-904693-60-0 Welburn, Andrew J. (2004) Rudolf Steiner's Philosophy and the Crisis of Contemporary Thought. ISBN 0-86315-392-5
User Comments Add a comment…