Рудольф Штайнер

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Рудольф Штайнер
Штейнер ок. 1905 год
Рожденный	Рудольф Йозеф Лоренц Штайнер (1861-02-27)27 February 1861 Murakirály, Kingdom of Hungary, Austrian Empire (now Donji Kraljevec, Croatia)
Died	30 March 1925(1925-03-30) (aged 64) Dornach, Switzerland
Education	Vienna Institute of Technology University of Rostock (PhD, 1891)
Spouses	Anna Eunicke ​ ​ (m. 1899; div. 1904)​ Marie Steiner-von Sivers ​ ​ (m. 1914)​

Рудольф Йозеф Лоренц Штайнер (27 или 25 февраля 1861 г.) — 30 ​​марта 1925) — австрийский оккультист . социальный реформатор , архитектор , эзотерик , и утверждал, что ясновидящий . Штайнер получил первоначальное признание в конце девятнадцатого века как литературный критик и опубликовал работы, в том числе «Философию свободы» . В начале двадцатого века он основал эзотерическое духовное движение, антропософию , имеющее корни в немецкой идеалистической философии и теософии . Его учение находится под влиянием христианского гностицизма. (для ересиологов мало сомнения, что это неогностицизм ). Многие из его идей псевдонаучны. Он также был склонен к псевдоистории .

На первой, более философски ориентированной фазе этого движения Штайнер пытался найти синтез науки и духовности . Его философская работа этих лет, которую он назвал « духовной наукой », стремилась применить то, что он считал ясностью мышления, характерной для западной философии, к духовным вопросам. отличая этот подход от того, что он считал более расплывчатыми подходами к мистицизму. На втором этапе, начиная примерно с 1907 года, он начал совместную работу в различных художественных средах, включая драму, танец и архитектуру, кульминацией чего стало строительство Гетеанума , культурного центра, в котором разместились все виды искусства . In the third phase of his work, beginning after World War I, Steiner worked on various ostensibly applied projects, including Waldorf education, biodynamic agriculture, and anthroposophical medicine.

Steiner advocated a form of ethical individualism, to which he later brought a more explicitly spiritual approach. He based his epistemology on Johann Wolfgang Goethe's world view in which "thinking…is no more and no less an organ of perception than the eye or ear. Just as the eye perceives colours and the ear sounds, so thinking perceives ideas." A consistent thread that runs through his work is the goal of demonstrating that there are no limits to human knowledge.

Biography

Childhood and education

The house where Rudolf Steiner was born, in present-day Croatia

Steiner's father, Johann(es) Steiner (1829–1910), left a position as a gamekeeper in the service of Count Hoyos in Geras, northeast Lower Austria to marry one of the Hoyos family's housemaids, Franziska Blie (1834 Horn – 1918, Horn), a marriage for which the Count had refused his permission. Johann became a telegraph operator on the Southern Austrian Railway, and at the time of Rudolf's birth was stationed in Murakirály (Kraljevec) in the Muraköz region of the Kingdom of Hungary, Austrian Empire (present-day Donji Kraljevec in the Međimurje region of northernmost Croatia). In the first two years of Rudolf's life, the family moved twice, first to Mödling, near Vienna, and then, through the promotion of his father to stationmaster, to Pottschach, located in the foothills of the eastern Austrian Alps in Lower Austria.

Steiner entered the village school, but following a disagreement between his father and the schoolmaster, he was briefly educated at home. In 1869, when Steiner was eight years old, the family moved to the village of Neudörfl and in October 1872 Steiner proceeded from the village school there to the realschule in Wiener Neustadt.

Rudolf Steiner, graduation photo from secondary school

In 1879, the family moved to Inzersdorf to enable Steiner to attend the Vienna Institute of Technology, where he enrolled in courses in mathematics, physics, chemistry, botany, zoology, and mineralogy and audited courses in literature and philosophy, on an academic scholarship from 1879 to 1883, where he completed his studies and the requirements of the Ghega scholarship satisfactorily. In 1882, one of Steiner's teachers, Karl Julius Schröer, suggested Steiner's name to Joseph Kürschner, chief editor of a new edition of Goethe's works, who asked Steiner to become the edition's natural science editor, a truly astonishing opportunity for a young student without any form of academic credentials or previous publications.

Before attending the Vienna Institute of Technology, Steiner had studied Kant, Fichte and Schelling.

Early spiritual experiences

Rudolf Steiner as 21-year-old student (1882)

When he was nine years old, Steiner believed that he saw the spirit of an aunt who had died in a far-off town, asking him to help her at a time when neither he nor his family knew of the woman's death. Steiner later related that as a child, he felt "that one must carry the knowledge of the spiritual world within oneself after the fashion of geometry ... [for here] one is permitted to know something which the mind alone, through its own power, experiences. In this feeling I found the justification for the spiritual world that I experienced ... I confirmed for myself by means of geometry the feeling that I must speak of a world 'which is not seen'."

Steiner believed that at the age of 15 he had gained a complete understanding of the concept of time, which he considered to be the precondition of spiritual clairvoyance. At 21, on the train between his home village and Vienna, Steiner met a herb gatherer, Felix Kogutzki, who spoke about the spiritual world "as one who had his own experience therein".

Writer and philosopher

In 1888, as a result of his work for the Kürschner edition of Goethe's works, Steiner was invited to work as an editor at the Goethe archives in Weimar. Steiner remained with the archive until 1896. It was a low-paid and boring job. As well as the introductions for and commentaries to four volumes of Goethe's scientific writings, Steiner wrote two books about Goethe's philosophy: The Theory of Knowledge Implicit in Goethe's World-Conception (1886), which Steiner regarded as the epistemological foundation and justification for his later work, and Goethe's Conception of the World (1897). During this time he also collaborated in complete editions of the works of Arthur Schopenhauer and the writer Jean Paul and wrote numerous articles for various journals.

Rudolf Steiner around 1891–92, etching by Otto Fröhlich

In 1891, Steiner received a doctorate in philosophy at the University of Rostock, for his dissertation discussing Fichte's concept of the ego, submitted to Heinrich von Stein, whose Seven Books of Platonism Steiner esteemed. Steiner's dissertation was later published in expanded form as Truth and Knowledge: Prelude to a Philosophy of Freedom, with a dedication to Eduard von Hartmann. Two years later, in 1894, he published Die Philosophie der Freiheit (The Philosophy of Freedom or The Philosophy of Spiritual Activity, the latter being Steiner's preferred English title), an exploration of epistemology and ethics that suggested a way for humans to become spiritually free beings. Steiner hoped that the book "would gain him a professorship", but the book was not well received. Steiner later spoke of this book as containing implicitly, in philosophical form, the entire content of what he later developed explicitly as anthroposophy.

Steiner, c.1900

In 1896, Steiner declined an offer from Elisabeth Förster-Nietzsche to help organize the Nietzsche archive in Naumburg. Her brother, Friedrich Nietzsche, was by that time non compos mentis. "Hoping for a job (which, in fact, he did not get), Steiner accepted the invitation immediately." Förster-Nietzsche introduced Steiner into the presence of the catatonic philosopher; Steiner, deeply moved, subsequently wrote the book Friedrich Nietzsche, Fighter for Freedom. Steiner later related that:

My first acquaintance with Nietzsche's writings belongs to the year 1889. Previous to that I had never read a line of his. Upon the substance of my ideas as these find expression in The Philosophy of Spiritual Activity, Nietzsche's thought had not the least influence....Nietzsche's ideas of the 'eternal recurrence' and of 'Übermensch' remained long in my mind. For in these was reflected that which a personality must feel concerning the evolution and essential being of humanity when this personality is kept back from grasping the spiritual world by the restricted thought in the philosophy of nature characterizing the end of the 19th century....What attracted me particularly was that one could read Nietzsche without coming upon anything which strove to make the reader a 'dependent' of Nietzsche's.

In 1897, Steiner left the Weimar archives and moved to Berlin. He became part owner of, chief editor of, and an active contributor to the literary journal Magazin für Literatur, where he hoped to find a readership sympathetic to his philosophy. Many subscribers were alienated by Steiner's unpopular support of Émile Zola in the Dreyfus Affair and the journal lost more subscribers when Steiner published extracts from his correspondence with anarchist John Henry Mackay. Dissatisfaction with his editorial style eventually led to his departure from the magazine. In 1899, Steiner married Anna Eunicke; the couple separated several years later. Anna died in 1911.

Despite his fame as a teacher of esotericism, Steiner was culturally and academically isolated.

Theosophical Society

Main article: Rudolf Steiner and the Theosophical Society

Rudolf Steiner in Munich with Annie Besant, leader of the Theosophical Society. Photo from 1907

Marie Steiner, 1903

In 1899, Steiner published an article, "Goethe's Secret Revelation", discussing the esoteric nature of Goethe's fairy tale The Green Snake and the Beautiful Lily. This article led to an invitation by the Count and Countess Brockdorff to speak to a gathering of Theosophists on the subject of Nietzsche. Steiner continued speaking regularly to the members of the Theosophical Society, becoming the head of its newly constituted German section in 1902 without ever formally joining the society. It was also in connection with this society that Steiner met and worked with Marie von Sivers, who became his second wife in 1914. By 1904, Steiner was appointed by Annie Besant to be leader of the Theosophical Esoteric Society for Germany and Austria. In 1904, Eliza, the wife of Helmuth von Moltke the Younger, became one of his favourite scholars. Through Eliza, Steiner met Helmuth, who served as the Chief of the German General Staff from 1906 to 1914.

In contrast to mainstream Theosophy, Steiner sought to build a Western approach to spirituality based on the philosophical and mystical traditions of European culture. The German Section of the Theosophical Society grew rapidly under Steiner's leadership as he lectured throughout much of Europe on his spiritual science. During this period, Steiner maintained an original approach, replacing Madame Blavatsky's terminology with his own, and basing his spiritual research and teachings upon the Western esoteric and philosophical tradition. This and other differences, in particular Steiner's vocal rejection of Leadbeater and Besant's claim that Jiddu Krishnamurti was the vehicle of a new Maitreya, or world teacher, led to a formal split in 1912–13, when Steiner and the majority of members of the German section of the Theosophical Society broke off to form a new group, the Anthroposophical Society. Steiner took the name "Anthroposophy" from the title of a work of the Austrian philosopher Robert von Zimmermann, published in Vienna in 1856. Despite his departure from the Theosophical Society, Steiner maintained his interest in Theosophy throughout his life.

Anthroposophical Society and its cultural activities

The Anthroposophical Society grew rapidly. Fueled by a need to find an artistic home for their yearly conferences, which included performances of plays written by Edouard Schuré and Steiner, the decision was made to build a theater and organizational center. In 1913, construction began on the first Goetheanum building, in Dornach, Switzerland. The building, designed by Steiner, was built to a significant part by volunteers. Steiner moved from Berlin to Dornach in 1913 and lived there to the end of his life.

Steiner's lecture activity expanded enormously with the end of the war. Most importantly, from 1919 on Steiner began to work with other members of the society to found numerous practical institutions and activities, including the first Waldorf school, founded that year in Stuttgart, Germany. On New Year's Eve, 1922–1923, the Goetheanum burned to the ground; contemporary police reports indicate arson as the probable cause. Steiner immediately began work designing a second Goetheanum building - this time made of concrete instead of wood - which was completed in 1928, three years after his death.

At a "Foundation Meeting" for members held at the Dornach center during Christmas 1923, Steiner founded the School of Spiritual Science. This school, which was led by Steiner, initially had sections for general anthroposophy, education, medicine, performing arts (eurythmy, speech, drama and music), the literary arts and humanities, mathematics, astronomy, science, and visual arts. Later sections were added for the social sciences, youth and agriculture. The School of Spiritual Science included meditative exercises given by Steiner.

Political engagement and social agenda

Steiner became a well-known and controversial public figure during and after World War I. In response to the catastrophic situation in post-war Germany, he proposed extensive social reforms through the establishment of a Threefold Social Order in which the cultural, political and economic realms would be largely independent. Steiner argued that a fusion of the three realms had created the inflexibility that had led to catastrophes such as World War I. In connection with this, he promoted a radical solution in the disputed area of Upper Silesia, claimed by both Poland and Germany. His suggestion that this area be granted at least provisional independence led to his being publicly accused of being a traitor to Germany.

Steiner opposed Wilson's proposal to create new European nations based around ethnic groups, which he saw as opening the door to rampant nationalism. Steiner proposed, as an alternative:

'social territories' with democratic institutions that were accessible to all inhabitants of a territory whatever their origin while the needs of the various ethnicities would be met by independent cultural institutions.

Attacks, illness, and death

The National Socialist German Workers Party gained strength in Germany after the First World War. In 1919, a political theorist of this movement, Dietrich Eckart, attacked Steiner and suggested that he was a Jew. In 1921, Adolf Hitler attacked Steiner on many fronts, including accusations that he was a tool of the Jews. That same year, Steiner warned against the disastrous effects it would have for Central Europe if the National Socialists came to power. In 1922 a lecture Steiner was giving in Munich was disrupted when stink bombs were let off and the lights switched out, while people rushed the stage apparently attempting to attack Steiner, who exited safely through a back door. Unable to guarantee his safety, Steiner's agents cancelled his next lecture tour. The 1923 Beer Hall Putsch in Munich led Steiner to give up his residence in Berlin, saying that if those responsible for the attempted coup (Hitler's Nazi party) came to power in Germany, it would no longer be possible for him to enter the country.

From 1923 on, Steiner showed signs of increasing frailness and illness. He nonetheless continued to lecture widely, and even to travel; especially towards the end of this time, he was often giving two, three or even four lectures daily for courses taking place concurrently. Many of these lectures focused on practical areas of life such as education.

Steiner's gravestone at the Goetheanum

Increasingly ill, he held his last lecture in late September, 1924. He continued work on his autobiography during the last months of his life; he died at Dornach on 30 March 1925.

Spiritual research

Steiner first began speaking publicly about spiritual experiences and phenomena in his 1899 lectures to the Theosophical Society. By 1901 he had begun to write about spiritual topics, initially in the form of discussions of historical figures such as the mystics of the Middle Ages. By 1904 he was expressing his own understanding of these themes in his essays and books, while continuing to refer to a wide variety of historical sources.

A world of spiritual perception is discussed in a number of writings which I have published since this book appeared. The Philosophy of Freedom forms the philosophical basis for these later writings. For it tries to show that the experience of thinking, rightly understood, is in fact an experience of spirit.
(Steiner, Philosophy of Freedom, Consequences of Monism)

Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences. He 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 believed that such discipline and training would help a person to become a more moral, creative and free individual – free in the sense of being capable of actions motivated solely by love. His philosophical ideas were affected by Franz Brentano, with whom he had studied, as well as by Fichte, Hegel, Schelling, and Goethe's phenomenological approach to science.

Steiner used the word Geisteswissenschaft (from Geist = mind or spirit, Wissenschaft = science), a term originally coined by Wilhelm Dilthey as a descriptor of the humanities, in a novel way, to describe a systematic ("scientific") approach to spirituality. Steiner used the term Geisteswissenschaft, generally translated into English as "spiritual science," to describe a discipline treating the spirit as something actual and real, starting from the premise that it is possible for human beings to penetrate behind what is sense-perceptible. He proposed that psychology, history, and the humanities generally were based on the direct grasp of an ideal reality, and required close attention to the particular period and culture which provided the distinctive character of religious qualities in the course of the evolution of consciousness. In contrast to William James' pragmatic approach to religious and psychic experience, which emphasized its idiosyncratic character, Steiner focused on ways such experience can be rendered more intelligible and integrated into human life.

Steiner proposed that an understanding of reincarnation and karma was necessary to understand psychology and that the form of external nature would be more comprehensible as a result of insight into the course of karma in the evolution of humanity. Beginning in 1910, he described aspects of karma relating to health, natural phenomena and free will, taking the position that a person is not bound by his or her karma, but can transcend this through actively taking hold of one's own nature and destiny. In an extensive series of lectures from February to September 1924, Steiner presented further research on successive reincarnations of various individuals and described the techniques he used for karma research.

Breadth of activity

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 first forms of modern organic farming. His work in medicine is based in pseudoscience and occult ideas. Even though his medical ideas led to the development of a broad range of complementary medications and supportive artistic and biographic therapies, they are considered ineffective by the medical community. Numerous homes for children and adults with developmental disabilities based on his work (including those of the Camphill movement) are found in Africa, Europe, and North America. His paintings and drawings influenced Joseph Beuys and other modern artists. His two Goetheanum buildings are considered significant examples of modern architecture, and other anthroposophical architects have contributed thousands of buildings to the modern scene.

Steiner's literary estate is 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 300 volumes, discuss a 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.

Education

The Waldorf school in Verrières-le-Buisson (France)

Main article: Waldorf education

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. Soon thereafter, he began to articulate his ideas on education in public lectures, culminating in a 1907 essay on The Education of the Child in which he described the major phases of child development which formed the foundation of his approach to education. His conception of education was influenced by the Herbartian pedagogy prominent in Europe during the late nineteenth century, though Steiner criticized Herbart for not sufficiently recognizing the importance of educating the will and feelings as well as the intellect.

In 1919, Emil Molt invited him to lecture to his workers at the Waldorf-Astoria cigarette factory in Stuttgart. Out of these lectures came the first Waldorf School. In 1922, 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 1924 at an Anthroposophy Summer School organised by Eleanor Merry. The Oxford Conference and the Torquay teacher training led to the founding of the first Waldorf schools in Britain. During Steiner's lifetime, schools based on his educational principles were also founded in Hamburg, Essen, The Hague and London; there are now more than 1000 Waldorf schools worldwide.

Biodynamic agriculture

Main article: Biodynamic agriculture

In 1924, 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. Steiner's agricultural ideas promptly spread and were put into practice internationally and biodynamic agriculture is now practiced in Europe, North America, South America, Africa, Asia and Australasia.

"Steiner’s 'biodynamic agriculture' based on 'restoring the quasi-mystical relationship between earth and the cosmos' was widely accepted in the Third Reich (28)."

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 encouraged his listeners to verify such suggestions empirically, as he had not yet done.

In a 2002 newspaper editorial, Peter Treue, agricultural researcher at the University of Kiel, characterized biodynamics as pseudoscience and argued that similar or equal results can be obtained using standard organic farming principles. He wrote that some biodynamic preparations more resemble alchemy or magic akin to geomancy.

Anthroposophical medicine

Main article: Anthroposophical medicine

From the late 1910s, Steiner was working with doctors to create a new approach to medicine. In 1921, pharmacists and physicians gathered under Steiner's guidance to create a pharmaceutical company called Weleda which now distributes naturopathic medical and beauty products worldwide. At around the same time, Dr. Ita Wegman founded a first anthroposophic medical clinic (now the Ita Wegman Clinic) in Arlesheim. Anthroposophic medicine is practiced in some 80 countries. It is a form of alternative medicine based on pseudoscientific and occult notions.

Social reform

Main article: Threefold Social Order

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 be democratic, 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 voluntarily to provide efficiently for society's needs. He saw this division of responsibility as a vital task which would take up consciously the historical trend toward the mutual independence of these three realms. Steiner also gave suggestions for many specific social reforms.

Steiner proposed that societal well-being fundamentally depends upon a relationship of mutuality between the individuals and the community as a whole:

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.e. the more of these proceeds he makes over to his fellow-workers, the more his own needs are satisfied, not out of his own work but out of the work done by others.

— Steiner, The Fundamental Social Law

He expressed another aspect of this in the following motto:

The healthy social life is found
When in the mirror of each human soul
The whole community finds its reflection,
And when in the community
The virtue of each one is living.

— Steiner, The Fundamental Social Law

According to Cees Leijenhorst, "Steiner outlined his vision of a new political and social philosophy that avoids the two extremes of capitalism and socialism."

According to Egil Asprem, "Steiner’s teachings had a clear authoritarian ring, and developed a rather crass polemic against 'materialism', 'liberalism', and cultural 'degeneration'. [...] For example, anthroposophical medicine was developed to contrast with the 'materialistic' (and hence 'degenerate') medicine of the establishment."

Architecture and visual arts

• 
  First Goetheanum
• 
  Second Goetheanum
• 
  Detail of The Representative of Humanity

English sculptor Edith Maryon belonged to the innermost circle of founders of anthroposophy and was appointed to head the Section of Sculptural Arts at the Goetheanum.

Steiner designed 17 buildings, including the First and Second Goetheanums. These two buildings, built in Dornach, Switzerland, were intended to house significant theater spaces as well as a "school for spiritual science". Three of Steiner's buildings have been listed amongst the most significant works of modern architecture.

His primary sculptural work is The Representative of Humanity (1922), 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 human figure, the "Representative of Humanity," holding a balance between opposing tendencies of expansion and contraction personified as the beings of Lucifer and Ahriman. It was intended to show, in conscious contrast to Michelangelo's Last Judgment, Christ as mute and impersonal such that the beings that approach him must judge themselves. The sculpture is now on permanent display at the Goetheanum.

Steiner's blackboard drawings were unique at the time and almost certainly not originally intended as art works. Joseph Beuys' work, itself heavily influenced by Steiner, has led to the modern understanding of Steiner's drawings as artistic objects.

Performing arts

See also: Eurythmy

Steiner wrote four mystery plays between 1909 and 1913: The Portal of Initiation, The Souls' Probation, The Guardian of the Threshold and The Soul's Awakening, modeled on the esoteric dramas of Edouard Schuré, Maurice Maeterlinck, and Johann Wolfgang von Goethe. Steiner's plays continue to be performed by anthroposophical groups in various countries, most notably (in the original German) in Dornach, Switzerland and (in English translation) in Spring Valley, New York and in Stroud and Stourbridge in the U.K.

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 1924, 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. – and to every aspect of music – tones, intervals, rhythms, and harmonies.

Esoteric schools

See also: Rudolf Steiner's exercises for spiritual development

Steiner was founder and leader of the following:

• 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 I.
• A lodge called Mystica Aeterna within the Masonic Order of Memphis and Mizraim, which Steiner led from 1906 until around 1914. Steiner added to the Masonic rite a number of Rosicrucian references.
• The School of Spiritual Science of the Anthroposophical Society, founded in 1923 as a further development of his earlier Esoteric School. This was originally constituted with a general section and seven specialized sections for education, literature, performing arts, natural sciences, medicine, visual arts, and astronomy. Steiner gave members of the School the first Lesson for guidance into the esoteric work in February 1924. Though Steiner intended to develop three "classes" of this school, only the first of these was developed in his lifetime (and continues today). An authentic text of the written records on which the teaching of the First Class was based was published in 1992.

Philosophical ideas

Goethean science

See also: Goethean science

In his commentaries on Goethe's scientific works, written between 1884 and 1897, 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 (1886) and Goethe's Conception of the World (1897), 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). He 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. Steiner emphasized the role of evolutionary thinking in Goethe's discovery of the intermaxillary bone in human beings; Goethe expected human anatomy to be an evolutionary transformation of animal anatomy. Steiner defended Goethe's qualitative description of color as arising synthetically from the polarity of light and darkness, in contrast to Newton's particle-based and analytic conception.

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. 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.

— Rudolf Steiner, The Theory of Knowledge Implicit in Goethe's World Conception, Chapter XVI, "Organic Nature"

A variety of authors have termed Goethean science pseudoscience. According to Dan Dugan, Steiner was a champion of the following pseudoscientific claims:

1. Goethe's Theory of Colours;
2. "he called relativity 'brilliant nonsense'";
3. "he taught that the motions of the planets were caused by the relationships of the spiritual beings that inhabited them";
4. vitalism;
5. doubting germ theory;
6. non-standard approach to physiological systems, including claiming that the heart is not a pump.

According to Rudolf Steiner, mainstream science is Ahrimanic.

Knowledge and freedom

See also: The Philosophy of Freedom

Steiner approached the philosophical questions of knowledge and freedom in two stages. In his dissertation, published in expanded form in 1892 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. 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."

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. 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."

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.

Spiritual science

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

Rudolf Steiner 1900

In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity. 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. 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 1903–1908 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. Some of these were later collected and published as books, such as How to Know Higher Worlds (1904–5) and Cosmic Memory. The book An Outline of Esoteric Science was published in 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. 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 articulated three stages of any creative deed:

• 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 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. 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.

Steiner and Christianity

Steiner appreciated the ritual of the mass he experienced while serving as an altar boy from school age until he was ten years old, and this experience remained memorable for him as a genuinely spiritual one, contrasting with his irreligious family life. As a young adult, Steiner had no formal connection to organized religion. In 1899, he experienced what he described as a life-transforming inner encounter with the being of Christ. Steiner was then 38, and the experience of meeting Christ occurred after a tremendous inner struggle. 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." His relationship to Christianity thereafter remained entirely founded upon personal experience, and thus both non-denominational and strikingly different from conventional religious forms.

Christ and human evolution

Steiner describes Christ as the unique pivot and meaning of earth's evolutionary processes and human history, redeeming the Fall from Paradise. He understood the Christ as a being that unifies and inspires all religions, not belonging to a particular religious faith. To be "Christian" is, for Steiner, a search for balance between polarizing extremes and the ability to manifest love in freedom.

Central principles of his understanding include:

• The being of Christ is central to all religions, though called by different names by each.
• Every religion is valid and true for the time and cultural context in which it was born.
• Historical forms of Christianity need to be transformed in our times in order to meet the ongoing evolution of humanity.

In Steiner's esoteric cosmology, the spiritual development of humanity is interwoven in and inseparable from the cosmological development of the universe. Continuing the evolution that led to humanity being born out of the natural world, the Christ being brings an impulse enabling human consciousness of the forces that act creatively, but unconsciously, in nature.

Divergence from conventional Christian thought

Steiner's views of Christianity diverge from conventional Christian thought in key places, and include gnostic elements. However, unlike many gnostics, Steiner affirms the unique and actual physical Incarnation of Christ in Jesus at the beginning of the Christian era.

One of the central points of divergence with conventional Christian thought is found in Steiner's views on reincarnation and karma.

Steiner also posited 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. He references in this regard the fact that the genealogies in these two gospels list twenty-six (Luke) to forty-one (Matthew) completely different ancestors for the generations from David to Jesus.

Steiner's view of the second coming of Christ is also unusual. He suggested that this would not be a physical reappearance, but rather, meant that the Christ being would become manifest in non-physical form, in the "etheric realm" – i.e. visible to spiritual vision and apparent in community life – for increasing numbers of people, beginning around the year 1933. He emphasized that the future would require humanity to recognize this Spirit of Love in all its genuine forms, regardless of how this is named. He also warned that the traditional name, "Christ", might be used, yet the true essence of this Being of Love be ignored.

The teachings of Anthroposophy got called Christian Gnosticism. Indeed, according to the official stance of the Catholic Church, Anthroposophy is "a neognostic heresy". Other heresiologists agree. The Lutheran (Missouri Sinod) apologist and heresiologist Eldon K. Winker quoted Ron Rhodes that Steiner had the same Christology as Cerinthus. Indeed, Steiner thought that Jesus and Christ were two separated beings, who got fused at a certain point in time, which can be construed as Gnostic but not as Docetic, since "they do not believe the Christ departed from Jesus prior to the crucfixion". "Steiner's Christology is discussed as a central element of his thought in Johannes Hemleben, Rudolf Steiner: A Documentary Biography, trans. Leo Twyman (East Grinstead, Sussex: Henry Goulden, 1975), pp. 96-100. From the perspective of orthodox Christianity, it may be said that Steiner combined a docetic understanding of Christ's nature with the Adoptionist heresy." Older scholarship says Steiner's Christology is Nestorian. According to Egil Asprem, "Steiner’s Christology was, however, quite heterodox, and hardly compatible with official church doctrine."

Two German scholars have called Anthroposophy "the most successful form of 'alternative' religion in the [twentieth] century." Other scholars stated that Anthroposophy is "aspiring to the status of religious dogma".

Согласно Шварцу, Брандту, Хаммеру и Ханссону, антропософия — это религия. Они также называют это «устоявшимся новым религиозным движением». а Мартин Гарднер назвал это культом . Другой учёный также называет это новым религиозным движением или новым духовным движением. Уже в 1924 году антропософию стали называть «новым религиозным движением» и «оккультным движением». Другие ученые согласны с тем, что это новое религиозное движение. По мнению Гельмута Зандера , и теория, и практика антропософии демонстрируют характеристики религии, и, по мнению Зандера, Рудольф Штайнер не будет участвовать в оспаривании. По словам Цандера, книга Штайнера Geheimwissenschaft [ Оккультная наука Штайнера ] содержит мифологию о космогенезе . Хаммер отмечает, что антропософия — это синтез, включающий в себя оккультизм. Хаммер также отмечает, что оккультные доктрины Штайнера имеют сильное сходство с теософией пост-Блаватской (например, Анни Безант и Чарльз Вебстер Ледбитер ).

Роберт А. Макдермотт говорит, что антропософия принадлежит христианскому розенкрейцерству . По словам Николаса Гудрика-Кларка , Рудольф Штайнер «смешал современную теософию с гностической формой христианства, розенкрейцерства и немецкой натурфилософии».

Джеффри Ахерн утверждает, что антропософия принадлежит к неогностицизму в широком понимании, который он отождествляет с западным эзотерикой и оккультизмом .

Был ли Штайнер гностиком? Да и нет. Да, с той точки зрения, что он предлагал идеи и методы для личного переживания Христа. Я сформулировал этот аспект его творчества как его герменевтический ключ: «не я, но Христос во мне». Нет, с той точки зрения, что он не пытался восстановить практики гностицизма в неогностической традиции. В свое время Штайнер был хорошо осведомлен об опасениях, высказанных совсем недавно Папой Франциском по поводу двух скрытых врагов святости, современного гностицизма и современного пелагианства.

— Мартин Самсон, докторская диссертация

Несмотря на то, что Штайнер включил гностические элементы в свою космологическую реинтерпретацию христианства, многие из которых взяты из « Пистис Софии», Штайнер не был гностиком в том смысле, что он считал, что миром правит демиург, что материя является злом или что она можно было спастись из этой падшей вселенной, приобретя тайные духовные знания. Характеризовать структуру его мысли как производную от сирийско-египетского гнозиса (Ahern 2010) может быть слишком резкой и преуменьшать тот факт, что он критиковал раннее гностическое христианство как не имевшее адекватного представления об Иисусе как о человеке из плоти и крови.

— Уэйн Хадсон

По мнению католических учёных, антропософия принадлежит к Новому Веку .

Христианская община

В 1920-х годах к Штайнеру обратился Фридрих Риттельмейер , лютеранский пастор из прихода в Берлине, который спросил, можно ли создать более современную форму христианства. Вскоре к Риттельмейеру присоединились и другие – в основном протестантские пасторы и студенты-теологи, но в том числе и несколько римско-католических священников. Штайнер дал совет по обновлению духовной силы таинств, подчеркивая при этом свободу мысли и личное отношение к религиозной жизни. Он предвидел новый синтез католического и протестантского подходов к религиозной жизни, назвав это «современным иоанническим христианством ».

Возникшее в результате движение за религиозное обновление стало известно как « Христианская община ». Ее работа основана на свободном отношении ко Христу без догм и политики. Его священство, открытое как для мужчин, так и для женщин, может свободно проповедовать, исходя из своих духовных прозрений и творческих способностей.

Штайнер подчеркнул, что возникшее в результате движение за обновление христианства было личным жестом помощи движению, основанному Риттельмейером и другими независимо от его антропософской работы. Это различие было важно для Штайнера, потому что он стремился с помощью антропософии создать научную, а не основанную на вере духовность. Однако он признал, что для тех, кто хотел найти более традиционные формы, обновление традиционных религий также было жизненной потребностью времени.

Прием

Смотрите также: Антропософия § Прием

Мемориал Рудольфу Штайнеру в Вене

Работы Штайнера оказали влияние на широкий круг известных личностей. К ним относятся:

• философы Альберт Швейцер , Оуэн Барфилд и Ричард Тарнас ;
• писатели Сол Беллоу , Андрей Белый , Майкл Энде , Сельма Лагерлёф , Эдуард Шюре , Дэвид Спенглер , и Уильям Ирвин Томпсон ;
• детский психиатр Ева Фроммер ;
• музыкальный терапевт Мария Шюппель
• экономист Леонард Рид ;
• эколог Рэйчел Карсон ;
• художники Йозеф Бойс , Василий Кандинский , и Мюррей Гриффин ;
• эзотерик и педагог Джордж Тревельян ;
• актер и педагог актерского мастерства Михаил Чехов ;
• кинорежиссер Андрей Тарковский ;
• композиторы Джонатан Харви и Виктор Ульманн ; и
• дирижер Бруно Вальтер .

Олав Хаммер , хотя и резко критикует эзотерические движения в целом, называет Штайнера «возможно, самым исторически и философски искушенным представителем эзотерической традиции ».

Альберт Швейцер писал, что его и Штайнера объединяет то, что они «взяли на себя жизненную миссию - работать над возникновением истинной культуры, оживлённой идеалом человечества, и побуждать людей стать по-настоящему мыслящими существами». Однако Швейцер был адептом не мистицизма или оккультизма, а адепта рационализма эпохи Просвещения .

Энтони Сторр заявил об антропософии Рудольфа Штайнера: «Его система убеждений настолько эксцентрична, настолько не подкреплена фактами, настолько явно причудлива, что рациональные скептики обязаны считать ее бредовой... Но, в то время как способ восприятия мира посредством мысли Эйнштейна стал подтвержденные экспериментом и математическими доказательствами, предположения Штайнера оставались крайне субъективными и неподдающимися объективному подтверждению».

Роберт Тодд Кэрролл сказал о Штайнере, что «некоторые из его идей об образовании - например, обучение людей с ограниченными возможностями в рамках основного направления - заслуживают рассмотрения, хотя его общим планом развития духа и души, а не интеллекта, нельзя восхищаться». Переводчики отмечают, что немецкий термин Geist можно одинаково правильно перевести как разум, так и дух, однако и что использование этого термина Штайнером включает в себя оба значения.

150-летие со дня рождения Рудольфа Штайнера было ознаменовано первой крупной ретроспективной выставкой его искусства и творчества «Космос – алхимия повседневности». Передвижная выставка, организованная Музеем дизайна Vitra , представила многие грани жизни и достижений Штайнера, в том числе его влияние на архитектуру, дизайн мебели, танец ( Эвритмия ), образование и сельское хозяйство ( Биодинамическое сельское хозяйство ). Выставка открылась в 2011 году в Художественном музее в Штутгарте , Германия.

Немецкий психиатр Вольфганг Трехер поставил Рудольфу Штайнеру шизофрению в книге 1966 года. швейцарский психиатр К.Г. Юнг . Того же мнения придерживался

Сциентизм

См. Также: Антропософия: Научная основа.

Олав Хаммер раскритиковал как сциентизм заявление Штайнера об использовании научной методологии для исследования духовных явлений, основанных на его утверждениях о ясновидческом опыте. Штайнер считал наблюдения духовных исследований более надежными (и, прежде всего, последовательными), чем наблюдения физической реальности. Однако он считал духовные исследования ошибочными. и придерживался мнения, что любой, кто способен мыслить логически, способен исправлять ошибки духовных исследователей.

Раса

Работа Штайнера включает в себя как универсалистские, гуманистические элементы, так и расовые предположения. Из-за контраста и даже противоречий между этими элементами один комментатор утверждает: «интерпретирует ли данный читатель антропософию как расистскую или нет, зависит от того, что его беспокоит». Штейнер считал, что благодаря общему языку и культуре каждый народ обладает уникальной сущностью, которую он называл душой или духом. Он рассматривал расу как физическое проявление духовной эволюции человечества и временами обсуждал расу с точки зрения сложных иерархий, которые в значительной степени были заимствованы из биологии , антропологии , философии и теософии XIX века . Однако он последовательно и явно подчинял расу, этническую принадлежность, пол и вообще все наследственные факторы индивидуальным факторам развития. Для Штайнера человеческая индивидуальность сосредоточена в уникальной биографии человека, и он считал, что опыт и развитие человека не связаны ни одной жизнью или качествами физического тела.

Штайнер иногда характеризовал определенные расы , нации и этнические группы считали расистскими . способами, которые критики Сюда входят описания им одних рас и этнических групп как цветущих, других как отсталых или обреченных на вырождение или исчезновение. Он представил явно иерархические взгляды на духовную эволюцию различных рас. включая — временами и непоследовательно — изображение белой расы , европейской культуры или германской культуры как представителей высшей точки человеческой эволюции в начале 20-го века, хотя он действительно описывал их как суждено быть вытесненными будущими культурами.

На протяжении всей своей жизни Штайнер последовательно подчеркивал основное духовное единство всех народов мира и резко критиковал расовые предрассудки. Он сформулировал убеждения, что индивидуальная природа любого человека стоит выше любой расовой, этнической, национальной или религиозной принадлежности. Его убеждение в том, что раса и этническая принадлежность являются преходящими и поверхностными, а не существенными аспектами личности, отчасти коренилось в его убеждении, что каждый человек в течение последующих жизней перевоплощается в различных народах и расах и что каждый из нас, таким образом, несет в себе наследие многих рас и народов. Ближе к концу своей жизни Штайнер предсказал, что раса быстро потеряет все оставшееся значение для будущих поколений. По мнению Штайнера, культура универсальна и явно не имеет этнической основы, и он яростно критиковал империализм.

В контексте своего этического индивидуализма Штайнер считал «расу, народ, этническую принадлежность и пол» общими, поддающимися описанию категориями, в которые люди могут вписаться, но от которых свободные люди могут и будут освобождаться.

Мартинс и Вукадинович описывают расизм антропософии как духовный и патерналистский (то есть доброжелательный), в отличие от материалистического и часто злонамеренного расизма фашизма. Олав Хаммер , профессор университета, эксперт по новым религиозным движениям и западному эзотеризму , подтверждает, что теперь расистский и антисемитский характер учения Штайнера больше нельзя отрицать, даже если это «духовный расизм».

Штайнер действительно оказал влияние на итальянский фашизм, который эксплуатировал «его расовые и антидемократические догмы». Фашистские министры Джованни Антонио Колонна ди Чезаро (по прозвищу «герцог-антропософ»; он стал антифашистом после участия в Бенито Муссолини ). правительстве ) и Этторе Мартиноли открыто выразили симпатию Рудольфу Штайнеру. Большинство членов оккультной профашистской группы УР были антропософами.

Фактически «собрание сочинений Штейнера, насчитывающее более 350 томов, содержит глубокие внутренние противоречия и несоответствия по расовым и национальным вопросам».

По мнению Муньоса, с материалистической точки зрения (т.е. отсутствия реинкарнаций) антропософия является расистской, но с духовной точки зрения (т.е. обязательных реинкарнаций) она не является расистской.

Иудаизм

В те годы, когда Штайнер был наиболее известен как литературный критик, он опубликовал серию статей, критикующих различные проявления антисемитизма и критикующих некоторых из наиболее выдающихся антисемитов того времени как «варваров» и «врагов культуры». Однако, напротив, Штайнер также способствовал полной ассимиляции еврейского народа с нациями, в которых он жил, предполагая, что еврейская культурная и социальная жизнь потеряла свою современную актуальность. и «то, что иудаизм все еще существует, является ошибкой истории». Штайнер критиковал своего современника Теодора Герцля цель создать сионистское государство, да и вообще любое этнически определенное государство, поскольку он считал этническую принадлежность устаревшей основой социальной жизни и гражданской идентичности.

Штайнер профинансировал публикацию и написал предисловие к книге Антанта, масонство и мировая война (1919) Карла Хейзе частично основанной на его собственных идеях. книга, которую назвали «теперь классическим произведением антимасонства и антииудаизма». В публикации содержалась теория заговора , согласно которой Первая мировая война стала следствием сговора масонов и евреев, целью которых было уничтожение Германии. Позже это письмо было с энтузиазмом встречено нацистской партией.

Сочинения (подборка)

См. также Работы на немецком языке.

Стандартное издание Собрания сочинений Штейнера составляет около 422 томов. Сюда входят 44 тома его сочинений (книги, эссе, пьесы и переписка), более 6000 лекций и около 80 томов (некоторые все еще находятся в производстве), документирующих его художественную деятельность (архитектура, рисунки, картины, графический дизайн, дизайн мебели, хореография). , и т. д.). В частности, его архитектурные работы также широко документированы за пределами Собрания сочинений.

• Гетеанская наука (1883–1897)
• Теория познания, заложенная в мировоззрении Гете (1886 г.)
• Истина и знание , докторская диссертация (1892).
• Интуитивное мышление как духовный путь , также опубликованное как « Философия духовной деятельности» и «Философия свободы» (1894 г.) ISBN   0-88010-385-X
• Мистика на заре современной эпохи (1901/1925)
• Христианство как мистический факт (1902)
• Теософия: Введение в духовные процессы в человеческой жизни и в космосе (1904) ISBN   0-88010-373-6
• Как познать высшие миры: современный путь посвящения (1904–1905 гг.) ISBN   0-88010-508-9
• Космическая память: Предыстория Земли и человека (1904) (также опубликовано как «Затопленные континенты Атлантиды и Лемурии »)
• Образование ребенка , (1907) ISBN   0-85440-620-4
• Путь инициации. Архивировано 2 октября 2022 года в Wayback Machine (1908 г.) (английское издание в переводе Макса Гизи).
• Посвящение и его результаты. Архивировано 2 октября 2022 года в Wayback Machine (1909 г.) (английское издание в переводе Макса Гизи).
• Очерк эзотерической науки (1910) ISBN   0-88010-409-0
• Четыре мистические драмы (1913)
• Обновление социального организма (1919)
• Основы терапии: расширение искусства исцеления посредством духовных знаний (1925)
• Реинкарнация и бессмертие , Публикации Рудольфа Штайнера. (1970) LCCN   77-130817
• Рудольф Штайнер: автобиография , публикации Рудольфа Штайнера, 1977, ISBN   0-8334-0757-0 (первоначально «История моей жизни »)
• Рудольф Штайнер, Фридрих Ницше, борец за свободу. Архивировано 2 октября 2022 года в Wayback Machine Garber Communications; 2-е исправленное издание (июль 1985 г.) ISBN   978-0893450335

См. также

• Эзотерика
• Страж порога
• Рудольф Штайнер и цветовая мистика
• Мартин

Дальнейшее чтение

• Алмон, Джоан (редактор). Встреча с Рудольфом Штайнером , личный опыт, собранный из Журнала антропософии с 1960 года, ISBN   0-9674562-8-2
• Андерсон, Адриан: Справочник Рудольфа Штайнера , Port Campbell Press, 2014, ISBN   978-0-9581341-2-5
• Чайлдс, Гилберт, Рудольф Штайнер: его жизнь и творчество , ISBN   0-88010-391-4
• Дэви, Адамс и Мерри, Человек перед другими: воспоминания Рудольфа Штайнера . Рудольф Штайнер Пресс, 1993.
• Истон, Стюарт, Рудольф Штайнер: Вестник новой эпохи . ISBN   0-910142-93-9
• Хемлебен, Йоханнес и Твайман, Лео, Рудольф Штайнер: иллюстрированная биография . Рудольф Штайнер Пресс, 2001.
• Крис, Матео и Вегезак, Александр фон, Рудольф Штайнер: Алхимия повседневности , Вайль-на-Рейне: Музей дизайна Vitra, 2010. ISBN   3-931936-86-4
• Лахман, Гэри , Рудольф Штайнер: Введение в его жизнь и работу , 2007, ISBN   1-58542-543-5
• Линденберг, Кристоф, Рудольф Штайнер: биография (2 тома). Штутгарт, 1997 г., ISBN   3-7725-1551-7
• Линденберг, Кристоф (2011). Рудольф Штайнер – Биография. 1861–1925 (на немецком языке). Издательство «Свободная духовная жизнь». ISBN  978-3-7725-4000-4 .
• Лиссау, Руди , Рудольф Штайнер: жизнь, работа, внутренний путь и социальные инициативы . Хоторн Пресс, 2000.
• Макдермотт, Роберт , «Основной Штайнер» . Харпер Пресс, 1984 г.
• Прокофьев, Сергей О. , Рудольф Штайнер и основание новых тайн . Издательство Temple Lodge, 1994.
• Седдон, Рихард, Рудольф Штайнер . Североатлантические книги, 2004.
• Шеперд, AP, Рудольф Штайнер: учёный-невидимка . Внутренние традиции, 1990.
• Шиллер, Пауль, Рудольф Штайнер и посвящение . Штайнербукс, 1990.
• Зельг, Питер , Рудольф Штайнер как духовный учитель. Из воспоминаний тех, кто его знал , Издательство SteinerBooks, 2010.
• Соколина, Анна, изд. Архитектура и антропософия . 2 издания. 268с. 348 ил. (На русском языке с аннотацией на английском языке.) М.: КМК, 2001. ISBN   5873170746 ; 2010 год ISBN   5873176604
• Туммер, Лия и Лато, Орасио, Рудольф Штайнер и антропософия для начинающих . Издательство «Писатели и читатели», 2001.
• Тургенев, Ася, Воспоминания о Рудольфе Штайнере и работа над Первым Гетеанумом , ISBN   1-902636-40-6
• Вильнев, Криспиан, Рудольф Штайнер: Британские связи, элементы его молодости и культурного развития , ISBN   978-1-906999-29-2
• Ваксмут, Гюнтер, Жизнь и творчество Рудольфа Штайнера: от рубежа веков до его смерти , Whittier Books, 1955.
• Велберн, Эндрю, Философия Рудольфа Штайнера и кризис современной мысли , ISBN   0-86315-436-0
• Уилкинсон, Рой, Рудольф Штайнер: Введение в его духовное мировоззрение . ISBN   1-902636-28-7
• Уилсон, Колин, Рудольф Штайнер: Человек и его видение. Введение в жизнь и идеи основателя антропософии , The Aquarian Press, 1985, ISBN   0-85030-398-2

Внешние ссылки

Общий

• Биографии Рудольфа Штайнера
• Обзор Рудольфа Штайнера
• Гетеанум

Сочинения

• Архив Рудольфа Штайнера с английскими переводами тысяч произведений Штайнера: книг, лекций, статей, эссе, стихов и т. д.
• Библиотека Рудольфа Штайнера, США
• Рудольф Штайнер Аудио
• Указатель ВСЕХ лекций Рудольфа Штайнера с возможностью поиска и сортировки по названию, ключевому слову, дате, месту и числу GA или Шмидта.
• Указатель лекций в английском переводе , с возможностью сортировки по названию, дате, месту и номеру GA или Шмидта
• Список всех известных английских переводов
• Работы Рудольфа Штайнера в Project Gutenberg
• Работы Рудольфа Штайнера или о нем в Internet Archive
• Работы Рудольфа Штайнера в LibriVox (аудиокниги, являющиеся общественным достоянием)
• Собрание сочинений на английском языке. Архивировано 14 октября 2017 г. в Wayback Machine.
• Немецкий/английский список собрания сочинений

Статьи и передачи о Штайнере

• Личность Рудольфа Штайнера и его развитие , Эдуард Шюре, Macoy Publishing (1910), с французского, Париж (1908).
• Хайнер Ульрих, «Рудольф Штайнер». Архивировано 24 сентября 2015 г. в Wayback Machine , Перспективы: ежеквартальный обзор сравнительного образования (Париж, ЮНЕСКО: Международное бюро образования), том XXIV, вып. 3/4, 1994, с. 555–572
• Рудольф Штайнер: «Ученый-невидимое» ( Карлин Романо , Хроника высшего образования, том 53, выпуск 37, 2007 г., стр. B16)
• «От школы к бизнесу – наследие Рудольфа Штайнера живет» , Deutsche Welle (на английском языке), 28 февраля 2011 г. передача
• Рисунки Рудольфа Штайнера на доске, Художественный музей Беркли. Архивировано 6 июля 2014 года в Wayback Machine.
• Словарь скептиков
• Вырезки из газет о Рудольфе Штайнере в архив ZBW ХХ веке Пресс -