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In considering a group that identified with Victorian American culture and its anxieties while adhering to an occult worldview that most of their contemporaries found strange, if not dangerous, the book explains why these middle-class Americans found Theosophy so persuasive and why they left family and friends behind to take up residence at this California settlement."--BOOK JACKET.
9 lectures, Berlin, October 14-December 9, 1909 (CW 58) A previous translation of this work: Metamorphoses of the Soul: Paths of Experience, vol. 1. In a key series of lectures on personal development, Rudolf Steiner explains that the central mission of spiritual science is to enable people to ascend, in full consciousness, to knowledge of spiritual realities. But, given that the means to achieve spiritual perception are now widely available, there is the danger that some individuals will gain access to the spiritual world whilst harboring impure motives. This can lead to a distorted understanding and vision of that world. Steiner s emphasis, therefore, is on the preparatory steps the metamorphosis and purification of the human soul required for achieving true spiritual enlightenment. Life itself teaches and prepares us for progress, and Anthroposophy explains and brings this to consciousness. In some of his most lucid lectures, Steiner describes the missions of anger, truth and reverence, the significance of human character, the meaning of asceticism and illness, and the phenomenon of egoism. He also clarifies the differences between Buddhism and Christianity, describes the goal of spiritual science, and makes some esoteric observations about the moon. Throughout the talks Steiner refers to many significant historical figures, including St Augustine, Coleridge, Leonardo da Vinci, Madame Blavatsky, Goethe, Homer, and Shakespeare. This volume is a translation of Metamorphosen des Seelenlebens - Pfade der Seelenerlebnisse: Erster Teil (CW 58)."
The spiritual-scientific investigator has ... to transform the soul itself into an instrument; then - when his soul is awakened and he can see into a spiritual world - he experiences, on a higher level, a similar great moment as blind people do when, having been operated upon, they look at a world they have not seen before. In a key series of lectures on personal development, Rudolf Steiner explains that the central mission of spiritual science is to enable people to ascend, in full consciousness, to a knowledge of spiritual realities. But given that the means to achieve spiritual perception are now widely available, the danger exists that some individuals will gain access to the spiritual world whilst harbouring impure motives. This can lead to a distorted understanding and vision of that world. Steiner's emphasis, therefore, is on the preparatory steps - the metamorphosis and purification of the human soul - required for achieving true spiritual enlightenment. Life itself teaches and prepares us for progress, and anthroposophy explains and brings this to consciousness. In some of his most lucid lectures, Steiner describes the missions of anger, truth and reverence, the significance of human character, the meaning of asceticism and illness, and the phenomenon of egoism. He also clarifies the differences between Buddhism and Christianity, describes the goal of spiritual science, and makes some esoteric observations about the moon. Throughout the talks Steiner refers to many significant historical figures, including St Augustine, Coleridge, Leonardo da Vinci, Madame Blavatsky, Goethe, Homer, and Shakespeare.
“The book helps fill in the picture of a complex and fascinating man...indispensable for the serious study of the subject.”—Edmund Wilson, The New Yorker The most influential poet of his age, Yeats eluded the grasp of many who sought to explain him. In this classic critical examination of the poet, Richard Ellmann strips away the masks of his subject: occultist, senator of the Irish Free State, libidinous old man, and Nobel Prize winner.
In this volume of memoirs, Sangharakshita arrives back in England after twenty years in the East. He expects to stay no more than a few months, but as the months become years, he begins to realize that it is here that he may best be able to 'work for the good of Buddhism', as one of his teachers had once exhorted him. After a farewell tour of his friends and teachers in India, he goes on to found a new Buddhist movement and to ordain twelve men and women into a new Buddhist Order.