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One hundred years after Rudolf Steiner presented his lectures on agriculture in 1924, the impact of his words are self-evident. Around the world, biodynamic principles are practised in thousands of thriving farms, vineyards and gardens, and Demeter certification for biodynamic produce is recognized internationally as a mark of quality. Speaking to a modest audience of farmers in a village in modern-day Poland, Steiner launched the first organic agricultural movement. But what has come to be known as ‘biodynamics’ is distinguished by many unique aspects, including the use of herbal and mineral ‘preparations’ (which serve as dynamizing applications for compost and field sprays) and the concept of the farm or garden as a single living organism, encompassing animals, crops, soil and community. This definitive, centenary edition of the influential Agriculture Course has been reedited from primary sources to be as faithful as possible to Steiner’s original meaning. Shorthand reports have been freshly transcribed, archival discoveries added, and fresh commentary and notes inserted. In addition to the original eight lectures and four discussions, this volume features a wealth of new texts, including notes, addresses and resolutions relating to the Experimental Circle – founded contemporaneously to bridge research and practice – comprehensive facsimiles of Rudolf Steiner’s preparatory notes for the course; original programmes and attendee lists; questions sent in advance; written and verbal reports by Steiner, including his address to young people; photos of Koberwitz, and high-quality colour plates of his original blackboard drawings. Eight lectures, four question-and-answer sessions, Koberwitz, June 1924, GA 327
One hundred years after Rudolf Steiner presented his lectures on agriculture in 1924, the impact of his words are self-evident. Around the world, biodynamic principles are practised in thousands of thriving farms, vineyards and gardens, and Demeter certification for biodynamic produce is recognized internationally as a mark of quality. Speaking to a modest audience of farmers in a village in modern-day Poland, Steiner launched the first organic agricultural movement. But what has come to be known as 'biodynamics' is distinguished by many unique aspects, including the use of herbal and mineral 'preparations' (which serve as dynamizing applications for compost and field sprays) and the concept of the farm or garden as a single living organism, encompassing animals, crops, soil and community.This definitive, centenary edition of the influential Agriculture Course has been reedited from primary sources to be as faithful as possible to Steiner's original meaning. Shorthand reports have been freshly transcribed, archival discoveries added, and fresh commentary and notes inserted. In addition to the original eight lectures and four discussions, this volume features a wealth of new texts, including notes, addresses and resolutions relating to the Experimental Circle – founded contemporaneously to bridge research and practice – comprehensive facsimiles of Rudolf Steiner's preparatory notes for the course; original programmes and attendee lists; questions sent in advance; written and verbal reports by Steiner, including his address to young people; photos of Koberwitz, and high-quality colour plates of his original blackboard drawings. Eight lectures, four question-and-answer sessions, Koberwitz, June 1924, GA 327
Steiner's original contribution to human knowledge was based on his ability to conduct 'spiritual research', the investigation of metaphysical dimensions of existence. With his scientific and philosophical training, he brought a new systematic discipline to the field, allowing for conscious methods and comprehensive results. A natural seer from childhood, he cultivated his spiritual vision to a high degree, enabling him to speak with authority on previously veiled mysteries of life. The evolving human being; Cosmos as the source of life; Plants and the living earth; Farms and the realms of nature; Bringing the chemical elements to life; Soil and the world of spirit; Supporting and regulating life processes; Spirits of the elements; Nutrition and vitality; Responsibility for the future.
Knowledge of the cosmic significance of Christ and his mission, once experienced intuitively, has faded over the centuries. As theologians and historians of the Church critically scrutinized the Gospel records, their focus shifted from a gnostic vision of Christ to the human figure of ‘the simple man’, Jesus of Nazareth. In these enlightening lectures, Rudolf Steiner shows how ‘the Mystery of Golgotha’ (his term for the Crucifixion and Resurrection of Christ) can be understood as the pivotal event in human history, and the Gospels as ‘initiation documents’ that can serve to guide us on a path of spiritual development. He contrasts elements of the religious thinking of Jesuitism with Rosicrucianism – particularly in relation to the effect on human will – and discusses the characteristics of the two Jesus children in the contrasting accounts by Luke and Matthew. Steiner demonstrates how the great religious traditions of Zarathustra and Buddha helped prepare the way for the events of Palestine. In the process he clarifies controversial topics in Christian theology, such as the resurrection of the physical body of Jesus Christ. The emphasis throughout these lectures is on rediscovering the esoteric path to Christ and awakening to a new revelation manifesting in our time: Christ as the ‘Lord of Karma’. This edition features a revised translation and is complemented with editorial notes and appendices by Frederick Amrine and an introduction by Robert McDermott. Eleven lectures, Karlsruhe, Oct. 1911, GA 133
'There will be a resurrection – a resurrection that should not be imagined politically... but it will be a resurrection. Goetheanism still rests in the grave as far as external culture is concerned. But Goetheanism must rise again.' In the first winter following the Great War, Rudolf Steiner appealed to the spirit of Central Europe – which he characterized as Goetheanism – that had been languishing for decades. Only such a spiritual force could provide answers to the pressing social, national and international questions of the time. A new constellation of polar, hostile opposition had emerged after the war, with the East and Bolshevism on one side, and the victorious West and Americanism on the other. In the middle, with no apparent role or hope for the future, was the defeated Central Europe. But this 'centre', beseeched Steiner, should not become a vacuum. Rather, it needs to discover its true, world-historical task.In this context, with deep seriousness and urgency, Rudolf Steiner speaks of the work of Goetheanism, which begins with understanding the threefold human being and leads to threefolding the social organism. Steiner goes on to describe the decisive role of the consciousness soul in the present epoch, and how Schiller's Aesthetic Letters and Goethe's Fairy Tale relate to contemporary challenges. He discusses a multitude of seemingly diverse but interrelated themes, such as the migration of peoples in the past and present, the thinking of John of the Cross, and the modern path of spirit cognition. The first English publication of these lectures features an introduction by Christian von Arnim, notes and an index. Twelve lectures, Dornach, Jan.–Feb. 1919, GA 188
'Suppose you have seen an event, have formed an idea about it, and you say something that is not true – in other words, something that is a lie. Then what flows from the object is correct and what flows from you is false and this collision is a terrible explosion; and each time you do this, you attach a gruesome being to your karma which you cannot get rid of again until you have made good what you lied about.' – Rudolf Steiner In a previously-untranslated volume of lectures, Rudolf Steiner presents shattering insights regarding the interaction of human and spiritual beings. He speaks, for example, about how perfumes can give certain spirits access to people on earth, or how phantoms, spectres and demons can be created through human deficiencies – or even how the arts of architecture, sculpture, painting and music allow 'good' or 'hideous' entities to enter our world. As he states: 'Learning about the effects of spiritual beings is of much greater help than moral preaching. A future humanity will know what it is creating through lies, hypocrisy and slander.' The lectures are divided into two broad thematic groups: the first relating to the inner path of knowledge and its relation to the yearly festivals, and the second focusing on the work of elemental beings in our everyday world. The 18 lectures are complemented with notes, an index and an introduction by Christian von Arnim.
Author's summary and summaries of 34 lectures, 1901-1905; with reports on Rudolf Steiner's activity in the "Giordano Bruno Association," 1902 (CW 51) "Steiner's approach was at first a surprise for the students, who had been schooled in Marxist thought and tended to view all spiritual matters as 'byproducts' of material, economic processes. For them, it was questionable whether the spiritual striving of individual human beings could really be a driving force in history. Steiner knew the soul disposition of his students and the 'inexpressibly tragic situation' that the proletariat's intense desire for knowledge had so far been 'satisfied only through the grossest form of materialism.' But the materialistic ideas that had been absorbed by the workers from popular scientific literature and from Marxist writings contained 'partial truths.'" (introduction) Wide-ranging, illuminating, and entirely unique in Rudolf Steiner's Collected Works, this volume consists of lectures given at the Worker Education School and at the Independent College in Berlin (along with a lengthy appendix on Steiner's activity in the Giordano Bruno Association). Concerning his teaching activities in the Worker School, Steiner later reflected in his autobiography, "I had to find a completely different way of expressing myself than I had become used to until then" (p. 193). This was due largely to his students' working-class background. Steiner's new approach involved allowing "idealism to arise from materialism." The result was the foundation for what he called "historical symptomatology"--that is, the study of the deeper causes behind history through their symptomatic expression in concrete historical events. This volume is therefore an exceptional resource for anyone interested in Steiner's approach to history. Steiner's lectures at the Independent College, which form part two of the volume, are concerned, on the one hand, with the philosophies of the medieval and early modern mystics--forming a companion to his book Mystics after Modernism (CW 7)--and, on the other, with the remarkable figure of Friedrich Schiller. Speaking on the occasion of the centenary of Schiller's death, Steiner's lectures are a brilliant homage to the great thinker and dramatist, brimming with insights into this extraordinary individual and the significance of his contributions for our time. The appendix contains unique documents outlining Steiner's work in the Giordano Bruno Association for a Unified Worldview. The lively exchange of ideas and Steiner's unique role within the Association are evident in the selected lectures and discussions. This book is a must-read for both long-time students of Steiner's work and newcomers seeking a fresh, enlivened, and enlivening approach to philosophy, history, and literature. On Philosophy, History, and Literature is a translation from German of Uber Philosophie, Geschichte, und Literatur. Darstellungen an der Arbeiterbildungsschule und der Freien Hochschule in Berlin, Zusammenstellung edition, Rudolf Steiner Verlag, Dornach, 1983 (GA 51).
"I grew up entirely among peasant folk, and in my spirit I have always remained there--I indicated this in my autobiography. Though it was not on a large farming estate as you have here, in a smaller domain I myself planted potatoes, and though I did not breed horses, at any rate I helped to breed pigs. And in the farmyard of our immediate neighborhood I lent a hand with the cattle. These things were very close to me for a long time. I took part in them actively. Thus I do at any rate have a love of farming..." -- Rudolf Steiner Biodynamic agriculture, which has increased consistently in popularity over the years, was born in June 1924 from a single course of eight lectures by Rudolf Steiner in Koberwitz (now in Poland). In The Agriculture Course, Peter Selg presents a remarkable study of the context of those lectures, conveying a tangible sense of the celebratory mood and atmosphere of those events at Pentecost. He highlights Steiner's intentions for the course--and parallel lectures in Breslau--by drawing widely on the available literature and numerous archival sources. Recognizing that chemical manipulation of agriculture was neither desirable nor sustainable, Steiner helped launch an agricultural movement whose outlook is truly pioneering in spirit. As Selg describes, Steiner saw that "what was needed instead was new, conscious insight into life forces and laws, into the nature of organisms, into the diverse realms of nature, and the determining factors of both Earth and cosmos that influence them." The vivid picture painted here reveals the importance that Steiner placed on launching this work, as well as the extent to which his initiative offered an answer to the emerging forces of cultural and political destruction that would lead to World War II. The Agriculture Course, Koberwitz, Whitsun 1924 is a translation from German of Koberwitz 1924: Rudolf Steiner und der Landwirtschaftliche Kurs (Rudolf Steiner Verlag, 2009).
With the unprecedented global conflict of the First World War as an overarching theme, Rudolf Steiner addresses timeless issues such as the search for harmony between peoples and nations, the development of the human capacity for love, the contemporary presence of Christ, and the questions of reincarnation and life after death. Speaking in the German city of Stuttgart during and after the war years, Steiner discusses the perpetual tension between East and West – particularly in relation to Europe. The war, he says, arose principally out of the Anglo-Saxon peoples' determination 'to exercise world-domination'. Knowing that Slavic culture is destined to be the precursor of the sixth cultural epoch, Western national interests resolved to make Eastern Europe – specifically Russia – 'the field for socialist experiments'. These events were aggravated by the failure of the Central European peoples in their own world-historical task, to 'rise to a broad sense of vision' as intermediaries between the two groups. Throughout, Steiner refers to the work of individual Folk Souls, but distinguishes them from the scourge of nationalism – especially when it is based on blood – whilst emphasizing the sovereignty of the individual human being. Although more than a century old, the enduring themes of these previously-untranslated lectures will resonate with many readers today. The main text is supplemented with an introduction by Simon Blaxland-de Lange, editorial notes and an index. Sixteen lectures, Stuttgart, Sept. 1914–March 1921, GA 174b