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"What lies spiritually and cosmically at the foundation of a community like the Anthroposophical Society? In wrestling with this question, I have come to the inner conviction that it is justified to speak of the Anthroposophical Society as a Michael community." -- Paul Mackay How can one understand Rudolf Steiner's use of the word we in the last part of the Foundation Stone Meditation: "What we found from our hearts and direct from our heads with focused will"? What is the meaning of "we" here? In the first part of this original and inspiring work, Paul Mackay takes this question as a point of departure, developing a unique approach to working with the seven rhythms of the Meditation. Based on personal experiences, he concludes that the rhythms express the members of the human makeup. We in the fifth rhythm has the quality of "spirit-self." The second part of the book considers the same we from a karmic perspective, with reference to Steiner's lectures on karmic relationships, events in the fourth and ninth centuries, the mystery of death and evil, and the restoration of karmic truth. "What's the use of telling people over and over that we're not a sect if we act like a sect? You see, something that needs to be well understood, especially by the members of the Anthroposophical Society, is what any society in our modern age requires. A society must not be a sect in any way. If the Anthroposophical Society is to stand on firm ground, the word 'we' can really never play a role in regard to opinion. Again and again, anthroposophists are heard saying to the rest of the world: 'We [the Society] think this or that. This or that is going on with us. We want this or that.' In earlier times, societies could present a face of conformity to the world. Now this is no longer possible. Within a contemporary society, each individual must really be a free human being. Only individuals have views, thoughts, and opinions." -- Rudolf Steiner (1923)
In two related studies, Peter Selg tracks the groundbreaking of the first Goetheanum on September 20, 1913, in the context of what is known as the “Michael movement,” the primary active impulse brought by Rudolf Steiner in 1924, which explicitly indicates the anthroposophic movement and its official society. The author shows the fundamental importance of this beginning in Dornach. He illuminates the fateful goal of the “School for Spiritual Science” through Rudolf Steiner’s karma lectures, not only providentially in the sense that it involved individualities, but also with regard to the future development of human civilization. This monograph builds on Peter Selg's book Rudolf Steiner's Foundation Stone Meditation: And the Destruction of the Twentieth Century and Sergei O. Prokofieff's Rudolf Steiner's Sculptural Group: A Revelation of the Spiritual Purpose of Humanity and the Earth. Originally published in German as Grundstein zur Zukunft. Vom Schicksal der Michael-Gemeinschaft (Verlag des Ita Wegman Instituts, 2013).
"Leading thoughts" and letters for members of the Anthroposophical Society (CW 26) "The leading thoughts here given are meant to open up subjects for study and discussion. Points of contact with them will be found in countless places in the anthroposophic books and lecture courses, so that the subjects thus opened up can be enlarged upon and the discussions in the groups centered around them." -- Rudolf Steiner This key volume contains Rudolf Steiner's "leading thoughts," or guiding principles, and related letters to members of the Anthroposophical Society. Using brief, aphoristic statements, Steiner succinctly presents his spiritual science as a modern path of knowledge, accompanied by "letters" that expand and contextualize the guiding thought. These 185 thoughts constitute invaluable, clear summaries of Steiner's fundamental ideas--indeed, they contain the whole of Anthroposophy. They are intended not as doctrine, but to stimulate and focus one's study and discussion of spiritual science. "Anthroposophy is a path of knowledge to guide the Spiritual in the human being to the Spiritual in the universe.... Anthroposophy communicates knowledge that is gained in a spiritual way.... There are those who believe that with the limits of knowledge derived from sense perception the limits of all insight are given. Yet if they would carefully observe howthey become conscious of these limits, they would find in the very consciousness of the limits the faculties to transcend them." -- Rudolf Steiner This volume is a translation of Anthroposophische Leitsätze, Der Erkenntnisweg der Anthroposophie--Das Michael-Mysterium (GA 26).
Provides a deeper understanding of Rudolf Steiner's Michael Letters.
10 lectures, Stuttgart and Dornach, January 23 - March 4, 1923 (CW 257) "We are firmly in our understanding of things of the spirit only when we do not rest content with abstract spiritual concepts and a capacity to express them theoretically, but instead grow into a sure belief that higher beings are present with us in a community of spirit when we engage in spiritual study. No external measures can bring about anthroposophical community-building. You have to call it forth from the profoundest depths of human consciousness." --Rudolf Steiner Rudolf Steiner presented these lectures right after the fire that destroyed the first Goetheanum. Given during the year before the Anthroposophical Society was reestablished, they form an important part of the history of the anthroposophic movement. Steiner calls for a "searching of conscience." He explains that in anthroposophic communities we can experience our first awakening to the spirit in our encounters with others, and he describes how the reversed cultus" forms the foundation for a new community life. Translated from shorthand reports unrevised by the lecturer, from the German edition titled Anthroposophische Gemeinschaftsbildung (GA 257)
Why become a member of the Anthroposophical Society? Is the Anthroposophical Society really needed today? The future of the society, according to Sergei O. Prokofieff, depends directly on competent responses to such questions by each and every anthroposophist. "With these considerations, it is not the author's concern to persuade the reader in an outward way to join the Anthroposophical Society. He is concerned with the communication of a few esoteric viewpoints and possible motives, so that the decision in this regard can develop in a fully aware and responsible manner, based on a solid inner cognitive foundation. For only when the decision in regard to membership in the Anthroposophical Society--for whatever reason the individual might make it--occurs on such a basis, does it also have spiritual justification." (from the preface)
"We, the people of the fifth post-Atlantean period...we have to resolve, to the greatest extent possible and in a way that is filled with the power of life, the problem that one can call the problem of evil. I ask you to think about this in some depth. The fact that evil, which will approach the human being of the fifth post-Atlantean period in every possible form and will do this in such a way that the human being will have to resolve the very nature and being of evil scientifically, will have to come to grips, in all his or her loving and hating, with everything that stems from evil, and battle and wrestle with evil's resistance to impulses of the will; all this belongs to the task of the fifth post-Atlantean period." -- Rudolf Steiner, Goethe's Faust in the Light of Anthroposophy, p. 85) The two essays published here were written on the basis of lectures given to members of the School for Spiritual Science. Their content therefore deals directly with the path of inner development outlined in the lessons of the First Class of the School. In the first essay, Selg address the necessary confrontation with the powers of evil as they appear in the Class Lessons and in our time more broadly. Only through confronting and overcoming these powers are we able to find the path to our true humanity. The second essay deals with the figure of the Guardian of the Threshold as a Michaelic teacher and guide along the soul's path into the spiritual world. This figure, Selg argues, is far too little understood in our time. He is a spiritual being of great significance who offers help to all earnest seekers. This book represents an ongoing effort on the part of Peter Selg and the leaders of the General Anthroposophical Section at the Goetheanum to deepen and internalize the work with the Class Lessons for all members of the School for Spiritual Science. This book is comprised of translations of texts originally published in German by Verlag des Ita Wegman Instituts: Die Auseinandersetzung mit dem Bösen: Zur Schulung der « Ersten Klasse ». Hochschulvorträge Band 1 (2019); Die Sprache des Hüters: Zur Schulung der « Ersten Klasse ». Hochschulvorträge Band 2 (2020).
This third volume of Peter Selg’s comprehensive presentation of Rudolf Steiner’s life and work begins with Steiner’s invitation to lecture in the Theosophical Society during the summer of 1900. From the outset of his theosophical involvement, Steiner was resolved to serve and develop the Western path to the spirit, traversed in full, conscious clarity of thought. He was therefore critical of the tendency to avoid the modern standards of a sound knowledge process in matters of spirituality and esotericism, and instead emphasized the importance of idealist philosophy as groundwork for understanding spiritual cognition. (“Whoever speaks of the coldness of the world of ideas can only think ideas, not experience them. Those who live the true life in the world of ideas feel in themselves the being of the world working in warmth that cannot be compared to anything else.” —Rudolf Steiner, Goethe's World View) Although his approach did not always harmonize with theosophical pursuits, Rudolf Steiner recognized the sincere striving at the basis of this movement and agreed to take on increasingly greater responsibility for the German Section. Marie von Sivers, who would later become his wife, was his most supportive colleague during this time. At a decisive juncture, Steiner broke from the Theosophical Society to found the Anthroposophical Society, through which he would continue the development of modern spiritual science more freely in accord with his original intentions. This volume covers the period during which Steiner wrote some of his foundational works: Christianity as Mystical Fact, Theosophy, Knowledge of the Higher Worlds, and An Outline of Esoteric Science. Peter Selg also describes the building of the first Goetheanum in Dornach as an artistic embodiment of esoteric wisdom, giving rise to an international working community, as well as the performance of the mystery dramas and Rudolf Steiner’s profound Christological lectures known as the Fifth Gospel.
During the Christmas period of 1923-4, Rudolf Steiner refounded the Anthroposophical Society at its headquarters in Dornach, Switzerland. This important event, which has come to be known as the Christmas Conference, can be studied on many levels, and its many mysteries have been central to Sergei O. Prokofieff's anthroposophical research over the years. His beginning point has been an enduring question: What did Rudolf Steiner mean when he called the Christmas Conference the ‘start of a World-Turning-point of Time’? In this far-reaching work, the author – working from several different viewpoints - guides the reader towards an answer. Prokofieff suggests that the impulse of the Christmas Conference can only be reenlivened today through conscious action by individuals to experience its spiritual essence. Rather than offering dogmatic conclusions, he opens up paths of approaching this goal by throwing light on different aspects of the Conference and what lies at its heart: the Foundation Stone and its Meditation. In particular, Prokofieff explores three key perspectives: the connection of the Christmas Conference with humanity’s evolution; the inner relationship of each individual anthroposophist to the Christmas Conference; and the significance of the Conference to Rudolf Steiner himself. Although this is major work of some length, the individual chapters of May Human Beings Hear It! are complete in themselves, and can therefore be studied independently of each other.