1983 Steiner occult world Hebrew Anthroposophy mystic Unique

Description: 1983 Steiner occult world Hebrew Anthroposophy mystic Unique 1983 Steiner occult world Hebrew Anthroposophy In this auction I offer: ?Mada hanistar bekavim yikariim?Die Geheimwissenschaft im UmrissBy Rudolf SteinTranslated by Dov Viroshvsky.Printed in 1983 Occult anthroposophy philosophy lore first time in Hebrew Astral world, human development, sleep and death, upper world knowledge, And more with notes and other anthroposophy stuff. Very small circled edition. Hard to find, only for very special request, Soft cover 252 pages size:6.5?-8.5? Rudolf Steiner (25 or 27 February 1861[1] ? 30 March 1925) was an Austrian philosopher, literary scholar, educator, architect, playwright, social thinker, and esotericist.[2][3] After gaining initial recognition as a literary critic and cultural philosopher, at the beginning of the twentieth century he founded a new spiritual movement, Anthroposophy, as an esoteric philosophy growing out of European transcendentalist roots with links to Theosophy. Steiner led this movement through several phases. In the first, more philosophically-oriented phase, Steiner attempted to find a synthesis between science and mysticism; his philosophical work of these years, which he termed spiritual science, sought to provide a connection between the cognitive path of Western philosophy and the inner and spiritual needs of the human being. In a second phase, beginning around 1907, he began developing artistic impulses that would transform drama, the movement arts (developing a new artistic form, Eurythmy) and architecture, culminating in the building of a cultural center to house all the arts, the Goetheanum. In a third phase, beginning after the First World War, Steiner worked to find practical manifestations of his philosophy; in cooperation with educators, farmers, doctors, etc. he founded Waldorf education, biodynamic agriculture, anthroposophical medicine as well as new directions in numerous other areas.[4]. Steiner advocated a form of ethical individualism, to which he later brought a more explicitly spiritual component. He derived his epistemology from Johann Wolfgang Goethe's world view, where ?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.?[5] A consistent thread that runs from his earliest philosophical phase through his later spiritual orientation is the goal of demonstrating that there are no essential limits to human knowledge.[6] Spiritual research From his decision to "go public" in 1899 until his death in 1925, Steiner articulated an ongoing stream of experiences that he claimed were of the spiritual world ? experiences he said had touched him from an early age on.[12] Steiner aimed to apply his training in mathematics, science, and philosophy to produce rigorous, verifiable presentations of those experiences. [21] Steiner 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.[12] 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.[22] Steiner's ideas about the inner life were influenced by Franz Brentano[12] - with whom he had studied, and Wilhelm Dilthey, both founders of the phenomenological movement in European philosophy, as well as the transcendentalist stream in German philosophy represented by Fichte, Hegel, and Schelling. Steiner was also influenced by Goethe's phenomenological approach to science.[12][23][24] Steiner led the following esoteric schools: His independent Esoteric School of the Theosophical Society, founded in 1904. This school continued after the break with Theosophy. 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.[25] The figure of Christian Rosenkreutz also plays an important role in several of his later lectures. The School of Spiritual Science of the Anthroposophical Society, founded in 1923 as a further development of his earlier Esoteric School. The School of Spiritual Science was intended to have three "classes", but only the first of these was developed in Steiner's lifetime. All the texts relating to the "School of Spiritual Science" have been published in the full edition of Steiner's works. Goethean science In his commentaries on Goethe's scientific works, written between 1884-97, 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 imagination was required to find the biological archetypes (Urpflanze), and 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.[26] 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. He 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.[26] Knowledge and freedom Steiner approached the philosophical questions of knowledge and freedom in two stages. The first was his dissertation, published in expanded form in 1892 as Truth and Knowledge. Here Steiner suggests that there is an inconsistency between Kant's philosophy, which postulated that the essential verity of the world was inaccessible to human consciousness, and modern science, which assumes that all influences can be found in what Steiner termed the "sinnlichen und geistlichen" (sensory and mental/spiritual) world to which we have access. Steiner terms Kant's "Jenseits-Philosophie" (philosophy of an inaccessible beyond) a stumbling block in achieving a satisfying philosophical viewpoint.[27] 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 explicitly denies all justification to a division between faith and knowledge; otherwise expressed, between the spiritual and natural worlds. Their apparent duality is conditioned by the structure of our consciousness, which separates perception and thinking, but these two faculties give us 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. [22] 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."[28] A new stage of Steiner's philosophical development is expressed in his Philosophy of Freedom. Here, he further explores potentials within thinking: freedom, he suggests, can only be approached asymptotically and 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,[29] and the real activity of acting in full consciousness.[22] (See the main article on the book Philosophy of Freedom for a fuller exposition.) 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."[10] Steiner affirms Darwin's and Haeckel's evolutionary perspectives but extends 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:[30] In human beings, the absolute subject-object appears as such, i.e. as pure spiritual activity, containing all of its own objectivity, the whole process of its natural manifestation, but containing it totally ideally - in consciousness....The subject knows here only its own activity as an objective activity (sub specie object). Thus, the original identity of subject and object is restored in philosophical knowledge.[31] Spiritual science Main article: Anthroposophy See also: Rudolf Steiner's exercises for spiritual development In his earliest works, Steiner already spoke of the "natural and spiritual worlds" as a unity.[12] 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, followed by How to Know Higher Worlds (1904/5), Cosmic Memory (a collection of articles written between 1904 and 1908), and An Outline of Esoteric Science (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, which he considered to be his own central theme. 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, but including extraordinary 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. 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 knowledge always entails creative inner activity.[12] Steiner articulated three stages of any creative deed:[22] Moral intuition: the ability to discover ethical principles appropriate to the circumstances at hand: situational ethics Moral imagination: the imaginative transformation of an ethical principle into a concrete intention for the future evolution of the particular situation Moral technique: the realization of the intended transformation, depending on a mastery of practical skills. Steiner termed his work from this period on Anthroposophy. He emphasized that the spiritual path he represented builds upon and supports individual freedom and independent judgment, whereby 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.[22] Steiner considered the purpose of human evolution to be the development of the mutually interdependent qualities of love and freedom.[10] 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 natural medical products worldwide. At around the same time, Dr. Ita Wegman founded a first anthroposophic medical clinic in Arlesheim, Switzerland (now called the Wegman Clinic). Steiner's descriptions of certain bodily organs and their functions sometimes differ significantly from those found in medical textbooks. He stated, for example, that the heart is not a mechanical pump but a dynamic regulator of circulatory flow.[citation needed] Biodynamic farming & gardening Biodynamic agriculture, or biodynamics, comprises an ecological and sustainable farming system, that includes many of the ideas of organic farming (but predates the term). In 1924, a group of farmers concerned about the future of agriculture requested Steiner's help; Steiner responded with a lecture series on agriculture. This was the origin of biodynamic agriculture, which is now practiced throughout much of Europe, North America, and Australasia.[42] A central concept of these lectures was to "individualize" the farm by bringing no or few outside materials onto the farm, but producing all needed materials such as manure and animal feed from within what he called the "farm organism". Other aspects of biodynamic farming inspired by Steiner's lectures include timing activities such as planting in relation to the movement patterns of the moon and planets and applying "preparations", which consist of natural materials which have been processed in specific ways, to soil, compost piles, and plants with the intention of engaging non-physical beings and elemental forces. Steiner, in his lectures, encouraged his listeners to verify his suggestions scientifically, as he had not yet done. The early decades of the twentieth-century agriculture started using inorganic fertilizers such as nitrogen "condensed" from the air and subsequently applied to the fields. Steiner believed that the introduction of this chemical farming was a very detrimental. Stating "Mineral manuring is a thing that must cease altogether in time, for the effect of every kind of mineral manure, after a time, is that the products grown on the fields thus treated lose their nutritive value. It is an absolutely general law." [43] Steiner was convinced that the quality of food in his time had degraded, and he believed the source of the problem was chemical farming's use of artificial fertilizers and pesticides, however he did not believe this was only because of the chemical or biological properties relating to the substances involved, but also due to spiritual shortcomings in the whole chemical approach to farming. Steiner considered the world and everything in it as simultaneously spiritual and material in nature, an approach termed monism. He also believed that living matter was different from dead matter. In other words, Steiner believed synthetic nutrients were not the same as their more living counterparts.[44] The name "biologically dynamic" or "biodynamic" was coined by Steiner's adherents. A central aspect of biodynamics is that the farm as a whole is seen as an organism, and therefore should be a closed self-nourishing system, which the preparations nourish. Disease of organisms is not to be tackled in isolation but is a symptom of problems in the whole organism. Although the number of biodynamic farms in the world is relatively small, as of 2006 about one quarter of the farms in India have adopted biodynamic practices.[45] Judaism During the years when Steiner was best known as a literary critic, he published a series of articles attacking various manifestations of Antisemitism[65] and criticizing some of the most prominent anti-Semites of the time as "barbaric" and "enemies of culture".[66] Towards the end of his life and after his death, massive defamatory press attacks against Steiner were undertaken by early National Socialist leaders (including Adolf Hitler) and other right-wing nationalists. These criticized Steiner's thought, and Anthroposophy, as being incompatible with National Socialist racist ideology and charged both that Steiner was influenced by his close connections with Jews and that he was himself Jewish.[66][16] On a number of occasions, Steiner promoted full assimilation of the Jewish people into the nations in which they lived, a stance that has come under criticism in recent years.[60] He was also a critic of his contemporary Theodor Herzl's goal of a Zionist state (and critiqued the idea of ethnically-determined nations elsewhere). Bid now don't forget ?You might loose this item.I respect combine delivery enjoy this profit. PLEASE CLICK " VIEW MY OTHER AUCTION "AND MY ?EBAY STORE?ABOVE, to see some more INTERESTING AND RARE JUDAICA items .THIS LIST is part of my PRIVATE collection Please note: Please refine your search by using a main CODE like for example "ART" or "HAGGADAH" or "HASSIDIC " or "KABBALAH" or "PALESTINIANA" or JUDAICA " or "ISRAELIANA" in the small window at the top left corner of the store PAGE .Please DO NOT mark "TITLE & DESCRIPTION" but ONLY "TITLE " then you'll receive EXACTLY what you are looking for. My STORE is REFRESHENED and RENEWED on a WEEKLY basis with many new items added. it is HIGHLY RECOMMENDED to keep watching it on a regular basis. By choosing the "NEWLY LISTED" option, you'll be able to see only the NEW recent listings Item guaranteed authentic. Don 1.5.17

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