Mystics At The Dawn Of The Modern Age

This book originated in lectures Steiner gave to a small circle of theosophists and constitutes the earliest public exposition of his spiritual scientific research. In it Steiner deals with the impact of modern scientific thinking on our spiritual experiences and the conflict between reason and revelation. He looks at how eleven European mystics resolved the dichotomy between their inner spiritual perceptions and the age of invention and discovery then coming to birth.

On Meister Eckhart, Tauler, Suso and Ruysbroeck, Nicholas of Cusa, Agrippa of Nettesheim and Theophrastus Paracelsus, Valentin Weigel and Jacob Boehme, Giordano Bruno and Angelus Silesius. Epilogue.

Situates the female mystical tradition within the context of the epistemological shift which occurred at the dawn of the modern world.

4 lectures, Dornach, June 28 - July 18, 1923 (CW 350) "Truth and striving for truth must taste good to you; and lies, once you are conscious of them, must taste bitter and poisonous. You must not only know that human judgments have color, but also that printer's ink nowadays is mostly deadly nightshade juice. You must be able to experience this in all honesty and rectitude, and once you can do so, you will be in a state of spiritual transformation" (Rudolf Steiner). What is the relationship between coming to see the secrets of the universe and one's own view of the world? How far must one go before finding the higher worlds on the path of natural science? Do cosmic forces influence all of humanity? What connection do plants have with the human being and the human body? In answering these questions, Steiner covers a wide range of topics, from the development of independent thinking and the ability to think backward to the uses of what seems boring and the reversal of thinking between the physical and spiritual worlds, and from the "physiology" of dreams to living into nature and the spiritual dimension of various foods we eat. As always in his lectures to the workers, Steiner's style is clear, direct, and accessible. This volume is a translation from German of four lectures from Rhythmen im Kosmos und im Menschenwesen: Wie kommt man zum Schauen der geistigen Welt? (GA 350).

This volume brings together for the first time some of the world’s leading authorities on the German mystic Jacob Boehme, to illuminate his thought and its reception over four centuries for the benefit of students and advanced scholars alike. Boehme’s theosophical works have influenced Western culture in profound ways since their dissemination in the early 17th Century, and these interdisciplinary essays trace the social and cultural networks as well as the intellectual pathways involved in Boehme’s enduring impact. The chapters range from situating Boehme in the 16th Century Radical Reformation, to discussions of his significance in modern theology. They explore the major contexts for Boehme’s reception including the Pietist movement, Russian religious thought and Western esotericism, as well as focusing more closely on important readers: the religious radicals of the English Civil Wars and the later English Behmenists; literary figures such as Goethe and Blake, and great philosophers of the modern age, among them Schelling and Hegel. Together, the chapters illustrate the depth and variety of Boehme’s influence and a concluding chapter addresses directly an underlying theme of the volume – asking why Boehme matters today, and how readers in the present might be enriched by a fresh engagement with his apparently opaque and complex writings.

'Steiner has been able to clarify the historical reality behind the Rosicrucian story, with all its aura of glamour and fantasy. That effected, he points to the enormity of its vision for the future evolution of ideas...' – Dr Andrew Welburn (from the Introduction)In the immediate aftermath of the 'Mystery-act' of the Christmas Foundation Conference, Rudolf Steiner chose to speak on the subject of 'Rosicrucianism and Modern Initiation, Mystery Centres of the Middle Ages'. Clearly connected to the events that had just taken place in Dornach – in which he not only refounded the Anthroposophical Society but took a formal position within it – Steiner begins by exploring the intellectual life of the Middle Ages and the role that Mystery culture played within it. He throws new light on the foundations of Rosicrucianism, its principles of initiation and its inherent impulse for freedom. Steiner also discusses the secret teachings of the eighteenth and nineteenth centuries, and the dawn of the age of the Archangel Michael.In the second series of lectures, entitled 'The Easter Festival and the History of the Mysteries' (April 1924), Steiner describes how festivals grew out of the Mysteries themselves. He speaks of Mysteries connected to Spring and Autumn, Adonis and Ephesus, and the significance of Sun and Moon. Throughout the volume he discusses the roles of Alexander the Great and Aristotle in world history and the significance of Aristotle's 'Categories'. Published for the first time as a single volume, the freshly revised text is complemented with an extensive introduction by Dr Andrew Welburn, detailed notes and appendices by Professor Frederick Amrine and an index.

Natural Science underpinned the modern Darwinian theory of evolution–physical: Seeing Eye empiricism: physical (sensory) mode. Rudolf Steiner (1861-1925) philosopher, scientist and educator introduced a Natural Science post-modern understanding a physical-spiritual: Seeing Eye and connecting mind’s I delicate empiricism: spiritual-physical (non-sensory) mode—underpinning and enhancing the theory of evolution. For historic accuracy we trace Rudolf Steiner’s ‘quest’ to bring both these modes together—modern natural scientific materialism (the dragon) and philosophical spiritual scientific knowledge—that lights our path and enables a threefold exploration of our spiritual-physical evolutionary development (Spiritual: invisible - Physical: visible). The ‘body – soul’ divide: (body: physical sensory mode – soul: spiritual non-sensory mode). Natural Science: Nature and Super-Nature: The use of the term super-natural is very different from the way the word ‘supernatural’ is commonly used and understood, (fantasy, black magic). Super-natural here equates to Nature and Natural Science: super-natural phenomena are only natural phenomena presenting at a higher or super –though– still natural level. Evolution: Goethe’s Naturphilosophie was a metamorphosis of ‘Nature philosophy’. In this same way Steiner’s Spiritual Science, a higher form of Naturphilosophie, conceived a purely active spiritual element a Meta transmutation had taken place: Naturmetaphilosophie.