Bilder 1 - 1 von RUDOLF STEINER GESAMTAUSGABE. VERÖFFENTLICHUNGEN AUS DEM ARCHIV. Ergänzungen zu den pädagogischen Grundkursen. Rudolf Steiner's complete works run to over volumes. corresponding volume number from the Complete Works edition (in German the " Gesamtausgabe". Download, Free Rudolf Steiner Verlag Dr Download Pdf, Free Pdf Rudolf Steiner Verlag. Dr Download. Rudolf Steiner Gesamtausgabe Vortre - Fvn-archiv. net.
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Nach dem Tode von Marie Steiner () wurde gemäß ihren Richtlinien mit der Herausgabe einer Rudolf. Steiner Gesamtausgabe begonnen. Alle Rechte bei der Rudolf Steiner-Nachlaßverwaltung, Dornach / Schweiz Richtlinien mit der Herausgabe einer Rudolf Steiner Gesamtausgabe be- gonnen . Die Grundlage der anthroposophisch orientierten Geisteswissenschaft bilden die von Rudolf Steiner () geschriebenen und veröffent- lichten Werke.
English readers are not easily able to gain an overview of the whole. Up until recently his books have been published in translation, often incomplete, with little reference to their place in his complete oeuvre. I have compiled a searchable database of his all his works with corresponding volume number from the Complete Works edition in German the "Gesamtausgabe", or "complete edition" abbreviated GA in German, CW in English as assigned by the Rudolf Steiner Archives in Dornach, Switzerland. The Archives organized the Complete Works edition and assigned volume numbers starting in The archival work is not yet finished; over a dozen new volumes have been added in the last 5 years, with more in preparation. Steiner Books has started to issue the Complete Works in English.
Vier Mysteriendramen GA 14 , Dornach , p. Steiner does not specifically designate them precisely at this point in the lecture. Nevertheless, in his further remarks he sheds important light on the types and natures of their personalities, as well as trying to remove some misunderstandings. The dramas characters are not based on the actors who played them, but on people who are struggling with the riddles of cognition, and who demonstrate the necessity and justification of spiritual science in the world: It is only in , after some friends had already made the discovery for themselves, that Steiner elaborates on the precise nature of the relationship.
In this same Basel lecture, just before his remarks on Gideon Spicker, Steiner had spoken in relative detail about another philosopher, Friedrich Theodor Vischer He underscored F. If Gideon Spicker is the main model for Strader, could Vischer perhaps have supplied certain of his other features?
One also notices an intriguing and unusual fact: Friedrich Theodor Vischer was born in Ludwigsburg near Stuttgart in , and like Gideon Spicker, he grew up in an extremely religious and monastic environment before eventually becoming a professor of philosophy. Vischer, Munich: The latter period was particularly difficult for Vischer: Vischer was now at a cross-roads in his life and had to make a decision: At this point one could ask: Selfish wisdom is not without purpose; it is a necessary transitional stage.
Steiner, lecture 4 April in: It literally means path, road or way. Hence, from the perspective of the scientific relationship between Steiner, Spicker and Vischer, a new question could now be asked: What is the right path for attaining genuine knowledge according to these philosophers? Writing in a letter to Steiner, Spicker says: With regard to Vischer, what aspects of his approach to knowledge did Steiner appreciate?
In his own unfinished autobiographical text The Course of My Life, Steiner relates how he found in Vischer a thinker with many affinities to his own cognitive strivings.
On 20 June , the year- old Steiner sent Vischer a letter accompanied by a short text entitled: Thus, what I put forward is not mere dialectic, but my own inner experience. Because I know what I thought at that time, I can recognise the deepest aspects of this worldview, and see its deficiencies much more easily than others who have passed through a different course of study. He takes two thinkers as modern representatives of people who had struggled with precisely these kinds of problems.
Who are these two thinkers? Steiner, 4 August , Briefe Band I: Steiner, Mein Lebensgang, Dornach , p. Steiner to F.
Vischer, 20 June , Briefe Band I, p. Or to put it another way, it means passing from philosophy to anthroposophy.
This image occurs when Vischer describes how he was first introduced to philosophy. It was not an auspicious introduction, for the professor began by interpreting the classical poets — here the first Pythian Ode of Pindar on the golden lyre of Apollo — in a wholly pedantic and philological manner: In my first year I encountered philosophy in the form of a lecture from Sigwart on anthropology — it was horribly tedious.
This first year was primarily devoted to philology, and Tafel was our professor. On the contrary. The term literally means love of the word, and Steiner often voiced his respect for genuine philology. Moreover, we saw that the individuality of Gideon Spicker is likewise discussed at length in these karma lectures. Steiner had commenced this detailed cycle of lectures on the destinies of real-life historical figures at the beginning of Whose destiny did Steiner chose to be the very first one to open this large cycle of lectures with?
Vischer, Mein Lebensgang, p. See R. Steiner, Wege und Ziele des geistigen Menschen, pp. To conclude this section: Vischer, some of the key elements on the path to knowledge are: One frequently hears that Steiner did not value rigorous and critical thought.
On the contrary, as one can see here, Steiner not only valued critical and rational thought, but for him it forms the foundation of all cognition, both ordinary as well as spiritual-scientific cognition.
Vischer as representatives of the path leading to a science of the spirit. If the above methods can help unlock the doors to the temple of scientific knowledge, could they perhaps also help to unlock some of the secrets to the works and biography of Rudolf Steiner himself?
Because in the mystery dramas Strader is not only a scientific or philosophical thinker, but an engineer too, who builds machines, contributes to the organisation and running of a factory, and is part of a small group of people who are interested in Rosicrucian spiritual science. The thinker Strader tries to unite in his soul the natural scientific worldview with the reality of the spirit: Thus, in addition to Vischer, it appears necessary to look for further personalities who could have provided additional features for this character.
Carl Unger Further elements connecting Carl Unger and a number of other personalities to Strader are outlined in the accompanying essay: Steiner to J.
To begin with, the reconciliation of the natural-scientific and spiritual worldviews was not easy for Carl Unger, and he had difficulties with several elements. However, discussions with his older friend Adolf Arenson, and long reflections and study, eventually helped him overcome many of his scientific reservations. And if precisely here in Stuttgart we have found a worker of extraordinary significance Dr.
Unger in this [epistemological] field, then it is to be viewed as a beneficial stream within our movement. For the deepest parts of this movement will not attain their validity in the world through those people who only wish to hear about the facts of the higher worlds, but through people who possess the patience to penetrate into a cognitive method, who create a real foundation for genuinely solid work, which fashions a skeleton for working in the higher worlds.
It was none other than another image for the figure of Strader: Anthroposophie im Philosophie und Anthroposophie. Unger, Ein Weg der theosophischen Weltanschauung. A second edition appeared in under the title Ein Weg der anthroposophischen Weltanschauung, Dornach.
And this path consists in an education of the power of thought, so that eternal truths can be revealed through it. In this sense we could call the path that we have to follow: To anyone who thinks this sounds too abstract or that logical and rational thought is not necessary for spiritual insight: Here Steiner was adamant: To research them yes, but to understand them no.
Hence, there is absolutely no appeal to the authority of some kind of secret or higher knowledge, including an appeal to the authority of the ancient name and tradition of Rosicrucianism itself, but simply a direct appeal to reason, conventional logic and a deepened knowledge of culture. And if certain teachings cannot be verified using the accessible cultural documents and sources, or if they contradict logic and the results of the other sciences, then these teachings are clearly not genuine Rosicrucian teachings.
Thus, according to Steiner, any reader or researcher who fails to understand the presentations of a true Rosicrucian nature has merely not researched or exercised their ordinary faculty of rational thought enough: This is what it all depends on.
Here he nominated Carl Unger to be its secretary. According to Unger the original purpose of the Goethanum was to perform the mystery dramas: Unger, Ein Weg der theosophischen Weltanschauung, Berlin , p.
Steiner, Theosophie GA 9 , Dornach , p. Unger, Esoterisches, Dornach , p. In Unger had founded his own company — a factory for producing precision grinding machines and tools. Like the drama character of Strader, in Unger we find a spiritual seeker whose research involved the design and manufacturing of machines: Steiner said of this field in These things are currently coming into being. Oskar Schmiedel GA , endnotes, p. Towards Social Renewal: Steiner, lecture 1 Dec.
This is because the main real-life personality on whom the character was based — the philosopher Gideon Spicker — had also died, the year before, in July Steiner relates how both the life and death of this individuality had keenly interested him: Strader dies at a certain moment: I had the feeling that I could not treat Strader further in the mystery dramas.
Why was this the case? Indeed, my dear friends, you have to understand that in the meantime the original, if I may call him this, had died. And you can imagine how deeply I was interested in the developmental path of the original person, who had formed the basis for this figure of Strader. The original continued to interest me, even after he had passed through the gate of death. Steiner furthermore expressed the belief that he and Vischer could have worked together on a spiritual worldview, but Vischer passed away before the realization of this: And so the spiritual science that I have represented, and on which my writings and lectures are based, came into existence without his assistance.
Throughout their careers Unger and Steiner often gave lectures together on spiritual science, including the above-mentioned ones at the Munich Congress and in during the period of the third mystery drama. Carl Unger has been the most ardent and devoted colleague in the anthroposophical movement. Early on Dr. Unger saw that anthroposophy especially requires a rigorous epistemological grounding. Out of a profound understanding he took up what I myself had been able to give many years ago in my writings A Theory of Knowledge in the Goethean Worldview, Truth and Science and The Philosophy of Freedom.
He independently developed these indications further. Steiner, Esoterische Betrachtungen, vol. His work also aimed at a deeper understanding of the mystery dramas. To those people who were prepared to accept esotericism on account of studies that had already lasted many years, he was able to give them this esotericism through the art of his dramas.
On the 4th January a deranged man shot Carl Unger dead in Nuremberg. That is to say, not an outdated traditional form of hidden esotericism for a select and private circle, but an esotericism that is completely logical, rational, and now above all open: Rudolf Steiner once said: The lectures only have to be taken up in the correct manner.
Another time he said: In the same sense Rudolf Steiner designated the logarithmic table as esoteric [ It has to be realized that the spiritual world has its own laws, and anyone who does not have the will to prepare themselves will not be able to approach it.
A person has to make great effort, and the relations and state of consciousness make sure that any unauthorized person is unable to approach these things. The mystery is protected by means of itself; it no longer needs any other means, neither that of magic nor that of secrets. Rudolf Steiner hid the protection for the mystery in the methodology of the path to esotericism.
Unger, Esoterisches, p. It is obvious: A German version: Steiner, lecture Stuttgart, 22 November , in: Unless otherwise stated, all translations are my own. Second, the characters in these plays are inspired by the lives and work of people that Steiner personally knew; they are all individuals making earnest efforts to progress on the path of knowledge.
She shook herself for joy at this good omen. Flying high into the sky with a mirror, the Hawk becomes the first creature to catch the early morning rays. It is a herald of the morning dawn, of the new epoch of the king and the queen, reflecting the morning light back onto the royal group: The King, the Queen, and their attendants, in the dusky concave of the Temple, seemed illuminated by a heavenly splendour, and the people fell upon their faces.
The Hawk is a prophetic representative of two world epochs: The Hawk is that element in the human soul which has a presentiment of what will become a reality in the future. As the seeress in The Portal of Initiation: A Rosicrucian Mystery she falls into a trance-like consciousness associated with an atavism of the past while also being the herald of a future Christian revelation.
Another of the open secrets of the mystery dramas is that Steiner has presented crucial biographical elements of the characters in the first scene of the first drama. For example, an important characteristic of Theodora is that she does not like speaking about herself, and therefore asks her friend Maria to speak on her behalf. Engelbert Pernerstorfer, ; available in English under the title: Goethe as Founder of a New Science of Aesthetics.
Steiner, Lucifer-Gnosis GA 34 , p. Steiner, public lecture, 23 Feb. Goethes geheime Offenbarung, Dornach, , p.
Theodora had also experienced periods in her soul life that were wholly dreamlike, and where she almost lacked the power of memory.
She only found understanding for these spiritual experiences after she entered the circle of Benedictus.
These are all occult threads lying behind what plays itself out externally on the physical plane. In the essay on Dr. Strader we argued that the figure of Strader is principally based on the three real-life thinkers: Gideon Spicker, who is the main historical Urbild or archetype, and F.
Vischer and Carl Unger, who both furnished a number of specific features. The autobiography of Gideon Spicker does not seem to include such a meeting. Steiner, Die Pforte der Einweihung, in: Vier Mysteriendramen, GA 14 , , p. GA 14 , pp.
Steiner, The Portal of Initiation, translated by H. Collison et al. GA 14, pp. Steiner, Vier Mysteriendramen GA 14 , p. Vischer and Carl T. In this respect it is perhaps not without significance to note that the middle name of both F. Turning to their autobiographical writings, one finds that F.
Her somnambular visions and short life are described in a book of the same name by the medical doctor and author Justinus Kerner. Vischer says of his meeting with her: Of course, Unger never personally met the Seeress of Prevorst, for she had already died half a century beforehand.
The impression swept away my childish materialism. On the contrary, Steiner considers her state as a lower abnormal form of plant- like consciousness, in which the clear centre of consciousness or ego awareness has disappeared and the bodily organs have become conscious instead: In deep trance states the central consciousness is rendered silent.
Then the single organs become conscious and the human being begins to see with the pit of the stomach, with the solar plexus. The Seeress of Prevorst had a consciousness of this kind. She describes correct forms of light, which however can only be observed by the organ consciousness. Kerner, Die Seherin von Prevorst, 2 volumes, Vischer, Mein Lebensgang, Munich, , p. Schriften, vol. I, pp. Steiner on the Seeress of Prevorst in: GA 52, p. Blavatsky and the Consciousness Soul What struck the young Carl Unger most was how the experiences of this seeress could be scientifically described and understood.
A scientific person of this kind is someone who strives to harmonize the regular natural laws found for example in physics, chemistry and biology, with difficult to explain spiritual phenomena and facts, such as those found in spiritualists, mediums, and somnambulists. In Deinhard published the book Das Mysterium des Menschen The Mystery of Man 26, which Steiner praised because it sought a harmony between science and esotericism.
Hence, if Deinhard should be brought into connection with Strader, then Madame Blavatsky too could be considered as a model for some of the characteristics of Theodora. In fact, after joining the Theosophical Society in Steiner set himself precisely the task of overcoming all atavistic modes of knowledge that were then present in this society: What is the consciousness soul?
It is that member of the human being that allows one to have a conscious perception of the activity of the I or ego. Steiner, Weltenwunder GA , p.
Steiner, ibid. GA , p. Could von Schewitsch therefore be one of the models for the drama character of Theodora? Frau Schewitsch is above all known for the fact that the celebrated socialist thinker Ferdinand Lassalle died in a duel that had been fought over her. There is also the fact that Frau Schewitsch died in , while the character of Theodora dies in the third mystery drama of There are undoubtedly a number of similarities between Theodora, Blavatsky and von Schewitsch, but one should also take into account the significant differences between them.
Steiner, Mein Lebensgang GA 28 , pp. Steiner, Mein Lebensgang, GA 28 , pp.
Schwetschke und Sohn, , pp. Selbstzeugnisse Dornach: Also see the subtitle of A. Esoteric Christianity, Or the Lesser Mysteries.
They only exhibit a form of intelligence in their atavistic lunar state: They have not sufficiently become earthly people. However, when they are allowed to fall back into their lunar intelligence, then the intelligence emerges. Yet it is not their intelligence [ She is a character who exhibits the old lunar dream-state of consciousness that is at a lower level than our modern earthly rational consciousness.
Steiner explains: It must pass away and be overcome before the new world epoch and new faculties can fully dawn and develop. This is the reason why Theodora has to die in the third drama and only appears in a soul state in the fourth: And this is also why Theodora herself cannot appear in the last mystery drama, but only her soul, because she cannot participate in certain things.
Why is the logical and rational thinking that forms the foundation of the Rosicrucian path of knowledge at a higher level than visionary dream consciousness? Because in the latter visions and truths are only passively given without much work on the part of the individual. One is not fully aware of their origin or interconnections, and is therefore continually exposed to error; whereas in logical and scientific thought, one actively and freely carries out conceptual judgments, and one can consciously survey their emergence and see their truth for oneself.
Unfortunately, the person possessing atavistic seership does not usually want to forfeit their visionary ability, and is deluded into thinking that it stands at a higher level than scientific and rational thought: Precisely these mystery dramas should be taken in an extremely exact sense. Perhaps it might dawn on some of you in the future that most of the events that have recently occurred can already be read in some kind of form in these mysteries.
If one had only read these things as they ought to have been read then it would not have been necessary to put up with all these confusing things. Steiner is speaking about the crisis otherwise known as the Sprengel-Goesch affair. Heinrich Goesch , and a woman with visionary experiences called Alice Sprengel What is most interesting here with regard to our search is that Sprengel was the actress who had first played Theodora in the mystery dramas in Munich from To begin with, Rudolf Steiner had apparently tried to help out and develop the self- confidence of Sprengel, and gave her acting roles and other work.
However, according to the testimony of numerous people, Sprengel developed a personality disturbance, accompanied by illusionary visionary experiences. Because of originally playing Theodora and her nomination to the small Rosicrucian group, Sprengel seemed to believe she possessed a lofty individuality with important historical incarnations behind her, including those of King David and the Virgin Mary.
When Steiner married Marie von Sivers at Christmas , it occasioned a personal crisis in Sprengel, in which she wrote letters to Steiner accusing him of not keeping his promises. The members rejected the charges against Steiner, and both Sprengel and the Goeschs were subsequently excluded from the society. This leads us to the question: Steiner, Probleme des Zusammenlebens GA GA , pp.
The answer to this question seems to be no. We quoted part of the following passage in the accompanying essay on Strader; however, because of its importance we will quote it length again here. However, as the actress who played this character it does not appear that she is the main historical individuality on whom Theodora is based.
We will therefore continue our search. In in Hamburg, in his lectures on the Gospel of John, Rudolf Steiner spoke about the return of Christ in a non- physical form, and how the power of this gospel is a help for this new future perception: It is the second member of the human being, and like a living architectural structure, it above all furnishes life and form to the physical body.
How does Steiner speak about it? He did this in order to better emphasize its different attributes, which cannot be captured using a single term or designation. Firstly, Steiner considered his teachings to be in harmony with the Christian scriptures. Here he could point to Acts 1: Secondly, like in the legend of Barlaam and Josaphat, where the Bodhisattva has become a Christian teacher, the most important teacher in the twentieth century of the return of Christ in the etheric world is the individuality who will become the Maitreya Buddha in around 3, years time.
Indeed, according to Steiner, this individuality is the greatest teacher of Christianity in general: What was it? Where did it originate? When did Kali Yuga begin, and what is its significance?
It lasted 5, years until Then began a new light age. Steiner, Theosophie GA 9 , p. He again compared this event to the Damascus experience of Saint Paul on the one hand, while pointing to the cultural background of the 20th century teachers of this event on the other: Steiner explained how the conference booklet for the Munich Congress contained such a signature: