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AnthroposophyFrom Wikipedia, the free encyclopedia

Anthroposophy, a philosophy founded by Rudolf Steiner, postulates the existence of an objective,intellectually comprehensible spiritual world that is accessible by direct experience through inner development. More specifically, it aims to develop faculties of perceptive imagination, inspiration and

intuition through the cultivation of a f orm of thinking independent of sensory experience,[1][2]

and to present the results thus derived in a manner subject to rational verification. Anthroposophy aims to attainin its study of spiritual experience the precision and clarity attained by the natural sciences in their

investigations of the physical world.[1] The philosophy has double roots in German idealism and German

mysticism[3] and was initially expressed in language drawn from Theosophy.

Anthroposophical ideas have been applied practically in many areas including Steiner/Waldorf education, special education (most prominently through the Camphill Movement), biodynamic

agriculture, medicine, ethical banking, organizational development, and the arts.[1][4][5][6][7] The

Anthroposophical Society has its international center at the Goetheanum in Dornach, Switzerland.Modern analysts, including Michael Shermer, have termed anthroposophy's application in areas such as

medicine, biology and biodynamic agriculture pseudoscience.[8][9][10]

Contents

1 History

1.1 Etymology

2 Central ideas

2.1 Spiritual knowledge and freedom

2.2 Nature of the human being

2.2.1 Evolution

2.3 Ethics

3 Applications

3.1 Steiner/Waldorf education

3.2 Biodynamic agriculture

3.3 Anthroposophical medicine

3.4 Special needs education and services

3.5 Architecture

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. ury my

3.7 Social finance

3.8 Organizational development, counselling and biography work

3.9 Speech and drama

4 Social goals

5 Esoteric path

5.1 Paths of spiritual development

5.2 Prerequisites to and stages of inner development

5.3 Spiritual exercises

6 Place in Western philosophy6.1 Union of science and spirit

7 Relationship to religion

7.1 Christ as the center of earthly evolution

7.2 Divergence from conventional Christian thought

7.3 Judaism

7.4 Christian Community

8 Reception

8.1 Supporters

8.2 Scientific basis

8.3 Religious nature

8.4 Statements on race

9 See also

10 References

11 External links

11.1 Societies

History


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Rudolf Steiner

Second Goetheanum, seat of theAnthroposophical Society

The early work of the founder of anthroposophy, Rudolf Steiner,culminated in his Philosophy of Freedom (also translated as The

Philosophy of Spiritual Activity and Intuitive Thinking as a Spiritual Path). Here, Steiner developed a concept of free will based on inner experiences, especially those that occur in the creative activity of

independent thought.[1]

By the beginning of the twentieth century, Steiner's interests turned toexplicitly spiritual areas of research. His work began to interest othersinterested in spiritual ideas; among these was the Theosophical Society.From 1900 on, thanks to the positive reception given to his ideas, Steiner focused increasingly on his work with the Theosophical Society

becoming the secretary of its section in Germany in 1902. During theears of his leadership, membership increased dramatically, from a few

individuals to sixty-nine Lodges.[11]

By 1907, a split between Steiner and the mainstream Theosophical

Society had begun to become apparent. While the Society was orientedtoward an Eastern and especially Indian approach, Steiner was trying to develop a path that embraced

Christianity and natural science.[12] The split became irrevocable when Annie Besant, then president of the Theosophical Society, began to present the child Jiddu Krishnamurti as the reincarnated Christ.Steiner strongly objected and considered any comparison between Krishnamurti and Christ to benonsense; many years later, Krishnamurti also repudiated the assertion. Steiner's continuing differenceswith Besant led him to separate from the Theosophical Society Adyar; he was followed by the greatmajority of the membership of the Theosophical Society's German Section, as well as members of other

national sections.[11][12]

By this time, Steiner had reached considerable stature as a spiritual teacher.[13] He spoke about what heconsidered to be his direct experience of the Akashic Records (sometimes called the "AkashaChronicle"), thought to be a spiritual chronicle of the history, pre-history, and future of the world and

mankind. In a number of works,[14] Steiner described a path of inner development he felt would letanyone attain comparable spiritual experiences. Sound vision could be developed, in part, by practicingrigorous forms of ethical and cognitive self-discipline, concentration, and meditation; in particular, a

person's moral development must precede the development of spiritual faculties.[1]

In 1912, the Anthroposophical Society was founded. After World

War I, the Anthroposophical movement took on new directions.Projects such as schools, centers for those with special needs,organic farms and medical clinics were established, all inspired

by anthroposophy.

In 1923, faced with differences between older members focusingon inner development and younger members eager to becomeactive in the social transformations of the time, Steiner refoundedthe Society in an inclusive manner and established a School for Spiritual Science. As a spiritual basis for the refounded

movement, Steiner wrote a "Foundation Stone Meditation" whichremains a central meditative expression of anthroposophical ideas.

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Steiner died just over a year later, in 1925. The Second World War temporarily hindered theanthroposophical movement in most of Continental Europe, as the Anthroposophical Society and mostof its daughter movements (e.g. Steiner/Waldorf education) were banned by the National Socialists

(Nazis);[15] virtually no anthroposophists ever joined the National Socialist Party.[16]

By 2007, national branches of the Anthroposophical Society had been established in fifty countries, and

about 10,000 institutions around the world were working on the basis of anthroposophy.[17] In the same

ear, the Anthroposophical Society was called the "most important esoteric society in Europeanhistory."[18]

Etymology

nthroposophy is an amalgam of the Greek terms ἄνθρωπος (anthropos = "human") and σοφία ( sophia= "wisdom"). It is listed by Nathan Bailey (1742) as meaning "the knowledge of the nature of man"(OED). Authors whose usage of the term predates Steiner's include occultist Agrippa von Nettesheim,alchemist Thomas Vaughan ( Anthroposophia Theomagica), and philosopher Robert Zimmermann.

Steiner began using the term in the early 1900s as an alternative to the term theosophy (divine wisdom),a term central to the Theosophical Society, with which Steiner was associated at the time, and to a longtradition of European esotericists. Steiner probably first encountered the word "anthroposophy" in thework of Zimmermann, some of whose lectures in the University of Vienna he had attended while a

student.[19]

Central ideas

Spiritual knowledge and freedom

Anthroposophical proponents aim to extend the clarity of the scientific method to phenomena of humansoul-life and to spiritual experiences. This requires developing new faculties of objective spiritual

perception, which Steiner maintained was possible for humanity today. The steps of this process of inner

development he identified as consciously achieved imagination, inspiration and intuition.[6] Steiner believed results of this form of spiritual research should be expressed in a way that can be understood

and evaluated on the same basis as the results of natural science:[4] "The anthroposophical schooling of thinking leads to the development of a non-sensory, or so-called supersensory consciousness, wherebythe spiritual researcher brings the experiences of this realm into ideas, concepts, and expressive language

in a form which people can understand who do not yet have the capacity to achieve the supersensoryexperiences necessary for individual research."[20]

Steiner hoped to form a spiritual movement that would free the individual from any external authority:"The most important problem of all human thinking is this: to comprehend the human being as a

personality grounded in him or herself."[20] For Steiner, the human capacity for rational thought wouldallow individuals to comprehend spiritual research on their own and bypass the danger of dependency on

an authority.[20]

Steiner contrasted the anthroposophical approach with both conventional mysticism, which heconsidered lacking the clarity necessary for exact knowledge, and natural science, which he consideredarbitrarily limited to investigating the outer world.

Nature of the human being

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Flowforms in Darmstadt, Germany

evolution of the animals, but is rather in a certain sense their cause. In the succession of types which appears in the fossil record-the fishes, reptiles, mammals, and finally fossilremains of man himself — the stages of this process of incarnation are reflected.

— [27]

Anthroposophy took over from Theosophy a complex system of cycles of world development and

human evolution. The evolution of the world is said to have occurred in cycles. The first phase of theworld consisted only of heat. In the second phase, a more active condition, light, and a more condensed,gaseous state separate out from the heat. In the third phase, a fluid state arose, as well as a sounding,forming energy. In the fourth (current) phase, solid physical matter first exists. This process is said tohave been accompanied by an evolution of consciousness which led up to present human culture.

Ethics

The anthroposophical view is that good is found in the balance between two polar, generally evilinfluences on world and human evolution. Two spiritual adversaries endeavour to tempt and corrupt

humanity: these are often described through their mythological embodiments, Lucifer and hiscounterpart Ahriman, which have both positive and negative aspects. Lucifer is the light spirit, which"plays on human pride and offers the delusion of divinity", but also motivates creativity and spirituality;Ahriman is the dark spirit, which tempts human beings to "...deny [their] link with divinity and to liveentirely on the material plane", but also stimulates intellectuality and technology. Both figures exert anegative effect on humanity when their influence becomes misplaced or one-sided, yet their influences

are necessary for human freedom to unfold.[1][4]

Each human being has the task to find a balance between these opposing influences, and each is helpedin this task by the mediation of the Representative of Humanity, also known as the Christ being, a

spiritual entity who stands between and harmonizes the two extremes.[4]

Applications

Applications of anthroposophy include:

Phenomenological approaches to science,[1]

New approaches to painting and sculpture.[1]

John Wilkes' fountain-like flowforms. These sculpturalforms guide water into rhythmic movement and are used

both in water-purification projects and decoratively.

Steiner/Waldorf education

This is a pedagogical movement with over 1000 Steiner or Waldorf schools (the latter name stems from the first suchschool, founded in Stuttgart in 1919) located in some 60countries; the great majority of these are independent (private)

schools.[28]

Sixteen of the schools have been affiliated with theUnited Nations' UNESCO Associated Schools Project Network,which sponsors education projects that foster improved quality of education throughout the world, in particular in terms of its

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The First Goetheanum, designed bySteiner in 1920, Dornach,Switzerland.

Steiner himself designed around thirteen buildings, many of themsignificant works in a unique, organic—expressionist

architectural style.[44] Foremost among these are his designs for the two Goetheanum buildings in Dornach, Switzerland.Thousands of further buildings have been built by later

generations of anthroposophic architects.[45][46]

Architects who have been strongly influenced by theanthroposophic style include Imre Makovecz in Hungary,[47]

Hans Scharoun and Joachim Eble in Germany, Erik Asmussen inSweden, Kenji Imai in Japan, Thomas Rau, Anton Alberts andMax van Huut in the Netherlands, Christopher Day and CamphillArchitects in the UK, Thompson and Rose in America, DenisBowman in Canada, and Walter Burley Griffin and Gregory

Burgess in Australia.[48][49]

One of the most famous contemporary buildings by an anthroposophical architect is ING House, an INGBank building in Amsterdam, which has received several awards for its ecological design and approachto a self-sustaining ecology as an autonomous building and example of sustainable architecture.[50]

Eurythmy

In the arts, Steiner's new art of eurythmy gained early renown.[51] Eurythmy seeks to renew the spiritualfoundations of dance, revealing speech and music in visible movement. There are now active stage

groups and training centers, mostly of modest proportions, in approximately 16 countries.[52]

Social finance

Around the world today are a number of banks, companies, charities, and schools for developing co-operative forms of business using Steiner's ideas about economic associations, aiming at harmonious and

socially responsible roles in the world economy.[1] The first anthroposophic bank was the

Gemeinschaftsbank für Leihen und Schenken in Bochum, Germany, founded in 1974.[53] Sociallyresponsible banks founded out of anthroposophy in the English-speaking world include Triodos Bank,founded in 1980 and active in the UK, Netherlands, Germany, Belgium, and Spain. Cultura Sparebank dates from 1982 when a group of Norwegian anthroposophists start to grow the idea of having ethical

banking but only in the late 90s the bank starts to operate as a savings bank in Norway. La Nef in Franceand RSF Social Finance[54] in San Francisco are other examples.

Organizational development, counselling and biography work

Bernard Lievegoed, a psychiatrist, founded a new method of individual and institutional developmentoriented towards humanizing organizations and linked with Steiner's ideas of the threefold social order.This work is represented by the NPI Institute for Organizational Development in the Netherlands and

sister organizations in many other countries.[1] Various forms of biographic and counselling work have

been developed on the basis of anthroposophy.

Speech and drama

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There are also anthroposophical movements to renew speech and drama, the most important of whichare based in the work of Marie Steiner-von Sivers ( speech formation, also known as Creative Speech)

and the Chekhov Method originated by Michael Chekhov (nephew of Anton Chekhov).[55]

Social goals

For a period after World War I, Steiner was extremely active and well known in Germany, in part because he lectured widely proposing social reforms. Steiner was a sharp critic of nationalism, which hesaw as outdated, and a proponent of achieving social solidarity through individual freedom.[1] A petition

proposing a radical change in the German constitution and expressing his basic social ideas (signed byHerman Hesse, among others) was widely circulated. His main book on social reform is Toward Social

Renewal .[1]

Anthroposophy continues to aim at reforming society through maintaining and strengthening theindependence of the spheres of cultural life, human rights and the economy. It emphasizes a particular

ideal in each of these three realms of society:[1]

1. Freedom in cultural life2. Equality of rights, the sphere of legislation and the judiciary3. Fraternity in the economic sphere

Esoteric path

Paths of spiritual development

According to Steiner, a real spiritual world exists, out of which the material one gradually condensedand evolved. Steiner held that the spiritual world can be researched in the right circumstances throughdirect experience, by persons practicing rigorous forms of ethical and cognitive self-discipline. Steiner described many exercises he said were suited to strengthening such self-discipline; the most completeexposition of these is found in his book How To Know Higher Worlds. The aim of these exercises is todevelop higher levels of consciousness through meditation and observation. Details about the spiritualworld, Steiner suggested, could on such a basis be discovered and reported, though no more infallibly

than the results of natural science.[6]

Anthroposophy is a path of knowledge, to guide the spiritual in the human being to thespiritual in the universe…. Anthroposophists are those who experience, as an essential needof life, certain questions on the nature of the human being and the universe, just as oneexperiences hunger and thirst.

— [56]

Steiner regarded his research reports as being important aids to others seeking to enter into spiritualexperience. He suggested that a combination of spiritual exercises (for example, concentrating on anobject such as a seed), moral development (control of thought, feelings and will combined with

openness, tolerance and flexibility) and familiarity with other spiritual researchers' results would bestfurther an individual's spiritual development. He consistently emphasised that any inner, spiritual

practice should be undertaken in such a way as not to interfere with one's responsibilities in outer life.[6]

Steiner distinguished between what he considered were true and false paths of spiritual investigation.[57]

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Steiner described numerous exercises he believed would bring spiritual development; other anthroposophists have added many others. A central principle is that "for every step in spiritual

perception, three steps are to be taken in moral development." According to Steiner, moral developmentreveals the extent to which one has achieved control over one's inner life and can exercise it in harmonywith the spiritual life of other people; it shows the real progress in spiritual development, the fruits of which are given in spiritual perception. It also guarantees the capacity to distinguish between false

perceptions or illusions (which are possible in perceptions of both the outer world and the inner world)

and true perceptions: i.e., the capacity to distinguish in any perception between the influence of subjective elements (i.e., viewpoint) and objective reality.[6]

Place in Western philosophy

Steiner built upon Goethe's conception of an imaginative power capable of synthesizing the sense- perceptible form of a thing (an image of its outer appearance) and the concept we have of that thing (animage of its inner structure or nature). Steiner added to this the conception that a further step in thedevelopment of thinking is possible when the thinker observes his or her own thought processes. "The

organ of observation and the observed thought process are then identical, so that the condition thusarrived at is simultaneously one of perception through thinking and one of thought through

perception."[6]

Thus, in Steiner's view, we can overcome the subject-object divide through inner activity, even thoughall human experience begins by being conditioned by it. In this connection, Steiner examines the stepfrom thinking determined by outer impressions to what he calls sense-free thinking. He characterizesthoughts he considers without sensory content, such as mathematical or logical thoughts, as free deeds.Steiner believed he had thus located the origin of free will in our thinking, and in particular in sense-free

thinking.[6]

Some of the epistemic basis for Steiner's later anthroposophical work is contained in the seminal work,

Philosophy of Freedom.[62] In his early works, Steiner sought to overcome what he perceived as thedualism of Cartesian idealism and Kantian subjectivism by developing Goethe's conception of thehuman being as a natural-supernatural entity, that is: natural in that humanity is a product of nature,supernatural in that through our conceptual powers we extend nature's realm, allowing it to achieve a

reflective capacity in us as philosophy, art and science.[63] Steiner was one of the first European

philosophers to overcome the subject-object split in Western thought.[63] Though not well known among philosophers, his philosophical work was taken up by Owen Barfield (and through him influenced the

Inklings, an Oxford group of Christian writers that included J. R. R. Tolkien and C. S. Lewis).[64]

Christian and Jewish mystical thought have also influenced the development of anthroposophy.[65][66]

Union of science and spirit

Steiner believed in the possibility of applying the clarity of scientific thinking to spiritual experience,

which he saw as deriving from an objectively existing spiritual world.[67] Steiner identified mathematics,which attains certainty through thinking itself, thus through inner experience rather than empirical

observation,[68]

as the basis of his epistemology of spiritual experience.[69]

Relationship to religion

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Christ as the center of earthly evolution

Steiner's writing, though appreciative of all religions and cultural developments, emphasizes Western

tradition as having evolved to meet contemporary needs.[12] He describes Christ and his mission on earth

of bringing individuated consciousness as having a particularly important place in human evolution,[1]

whereby:[4]

Christianity has evolved out of previous religions;The being which manifests in Christianity also manifests in all faiths and religions, and eachreligion is valid and true for the time and cultural context in which it was born;All historical forms of Christianity need to be transformed considerably to meet the continuingevolution of humanity.

Spiritual science does not want to usurp the place of Christianity; on the contrary it wouldlike to be instrumental in making Christianity understood. Thus it becomes clear to usthrough spiritual science that the being whom we call Christ is to be recognized as the

center of life on earth, that the Christian religion is the ultimate religion for the earth's wholefuture. Spiritual science shows us particularly that the pre-Christian religions outgrow their one-sidedness and come together in the Christian faith. It is not the desire of spiritualscience to set something else in the place of Christianity; rather it wants to contribute to adeeper, more heartfelt understanding of Christianity.

— [70]

Thus, anthroposophy considers there to be a being who unifies all religions, and who is not represented by any particular religious faith. This being is, according to Steiner, not only the Redeemer of the Fallfrom Paradise, but also the unique pivot and meaning of earth's evolutionary processes and of humanhistory.[4] To describe this being, Steiner periodically used terms such as the "Representative of

Humanity" or the "good spirit"[71][72] rather than any denominational term.

Divergence from conventional Christian thought

Steiner's views of Christianity diverge from conventional Christian thought in key places, and includegnostic elements:

One central point of divergence is Steiner's views on reincarnation and karma.Steiner differentiated three contemporary paths by which he believed it possible to arrive at Christ:Through heart-filled experiences of the Gospels; Steiner described this as the historicallydominant path, but becoming less important in the future.Through inner experiences of a spiritual reality; this Steiner regarded as increasingly the

path of spiritual or religious seekers today.Through initiatory experiences whereby the reality of Christ's death and resurrection areexperienced; Steiner believed this is the path people will increasingly take.[4]

Steiner also believed that there were two different Jesus children involved in the Incarnation of theChrist: one child descended from Solomon, as described in the Gospel of Matthew, the other child

from Nathan, as described in the Gospel of Luke.[1]

(The genealogies given in the two gospelsdiverge some thirty generations before Jesus' birth, and 'Jesus' was a common name in biblicaltimes.)His view of the second coming of Christ is also unusual; he suggested that this would not be a

physical reappearance, but that the Christ being would become manifest in non-physical form,

https://en.wikipedia.org/wiki/The_second_cominghttps://en.wikipedia.org/wiki/Gospel_of_Lukehttps://en.wikipedia.org/wiki/Nathan_(son_of_David)https://en.wikipedia.org/wiki/Gospel_of_Matthewhttps://en.wikipedia.org/wiki/Solomonhttps://en.wikipedia.org/wiki/Incarnationhttps://en.wikipedia.org/wiki/Jesushttps://en.wikipedia.org/wiki/Initiationhttps://en.wikipedia.org/wiki/Gospelshttps://en.wikipedia.org/wiki/Christhttps://en.wikipedia.org/wiki/Reincarnationhttps://en.wikipedia.org/wiki/Gnostismhttps://en.wikipedia.org/wiki/The_Fall_of_Man


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visible to spiritual vision and apparent in community life for increasing numbers of people beginning around the year 1933.[73]

He emphasized his belief that in the future humanity would need to be able to recognize the Spirit of Love in all its genuine forms, regardless of what name would be used to describe this being. Healso warned that the traditional name of the Christ might be misused, and the true essence of this

being of love ignored.

Judaism

Rudolf Steiner wrote and lectured on Judaism and Jewish issues for much of his life. In the 1880s and1890s, he took part in debates on anti-semitism and on assimilation. He was a fierce opponent of anti-

semitism and supported the unconditional acceptance and integration of the Jews in Europe.[74] He also

supported Émile Zola's position in the Dreyfus affair.[74] In his later life, Steiner was accused by the Nazis of being a Jew, and Adolf Hitler called anthroposophy "Jewish methods". The anthroposophicalinstitutions in Germany were banned during Nazi rule and several anthroposophists sent to concentration

camps.[75]

Steiner emphasized Judaism's central importance to the constitution of the modern era in the West butsuggested that to appreciate the spirituality of the future it would need to overcome its tendency towardabstraction. Important early anthroposophists who were Jewish included two central members on the

executive boards of the precursors to the modern Anthroposophical Society,[76] and Karl König, thefounder of the Camphill movement. Martin Buber and Hugo Bergmann, who viewed Steiner's social

ideas as a solution to the Arab–Jewish conflict, were also influenced by anthroposophy.[77]

There are several anthroposophical organisations in Israel, including the anthroposophical kibbutzHarduf, founded by Jesaiah Ben-Aharon. A number of these organizations are striving to foster positive

relationships between the Arab and Jewish populations: The Harduf Waldorf school includes bothJewish and Arab faculty and students, and has extensive contact with the surrounding Arabcommunities. In Hilf near Haifa, there is a joint Arab-Jewish Waldorf kindergarten, the first joint Arab-Jewish kindergarten in Israel.

Christian Community

Towards the end of Steiner's life, a group of theology students (primarily Lutheran, with some RomanCatholic members) approached Steiner for help in reviving Christianity, in particular "to bridge the

widening gulf between modern science and the world of spirit."[1] They approached a notable Lutheran pastor, Friedrich Rittelmeyer, who was already working with Steiner's ideas, to join their efforts. Out of their co-operative endeavor, the Movement for Religious Renewal , now generally known as TheChristian Community, was born. Steiner emphasized that he considered this movement, and his role in

creating it, to be independent of his anthroposophical work,[1] as he wished anthroposophy to be

independent of any particular religion or religious denomination.[4]

Reception

Supporters

https://en.wikipedia.org/wiki/Religionhttps://en.wikipedia.org/wiki/The_Christian_Communityhttps://en.wikipedia.org/wiki/Friedrich_Rittelmeyerhttps://en.wikipedia.org/wiki/Lutheranhttps://en.wikipedia.org/wiki/Jesaiah_Ben-Aharonhttps://en.wikipedia.org/wiki/Hardufhttps://en.wikipedia.org/wiki/Kibbutzhttps://en.wikipedia.org/wiki/Israelhttps://en.wikipedia.org/wiki/Arab%E2%80%93Israeli_conflicthttps://en.wikipedia.org/wiki/Hugo_Bergmannhttps://en.wikipedia.org/wiki/Martin_Buberhttps://en.wikipedia.org/wiki/Camphill_movementhttps://en.wikipedia.org/wiki/Adolf_Hitlerhttps://en.wikipedia.org/wiki/Nazishttps://en.wikipedia.org/wiki/Dreyfus_affairhttps://en.wikipedia.org/wiki/%C3%89mile_Zola


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Anthroposophy's supporters include Pulitzer Prize-winning and Nobel Laureate Saul Bellow,[78] Nobel

prize winner Selma Lagerlöf,[79] Andrei Bely,[80][81] Joseph Beuys,[82] Owen Barfield, architect Walter

Burley Griffin, Wassily Kandinsky,[83][84] Andrei Tarkovsky,[85] Bruno Walter,[86] and Right Livelihood

Award winners Sir George Trevelyan[87] and Ibrahim Abouleish.[88] Albert Schweitzer was a friend of

Steiner's and was supportive of his ideals for cultural renewal.[89]

Scientific basis

Though Rudolf Steiner studied natural science at the Vienna Technical University at the undergraduatelevel, his doctorate was in epistemology and very little of his work is directly concerned with theempirical sciences. In his mature work, when he did refer to science it was often to present

phenomenological or Goethean science as an alternative to what he considered the materialistic science

of his contemporaries.[90]

His primary interest was in applying the methodology of science to realms of inner experience and thespiritual worlds (Steiner's appreciation that the essence of science is its method of inquiry is unusual

among esotericists[90]), and Steiner called anthroposophy Geisteswissenschaft (lit.: Science of the mind,or cultural or spiritual science), a term generally used in German to refer to the humanities and social

sciences;[91] in fact, the term "science" is used more broadly in Europe as a general term that refers to

any exact knowledge.[92]

[Anthroposophy's] methodology is to employ a scientific way of thinking, but to apply thismethodology, which normally excludes our inner experience from consideration, instead tothe human being proper.

— [61]

Whether this is a sufficient basis for anthroposophy to be considered a spiritual science has been a

matter of controversy.[4][90] As Freda Easton explained in her study of Waldorf schools, "Whether oneaccepts anthroposophy as a science depends upon whether one accepts Steiner's interpretation of ascience that extends the consciousness and capacity of human beings to experience their inner spiritual

world."[93] Sven Ove Hansson has disputed anthroposophy's claim to a scientific basis, stating that its

ideas are not empirically derived and neither reproducible nor testable.[94]

Carlo Willmann points out that as, on its own terms, anthroposophical methodology offers no possibilityof being falsified except through its own procedures of spiritual investigation, no intersubjectivevalidation is possible by conventional scientific methods; it thus cannot stand up to positivistic science's

criticism.[4] Peter Schneider calls such objections untenable on the grounds that if a non-sensory, non- physical realm exists, then according to Steiner the experiences of pure thinking possible within thenormal realm of consciousness would already be experiences of that, and it would be impossible to

exclude the possibility of empirically grounded experiences of other supersensory content.[6]

Olav Hammer suggests that anthroposophy carries scientism "to lengths unparalleled in any other

Esoteric position" due to its dependence upon claims of clairvoyant experience, its subsuming naturalscience under "spiritual science", and its development of what Hammer calls "fringe" sciences such asanthroposophical medicine and biodynamic agriculture justified partly on the basis of the ethical and

ecological values they promote, rather than purely on a scientific basis.[90]

https://en.wikipedia.org/wiki/Biodynamic_agriculturehttps://en.wikipedia.org/wiki/Anthroposophical_medicinehttps://en.wikipedia.org/wiki/Scientismhttps://en.wikipedia.org/wiki/Positivismhttps://en.wikipedia.org/wiki/Intersubjectivityhttps://en.wikipedia.org/wiki/Sven_Ove_Hanssonhttps://en.wikipedia.org/wiki/Europehttps://en.wikipedia.org/wiki/Sciencehttps://en.wikipedia.org/wiki/Social_sciencehttps://en.wikipedia.org/wiki/Humanitieshttps://en.wikipedia.org/wiki/Geisteswissenschafthttps://en.wikipedia.org/wiki/Esoterichttps://en.wikipedia.org/wiki/Goethean_sciencehttps://en.wikipedia.org/wiki/Doctoratehttps://en.wikipedia.org/wiki/Natural_sciencehttps://en.wikipedia.org/wiki/Albert_Schweitzerhttps://en.wikipedia.org/wiki/Ibrahim_Abouleishhttps://en.wikipedia.org/wiki/Sir_George_Trevelyan,_4th_Baronethttps://en.wikipedia.org/wiki/Right_Livelihood_Awardhttps://en.wikipedia.org/wiki/Bruno_Walterhttps://en.wikipedia.org/wiki/Andrei_Tarkovskyhttps://en.wikipedia.org/wiki/Wassily_Kandinskyhttps://en.wikipedia.org/wiki/Walter_Burley_Griffinhttps://en.wikipedia.org/wiki/Owen_Barfieldhttps://en.wikipedia.org/wiki/Joseph_Beuyshttps://en.wikipedia.org/wiki/Andrei_Belyhttps://en.wikipedia.org/wiki/Selma_Lagerl%C3%B6fhttps://en.wikipedia.org/wiki/Saul_Bellow


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Though Steiner saw that spiritual vision itself is difficult for others to achieve, he recommended open-mindedly exploring and rationally testing the results of such research; he also urged others to follow aspiritual training that would allow them directly to apply the methods he used eventually to achieve

comparable results.[6] Some results of Steiner's research have been investigated and supported byscientists working to further and extend scientific observation in directions suggested by an

anthroposophical approach.[95]

Anthony Storr stated about Rudolf Steiner's Anthroposophy: "His belief system is so eccentric, sounsupported by evidence, so manifestly bizarre, that rational skeptics are bound to consider itdelusional.... But, whereas Einstein's way of perceiving the world by thought became confirmed byexperiment and mathematical proof, Steiner's remained intensely subjective and insusceptible of

objective confirmation."[96]

Religious nature

As an explicitly spiritual movement, anthroposophy has sometimes been called a religious

philosophy.[97]

In 2005, a California federal court ruled that a group alleging that anthroposophy is areligion for Establishment Clause purposes did not provide any legally admissible evidence in support of this view; the case is under appeal. In 2000, a French court ruled that a government minister's

description of anthroposophy as a cult was defamatory.[98]

Statements on race

Anthroposophical ideas have been criticized from both sides in the race debate:

From the mid-1930s on, National Socialist ideologues attacked the anthroposophical world-view

as being opposed to Nazi racist and nationalistic principles; anthroposophy considered "Blood,Race and Folk" as primitive instincts that must be overcome.[99][100]

"A naive version of the evolution of consciousness, a theory foundational to both Steiner'santhroposophy and Waldorf education, sometimes places one race below another in one or another dimension of development".[101]

The Anthroposophical Society in America has stated:

We explicitly reject any racial theory that may be construed to be part of Rudolf Steiner'swritings. The Anthroposophical Society in America is an open, public society and it rejectsany purported spiritual or scientific theory on the basis of which the alleged superiority of

one race is justified at the expense of another race.[102]

See also

Esotericism in Germany and AustriaHermeticismPneumatosophyPsychosophySyncretism

https://en.wikipedia.org/wiki/Syncretismhttps://en.wikipedia.org/wiki/Psychosophyhttps://en.wikipedia.org/wiki/Pneumatosophyhttps://en.wikipedia.org/wiki/Hermeticismhttps://en.wikipedia.org/wiki/Esotericism_in_Germany_and_Austriahttps://en.wikipedia.org/wiki/Establishment_Clausehttps://en.wikipedia.org/wiki/Anthony_Storr


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References

1. Robert McDermott, The Essential Steiner , ISBN 0-06-065345-0, pp. 3–11, 392–52. "Anthroposophy" (http://library.eb.com/eb/article-9007798), Encyclopædia Britannica online, accessed

10/09/073. Christian Clement (ed.), Rudolf Steiner: Schriften über Mystik, Mysterienwesen und Religionsgeschichte.

Frommann-holzboog Verlag, Stuttgart-Bad Cannstatt, 2013. ISBN 978-3-7728-2635-1. p. xlii4. Carlo Willmann, Waldorfpädagogik: Theologische und religionspädagogische Befunde, ISBN 3-412-16700-2,

Chap. 15. Heiner Ullrich, "Rudolf Steiner" (http://www.ibe.unesco.org/publications/ThinkersPdf/steinere.pdf),

Prospects: the quarterly review of comparative education (Paris, UNESCO: International Bureau of Education), vol. XXIV, no. 3/4, 1994, p. 555–572.

6. Peter Schneider, Einführung in die Waldorfpädogogik, ISBN 3-608-93006-X7. Ullrich, Heiner (2010). Rudolf Steiner: Leben und Lehre. Munich: C. H. Beck. p. 9.8. The Skeptic Encyclopedia of Pseudoscience. ABC-CLIO. pp. 31–. ISBN 9781576076538.9. Flynn, Tom; Dawkins, Richard (2007). The New Encyclopedia of Unbelief . Prometheus Books, Publishers.

pp. 75–. ISBN 9781615922802. Retrieved 21 June 2015.10. Ruse, Michael (2013-09-25). The Gaia Hypothesis: Science on a Pagan Planet . University of Chicago Press.

pp. 128–. ISBN 9780226060392. Retrieved 21 June 2015.11. Of these, 55 Lodges – about 2,500 people – were to secede with Steiner to form his new Anthroposophical

Society, at the end of 1912. Geoffrey Ahern, Sun at Midnight: the Rudolf Steiner Movement and Gnosis in theWest, 2nd edition (http://www.sun-at-midnight.com/), 2009, James Clark and Co, ISBN 978-0-227-17293-3,

p. 4312. Gary Lachman, Rudolf Steiner , New York:Tarcher/Penguin ISBN 978-1-58542-543-313. Ahern, Geoffrey. (1984): Sun at Midnight: the Rudolf Steiner movement and the Western esoteric tradition14. especially How to Know Higher Worlds and An Outline of Esoteric Science15. Inge Hansen-Schaberg and Bruno Schonig (eds.), Waldorf-Pädogogik , ISBN 3-8340-0042-616. Helmut Zander, Anthroposophie in Deutschland , ISBN 978-3-525-55452-4. P. 25017. "Goetheanum". Goetheanum. Retrieved 2013-12-31.

18. Tom Grote, "Kosmische Wirkkräfte" (http://www.dradio.de/dkultur/sendungen/kulturinterview/655387/),German Radio interview 8 August 200719. Robert Zimmermann Geschichte der Aesthetik als philosophische Wissenschaft. Vienna, 1858.

Anthroposophie im Umriss-Entwurf eines Systems idealer Weltansicht auf realistischer Grundlage. (Vienna,1882): Steiner, Anthroposophic Movement : Lecture Two: The Unveiling of Spiritual Truths, 11 June 1923.[1](http://wn.rsarchive.org/Lectures/GA258/English/RSP1993/19230611p01.html) the term was also used in adiscussion of Boehme (http://www.bodley.ox.ac.uk/cgi-bin/ilej/image1.pl?item=page&seq=1&size=1&id=nq.1863.5.9.3.71.x.373) in Notes and Queries, May 9, 1863, p. 373

20. Peter Schneider, Einführung in die Waldorfpädogogik , pp. 20-1; Schneider quotes here from Steiner'sdissertation, Truth and Knowledge

21. Robert A. McDermott, "Rudolf Steiner and Anthroposophy", in Faivre and Needleman, Modern Esoteric

Spirituality, ISBN 0-8245-1444-0, p. 299–301; 288ff 22. Rudolf Steiner, Theosophy, ISBN 0-85440-269-123. Rudolf Steiner, An Outline of Esoteric Science, ISBN 0-88010-409-024. Verhulst, Jos (2003). Developmental Dynamics. Ghent, NY: Adonis Press. pp. 24–25. ISBN 978-0-932776-

28-0.25. George Trevelyan Operation Redemption 1981, pp. 117-11826. Steiner, Man as Symphony of the Creative Word and Occult Science27. John Waterman Evolution and The Image of Man in A. C. Harwood The faithful thinker: Centenary essays on

the work and thought of Rudolf Steiner Hodder and Stoughton, 1961, p. 4528. German Education Research Group, "International Associations and Waldorf Schools in alphabetical order of

country" (http://www.waldorfschule.info/index.71.0.3.html) Archived

(https://web.archive.org/web/20141011100115/http://www.waldorfschule.info/index.71.0.3.html) October 11,2014 at the Wayback Machine

https://en.wikipedia.org/wiki/Wayback_Machinehttps://web.archive.org/web/20141011100115/http://www.waldorfschule.info/index.71.0.3.htmlhttp://www.waldorfschule.info/index.71.0.3.htmlhttps://en.wikipedia.org/wiki/Special:BookSources/978-0-932776-28-0https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Special:BookSources/0880104090https://en.wikipedia.org/wiki/Special:BookSources/0854402691https://en.wikipedia.org/wiki/Special:BookSources/0824514440https://en.wikipedia.org/wiki/Notes_and_Querieshttp://www.bodley.ox.ac.uk/cgi-bin/ilej/image1.pl?item=page&seq=1&size=1&id=nq.1863.5.9.3.71.x.373http://wn.rsarchive.org/Lectures/GA258/English/RSP1993/19230611p01.htmlhttp://www.dradio.de/dkultur/sendungen/kulturinterview/655387/http://www.goetheanum.org/121.html?&L=1https://en.wikipedia.org/wiki/Special:BookSources/9783525554524https://en.wikipedia.org/wiki/Special:BookSources/3834000426https://en.wikipedia.org/wiki/Special:BookSources/9781585425433https://en.wikipedia.org/wiki/Special:BookSources/9780227172933http://www.sun-at-midnight.com/https://en.wikipedia.org/wiki/Special:BookSources/9780226060392https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://books.google.com/books?id=EQRuAAAAQBAJ&pg=PA128https://en.wikipedia.org/wiki/Special:BookSources/9781615922802https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://books.google.com/books?id=fsZ26vQxJKMC&pg=PA75https://en.wikipedia.org/wiki/Special:BookSources/9781576076538https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://books.google.com/books?id=Gr4snwg7iaEC&pg=PA33https://en.wikipedia.org/wiki/Special:BookSources/360893006Xhttp://www.ibe.unesco.org/publications/ThinkersPdf/steinere.pdfhttps://en.wikipedia.org/wiki/Special:BookSources/3412167002https://en.wikipedia.org/wiki/Special:BookSources/9783772826351http://library.eb.com/eb/article-9007798https://en.wikipedia.org/wiki/Special:BookSources/0060653450


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29. Agenda Fact Sheet, United Nations Educational Scientific and Cultural Organization dated 18 April 2001(http://unesdoc.unesco.org/images/0012/001223/122345E.pdf) The foundation, Friends of Waldorf Education(Freunde der Erziehungskunst), is one of the 26 non-governmental organizations worldwide to maintainofficial relations with UNESCO. UNESCO Official Relations (http://portal.unesco.org/en/ev.php-URL_ID=32925&URL_DO=DO_PRINTPAGE&URL_SECTION=201.html)

30. White, Ralph, Interview with Rene M. Querido (http://www.lapismagazine.org/archives/L08/querido-interview.html) Lapis Magazine Archived(https://web.archive.org/web/20070426234147/http://www.lapismagazine.org/archives/L08/querido-

interview.html) April 26, 2007 at the Wayback Machine31. Ullrich, Heiner, "Rudolf Steiner" (http://www.ibe.unesco.org/publications/ThinkersPdf/steinere.pdf)" Prospects: the quarterly review of comparative education, UNESCO: International Bureau of education, volXXIV, no. 3/4, 1994, pp. 8–9 2000

32. Lenart, Claudia M: "Steiner's Chicago Legacy Shines Brightly"(http://www.consciouschoice.com/2003/cc1606/steinerchicago1606.html), Conscious Choice June 2003

33. Claudia M. Lenart, "Steiner's Chicago Legacy Shines Brightly"(http://consciouschoice.com/2003/cc1606/steinerchicago1606.html), Conscious Choice, June 2003

34. Apples: Botany, Production and Uses By David Curtis Ferree, Ian J. Warrington, ISBN 0-85199-357-5, p.553

35. David Kupfer, "Trailblazers, Heroes & Pioneers: The Organic Farming Movement"

(http://www.wildnesswithin.com/kupfer.html)36. Steiner, GA27, Chapter 137. "Study by the National Cancer Institute on mistletoe's use for treating cancer". Cancer.gov. Retrieved

2013-12-31.38. Kienle, Kiene and Albonico, Anthroposophic Medicine, Schattauer 2006 ISBN 3-7945-2495-0, Chapter 3 and

639. "National Cancer Institute website". Cancer.gov. Retrieved 2013-12-31.40. "Mistletoe Extracts (PDQ®) - National Cancer Institute". Cancer.gov. 2002-12-21. Retrieved 2013-12-31.41. Camphill (http://www.camphill.org/)42. Karl König The Child with Special Needs: Letters and Essays on Curative Education Publisher: Floris Books

2009 ISBN 0863156932 ISBN 978-0863156939

43. Thomas J. Weihs ‘’Children in Need of Special Care’’ A Condor book Human Horizons series. Editors:Anthea M. Hailey, Michael J. Hailey, N. M. Blitz Souvenir Press Limited, 2000 ISBN 0285635697, ISBN9780285635692

44. Sharp, Dennis, Rudolf Steiner and the Way to a New Style in Architecture, Architectural Association Journal,June 1963

45. Raab and Klingborg, Waldorfschule baut , Verlag Freies Geistesleben, 2002.46. Sokolina, Anna, ed., co-author, Architecture and Anthroposophy. (Arkhitektura i Antroposofiia. bilingual ed.)

1st and 2nd edition. 268p. M.: KMK Scientific Press. 2001, ISBN 5-87317-074-6. 2010, ISBN 5-87317-660-4.

47. Heathcote, Edwin (2011-09-28). "Imre Makovecz (1935 – 2011)". Bdonline.co.uk. Retrieved 2013-12-31.48. Raab, Klingborg and Fånt, Eloquent Concrete, London: 1979.

49. Pearson, David, New Organic Architecture. University of California Press, 2001, ISBN 978-1-85675-102-550. Meyer en van Schooten, Architect , Urbika, archived from the original on 14 September 2010, retrieved2010-12-08

51. Thomas Poplawski Eurythmy, p. 67, Steiner Books, 1998 ISBN 978-0-88010-459-352. Stage groups (http://www.eurythmie-info.de/Buehnen.htm) and Trainings

(http://www.goetheanum.org/Eurythmie.1549.0.html?&L=1)53. "Gemeinschaftsbank für Leihen und Schenken". Gls.de. Retrieved 2013-12-31.54. "Earth Times". Earth Times. Retrieved 2013-12-31.55. Byckling, L: Michael Chekhov as Actor, Teacher and Director in the West

(http://www.utoronto.ca/tsq/01/chekhovwest.shtml). Toronto Slavic Quarterly No 1 — Summer 2002.University of Toronto, Academic Electronic Journal in Slavic Studies.

56. Steiner, Anthroposophical Leading Thoughts (1924)57. True and False Paths in Spiritual Investigation, first English edition 1927 (online [2]

(http://wn.rsarchive.org/Lectures/GA243/English/RSP1969/TruFal_index.html)), 2010 edition Kessinger Publishing Company ISBN 9781162592510

58. Lindenberg, p. 97

https://en.wikipedia.org/wiki/Special:BookSources/9781162592510http://wn.rsarchive.org/Lectures/GA243/English/RSP1969/TruFal_index.htmlhttp://www.utoronto.ca/tsq/01/chekhovwest.shtmlhttp://www.earthtimes.org/articles/show/news_press_release,132566.shtmlhttp://www.gls.de/http://www.goetheanum.org/Eurythmie.1549.0.html?&L=1http://www.eurythmie-info.de/Buehnen.htmhttps://en.wikipedia.org/wiki/Special:BookSources/9780880104593http://www.urbika.com/firms/view/187-meyer-en-van-schootenhttps://web.archive.org/20100914052719/http://www.urbika.com:80/firms/view/187-meyer-en-van-schootenhttps://en.wikipedia.org/wiki/Special:BookSources/9781856751025http://www.bdonline.co.uk/news/imre-makovecz-%281935-%E2%80%93-2011%29/5025237.articlehttps://en.wikipedia.org/wiki/Special:BookSources/5873176604https://en.wikipedia.org/wiki/Special:BookSources/5873170746https://en.wikipedia.org/wiki/Special:BookSources/9780285635692https://en.wikipedia.org/wiki/Special:BookSources/0285635697https://en.wikipedia.org/wiki/Special:BookSources/9780863156939https://en.wikipedia.org/wiki/Special:BookSources/0863156932http://www.camphill.org/http://www.cancer.gov/cancertopics/pdq/cam/mistletoe/HealthProfessionalhttp://www.cancer.gov/cancertopics/pdq/cam/mistletoe/patienthttps://en.wikipedia.org/wiki/Special:BookSources/3794524950http://www.cancer.gov/cancertopics/pdq/cam/mistletoehttp://www.wildnesswithin.com/kupfer.htmlhttps://en.wikipedia.org/wiki/Special:BookSources/0851993575http://consciouschoice.com/2003/cc1606/steinerchicago1606.htmlhttp://www.consciouschoice.com/2003/cc1606/steinerchicago1606.htmlhttp://www.ibe.unesco.org/publications/ThinkersPdf/steinere.pdfhttps://en.wikipedia.org/wiki/Wayback_Machinehttps://web.archive.org/web/20070426234147/http://www.lapismagazine.org/archives/L08/querido-interview.htmlhttp://www.lapismagazine.org/archives/L08/querido-interview.htmlhttp://portal.unesco.org/en/ev.php-URL_ID=32925&URL_DO=DO_PRINTPAGE&URL_SECTION=201.htmlhttps://en.wikipedia.org/wiki/Friends_of_Waldorf_Educationhttp://unesdoc.unesco.org/images/0012/001223/122345E.pdf


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59. "The Inner Development of Man". Fremont, Michigan: Rsarchive.org. 1904-12-15. Retrieved 2013-12-31.60. Carlo Willmann, Waldorfpädagogik , ISBN 3-412-16700-2, pp. 10–1361. Stein, W. J., Die moderne naturwissenschaftliche Vorstellungsart und die Weltanschauung Goethes, wie sie

Rudolf Steiner vertritt , reprinted in Meyer, Thomas, W.J. Stein / Rudolf Steiner , pp. 267–75; 256–7.62. Ellen Pifer, "Saul Bellow Against the Grain", University of Pennsylvania Press, 1990; see also Steiner's

doctoral thesis, Truth and Science63. Richard Tarnas, The Passion of the Western Mind , ISBN 0-7126-7332-664. Doris T. Myers, "C.S. Lewis in Context." Kent State University Press, 1994.

65. Hans-Jürgen Bader, Lorenzo Ravagli, Rudolf Steiner als aktiver Gegner des Antisemitismus, Bund der FreienWaldorfschulen, 200566. Paddock, F. and Spiegler, M., Judaism and Anthroposophy, 200367. Christoph Lindenberg, Rudolf Steiner , Rowohlt 1992, ISBN 3-499-50500-2, pp. 77ff 68. Albert Einstein, Geometry and Experience (http://www.tu-harburg.de/rzt/rzt/it/Geometry.html)69. Rudolf Steiner, Anthroposophy and Science, lecture of March 16, 192170. Rudolf Steiner,"Anthroposophy and Christianity" (http://wn.rsarchive.org/Lectures/AntChr_index.html)71. Steiner, Rudolf (1996). The foundations of human experience. Anthroposophic Press. p. 34. ISBN 0-88010-

392-2.72. Steiner, Rudolf (December 16, 1908). "A Chapter of Occult History".73. Rudolf Steiner, "The Appearance of Christ in the Etheric World"

(http://wn.rsarchive.org/Lectures/ReapChrist/19100125p01.html)74. Ralf Sonnenberg, “Judentum, Zionismus und Antisemitismus aus der Sicht Rudolf Steiners”(http://www.hagalil.com/antisemitismus/deutschland/steiner.htm)

75. Lorenzo Ravagli, Unter Hammer und Hakenkreuz: Der völkisch-nationalsozialistische Kampf gegen die Anthroposophie, Verlag Freies Geistesleben, ISBN 3-7725-1915-6

76. Adolf Arenson (http://biographien.kulturimpuls.org/detail.php?&id=24) (board member 1904-1913) and CarlUnger (http://biographien.kulturimpuls.org/detail.php?&id=724) (board member 1908-1923)

77. Paddock & Spiegler 200578. Robert Fulford, "Bellow: the novelist as homespun philosopher", The National Post, October 23, 200079. Walter Kugler, Feindbild Steiner , 2001, P. 6180. Liukkonen, Petri. "Andrey Bely". Books and Writers (kirjasto.sci.fi). Finland: Kuusankoski Public Library.

Archived from the original on 10 February 2015.81. Elsworth, J. D. (1983). "Andrej Bely: A Critical Study of the Novels". Cambridge.82. John F. Moffitt, "Occultism in Avant-Garde Art: The Case of Joseph Beuys", Art Journal , Vol. 50, No. 1,

(Spring, 1991), pp. 96–9883. Peg Weiss, "Kandinsky and Old Russia: The Artist as Ethnographer and Shaman", The Slavic and East

European Journal , Vol. 41, No. 2 (Summer, 1997), pp. 371–37384. David Hier. "Arts Ablaze, ''Kandinsky: The Path to Abstraction 1908–1922''". Gbh-Chs: Artsablaze.co.uk.

Retrieved 2013-12-31.85. "Layla Alexander Garrett, Nostalghia, ''Andrey Tarkovsky-Enigma and Mystery''". Acs.ucalgary.ca. Retrieved

2013-12-31.86. Bruno Walter, "Mein Weg zur Anthroposophie". In: Das Goetheanum 52 (1961), 418–2

87. B J Nesfield-Cookson, "Rudolf Steiner" (http://www.sirgeorgetrevelyan.org.uk/mem-steiner.html) from Sir George Trevelyan: thoughts and writings88. Ibrahim Abouleish, Sekem: A Sustainable Community in the Egyptian Desert , ISBN 0-86315-532-489. Wolfgang Vögele, Der Andere Rudolf Steiner Dornach, Switzerland: Pforte Verlag, 200590. Olav Hammer, Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age, Brill 2004,

pp. 243, 329, 204, 225–891. "Philolex entry". Philolex.de. Retrieved 2013-12-31.92. Jacques Barzun, Science: The Glorious Entertainment , Harper and Row 1964. P. 19193. Freda Easton, The Waldorf Impulse in Education, Columbia University dissertation 199594. Sven Ove Hansson, Is Anthroposophy Science?, Professor, Philosophy Unit of the Swedish Royal Institute of

Technology, in Conceptus XXV (1991), No. 64, pp. 37–49.

95. Genetics and the Manipulation of Life, The Forgotten Factor of Context , by biologist Craig Holdrege; TheWholeness of Nature, Goethe's Way toward A Science of Conscious Participation in Nature , by physicistHenri Bortoft; Developmental Dynamics in Humans and Other Primates, by theoretical chemist Jos Verhulst.

96. Storr, Anthony (1997) [1996]. "IV. Rudolf Steiner". Feet of Clay: Saints, Sinners, and Madmen: A Study of Gurus. New York: Free Press Paperbacks, Simon & Schuster. pp. 69–70. ISBN 0-684-83495-2.

https://en.wikipedia.org/wiki/Special:BookSources/0-684-83495-2https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttps://en.wikipedia.org/wiki/Anthony_Storrhttp://www.philolex.de/geistwis.htmhttps://en.wikipedia.org/wiki/Special:BookSources/0863155324http://www.sirgeorgetrevelyan.org.uk/mem-steiner.htmlhttp://www.acs.ucalgary.ca/~tstronds/nostalghia.com/TheTopics/Layla.htmlhttp://www.artsablaze.co.uk/News/kandinsky.htmhttp://links.jstor.org/sici?sici=0036-0341(198601)45%3A1%3C53%3AABACSO%3E2.0.CO%3B2-Khttp://www.kirjasto.sci.fi/bely.htmhttps://en.wikipedia.org/wiki/Kuusankoskihttps://web.archive.org/web/20150210175324/http://www.kirjasto.sci.fi/bely.htmhttp://biographien.kulturimpuls.org/detail.php?&id=724http://biographien.kulturimpuls.org/detail.php?&id=24https://en.wikipedia.org/wiki/Special:BookSources/3772519156http://www.hagalil.com/antisemitismus/deutschland/steiner.htmhttp://wn.rsarchive.org/Lectures/ReapChrist/19100125p01.htmlhttp://wn.rsarchive.org/Lectures/19081216p01.htmlhttps://en.wikipedia.org/wiki/Special:BookSources/0-88010-392-2https://en.wikipedia.org/wiki/International_Standard_Book_Numberhttp://wn.rsarchive.org/Lectures/AntChr_index.htmlhttp://www.tu-harburg.de/rzt/rzt/it/Geometry.htmlhttps://en.wikipedia.org/wiki/Special:BookSources/3499505002https://en.wikipedia.org/wiki/Special:BookSources/0712673326https://en.wikipedia.org/wiki/Special:BookSources/3412167002https://en.wikipedia.org/w/index.php?title=Carlo_Willmann&action=edit&redlink=1http://www.rsarchive.org/Lectures/InnDev_index.html


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Look up spiritual inWiktionary, the freedictionary.

Wikimedia Commons hasmedia related to Anthroposophy.

Look up anthroposophy inWiktionary, the freedictionary.

97. anthroposophy definition - Dictionary - MSN Encarta. Archived from the original on 2009-11-01.98. "Guyard Guilty of Defamation". Cesnur. 2000-03-23. Archived from the original on 11 December 2006.

Retrieved 2006-11-13.99. Jakob Wilhelm Hauer, 7. Februar 1935. BAD R 4901–3285.

100. Report of the SD-Hauptamtes Berlin: "Anthroposophy”, May 1936, BAD Z/B I 904.101. Ray McDermott et al.: Waldorf education in an inner-city public school .

(http://www.springerlink.com/content/5q9t836w350v8768/) The Urban Review, Volume 28, Number 2 / June,1996, pp. 119–140

102. The General Council of the Anthroposophical Society in America (1998) Position Statement on Diversity(http://web.archive.org/web/20080106140711/http://www.anthroposophy.org/Gov/StatementOnDiversity.php).

External links

Rudolf Steiner Archive (http://www.rsarchive.org/)(Steiner's works online)Steiner's complete works in German (http://fvn-rs.net/)Rudolf Steiner Handbook (http://www.rudolf-steiner-handbuch.de/images/SteinerHandbook2012.pdf) (PDF, 56

MB)Goetheanum (http://www.goetheanum.org/45.html?L=1)

Societies

General Anthroposophical Society(http://www.goetheanum.org/Anthroposophical-Society.336.0.html?&L=1)Anthroposophical Society in America (http://www.anthroposophy.org/)Anthroposophical Society in Great Britain (http://www.anthroposophy.org.uk/)

Anthroposophical Initiatives in India (http://www.anthroposophyindia.org/)Anthroposophical Society in Australia (http://www.anthroposophy.org.au/)Anthroposophical Society in New Zealand (http://www.anthroposophy.org.nz/)

Retrieved from "https://en.wikipedia.org/w/index.php?title=Anthroposophy&oldid=702808611"

Categories: Anthroposophy Esoteric schools of thought Rudolf Steiner SpiritualityEsoteric Christianity Philosophical schools and traditions Philosophical movements GnosticismOccult

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