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Tegan had it all—or so it seemed. A formidable force in the marketing world, her talent, good looks, and abilities opened doors. Her life was an enviable mix of boardroom triumphs, fascinating dates, and social events that made most Instagram feeds look dull. At 35, Tegan relished her freedom. She was unattached, unconstrained, and unstoppable. Tegan closed yet another high-stakes project successfully, earning a round of applause at the office. Tonight, she had a date with Alex, an artist, the latest in a string of charismatic men she enjoyed but never got serious with. "Why limit yourself when the world has so much to offer?" she often mused.

A couple of years back, Tegan decided she wanted children. Opting for a sperm donor and surrogate, she brought Emily and Jack into the world. To Tegan, they were another choice she was thrilled to have made, another aspect of a life she could curate as she pleased. Emily, now seven, and Jack, five, began to show signs of behavioral and emotional difficulties. Emily's teacher pulled Tegan aside one day, suggesting perhaps the children were having difficulty in a single-parent environment, compounded by her work commitments and social life.

Then, Mark happened. Unlike the others, Mark seemed serious, emotionally available, and interested in a long-term commitment. For the first time, Tegan hesitated, recognizing that Mark offered the possibility of stability, for both her and her children.

Sitting across from her sister Kate, who led a more traditional life with a husband and kids, Tegan felt uneasy. "What's wrong with wanting it all, Kate?" "Nothing," Kate sipped her tea, "unless 'having it all' leaves you with less than you need."

That night, as Tegan tucked Emily and Jack into bed, she looked into their innocent eyes and felt a pang of guilt. Was her freedom costing them a stable home environment? Was her strongest motive—her pursuit of freedom—disadvantaging her own children?

The following weekend, Tegan took Emily and Jack to the park. As they played, she found herself observing a nearby family: a mother and father laughing with their children. What if it was not just about having the ability and means to do what you want but also about facing the consequences of those choices, especially when they affected innocent lives?

Returning home, Tegan thought about her children and the lifetime they had ahead of them. Sitting alone in her elegantly furnished living room, the weight of her freedom suddenly felt like a burden, its ethical implications glaringly clear. A wave of realization washed over her: her desire to "have it all" had been her strongest drive, a compelling force that condemned her to servitude. That drive for freedom had cost her children a stable environment and may have cost her something just as precious—true freedom, the freedom to choose what's right even when it's hard, even when it comes at a personal cost.

Here is a story based on Steiner's Philosophy Of Freedom quote: "One must confront an Idea as master, or else become its slave."

THE "POSITIVITY" COMMITTEE
Mrs. Smith sat alone in the teachers' lounge, poring over student essays. She was a seasoned educator, renowned for her deep understanding of pedagogy and her genuine affection for her students. As she skimmed through the papers, her colleagues burst into the room, animatedly discussing the school's latest initiative—daily "good thoughts" as a means of self-improvement. Principal Regina Davis led the new Positivity Committee advocating for this mental wellness drive.

The initiative seemed straightforward enough: teachers were urged to adopt and regularly recite a set of positive affirmations and uplifting thoughts, all aimed at fostering a harmonious and supportive community within the school. Negative thoughts were framed as a psychological contaminant, and identified as something to be actively eradicated in the quest for a more enriching educational atmosphere. The school's administration considered negative thoughts as contagious, something that can spread from person to person, corrupting the well-being of both educators and students.

Over the next few weeks, a palpable shift swept through the teaching staff. Those who adopted the "good thoughts" program seemed happier, more harmonious. But others, like Mr. Roberts and Ms. Parker, who questioned the methodology, found themselves subtly ostracized—removed from key meetings and denied certain privileges.

Mrs. Smith felt increasingly conflicted. On one hand, she couldn't deny the apparent joy and enthusiasm it brought some of her colleagues. But on the other hand, her gut wrenched with unease. To make matters worse, she started overhearing whispers—hushed conversations that hinted at grim repercussions of this "positive thinking" experiment, even allusions to child abuse within the school. Principal Davis addressed these rumors as the kind of negative thoughts that needed to be eradicated.

Her fears escalated when the Positivity Committee revealed a new curriculum for the students, one entirely based on the controversial "good thought" ideology. As she looked over the materials, something deep within her cried out in horror. She could sense an insidious aspect of the ideology, something darker hidden beneath the surface.

Principal Davis, a high priestess of the new ideology, noticed Mrs. Smith's hesitation and suggested that she might benefit from a teacher's retreat aimed at fully embracing the "good thought" philosophy.
Mrs. Smith's sleep became restless, her anxiety levels surged. She felt as if she were on the edge of an abyss, teetering between a point of no return and the unknown.

Days before the retreat, Mrs. Smith received a pre-event package. It contained a booklet filled with more affirmations, bizarre assumptions, and collectivist solutions that had authoritarian undertones. Her hands trembled as she leafed through the pages, each word striking her like a bolt of lightning.

That night, sitting alone in her living room, she faced her fears. "What is this 'good thought' really about?" she asked herself. She took a deep breath and dissected every assumption, every concept, searching for inconsistencies, ulterior motives, and harmful consequences. She felt as if she were fighting for her sanity, for her very soul.

Finally, she took a moment to breathe, laying a resignation letter on her coffee table beside the retreat invitation. Her eyes flickered between the two, each representing a future she wasn't sure she could bear. Mrs. Smith stared at the resignation letter and the retreat invitation, each seeming to call out to her with a siren's song. The tension within her escalated. Could her doubts just be the "negative" thoughts that the "good thought" initiative aimed to eliminate? She questioned her own skepticism, wondering if her resistance was a defect rather than a virtue.

The air around her seemed to thicken, and her mind became a battleground. Was she the hero of this story or the antagonist, the skeptic in a tale of enlightenment or the last sane person in an unfolding tragedy?

This is a story of a common moral dilemma today between being a racist and fighting racism. In a bustling city that prided itself on its diverse community, Keisha found her calling as an activist fighting against racism. Her energy was laser-focused on a specific group of people in power, who, she was convinced, were the root cause of all societal racism. She had built a following on social media, attended protests, and even led workshops on anti-racism.

As time went on, however, Keisha's convictions became more rigid. After someone accused her of having a racist attitude, she openly declared that racism from a member of a less powerful group was impossible, dismissing any claims that challenged her view. Her actions escalated from subtle microaggressions against the group she held responsible to blatant acts that she still managed to justify in the name of her cause.

Things came to a head when Keisha made false allegations of racism against a member of this group, leading to the individual losing their job and facing public humiliation. The fallout was devastating, not just for the accused but also for their family.

Witnessing the pain etched on the faces of the family she had essentially destroyed, Keisha felt a pang of something she couldn't immediately identify. For the first time, her actions felt heavy, leaving her unsettled. She tried to brush off that unsettling feeling by reassuring herself that it was a necessary act in the bigger fight against racism. But this time, the justification felt hollow.

It was then that she experienced a moment of profound reflection. Keisha began to question whether her personal history, her deeply-rooted ideologies, and her emotional fervor had distorted her perception of freedom. "Am I a free agent fighting for justice," she pondered, "or am I perpetuating the very cycle of hate I vowed to break?"

She recalled a quote she had once glossed over: "And one may well feel that if the soul has not at some time found itself faced in utmost seriousness by the problem of free will or necessity it will not have reached its full stature."

Here she was, standing at the crossroads of that very dilemma. Keisha's soul-searching threw her into a crucible of self-examination, forcing her to face the gravity of her own internal chains. Freedom, she realized, was not the same as license; it wasn't just about the absence of external constraints. It also involved understanding the forces that shaped her will. The true moral dilemma she faced was recognizing the difference between being a racist and genuinely fighting racism.

This is the pivotal moment where Keisha must confront her own deeply held beliefs about racism and social justice. Her convictions about fighting racism have led her down a path where she herself has become the perpetrator of racist actions. Keisha is at a crossroads, faced with a critical decision: to continue justifying her actions based on her initial convictions about fighting racism or to reevaluate these convictions in light of her recent, harmful actions. It's a point in her life where her foundational beliefs are put to the test. Will she double down on her existing ideology, or will she undergo a transformation, recognizing the flaws in her own understanding of freedom and justice?

Each cognitive freedom reflects freedom, the pursuit of truth, and the individual's role in cognition.

Here is an outline of a chapter by chapter "The Philosophy Of Freedom" Initiate's Journey that a person undergoes on this path.

A campaign for cognitive freedom, as articulated through Steiner's principles in the first 7 chapters of "The Philosophy Of Freedom", could serve as a countermeasure to the current trend of censorship, brainwashing, and various forms of thought control. The values these freedoms uphold — such as intellectual autonomy, the pursuit of knowledge, accurate perception, and unrestricted cognition — are essential to a society that respects individual thought and freedom of expression.

Here's how these cognitive freedoms could be articulated in a more activist, rights-oriented context:
1. The Right to Conscious Action: Everyone should have the freedom to understand and choose the reasons behind their actions, free from manipulation or coercion.
2. The Right to Seek Knowledge: Individuals have the right to pursue knowledge according to their own curiosity and intellectual needs, without interference or constraint from external entities.
3. The Right to Independent Thought: Everyone has the right to think freely and guide their thoughts based on the content and logic of the thoughts themselves, free from external biases and influence.
4. The Right to Accurate Perception: Individuals should have the freedom to continually refine their perceptions of the world, to reduce subjective bias and more accurately understand reality.
5. The Right to Truthful Understanding: Everyone has the right to apply their concepts to their perceptions correctly, forming accurate judgments about the world.
6. The Right to Individual Ideation: Individuals should have the freedom to form their unique ideas by correctly applying and integrating concepts, reflecting their personal understanding and perspective.
7. The Right to Limitless Cognition: Everyone should have the freedom to actively connect their personal experiences with the outside world, continuously growing and deepening their understanding without any imposed boundaries or restrictions.

How do drag queen qualities relate to the ideal qualities of the historical icon of the sacred female? #RudolfSteiner #Anthroposophy #WaldorfSchool #WaldorfEducation #DragQueens pic.twitter.com/R4SW8ZTfGX

— Anthroposophy (@anthroposophy) June 3, 2023

Parents at Waldorf School of Garden City are angry and physically nauseous over new mandatory sex education for fifth graders. Unless people stand up and stop it, this is the future of all Waldorf schools. https://t.co/0vxMM9AD8M #waldorfschool #anthroposophy #RudolfSteiner

— Rudolf Steiner (@rudolfsteiner) May 17, 2023

Reports are coming in that a Waldorf School is supporting the gender dysphoria movement, accepting the myth of reincarnating in the wrong body. Two genders is scientific fact, yet this school is denying reality on enrollment form.

— Rudolf Steiner (@rudolfsteiner) May 14, 2023

How do drag queen qualities relate to the ideal qualities of the historical icon of the sacred female?

How do drag queen qualities relate to the ideal qualities of the historical icon of the sacred female? #RudolfSteiner #Anthroposophy #WaldorfSchool #WaldorfEducation #DragQueens pic.twitter.com/R4SW8ZTfGX

— Anthroposophy (@anthroposophy) June 3, 2023

CERTAINTY TABLE

FREEDOM TABLE

Research And Study Groups 
You can join the research and study groups at https://www.philosophyoffreedom.org/all-courses

1.12 Sensationalist action: Seeing The Good
“Many pass by these good qualities without noticing them. One, however, sees them, and just because he does, love awakens in his heart.”

2.12 Sensationalist pursuit of knowledge: Facts Without Interpretation
“So far my purpose has been solely to record the facts of how we experience everyday life. I am not concerned with how science has interpreted consciousness, but with how we experience it from moment to moment."

3.12 Sensationalist thinking: Rightly Applied Thought
“Thought is a fact and it is meaningless to speak of a fact as being right or wrong. At most I can have doubts about whether thought is rightly applied.”

4.12 Sensationalist perception: Real Senses
“For only my real eye and my real hand could have the ideas of sun and earth as their modifications—my ideas “eye” and “hand” could not.”

5.12 Sensationalist knowing: Objective Percept
“A percept always appears as a very specific, concrete content. This content is directly given and is completely contained in what is given. "...the objective percept occurs when the object is present in the field of one’s vision.”

6.12 Sensationalist individual representation of reality: Living Concept
“Feeling is the means by which concepts first gain concrete life.”

7.12 Sensationalist cognition: Objective Real World Continuum
“His deliberations concerning the process of cognition has convinced him of the existence of an objectively real world continuum. He believes he is able to determine the nature of this objective reality by drawing conclusions inductively from his percepts.”

8.12 Sensationalist personality: World Will
“it asserts the existence of will in realms where it is not possible to experience it directly in the same way as it is in one’s own subject. A hypothetical principle is assumed outside the subject, for which the sole criteria for its existence is subjective experience.”

9.12 Sensationalist idea to act: Social Order
“the individual would become stunted with prolonged isolation outside human society. This is why the social order is formed, so that it can react back favorably on the individual.”

10.12 Sensationalist moral authority: Freedom Is Morality
“Human morality, like human knowledge, is conditioned by human nature. ...morality is a specifically human quality, and freedom is the human way of being moral.”

11.12 Sensationalist purpose: World Being
“A Dualist can talk of world purposes and nature purposes. Where we see an example of a systematic linking of cause and effect according to law, a Dualist is free to assume that what we are seeing is only a faint copy of a relationship within which the absolute world being has realized his purpose.”

12.12 Sensationalist moral idea: Enslaved Spirit
“External powers may prevent me from doing what I want. Then they simply damn me to do nothing. Not until they enslave my spirit, drive my motives out of my head, and put their own motives in the place of mine, do they really intend to make me unfree.”

13.12 Sensationalist value of life: Joy Of Achievement
“he finds the true enjoyment of life in achieving what he wants. He determines the value of life by comparing what he has achieved with the goals striven for.”

14.12 Sensationalist individuality: Moral Contribution
“Monism looks upon the history of the moral life, not as the education of the human race by a transcendent God, but as the gradual living out in practice of all concepts and ideas that spring from the moral imagination.”