Tom Last's Posts (236)

Cosmic Religion Of Rudolf Steiner

CREED

written by Rudolf Steiner in 1888 and titled “Credo” which means, “What I believe”.
(the idea is the spirit, immortality in this life, divine voice of the idea,
eternal deeds, selflessness, spiritual love, entering the divine life)

1. The world of ideas is the primary source
The world of ideas is the primary source and sustaining principle of all existence. Within it is never-ending harmony and joyous tranquility. Existence not enlightened by it, would be dead and lifeless, and would have no part in the wholeness of the world. Only that which stems from the idea has meaning as part of the universal tree of creation.
2. The idea is the spirit
The idea is the spirit, which is clear and lucid in itself and independently sufficient in itself. The individual must have the spirit within, otherwise he will drop from the tree like a withered leaf, and would have existed for no good reason, and without purpose.
3. Longing for the idea
The human being feels and recognizes himself as an individual when he becomes fully conscious. In the individualization process there is implanted within him a longing for the idea. This longing drives him to overcome his separateness and to let the spirit come to life within him, and to be in accord with it.
4. The divine voice of the idea
Everything that is selfish, that makes him a separated being, this he must shed and cast away, for it is this that darkens the light of the spirit. The egotistic self desires only to follow his sensual lust, instinctive drives, greed, and passions. He must root out this selfish will, and instead, as an individual, seek what the idea wants, the spirit within. Let the individuality move there, and follow the voice of the idea within, because only the idea is divine.
5. Eternal deeds
What one wills as a separate-being, is an insignificant point in the circumference of the universe as a whole. It is without value, and therefore worthless, fast disappearing within the flow of time. Whatever one wills in the spirit is in the center, because the central light of the universe lights up within us. Such a deed is independent of time.
6. Living in world harmony
When we act selfishly in isolation, we lock ourselves out from the closed chain of creation, and separate ourselves off. When a human being acts in the spirit, he lives ever more into the universal working of the world. The banning from oneself of all self-centeredness is the foundation for the higher life.
7. Immortality in this life
Whoever deadens the egotistical within himself, lives in eternal existence. To the extent to which we can let the selfishness within us die, to that extent we are immortal. That which is mortal in us is selfishness. This is the true meaning of the saying: “he who does not die before he dies finds extinction when he dies.” This means, whoever does not end egotism during his lifetime, plays no part in the universal life, which is immortal. A person who has never existed within this greater life, has never experienced true existence.
8. The search for knowledge is devotion to the universal in thought
There are four fields of human activity in which the human being devotes himself to the spirit, while giving up selfish activity: science, art, religion and the loving devotion, spiritually, to a personality. Whoever does not live within one of these four activities, does not live at all. The search for knowledge is devotion to the universal in thought, art is devotion to the universe in beholding, religion in the depths and breadths of the soul, and dedicated love is devotion with all ones’ spiritual forces directed to something, someone that appears to us as a treasured member of the universal whole.
9. Spiritual love; love of knowledge, ennobles our being
Knowledge is the most spiritual form of selfless devotion, love is the most beautiful form. For love is truly a heavenly radiance shining into ordinary daily life. Sacred, truly spiritual love ennobles our being to its inmost core; it uplifts all that lives within us. This pure and holy love transforms our whole being into something that is in touch with the world spirit.
10. Spiritual love carries the breath of divine life to the most repulsive regions
To love, in this most exalted sense means to carry the breath of divine life into regions where only the most repulsive egotism and the most disrespectful passions are found. One has to know something of the holiness of love before one can speak of spirituality.
11. Freedom is to enter the divine life of the ideal
If a human being has made his way out of the separated condition, through one of these four fields, and entered into the divine life of the ideal, then he has reached that for which the seed of longing was placed in his heart; the union with the spirit. This is the true destination of the human being. Whoever lives in the spirit lives freely, for they have removed themselves from subordination. Nothing can compel him or her to act, other than what he wishes to be freely compelled by because he recognizes it as the highest calling.
12. Let truth be lived
Let truth be lived: lose yourself to find yourself once again in the spirit of the world!


The script in this video consists of quotes from Rudolf Steiner's "Goethean Science" and "The Philosophy O Freedom".


The script in this video consists of quotes from Rudolf Steiner's "Egoism in Philosophy".

 

COSMIC RELIGION OF ALBERT EINSTEIN

The Cosmic religion of the future - Albert Einstein
Albert Einstein claimed God can be conceived only through the “rationality or intelligibility of the world which lies behind all scientific work of a higher order.”

“The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity.”

Cosmic religious feeling
“It is very difficult to elucidate this [cosmic religious] feeling to anyone who is entirely without it... The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it.”

“I am of the opinion that all the finer speculations in the realm of science spring from a deep religious feeling, and that without such feeling they would not be fruitful. I also believe that, this kind of religiousness, which makes itself felt today in scientific investigations, is the only creative religious activity of our time.”

“I maintain that cosmic religious feeling is the strongest and noblest motive for scientific research.”

Scientific workers are the profoundly religious people
“Only one who has devoted his life to similar ends [scientific research] can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.” (Albert Einstein, Religion and Science)

COSMIC RELIGION OF RUDOLF STEINER
(the cosmic religious experience of the idea)

Rudolf Steiner - Unity attained through scientific research
“The history of the spiritual life is a continuous quest for the unity between ourselves and the world.” “Only when we have made the world-content into our thought-content, do we find again the unity from which we have separated ourselves. We will see later this goal can only be reached when the task of scientific research is understood on a deeper level than is usually the case.” (Rudolf Steiner, The Philosophy Of Freedom chapter 2.0)

GOD

Rudolf Steiner - What the religions call God, we call the idea
When we speak of the essential being of a thing or of the world altogether, we cannot therefore mean anything else at all than the grasping of reality as thought, as idea.

In the idea we recognize that from which we must derive everything else: the principle of things. What philosophers call the absolute, the eternal being, the ground of the world, what the religions call God, this we call, on the basis of our epistemological studies: the idea.

Everything in the world that does not appear directly as idea will still ultimately be recognized as going forth from the idea. What seems, on superficial examination, to have no part at all in the idea is found by a deeper thinking to stem from it. No other form of existence can satisfy us except one stemming from the idea. Nothing may remain away from it; everything must become a part of the great whole that the idea encompasses.

By taking possession of the idea, we arrive at the core of the world. What we grasp there is that from which everything goes forth. We become united with this principle; therefore the idea, which is most objective, appears to us at the same time as most subjective. (Rudolf Steiner, Goethean Science IX Goethe's Epistemology)

Rudolf Steiner - In thinking we are the All-One Being
Thought is not individual like our sensing and feeling. It is universal. There is only one single concept of "triangle." It does not matter for the content of this concept whether it is grasped in A's consciousness or in B's.

In thought, we have the element that integrates our particular individuality into a unity with the whole of the cosmos. When we sense and feel (perceive) we are isolated individuals; when we think, we are the All-One Being that pervades everything. This is the deeper meaning of our two-sided nature. We become conscious of a purely absolute principle revealing itself within us, a principle that is universal. (The Philosophy Of Freedom chapter 5.8)

 

COMMUNION

Becoming aware of the idea within reality
The objects of thinking are ideas. Inasmuch as thinking takes possession of the idea, thinking fuses with the primal ground of world existence; what is at work outside enters into the mind of man: he becomes one with objective reality in its highest potency. Becoming aware of the idea within reality is the true communion of man. (Rudolf Steiner, Goethean Science VI Goethe's Way of Knowledge)

Universal principle of world unity is the idea 
The preceding discussion shows conclusively that it is futile to seek for any common element in the separate things of the world, other than the ideal content provided by thinking. All attempts to find world-unity must fail, other than this coherent ideal content which we gain by the conceptual analysis of what we perceive. Neither a personal God, nor force, nor matter, nor the blind, idealess will (Schopenhauer), can be accepted by us as the universal world-unity. All these principles belong only to a limited field of our observation. Personality we perceive only in ourselves, force and matter only in external things. As for the will, it can only be seen as the active expression of our own limited personality.  (The Philosophy Of Freedom chapter 5.9)

SPIRITUAL FEELING

Desire for knowledge
Abundant are the gifts we have received, yet more abundant are our desires. We seem born to be dissatisfied. A special case of this dissatisfaction is our desire to know. We look twice at a tree. The first time we see its branches at rest, the second time in motion. We are not satisfied with this observation. Why, we ask, does the tree appear first at rest and then in motion? Every look at the natural world raises questions. Nowhere are we satisfied with what nature displays before our senses. We look everywhere for what we call an explanation of the facts. (The Philosophy Of Freedom chapter 2.0)

Love of knowledge (reach feelings up to the region of the ideal)
Our life is a continuous swinging back and forth between participating in the universal world process and our own individual existence. The higher we ascend into the universal nature of thought, where eventually what is individual interests us only as an example, as an instance of a concept, the more we lose our individual character—as a specific, separate personality. The farther we descend into the depths of our personal life, and let our feelings resound with every experience of the outer world, the more we cut ourselves off from universal life. A true individuality will be the one who reaches up with his feelings as high as possible into the region of ideals. (The Philosophy Of Freedom chapter 6.8)

THE PATH

Love of truth (motto of The Philosophy of Freedom) 
As a kind of motto to The Philosophy of Freedom I wrote in the original preface: "Only truth can give us assurance in developing our individual powers. Whoever is tormented by doubts finds his powers weakened. If baffled by a world full of riddles, he can find no goal for his creative activity." "This book does not claim to offer the only possible way to truth, but is meant to describe the path taken by one whose heart is set upon truth." (Rudolf Steiner, Reflections on the Publication of the New Edition of The Philosophy of Freedom)

SPIRITUAL PRACTICE

Thought training in the realm of pure thought
Whoever is limited to the pleasures of the senses misses the sweetest joys of life. The oriental sage requires his disciples to live a life of resignation and asceticism for years before he shares with them his knowledge. The West no longer demands pious exercises and ascetic practices to attain knowledge. It does require, however, a sincere willingness to prepare for science by withdrawing oneself awhile from the immediate impressions of life, and entering the realm of pure thought. (The Philosophy Of Freedom chapter  0.7)

Study of the philosophy of freedom is thought training
The primary purpose of my book is to serve as thought training, training in the sense that the special way of both thinking and entertaining these thoughts is such as to bring the soul life of the reader into motion in somewhat the way that gymnasts exercise their limbs.” (Rudolf Steiner on His Book "The Philosophy of Freedom")

Catharsis
 Catharsis is an ancient term for the purification of the emotions by means of meditation and concentration exercises. If a reader takes this book as it was meant and relates to it in the way a virtuoso playing a composition on the piano relates to its composer, reproducing the whole piece out of herself, the books organically evolved thought sequence will bring about a high degree of catharsis. (Steiner's lectures on the Gospel Of St. John)

ETHICS

Humanism
 The human individual is the source of all morality and the center of all life. (The Philosophy Of Freedom chapter 9.12)

The knowing doer
The doer is set apart from the knower, but the one that matters most is lost sight of —the knowing doer, the one who acts out of knowledge. (The Philosophy Of Freedom chapter 1.5)

Ethical individualism is the highest level of moral life
Monism cannot admit any continuous supernatural influence upon moral life (divine government of the world from the outside), nor an influence through a particular act of revelation at a particular moment in history (giving of the ten commandments), or through God's appearance on the earth (divinity of Christ). Moral processes are, for Monism, natural products like everything else that exists, and their causes must be looked for in nature, that is, in man, because man is the bearer of morality.

Ethical Individualism is the crown of the edifice that Darwin and Haeckel have erected for Natural Science. It is the theory of evolution applied to the moral life. (The Philosophy Of Freedom chapter 12.8)

Ethical choice
There is a higher conduct that sees a value in all ethical principles and in each particular situation asks whether one or the other ethical principle is more important. (The Philosophy Of Freedom chapter 9.4)

Ethical individualism
To let our moral content express itself in life is the moral principle of the human being who regards all other moral principles as subordinate. We may call this point of view Ethical Individualism. (The Philosophy Of Freedom chapter 9.7)

CONFESSION OF FAITH

Moral life of humanity is product of human individuals
The moral life of humanity is the sum-total of the products of the moral imagination of free human individuals. This is Monism's confession of faith. 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 which spring from the moral imagination. (The Philosophy Of Freedom chapter 14.12)

COMMUNITY

Harmony of idealistic intentions 
I differ from my neighbor, not at all because we are living in two entirely different mental worlds, but because from our common world of ideas we receive different intuitions. He desires to live out his intuitions, I mine. If we both draw our intuitions really from the world of ideas, and do not obey mere external impulses (physical or moral), then we can not but meet one another in striving for the same aims, in having the same intentions. A moral misunderstanding, a clash of aims, is impossible between men who are free. Only the morally unfree who blindly follow their natural instincts or the commands of duty, turn their backs on their neighbors, if these do not obey the same instincts and the same laws as themselves. Live and let live is the fundamental principle of the free man. (The Philosophy Of Freedom chapter 9.10)

DESTINY

We choose our destiny
Human life has only the purpose and destiny that a human being gives it. If the question be asked: What is man's purpose in life? Monism has but one answer: The purpose which he gives to himself. I have no predestined mission; my mission, at any one moment, is the one I choose for myself. I do not enter upon life's voyage with a fixed route mapped out for me. (The Philosophy Of Freedom chapter 11.7)

Read more…

Illustrated POF

TPOF-textbk-chp0.pdf

com-chp1_textbk_download.pdf

TPOF-textbk-chp2.pdf

TPOF-textbk-chp3.pdf

TPOF-textbk-chp4.pdf

TPOF-textbk-chp5.pdf

TPOF-textbk-chp6.pdf

TPOF-textbk-chp7.pdf

TPOF-textbk-chp8.pdf

TPOF-textbk-chp9.pdf

TPOF-textbk-chp10.pdf

TPOF-textbk-chp11.pdf

TPOF-textbk-chp12.pdf

TPOF-textbk-chp13.pdf

TPOF-textbk-chp14.pdf

 

Below are PDF links to each Philosophy Of Freedom chapter. The chapters are in a textbook format with images added.

 

The ILLUSTRATED Philosophy Of Freedom
by Rudolf Steiner

1916 Hoernle translation
(Based on the 1894 Die Philosophie der Freiheit)

PART I : THEORY
The Theory of Freedom

0. THE GOAL OF KNOWLEDGE
1. CONSCIOUS HUMAN ACTION
2. WHY THE DRIVE FOR KNOWLEDGE IS FUNDAMENTAL
3. THOUGHT AS THE INSTRUMENT OF KNOWLEDGE
4. THE WORLD AS PERCEPTION
5. OUR KNOWLEDGE OF THE WORLD
6. HUMAN INDIVIDUALITY
7. ARE THERE ANY LIMITS TO COGNITION?
PART II : PRACTICE
The Reality of Freedom

8. THE FACTORS OF LIFE
9. THE IDEA OF FREEDOM
10. MONISM AND THE PHILOSOPHY OF FREEDOM
11. WORLD PURPOSE AND LIFE PURPOSE (The Destiny Of Man)
12. MORAL IMAGINATION (Darwinism and Morality)
13. THE VALUE OF LIFE (Optimism and Pessimism)
14. THE INDIVIDUAL AND THE GENUS
Read more…

mmmm

I experience myself as active. I bring forth and guide the thinking process. I observe. However, I myself do not appear as an observed object. That I can become aware of my own activity is the result of a thinking process itself, in fact one that takes as its object a previously observed thinking process. In this way thinking becomes apparent to me, it requires my ‘I’; and in order to know myself, I need thinking.



Steiner points in a general way to these feeling-like and willing-like impressions that accompany what is described as intuitively experienced thinking when he writes: "If we are ready to experience thinking intuitively, we can also do justice to the experience of feeling and of will." POF Chapter 8, 1918 addition

In our treatment of pure thinking, the interdependent relationships that concepts and ideas have to one another were already addressed. In the above example of part and whole, it is a property of the whole to determine the way the parts are incorporated. An entity becomes part of a whole, in terms of composition, in that it is integrated into the whole. This also expresses itself in its imaginatively observed gesture, which takes hold of and orders its parts. The imaginative whole demonstrates a self-proclaiming character; it forms itself.
top
END OF EXERCISES

ng to guide me but the content of my thoughts." POF 3.6


Results
 
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The Cosmic Religion Of Rudolf Steiner

The script in this video consists of quotes from Rudolf Steiner's "Goethean Science" and "The Philosophy O Freedom".

The script in this video consists of quotes from Rudolf Steiner's "Egoism in Philosophy".

COSMIC RELIGION OF ALBERT EINSTEIN

The Cosmic religion of the future - Albert Einstein
Albert Einstein claimed God can be conceived only through the “rationality or intelligibility of the world which lies behind all scientific work of a higher order.”

“The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity.”

Cosmic religious feeling
“It is very difficult to elucidate this [cosmic religious] feeling to anyone who is entirely without it... The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it.”

“I am of the opinion that all the finer speculations in the realm of science spring from a deep religious feeling, and that without such feeling they would not be fruitful. I also believe that, this kind of religiousness, which makes itself felt today in scientific investigations, is the only creative religious activity of our time.”

“I maintain that cosmic religious feeling is the strongest and noblest motive for scientific research.”

Scientific workers are the profoundly religious people
“Only one who has devoted his life to similar ends [scientific research] can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.” (Albert Einstein, Religion and Science)

COSMIC RELIGION OF RUDOLF STEINER

Rudolf Steiner - Unity found through scientific research
“The history of the spiritual life is a continuous quest for the unity between ourselves and the world.” “Only when we have made the world-content into our thought-content, do we find again the unity from which we have separated ourselves. We will see later this goal can only be reached when the task of scientific research is understood on a deeper level than is usually the case.” (Rudolf Steiner, The Philosophy Of Freedom chapter 2.0)

GOD

Rudolf Steiner - What the religions call God, we call the idea
When we speak of the essential being of a thing or of the world altogether, we cannot therefore mean anything else at all than the grasping of reality as thought, as idea.

In the idea we recognize that from which we must derive everything else: the principle of things. What philosophers call the absolute, the eternal being, the ground of the world, what the religions call God, this we call, on the basis of our epistemological studies: the idea.

Everything in the world that does not appear directly as idea will still ultimately be recognized as going forth from the idea. What seems, on superficial examination, to have no part at all in the idea is found by a deeper thinking to stem from it. No other form of existence can satisfy us except one stemming from the idea. Nothing may remain away from it; everything must become a part of the great whole that the idea encompasses.

By taking possession of the idea, we arrive at the core of the world. What we grasp there is that from which everything goes forth. We become united with this principle; therefore the idea, which is most objective, appears to us at the same time as most subjective. (Rudolf Steiner, Goethean Science IX Goethe's Epistemology)

Rudolf Steiner - In thinking we are the All-One Being
Thought is not individual like our sensing and feeling. It is universal. There is only one single concept of "triangle." It does not matter for the content of this concept whether it is grasped in A's consciousness or in B's.

In thought, we have the element that integrates our particular individuality into a unity with the whole of the cosmos. When we sense and feel (perceive) we are isolated individuals; when we think, we are the All-One Being that pervades everything. This is the deeper meaning of our two-sided nature. We become conscious of a purely absolute principle revealing itself within us, a principle that is universal. (The Philosophy Of Freedom chapter 5.8)

CREED

written by Rudolf Steiner in 1888 at the age of 27 and titled “Credo” which means, “What I believe”.
(the idea is the spirit, immortality in this life, divine voice of the idea,
eternal deeds, devotion, spiritual love, entering the divine life)

1. The world of ideas is the primary source
The world of ideas is the primary source and sustaining principle of all existence. Within it is never-ending harmony and joyous tranquility. Existence not enlightened by it, would be dead and lifeless, and would have no part in the wholeness of the world. Only that which stems from the idea has meaning as part of the universal tree of creation.
2. The idea is the spirit
The idea is the spirit, which is clear and lucid in itself and independently sufficient in itself. The individual must have the spirit within, otherwise he will drop from the tree like a withered leaf, and would have existed for no good reason, and without purpose.
3. Longing for the idea
The human being feels and recognizes himself as an individual when he becomes fully conscious. In the individualization process there is implanted within him a longing for the idea. This longing drives him to overcome his separateness and to let the spirit come to life within him, and to be in accord with it.
4. The divine voice of the idea
Everything that is selfish, that makes him a separated being, this he must shed and cast away, for it is this that darkens the light of the spirit. The egotistic self desires only to follow his sensual lust, instinctive drives, greed, and passions. He must root out this selfish will, and instead, as an individual, seek what the idea wants, the spirit within. Let the individuality move there, and follow the voice of the idea within, because only the idea is divine.
5. Eternal deeds
What one wills as a separate-being, is an insignificant point in the circumference of the universe as a whole. It is without value, and therefore worthless, fast disappearing within the flow of time. Whatever one wills in the spirit is in the center, because the central light of the universe lights up within us. Such a deed is independent of time.
6. Living in world harmony
When we act selfishly in isolation, we lock ourselves out from the closed chain of creation, and separate ourselves off. When a human being acts in the spirit, he lives ever more into the universal working of the world. The banning from oneself of all self-centeredness is the foundation for the higher life.
7. Immortality in this life
Whoever deadens the egotistical within himself, lives in eternal existence. To the extent to which we can let the selfishness within us die, to that extent we are immortal. That which is mortal in us is selfishness. This is the true meaning of the saying: “he who does not die before he dies finds extinction when he dies.” This means, whoever does not end egotism during his lifetime, plays no part in the universal life, which is immortal. A person who has never existed within this greater life, has never experienced true existence.
8. The search for knowledge is devotion to the universal in thought
There are four fields of human activity in which the human being devotes himself to the spirit, while giving up selfish activity: science, art, religion and the loving devotion, spiritually, to a personality. Whoever does not live within one of these four activities, does not live at all. The search for knowledge is devotion to the universal in thought, art is devotion to the universe in beholding, religion in the depths and breadths of the soul, and dedicated love is devotion with all ones’ spiritual forces directed to something, someone that appears to us as a treasured member of the universal whole.
9. Spiritual love; love of knowledge, ennobles our being
Knowledge is the most spiritual form of selfless devotion, love is the most beautiful form. For love is truly a heavenly radiance shining into ordinary daily life. Sacred, truly spiritual love ennobles our being to its inmost core; it uplifts all that lives within us. This pure and holy love transforms our whole being into something that is in touch with the world spirit.
10. Spiritual love carries the breath of divine life to the most repulsive regions
To love, in this most exalted sense means to carry the breath of divine life into regions where only the most repulsive egotism and the most disrespectful passions are found. One has to know something of the holiness of love before one can speak of spirituality.
11. Freedom is to enter the divine life of the ideal
If a human being has made his way out of the separated condition, through one of these four fields, and entered into the divine life of the ideal, then he has reached that for which the seed of longing was placed in his heart; the union with the spirit. This is the true destination of the human being. Whoever lives in the spirit lives freely, for they have removed themselves from subordination. Nothing can compel him or her to act, other than what he wishes to be freely compelled by because he recognizes it as the highest calling.
12. Let truth be lived
Let truth be lived: lose yourself to find yourself once again in the spirit of the world!

COMMUNION

Becoming aware of the idea within reality
The objects of thinking are ideas. Inasmuch as thinking takes possession of the idea, thinking fuses with the primal ground of world existence; what is at work outside enters into the mind of man: he becomes one with objective reality in its highest potency. Becoming aware of the idea within reality is the true communion of man. (Rudolf Steiner, Goethean Science VI Goethe's Way of Knowledge)

Universal principle of world unity is the idea 
The preceding discussion shows conclusively that it is futile to seek for any common element in the separate things of the world, other than the ideal content provided by thinking. All attempts to find world-unity must fail, other than this coherent ideal content which we gain by the conceptual analysis of what we perceive. Neither a personal God, nor force, nor matter, nor the blind, idealess will (Schopenhauer), can be accepted by us as the universal world-unity. All these principles belong only to a limited field of our observation. Personality we perceive only in ourselves, force and matter only in external things. As for the will, it can only be seen as the active expression of our own limited personality.  (The Philosophy Of Freedom chapter 5.9)

SPIRITUAL FEELING

Desire for knowledge
 Abundant are the gifts we have received, yet more abundant are our desires. We seem born to be dissatisfied. A special case of this dissatisfaction is our desire to know. We look twice at a tree. The first time we see its branches at rest, the second time in motion. We are not satisfied with this observation. Why, we ask, does the tree appear first at rest and then in motion? Every look at the natural world raises questions. Nowhere are we satisfied with what nature displays before our senses. We look everywhere for what we call an explanation of the facts. (The Philosophy Of Freedom chapter 2.0)

Love of knowledge (reach feelings up to the region of the ideal)
Our life is a continuous swinging back and forth between participating in the universal world process and our own individual existence. The higher we ascend into the universal nature of thought, where eventually what is individual interests us only as an example, as an instance of a concept, the more we lose our individual character—as a specific, separate personality. The farther we descend into the depths of our personal life, and let our feelings resound with every experience of the outer world, the more we cut ourselves off from universal life. A true individuality will be the one who reaches up with his feelings as high as possible into the region of ideals. (The Philosophy Of Freedom chapter 6.8)

THE PATH

Path To truth (motto of The Philosophy of Freedom) 
As a kind of motto to The Philosophy of Freedom I wrote in the original preface: "Only truth can give us assurance in developing our individual powers. Whoever is tormented by doubts finds his powers weakened. If baffled by a world full of riddles, he can find no goal for his creative activity." "This book does not claim to offer the only possible way to truth, but is meant to describe the path taken by one whose heart is set upon truth." (Rudolf Steiner, Reflections on the Publication of the New Edition of The Philosophy of Freedom)

SPIRITUAL PRACTICE

Thought training in the realm of pure thought
Whoever is limited to the pleasures of the senses misses the sweetest joys of life. The oriental sage requires his disciples to live a life of resignation and asceticism for years before he shares with them his knowledge. The West no longer demands pious exercises and ascetic practices to attain knowledge. It does require, however, a sincere willingness to prepare for science by withdrawing oneself awhile from the immediate impressions of life, and entering the realm of pure thought. (The Philosophy Of Freedom chapter  0.7)

Study of the philosophy of freedom is thought training
The primary purpose of my book is to serve as thought training, training in the sense that the special way of both thinking and entertaining these thoughts is such as to bring the soul life of the reader into motion in somewhat the way that gymnasts exercise their limbs.” (Rudolf Steiner on His Book "The Philosophy of Freedom")

Catharsis
Catharsis is an ancient term for the purification of the emotions by means of meditation and concentration exercises. If a reader takes this book as it was meant and relates to it in the way a virtuoso playing a composition on the piano relates to its composer, reproducing the whole piece out of herself, the books organically evolved thought sequence will bring about a high degree of catharsis. (Steiner's lectures on the Gospel Of St. John)

ETHICS

Humanism
The human individual is the source of all morality and the center of all life. (The Philosophy Of Freedom chapter 9.12)

The knowing doer
The doer is set apart from the knower, but the one that matters most is lost sight of —the knowing doer, the one who acts out of knowledge. (The Philosophy Of Freedom chapter 1.5)

Ethical individualism is the highest level of moral life
Monism cannot admit any continuous supernatural influence upon moral life (divine government of the world from the outside), nor an influence through a particular act of revelation at a particular moment in history (giving of the ten commandments), or through God's appearance on the earth (divinity of Christ). Moral processes are, for Monism, natural products like everything else that exists, and their causes must be looked for in nature, that is, in man, because man is the bearer of morality.

Ethical Individualism is the crown of the edifice that Darwin and Haeckel have erected for Natural Science. It is the theory of evolution applied to the moral life. (The Philosophy Of Freedom chapter 12.8)

Ethical choice
There is a higher conduct that sees a value in all ethical principles and in each particular situation asks whether one or the other ethical principle is more important. (The Philosophy Of Freedom chapter 9.4)

Ethical individualism
To let our moral content express itself in life is the moral principle of the human being who regards all other moral principles as subordinate. We may call this point of view Ethical Individualism. (The Philosophy Of Freedom chapter 9.7)

CONFESSION OF FAITH

Moral life of humanity is product of human individuals
The moral life of humanity is the sum-total of the products of the moral imagination of free human individuals. This is Monism's confession of faith. 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 which spring from the moral imagination. (The Philosophy Of Freedom chapter 14.12)

COMMUNITY

Harmony of idealistic intentions 
I differ from my neighbor, not at all because we are living in two entirely different mental worlds, but because from our common world of ideas we receive different intuitions. He desires to live out his intuitions, I mine. If we both draw our intuitions really from the world of ideas, and do not obey mere external impulses (physical or moral), then we can not but meet one another in striving for the same aims, in having the same intentions. A moral misunderstanding, a clash of aims, is impossible between men who are free. Only the morally unfree who blindly follow their natural instincts or the commands of duty, turn their backs on their neighbors, if these do not obey the same instincts and the same laws as themselves. Live and let live is the fundamental principle of the free man. (The Philosophy Of Freedom chapter 9.10)

DESTINY

We choose our destiny
Human life has only the purpose and destiny that a human being gives it. If the question be asked: What is man's purpose in life? Monism has but one answer: The purpose which he gives to himself. I have no predestined mission; my mission, at any one moment, is the one I choose for myself. I do not enter upon life's voyage with a fixed route mapped out for me. (The Philosophy Of Freedom chapter 11.7)

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Project Based Study 2


Each step of this self-directed Project Based Study program focuses on one of the abilities discussed in The Philosophy of Freedom needed to turn one's ideals into completed action. The abilities practiced are scientific inquiry, pure reasoning, imagination, technical skills and collaboration. You are also welcome to take a "just do it" approach and forget the program structure. Share your project with others by submitting it to this website. Use contact for any questions.





Objective Inquiry
The first step in the study of The Philosophy of Freedom is basic reading comprehension. This is knowing the meaning of words and grasping the main points. A dictionary is helpful even to be used for common words. The Philosophy of Freedom has its own nomenclature. It is a science of freedom, so the terms used stand for real things. The experience of these real things, such as concepts, ideas and thought processes, are not uncommon and can be recognized by anyone willing to observe their own thought. Test your understanding of the terms with your actual experience. The meanings may change as the book moves to deeper levels of experience. A barrier to study is to bring in preconceptions or the conceptual meanings of another system such as anthroposophy.

Pure Reasoning
The science-minded Ethical Individualist practices pure reason by entering the realm of pure thought. Reason brings the principles learned into harmony with each other and with our other ideas. Reason brings new insights that will inspire and guide your project. In this step you select the principle you want to express in your project.

Imaginative Thinking
The challenge in this step is to imaginatively translate your universal principle into a specific form. This requires imaginative thinking. By holding your pure thought in mind it will quickly be clothed in concrete details and take a form that expresses your ideal. It becomes an outline, sketch, script or story board of your project. It is a detailed vision of what you are going to create.

Technical Skills
In the previous step you imagined the project. The next step is to create it! To carry out your project you will need technical skills! The challenge for this step is to learn new skills! An ethical individualist acquires the technical skills necessary to successfully complete a project. The web has many simple to use online tools that support individual expression. These tools include video editors, animation, cartooning programs, diagram making, and more. Or you can write something to post or photograph a painting. Good luck!

Sharing
The Philosophy of Freedom was published in 1894. Today it is culturally dated. Rudolf Steiner hoped that in 100 years it would be newly expressed in a culturally appropriate way. Now is the time. What if hundreds or even thousands expressed a small part of the book in their own way? What if you could go to a website and see this philosophy of life expressed from many different viewpoints in new and creative ways. It can be done! Contact the website and your finished project will be posted on philosophyoffreedom.com.

Read more…

Project Based Study

Each step of this self-directed Project Based Study program focuses on one of the abilities discussed in The Philosophy of Freedom needed to turn one's ideals into completed action. The abilities practiced are objective inquiry, pure reasoning, imagination, technical skills and collaboration. You are also welcome to take a "just do it" approach and forget the program structure. Share your project with others by submitting it to this website. Use contact for any questions.





Objective Inquiry
The first step in the study of The Philosophy of Freedom is basic reading comprehension. This is knowing the meaning of words and grasping the main points. A dictionary is helpful even to be used for common words. The Philosophy of Freedom has its own nomenclature. It is a science of freedom, so the terms used stand for real things. The experience of these real things, such as concepts, ideas and thought processes, are not uncommon and can be recognized by anyone willing to observe their own thought. Test your understanding of the terms with your actual experience. The meanings may change as the book moves to deeper levels of experience. A barrier to study is to bring in preconceptions or the conceptual meanings of another system such as anthroposophy.

Pure Reasoning
The science-minded Ethical Individualist practices pure reason by entering the realm of pure thought. Reason brings the principles learned into harmony with each other and with our other ideas. Reason brings new insights that will inspire and guide your project. In this step you select the principle you want to express in your project.

Imaginative Thinking
The challenge in this step is to imaginatively translate your universal principle into a specific form. This requires imaginative thinking. By holding your pure thought in mind it will quickly be clothed in concrete details and take a form that expresses your ideal. It becomes an outline, sketch, script or story board of your project. It is a detailed vision of what you are going to create.

Technical Skills
In the previous step you imagined the project. The next step is to create it! To carry out your project you will need technical skills! The challenge for this step is to learn new skills! An ethical individualist acquires the technical skills necessary to successfully complete a project. The web has many simple to use online tools that support individual expression. These tools include video editors, animation, cartooning programs, diagram making, and more. Or you can write something to post or photograph a painting. Good luck!

Sharing
The Philosophy of Freedom was published in 1894. Today it is culturally dated. Rudolf Steiner hoped that in 100 years it would be newly expressed in a culturally appropriate way. Now is the time. What if hundreds or even thousands expressed a small part of the book in their own way? What if they worked together so you could go to a website and see The Philosophy of Freedom expressed from many different viewpoints in new and creative ways. It can be done! Contact the website and your finished project will be posted on philosophyoffreedom.com.

Read more…

The Philosophy Of Freedom Study Guide


  THE PHILOSOPHY OF FREEDOM STUDY GUIDE

LINKS TO PHILOSOPHYOFFREEDOM.COM PAGES

  AUTHOR

THE COSMIC RELIGION OF RUDOLF STEINER
WHO WAS RUDOLF STEINER?
SCHOLAR
ANARCHIST
HUMANIST
PUBLISHER Magazin für Literatur

  INTRODUCTION

WHAT IS FREEDOM?
1895 TPOF REVIEWS
RUDOLF STEINER'S PATH
BOOK INTRODUCTION
CHAPTER SUMMARY
PRINCIPLES

  THOUGHT-STRUCTURE

12 WORLD VIEWS
TOPIC HEADINGS EXPLAINED

  READING

THE MISSING CHAPTER
WHY STUDY THE UNREVISED PHILOSOPHY OF FREEDOM?
HOERNLE EDITION
ILLUSTRATED EDITION
NEW READABLE EDITION
ALL TRANSLATIONS

  STUDY

HOW TO STUDY
PROJECT BASED STUDY
START A STUDY GROUP
GROUP CONTEMPLATION
FREE COMMUNITIES

  STUDY COURSE

ASK RUDOLF STEINER
COMPARATIVE STUDY
12 VIEWS STUDY
BRIAN GRAY LECTURES
COMIC BOOKS
LET'S PLAY JEOPARDY!

  INTROSPECTION

OBSERVATION OF THOUGHT EXERCISES

  ETHICS

ETHICAL INDIVIDUALISM
ETHICAL ACTIVISM
THE HUMAN IDEAL

  SOCIAL AND POLITICAL

SOCIETY AND POLITICS
CENSORSHIP
COGNITIVE RIGHTS

  VIDEOS

VIDEO PLAYER
SUBSCRIBE TO YOUTUBE FOR NEW VIDEOS

  REFERENCE

DOWNLOAD THE FOUR BASIC BOOKS
BASIC BOOKS REFERENCE QUOTES
LEXICON
RELATED ARTICLES

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mmmmmm

INTRODUCTION

This first English translation of Rudolf Steiner's Die Philosophie der Freiheit has only been available if you were fortunate enough to locate one of the rare 1916 books. For this reason alone its seems appropriate to republish it now, yet this edition is distinct in other ways. It is the only translation sanctioned by Rudolf Steiner himself. The joint translators, Prof. and Mrs. R. F. Alfred Hoernlé, were selected for their outstanding qualifications.

“their thorough knowledge of philosophy and their complete command of the German and English languages enabling them to overcome the difficulty of finding adequate English equivalents for the terms of German Philosophy.” H. Collison, 1916 Editor’s Note, The Philosophy of Freedom

R. F. Alfred Hoernlé was trained in philosophy at Oxford and taught it at Harvard. He was familiar with the philosophical issues of Steiner's day. A review of Hoernlé's book Studies in Contemporary Metaphysics (1920) said he had a flexible and assimilative mind and:

"He has had quite exceptional opportunities for seeing contemporary philosophies in the making and for understanding, from personal experience, how far a set of philosophical opinions can bear transplanting from one country to another... a very staunch believer in the truth of the philosophical tradition.1921 Oxford University Press

This Hoernlé translation is based on the original, unrevised German Die Philosophie der Freiheit published in 1894. The other translations, available up to now, are not based on the original Die Philosophie der Freiheit, instead they are based on the 1918 revised edition. Rudolf Steiner revised the original German text twenty-five years after it was originally published. The Hoernlé translation is also unique to the extent that later translations have been influenced by the thought and terminology of theosophy and spiritual science.

To explain why The Philosophy of freedom was revised and came under the influence of theosophy it is necessary to understand the two different periods of Rudolf Steiner's life. The first is his ascent to freedom that began with training in mathematics, science, and philosophy culminating in his philosophy of life founded upon individualistic truth and ethical individualism. The Philosophy of Freedom describes his path to freedom and contains the ideas he formed in this first period. In the second period of his life Steiner converted to theosophy and began speaking of his clairvoyant research into spiritual realms.

Steiner intended that this first period, as it is expressed in The Philosophy of Freedom, stand independent of his later work in theosophy and spiritual science. In 1906 he says:

"You will find nothing at all in The Philosophy of Freedom that is derived from clairvoyant communications of spiritual science. It is written for the express purpose of disciplining thinking without any mention of theosophy." Rudolf Steiner, Berlin Oct. 20, 1906

Rudolf Steiner's original aim in The Philosophy of Freedom is to justify individualistic truth. This is presented in Chapter I, The Aim of Knowledge, that was part of the original 1894 edition:

It is no longer enough merely to believe, we want to know. Belief demands the acceptance of truths that are not quite clear to us. But the individuality that seeks to experience everything in the depths of its own being, is repelled by what it cannot understand. The only knowing that satisfies us is one that does not submit to outer norms, but rather springs from the inner life of the personality.Rudolf Steiner, in the original Philosophy of Freedom, Chapter I, The Aim of Knowledge.

In 1900 Steiner entered the second period of his life and his work took a new direction. He began lecturing on his clairvoyant research into spiritual realms to the Theosophical Society (later in the Anthroposophical Society that he started with a group of theosophists). Before this, Steiner seemed willing to speak to any group on a variety of topics, but now he gave lectures regularly on spiritual science to members of the Theosophical Society. This new direction likely led to his revising Die Philosophie der Freiheit in 1918 for the benefit of his theosophy followers who he regularly encouraged to read the book, but without much success as they were having great difficulty with it.

Changes of text have been made only where it appeared to me that I had said clumsily what I meant to say a quarter of a century ago.” Rudolf Steiner, 1918 Preface to the Revised Edition

The principles of individualistic truth found in the first chapter of the original Die Philosophie der Freiheit were removed and replaced with a new preface giving the book a new aim, that of justifying his later research into the spiritual realm. Steiner explains in the new preface added in 1918:

The aim of this book is to demonstrate, prior to our entry upon spiritual experience, that knowledge of the spiritual world is justified.” Rudolf Steiner, 1918 Preface to the Revised Edition

Other 1918 revisions included the books fundamental opening “question of freedom” which was revised to include a theosophy based preconception with the addition of “spiritual being”:

1894 original: Ist der Mensch in seinem Denken und Handeln frei,...
1918 revision: Ist der Mensch in seinem Denken und Handeln [ein geistig freies Wesen]...

1894 original: Is man, in his thinking and action free,...
1918 revision: Is man, in his thinking and action [a spiritually free being],...

The circle of the Anthroposophical Society became the authority to sanction and publish future translations after Steiner's death in 1925. The encroachment of theosophy continued in 1936 with revisions made to the Hoernlé translation by theosophist/ anthroposophist Hermann Poppelbaum, Director of the Anthroposophical Society, such as always translating “Geist” as “spirit” rather than “mind”. While recognizing the excellence of the Hoernlé translation, Poppelbaum's aim was to correct it according to the Society’s developing perspective on Steiner thought. Poppelbaum's objective was to,

“check certain words and phrases from the strictly Steiner point of view." 1939 The Philosophy Of Spiritual Activity, Editor's Preface to the Fourth Edition

Theosophy enters again in 1964 with the popular Michael Wilson translation:

Any work describing Steiner's point of view in terms of English philosophy would have to deal with the mind as a central theme, but here our task is to introduce readers to Steiner's concepts of spirit and soul.” Michael Wilson, 1964 The Philosophy of Freedom, Introduction by translator Michael Wilson

In 1995 Zen Buddhist and Anthroposophist Michael Lipson brings a Zen philosophy to his translation by avoiding attachment to words. Lipson's flexibility with words permits him to re-title the book Intuitive Thinking as a Spiritual Path:

“By approaching Steiner through inadequate and changing English terms, we are the more likely to face the inadequacy of all terms, and leap to his meaning.” Michael Lipson, 1995 Intuitive Thinking as a Spiritual Path, Translator's Introduction
The unedited Die Philosophie der Freiheit and Hoernlé's first English translation remain true to the individualistic mood of thought out of which the book was originally written. This is what makes the first edition of The Philosophy of Freedom distinct from others. It was written for everyone who is striving to “live and let live” as free human beings, including those who may not have an interest in Steiner's later spiritualistic writings.
“this book occupies a position completely independent of my writings on actual spiritual scientific matters... What I have said in this book may be acceptable even to some who, for reasons of their own, refuse to have anything to do with the results of my researches into the spiritual realm.” Rudolf Steiner, The Philosophy of Freedom, 1918 Preface to the Revised Edition

TOM LAST May, 2011

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The Philosophy Of Freedom Study Guide


  AUTHOR

WHO WAS RUDOLF STEINER?
STEINER’S 1888 CREED
SCHOLAR
HUMANIST
PUBLISHER: Magazin für Literatur

  INTRODUCTION

1895 TPOF REVIEWS
WHAT IS FREEDOM?
RUDOLF STEINER'S PATH
BOOK INTRODUCTION
CHAPTER SUMMARY
PRINCIPLES

  THOUGHT-STRUCTURE

12 WORLD OUTLOOKS
TOPIC HEADINGS EXPLAINED

  READING

HOERNLE 1916 EDITION
MISSING CHAPTER
WHY STUDY THE ORIGINAL PHILOSOPHY OF FREEDOM?
ALL TRANSLATIONS
NEW READABLE EDITION

  STUDY

HOW TO STUDY
PROJECT BASED STUDY
START A STUDY GROUP
GROUP CONVERSATION
FREE COMMUNITIES

  STUDY COURSE

ASK RUDOLF STEINER
COMPARATIVE STUDY
12 VIEWS STUDY
BRIAN GRAY LECTURES
COMIC BOOKS
QUIZ GAME

  INTROSPECTION

THOUGHT EXERCISES

  ETHICS

ETHICAL INDIVIDUALISM
ETHICAL ACTIVISM
HUMAN IDEAL

  SOCIAL AND POLITICAL

SOCIETY AND POLITICS
COGNITIVE RIGHTS
CENSORSHIP

  VIDEOS

VIDEOS
SUBSCRIBE TO YOUTUBE

  REFERENCE

DOWNLOAD THE FOUR BASIC BOOKS
BASIC BOOKS EXPAND ON TPOF
LEXICON
RELATED ARTICLES

Read more…

Project Based Study


Each step of this self-directed Project Based Study program focuses on one of the abilities discussed in The Philosophy of Freedom needed to turn one's ideals into completed action. The abilities practiced are scientific inquiry, pure reasoning, imagination, technical skills and collaboration. You are also welcome to take a "just do it" approach and forget the program structure. Share your project with others by submitting it to this website. Use contact for any questions.





Read more…
© Tom Last 2017