rudolf steiner (135)


GOD RESTS
The loftiest idea of God is the one which assumes that God, after His creation of the human being, withdrew and gave man completely over to himself. Rudolf Steiner, Goethean Science VI Goethe's Way of Knowledge

God led His creation only to a certain point. From there He let the human being arise, and the human being, by knowing himself and looking about him, sets himself the task of working on and completing what the primal power began. Rudolf Steiner, Goethean Science IX Goethe's Epistemology

HUMAN FREEDOM
So it is not the human beings business to realize God's will in the world, but his own. He carries out his own decisions and intentions, not those of another being.
Rudolf Steiner, Chapter 10.8 (Hoernle) Philosophy Of Freedom

The moral world order is through and through the free work of human beings. The moral laws which the Metaphysician regards as flowing from a higher power, are the thoughts of human beings. Rudolf Steiner, Chapter 10.8 (Lindeman) Philosophy Of Freedom

We reject any metaphysical influence beyond the reach of the intellect that cannot be experienced conceptually. Rudolf Steiner, Chapter 12.8 (1988 stebbing) Philosophy Of Freedom

LAWS OF NATURE
The divinity has merged with the world. In order to know God, human knowing must penetrate into the world. The laws that our mind recognizes in nature are therefore God in His very being. Rudolf Steiner, Goethean Science XI Relationship of the Goethean Way of Thinking to Other Views

Everyone, in so far as he thinks, lays hold of the universal Reality. To fill one's life with such thought-content is to live in Reality, and at the same time to live in God. The world is God. The thought of a Beyond owes its origin to the misconception of those who believe that this world does not have the ground of its existence in itself. Rudolf Steiner, The Consequences Of Monism (Hoernle) Philosophy Of Freedom

THE IDEA
When we speak of the essential being of a thing or of the world altogether, we cannot mean anything else 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: 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. Rudolf Steiner, Goethean Science IX Goethe's Epistemology

By taking 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

WORLD UNITY
It is futile to seek any common element in the separate things of the world other than the conceptual content gained by thinking. All attempts to find world unity, other than the coherent conceptual content gained by the conceptual analysis of our perceptions, must fail. Rudolf Steiner, Chapter 5.9 (Hoernle) Philosophy Of Freedom

No personal God can unify the world, because we experience our limited personality only in ourselves. Rudolf Steiner, Chapter 5.9 (Hoernle) Philosophy Of Freedom

A personal God is nothing but a human being transplanted into a Beyond.
Rudolf Steiner, The Consequences Of Monism (Hoernle) Philosophy Of Freedom

THE END OF RELIGION
Only this is worthy of man: that he seek truth himself, without being led by revelation. When that has been thoroughly recognized once and for all, then the religions based on revelation will be finished. The human being will then no longer want God to reveal Himself or bestow blessings upon him. He will want to know through his own thinking and to establish his happiness through his own strength. Whether some higher power or other guides our fate to the good or to the bad, this does not concern us at all; we ourselves must determine the path we have to travel. Rudolf Steiner, Goethean Science VI Goethe's Way of Knowledge

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What We Believe

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)

Unity attained with the deepening of scientific research - Rudolf Steiner
“The history of our spiritual life is a continuous seeking after union between ourselves and the world.”

“Only when we have made the world-content into our thought-content do we rediscover the connection from which we have detached ourselves. We will see later that this goal can only be reached when the task of the research scientist is understood much more deeply than is usually the case.” (Rudolf Steiner, The Philosophy Of Freedom ch. 2.0)

 

COSMIC RELIGION
The Philosophy Of Freedom's Religious Elements

GOD

What the religions call God, we call the idea
To investigate the essential being of a thing means to begin at the center of the thought-world and to work from there until a thought-configuration appears before our soul that seems to us to be identical to the thing we are experiencing.

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. (Goethean Science IX Goethe's Epistemology)

In thinking we are the All-One Being
There is only one single concept of "triangle." It is quite immaterial for the content of this concept whether it is in A's consciousness or in B's. It will however be grasped by each of the two minds in its own individual way.

This thought conflicts with a common prejudice which is very hard to overcome. The victims of this prejudice are unable to see that the concept of a triangle which my mind grasps is the same as the concept which my neighbor's mind grasps. The naive man believes himself to be the creator of his concepts. Hence he believes that each person has his private concepts. One of the first things which philosophic thought requires of us is to overcome this prejudice. The one single concept of "triangle" does not split up into many concepts because it is thought by many minds. For the thought of the many is itself a unity.

In thought we have the element which welds each man's special individuality into one whole with the cosmos. In so far as we sense and feel (perceive), we are isolated individuals; in so far as we think, we are the All-One Being which pervades everything. This is the deeper meaning of our two-sided nature. We are conscious of an absolute principle revealing itself in us, a principle which is universal. (The Philosophy Of Freedom ch. 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. (Goethean Science VI Goethe's Way of Knowledge)

World unity
The preceding discussion shows clearly that it is futile to seek for any other common element in the separate things of the world, than the ideal content which thinking supplies. All attempts to discover any other principle of unity in the world than this internally coherent ideal content, which we gain for ourselves by the conceptual analysis of our percepts, are bound to fail. Neither a personal God, nor force, nor matter, nor the blind will (of Schopenhauer and Hartmann), can be accepted by us as the universal principle of unity in the world. These principles all belong only to a limited sphere of our experience. Personality we experience only in ourselves, force and matter only in external things. The will can be regarded only as the expression of the activity of our finite personalities. (The Philosophy Of Freedom ch. 5.9)

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, 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!

RELIGIOUS FEELING

Desire for knowledge
However abundant the gifts which we have received, still more abundant are our desires. We seem born to dissatisfaction. And our desire for knowledge is but a special instance of this unsatisfied striving. Suppose 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 to us now at rest, then in motion? Every glance at nature evokes in us a multitude of questions. Every phenomenon we meet presents a new problem to be solved. Every experience is to us a riddle. We observe that from the egg there emerges a creature like the mother animal, and we ask for the reason of the likeness. We observe a living being grow and develop to a determinate degree of perfection, and we seek the conditions of this experience. Nowhere are we satisfied with the facts which nature spreads out before our senses. Everywhere we seek what we call the explanation of these facts. (The Philosophy Of Freedom ch. 2.0)

Love of knowledge (reach feelings up to the region of the ideal)
Our life is a continual oscillation between our share in the universal world-process and our own individual existence. The farther we ascend into the universal nature of thought where the individual, at last, interests us only as an example, an instance, of the concept, the more the character of something individual, of the quite determinate, unique personality, becomes lost in us. The farther we descend into the depths of our own private life and allow the vibrations of our feelings to accompany all our experiences of the outer world, the more we cut ourselves off from the universal life. True individuality belongs to him whose feelings reach up to the farthest possible extent into the region of the ideal. There are men in whom even the most general ideas still bear that peculiar personal tinge which shows unmistakably their connection with their author. There are others whose concepts come before us as devoid of any trace of individual coloring as if they had not been produced by a being of flesh and blood at all. (The Philosophy Of Freedom ch. 6.8)

THE GOSPEL

Strive to live according to the principles of human flourishing: a science of freedom
(found in The Philosophy Of Freedom and elsewhere)
[8] I am under no illusion concerning the characteristics of the present age. I know how many flaunt a manner of life which lacks all individuality and follows only the prevailing fashion. But I know also that many of my contemporaries strive to order their lives in the direction of the principles I have indicated. To them I would dedicate this book. It does not pretend to offer the "only possible" way to Truth, it only describes the path chosen by one whose heart is set upon Truth. (The Philosophy Of Freedom ch. 0.6)

RELIGIOUS PRACTICE

Thought training in the realm of pure thought
The reader will be led at first into somewhat abstract regions, where thought must draw sharp outlines if it is to reach secure conclusions. But he will also be led out of these arid concepts into concrete life. I am fully convinced that one cannot do without soaring into the ethereal realm of abstraction, if one's experience is to penetrate life in all directions. He who is limited to the pleasures of the senses misses the sweetest enjoyments of life. The Oriental sages make their disciples live for years a life of resignation and asceticism before they impart to them their own wisdom. The Western world no longer demands pious exercises and ascetic practices as a preparation for science, but it does require a sincere willingness to withdraw oneself awhile from the immediate impressions of life, and to betake oneself into the realm of pure thought. (The Philosophy Of Freedom ch. 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 of the emotions
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 ch. 9.12)

The knowing doer
The doer is distinguished 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 ch. 1.5)

Ethical evolution
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, i.e., 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 ch. 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 ch. 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 ch. 9.7)

CONFESSION OF FAITH

Moral Life Of Humanity
This is his contribution to the already existing total of moral ideas. In such ethical intuitions all moral activity of men has its root. To put this differently: 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 ch. 14.12)

COMMUNITY

Harmony of Intentions
But how about the possibility of social life for men, if each aims only at asserting his own individuality? This question expresses yet another objection on the part of Moralism. The Moralist believes that a social community is possible only if all men are held together by a common moral order. This shows that the Moralist does not understand the community of the world of ideas. He does not realize that the world of ideas which inspires me is no other than that which inspires my fellow-men. 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. He knows no "ought." How he shall will in any given case will be determined for him by his faculty of ideas. (The Philosophy Of Freedom ch. 9.10)

DESTINY

Human 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 ch. 11.7)

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Anthroposophical medicine is not an “alternative medicine” --it doesn't aim to replace conventional medicine. It supplements “material science” with aspects of “spiritual science”. Anthroposophic medicine includes homeopathic high water dilutions, flower and herbal remedies, aromatherapy, hydrotherapy, art therapy, music therapy, curative eurythmy (movement), and other harmless practices that many people say makes them feel better.

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Common error in thinking
What is wrong with the way we think? One of the most common errors in the way people think is to judge something on a chance appearance, and conclude this is the thing.

First impression
We're all told about the value of making a good first impression. An interviewer, or a stranger, will form an impression of you, your character, your personality all within the first 60 seconds of meeting you. Or is it 30 seconds or just a few seconds?

A series of experiments by Princeton psychologists reveal that all it takes is a tenth of a second to form an impression of a stranger from their face, and that longer exposures don’t significantly change those immediate impressions. Judgments based on appearance play a powerful role in how we treat others, and how we get treated.

Job interview
A business manager interviews someone with a great business record, highly recommended by others and a good resume, but during the interview the guy seems uninspired. So the manager tells his colleagues, I don’t think we should hire this guy. Most people say that’s reasonable, but how can we say that we know the person? Typically an interview is a half hour. A lot of what goes on in the interview has little to do with future executive performance.

Limited observation is unscientific
We will carry away and retain this incomplete picture of the person unless we have further contact to get to know them better. This is an unscientific judgment based on a single encounter.

Limited thinking is unscientific
Rudolf Steiner's Philosophy Of Freedom discusses how all living things are in a "process of becoming". Everything is constantly changing and moving through an infinite number of stages. A naive unthinking person does not take the unseen possibilities into consideration. A person convicted of a crime will always remain a criminal. The truth is we are all changing. “The picture which presents itself to me at any one moment is only a chance section out of the continuous process of growth in which the object is engaged.” POF 5.4

Unfoldment of human potential
Scientific thinking is able to go beyond mere observation and look at possibilities that lay within things if given the opportunity, such as what happens to a rose when given the proper water and light. A human being will flourish given the opportunities to unfold their potential. With thinking we can see and work with the process of becoming.

“Each one of us has it in us to be a free spirit, just as every rosebud is potentially a rose.' POF 10.8

reference: Eric Wargo, Samira Shackle

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Conceptual World Of Ideals

An important concept in The Philosophy Of Freedom is the existence of a universal world of ideals. Mathematics shows that there is a universal conceptual world of ideals we can perceive within and a particularized world that expresses those ideals without. Because we gain knowledge in two ways, thinking and observation, we face a duality. But thinking reconciles the separation when it adds the conceptual ideal, such as circle, to a particularized circle in the world. It is easy to see this in mathematics, but this also applies to everything else.

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Human drive to be free

The fundamental characteristic of our times is the growing interest around the world to express one's unique individuality. This need for individual expression is the result of an intense striving towards freedom, for we are only human to the extent that we are free.

Rudolf Steiner's Philosophy Of Freedom describes what freedom is so we can determine whether we are free or not, and if not, how to acquire it.


What is freedom?
The question of “What is freedom?” has been debated since the times of the Greeks by the greatest minds. Many offer the key to freedom which may end up leading to deeper enslavement or may be a step forward.

Technology, social and political ideologies, and spiritual theories promise various forms of inner and outer freedom. How do we know what to trust?


Science of freedom
What is needed to end the speculation is an empirical science of freedom. Through introspective research into how the mind works and its relation to the world, Rudolf Steiner located freedom empirically.

With thought training anyone of good will can enter the realm of universal concepts where unbiased free thinking is possible. In this place “pure” reasoning proceeds only on the basis of its own ideal universal content.


Intuitive insight
Pure reasoning is intuitive and leads to intuitive insight free from the determinants of one's characterological make-up or the demands of authority.

Intuitive thinking uncovers the lawful order of things making science possible and when applied to ethics makes free morality possible.


Concept of the free spirit
Through the determined study of The Philosophy Of Freedom the concept of the free spirit is won. Now you know what freedom is; freely forming ideas to be realized in free ethical action.

Not all of our actions are free. The task of self-development is to transform the actions that are unfree into actions that are free. This is possible when you know what freedom is. It requires the emancipation of the cognitive processes, and to obey only yourself.


Proper study
The book was written to be a thought training exercise to awaken the readers intellectual intuition, a requirement for freedom. Steiner wrote it intentionally out of independent thinking so the terms and phrasing are not familiar and not easily understood. To work your way through it takes great effort. Everything in the book must be won. The study should not be a mere reading, it should be an experiencing with inner shocks, tensions and resolutions.

Global humanism
We learn in The Philosophy Of Freedom a personal God will never unite the world because we will have different experiences of it. POF 5.9 The universal ideal content which thinking supplies is the only common element in the separate things of the world.

A free spirit thinks universally and acts individually. She is described in The Philosophy Of Freedom as an ethical individualist and a humanist who “affirms the worth, dignity and autonomy of the individual and the right of every human being to the greatest possible freedom.” 2002 World Humanist Congress

Science and ethics
An ethics informed by a science of human well-being is possible with a shared objective knowledge of human freedom as the basis of collaborative support for its unfoldment. A science of freedom lays the foundation of ethical individualism and of a social and political life.

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Global Footprint
Since the dawn of civilization, the planet replenished its resources faster than humans consumed them. Starting around 1970 that changed, we began to take more from the planet each year than it could restore. Since then, the gap between our rate of consumption and the planet's rate of regeneration has widened.

Its only mid-August but we have already used an entire year’s worth of the Earth’s natural resources according to the Global Footprint Network. For the rest of the year we will consume more than the Earth can replenish. This natural resource debt is not sustainable, how can we change?

Individual versus collective action
There is a continuing debate within the environmental movement about the relative merits of individual versus collective action. We are autonomous individuals as well as members of a local and global collective. I thought I would compare various possibilities of collective and individual action.

To act we need an “idea” of what to do and a “desire” to do it.

1. Collective idea and collective desire
Example: A democratic collective (State) agrees on an idea (environmental law) and the collective (citizens) desire to obey to avoid penalties (fines, jail).
Result: The planet is saved but individual freedom is lost due to threat of force.

2. Collective idea and individual desire
Example: A collective (NGO) agrees on an idea (recycling) and individuals who desire to act do so on a voluntary basis.
Result: Individual freedom is saved but the planet is lost due to lack of participation.

3. Individual idea and collective desire
Example: Individual eco-friendly inventions and marketing (solar powered toothbrush) and the collective desires it because of mass marketing.
Result: The planet is saved but individual freedom is lost due to mind control.

4. Individual idea and individual desire
Example: Individual accepts eco-friendly ideas that she desires to act upon. Taking the global and her individual situation into consideration the necessary changes are made.
Result: Individual freedom empowers diverse individual action and the planet is saved.

Mature free individuals
To meet the challenges of our time will take fully functioning mature individuals we are capable of unbiased scientific understanding of life situations (free thinking) and have a desire to live a life that expresses their highest ideals (free action). Nothing can stop you if you think universally and act individually.

Impossible dream?
Is their really any other solution than the need for human development? Is this an impossible dream? Not if we start with ourselves. The global footprint is the total of individual footprints.

Ethical individualism
Rudolf Steiner's Philosophy Of Freedom presents a way of life called Ethical Individualism. It is about being inspired by your ideals, setting real goals, and realizing them without doing harm.

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revised 9/8/15

INTRODUCTION

What the religions call God, we call the idea – Rudolf Steiner
“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.” (Rudolf Steiner, 1883 Goethean Science IX Goethe's Epistemology)

Science is to awaken religious feeling - Albert Einstein
“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... In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.” (Albert Einstein, The Expanded Quotable Einstein)

Credo
In 1944 a document written by Rudolf Steiner in his early years was found. He had titled it “Credo” which in this context means, “What I believe”. It was written in 1888 when he was 27 years old. This was after he wrote Goethean Science (1883) and Science of Knowing (1886) and a few years before he wrote Truth and Science (1892) and The Philosophy Of Freedom (1894).

The Creed expresses Steiner's humanist worldview in a devotion to science and in the divinity of the universal “idea” realized in thinking. Universal ideas exist as “divine ideals” in that they cannot be perfectly represented in the world. For example, there is only one inclusive idea of triangle that contains all possible triangles. This “ideal triangle” that my mind grasps is the same as that which my neighbor’s mind grasps. But only particular triangles can be represented in the world of varying 3 sided shapes.

Albert Einstein's cosmic religion
Based on what humanist Albert Einstein has written, I'm sure he could relate to the religious experience of science described in Steiner's Creed. Einstein referred to his belief system as a "cosmic religion" that recognized a "miraculous order which manifests itself in all of nature as well as in the world of ideas."

The thoughts in the Creed are very profound for a one time reading. They are a fountainhead for inspiring insights with further deep reflection.

CREED

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!

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Top 5 Reasons To Study The Philosophy Of Freedom

Top 5 Reasons To Study The Philosophy Of Freedom

1. It is Science
Rudolf Steiner's Philosophy Of Freedom is the result of introspective observation of the human mind following the methods of science. The subtitle is “A Modern Philosophy Of Life Developed By Scientific Methods”.

The Philosophy Of Freedom is not philosophy as such, but rather a description of Rudolf Steiner's experiences on the way to freedom. It does not give a definition of freedom that we merely memorize, but points to a place where freedom originates --the conceptual realm of universal concepts-- where free thinking, pure and unbiased, can be experienced.

“What I was really trying to do in The Philosophy of Freedom, was to locate freedom empirically, and thus put it on a solidly scientific basis.”

2. It is Freedom
Steiner divides the question of freedom into free thinking and free morality. Intellectual freedom is achieved when we bridge the gap between our perception (the outer appearance of the world) and our conception (the inner working of the world) with knowledge.

Moral freedom is achieved when we bridge the gap between our perceptible unfree nature (built up by nature, society and religion) and the concept of free individuality (ethical individualism) through the course of one's development with the expression of our ideals in life. To become a free individuality we need to have a clear understanding of what free individuality is. POF 9-11

True freedom is only achieved when knowledge and morality are united. (morality informed by knowledge) POF 10-1918 Addition

3. It is Thought Training
Incomprehensible!…. Baffles the experts!….. You’ll never finish it!….. It’s a tangle of thought!….
These are the comments on the disappointing experience of readers when Rudolf Steiner first published The Philosophy of Freedom in 1894.

The book is intentionally composed in a certain way to broaden and deepen the readers thinking. Each chapter expresses a variety of views leaving the reader free to arrive at their own conclusions. It is independent thinking so we cannot rely on familiar terms and images but must instead make an effort to “intuitively” grasp the universal concepts pointed to by the words. This training in the realm of universal thought is the thought training required to attain freedom.

“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.”
4. It is Humanism
Rudolf Steiner's philosophy of life recognizes the "human individual as the source of all morality and the center of all life" POF 9.12 and that “if we all really draw from the world of ideas, and do not follow physical or spiritual impulses” we find that we all share the same ideals and can get along within a harmony of intentions. POF 9.10

“A personal God is nothing but a human being transplanted into a Beyond.”
POF The Consequences Of Monism

5. It is not Anthroposophy
The Philosophy Of Freedom is independent of the speculations of Anthroposophy. It is a Science Of Mind that is verifiable to any normal person who can recall their thinking processes and think about thinking. Anthroposophy is different. It is a Science Of Spirit that requires extremely rare clairvoyant thinking capacities to verify its findings.

Near the end of his life, Steiner suggested that The Philosophy of Freedom would outlive all his other works. It stands on its own completely independent of his later spiritual research and organizations,

“You will find nothing at all in The Philosophy of Freedom that is derived from clairvoyant communications of spiritual science.”

“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.” POF, 1918 Preface to the Revised Edition

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Hot Social Media Trend: Be Authentic

Presenting the raw unfiltered self
Authenticity is in short supply online, says video maker Casey Neistat. His answer is a new social media network named Beme. This is a tool that allows social media users to access—and exhibit—our “real selves.” According to Neistat the app works like this: instead of the “highly sculpted, calculated, calibrated” forms of self-presentation fostered by Facebook, Instagram, and the like, Beme allows users to show themselves as they “really” are—unsculpted, unfiltered selfies. It’s about being “raw.”


Experience what that other person is experiencing

Beme lets people share four-second video clips with no option to edit, delete, or even watch onscreen as they film. By placing the phone on your chest, it automatically records and immediately posts online whatever you are seeing without the distraction of having to look through the phone. This allows you to keep your eyes on a sunset while still being able to share.

The premise is that the more purely we communicate the raw, unproduced and unpolished content of what we are experiencing the more authentically we are sharing experience.

A fan said, “It’s almost living vicariously through someone else. Not like you want to be that person, but being able to experience what that other person is experiencing, it’s fascinating, I guess.”

What is raw unthinking experience?
This is saying that if we merely observe the same thing that someone else is observing, we are sharing the same experience. How is this authentic? If we observed truly raw experience without our mind adding any meaning we wouldn't be able to even recognize a tree or any other object. The raw content of unthinking perception is described in Rudolf Steiner's Philosophy Of Freedom as a chaotic aggregate of sense-data, colors, sounds and feelings of pleasure and pain. POF 4.3

Authentic individuality thinks and feels
By removing the thoughts and feelings of the observer we know nothing of how they experience the event. It is what we add to the event that reveals our authentic individuality. This is like saying we should consider paint samples on a canvas to be authentic art.

source: Kyle Vanhemert, Alex Kantrowitz

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Thought Structure
By understanding the thought-structure of The Philosophy Of Freedom the book makes more sense. This discovery of the thought structure of The Philosophy Of Freedom has been verified by those qualified to do so and it can be verified by you if you work with the book and the worldviews. The thought-structure consists of 12 worldviews that Steiner is writing out of at that point in the book. If you know the worldview being expressed at that point in the text and you know when he shifts from one view to the next the book makes more sense, otherwise it gets very confusing. The numbered topic headings that appear in the translations (Hoernle) on this website tell you what the viewpoint being expressed is and when it shifts to the next view. (Video)

7 World Outlook Moods
Each chapter begins with an introduction (0). This opening introduction is 1 of 7 world-outlook moods (described below). It begins with Occultism in chapter 1, then Transcendentalism in chapter 2, then Mysticism 3, Empiricism 4, Volunteerism 5, Logicism 6, and Gnosis 7. Part II of the book beginning with chapter 8 is Gnosis again as the order reverses itself to chapter 14 Occultism. 

12 World Outlooks
After the introduction, 12 views are presented of the introduction. They follow the same order in each chapter and are numbered in the translations that appear on this website as topic headings. They begin with the view of Materialism (1), then Spiritism 2, Realism 3, Idealism 4, Mathematism 5, Rationalism 6, Psychism 7, Pneumatism 8, Monadism 9, Dynamism 10, Phenomenalism 11, and Sensationalism 12.

12 World-Outlooks

The above diagram shows the thought structure of The Philosophy Of Freedom. It is not based on planetary astrology or have anything to do with one's sign. It is a science of the mind that describes the relationship between worldviews that is using Zodiac symbols because they likely have some meaning in understanding 12 perspectives. Within this diagram is every possible world view. So you see the book integrates every possible viewpoint into one wholistic philosophy. What it means is that every view has value within its particular domain of application.

Human and Cosmic Thought by Rudolf Steiner
Twelve World-Outlooks

For further descriptions of the 12 outooks and 7 moods go here to the permanent link in the Study Guide.

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"The purpose of The Philosophy Of Freedom is to lay the foundations of ethical individualism and of a social and political life." Rudolf Steiner

Over 100 years ago Rudolf Steiner presented a Science Of Freedom that laid the foundation for Ethical Individualism and a new social and political life. His Philosophy Of Freedom is a humanist philosophy of life that integrates science, ethics and creative imagination into free ethical deeds independent of conditioned bias and the influence of authoritarian institutions.

This philosophy of life has remained largely unknown until now. If it had been vigorously presented 100 years ago I have no doubt it would be commonly known today and the world we live in would be a different place. This website, philosophyoffreedom.com, has been working very hard everyday since 2005 with minimal human and financial resources to find ways to present it and get the word out. 

What we have found is that there is an interest in Ethical Individualism once people hear about it.

International Baccalaureate 2014 conference in Rome
In 2014 the ideas of Ethical Individualism was part of an educational service learning package presented by keynote speaker Cathryn Berger Kaye M.A. at the International Baccalaureate conference held in Rome.

The International Baccalaureate (IB), founded in 1968, “is an educational foundation offering highly respected programs of international education. There are more than 1 million IB students at 3,462 schools in 143 countries around the world.”

“The prestigious pre-university IB program develops well-rounded students with character who respond to challenges with optimism and an open mind, make ethical decisions, join with others in celebrating our common humanity and are prepared to apply what they learn in real-world, complex and unpredictable situations.”


Cathryn Berger Kaye M.A.

Cathryn “travels 186 days a year globally providing professional development, keynotes, in-depth institutes, and resources on service learning, youth engagement, best teaching practices, curricular development, and 21st century competencies. Cathryn regularly visits schools to work with teachers and administrators to advance service learning and other schools priorities for 21st century learning.”

Included in her education material at the conference was this diagram (pictured below) on Ethical Individualism created here at philosophyoffreedom.com. When properly presented education professionals recognize that The Philosophy Of Freedom and Ethical Individualism offer something of value. The better job we can do to find ways to package these ideas and make them available the more they will become known.

An Ethical Individualism diagram from philosophyoffreedom.com was part of keynote speaker Cathryn Berger Kaye's Education material at 2014 International Baccalaureate conference. Improved diagram here.

Cathryn is involved in Service Learning. What is that? Could it be a way to teach Ethical Individualism?
Service-Learning is a teaching and learning strategy that integrates meaningful community service with instruction and reflection to enrich the learning experience, teach civic responsibility, and strengthen communities.

Through service-learning, young people—from kindergarteners to college students—use what they learn in the classroom to solve real-life problems. They not only learn the practical applications of their studies, they become actively contributing citizens and community members through the service they perform.

Service-learning can be applied in a wide variety of settings, including schools, universities, and community-based and faith-based organizations. It can involve a group of students, a classroom or an entire school. Students build character and become active participants as they work with others in their school and community to create service projects in areas such as education, public safety, and the environment.

Community members, students, and educators everywhere are discovering that service-learning offers all its participants a chance to take part in the active education of youth while simultaneously addressing the concerns, needs, and hopes of communities. --National Service-Learning Clearinghouse

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It is easy to build community with submissives unwilling to think for themselves, who prefer not to rock the boat by doing or saying something, who dutifully obey the rules, and conform.

But how is it possible for free individuals to join together if everyone is striving to express his or her own individual ideals?

Common ethical order
The Moralist believes that a social community is possible only if the group is held together by a common ethical order. POF 9-10 What makes you a Christian, Jew, or Muslim is which book of ethical principles you selflessly submit to.

Betul Ulusoy is denied a job
Here is a story of how social organization is built around a common ethical principle. It begins when Betul, a Muslim law school graduate, was recently denied a trainee job at a law office in Berlin because she wore a headscarf. Without the addition of an ideal principle the incident would likely only be of interest to Betul, who is disappointed she didn't get the job. She posted a complaint on Facebook about being denied the job solely for the reason she chose to wear a headscarf. This incident then grew into a rally that unified many diverse groups. How did this happen?

1. Specific situation: Betul Ulusoy is denied a job because she wore a headscarf.
Interest: Betul Ulusoy

Common ethical principle
The situation drew the attention of others with the addition of an ethical principle. By universalizing the incident the interest in it broadens. The scarf becomes a “head covering” while Betul Ulusoy becomes a “religious person” who wears a head covering. This inspires a Muslim-Jewish organization to get involved whose members wear head coverings. They hold a rally and make it clear,

"We emphasize that we didn't demonstrate for Betül only, but for all with head coverings who are discriminated against based on their religious practices."

2. Ideal principle added: Equal rights for all religious people who wear head coverings
Interest: Muslim-Jewish organization

Further purifying the ethical principle by removing “religious” and “head covering” more people are inspired and join the rally. It becomes a social justice issue by adding the ideals of “democracy” and “equality”. The rally now gains support from a wide range of religious and secular organizations who say,

"We are working for a pluralistic democracy that respects all equally even if they are different."

3. Ideal principle further purified: Democratic principle of “equality”
Interest: Wide range of religious and secular organizations

The group has grown but is still held together by a single ethical principle of "social justice". Free individuals, at any one moment, are working to realize their own lofty ideals that they have chosen, whether it be saving the planet, world peace, fiscal responsibility, ethical business, raising an educated child etc. How is it possible to form a community of individuals if there is no common ethical principle to rally around?

Common world of ideas
A diverse social compatibility is possible when we understand that the universal world of ideas that inspires me is none other than the one that inspires other individuals. I differ from other individuals not because we are living in two entirely different mental worlds, but because from our common world of ideas we each receive different insights. My neighbors want to live out their ideas, I mine.

Unity of the world of ideas
Pure ideas are not found isolated from each other, they connect to other ideas to form an ordered and systematic whole. The Moralist demands that others accept his ethical code because he does not understand that all universal ideals are joined together in a comprehensible unity in the world of ideas.

Harmony of intentions
An ethical individualist knows that a community of individuals can harmoniously work together “if we really draw from the Idea (unity of ideas) and do not obey external impulses (physical or spiritual). Then we cannot but meet in the same striving, the same intentions. An ethical misunderstanding, a clash, is impossible among ethically free human beings.” POF 9.10

Reference article by Antonia Blumberg

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Israeli Security Forces Arresting A Child

Ethical ideals

According to Israeli security forces they operate under an ethical principle to "respect children's rights".

Yet, Human Rights Watch has slammed Israel over “abusive arrests” of Palestinian children as young as 11. In a report released on Monday, "Israeli security forces have choked children, thrown stun grenades at them, beaten them in custody, forced confessions without the presence of parents or lawyers, and failed to let their parents know their whereabouts."


Situational ethics

What allowed the Israeli forces to morally justify carrying out acts that they normally find abhorrent? Situational ethics. Situational ethics proponents argue that high ethical ideals are vague and unrealistic. They have little to do with having to deal with tough real life situations. Sometimes the situation, not principles, should dictate action.

“Sometimes you gotta put your principles aside and do the right thing”.

Conflict between principles and situation
A St. Louis cab driver once said, “Sometimes you gotta put your principles aside and do the right thing”.

Are we required to choose between adhering to rigid principles or going down the slippery slope of giving up those principles in certain situations?

President Obama has been reluctant to use military force and said, “Where force is necessary, we have a moral and strategic interest in binding ourselves to certain rules of conduct.” This is opposed by situational realists who support torture believing that the ends justifies the means.

An Ethical Individualist always stands on principles
The deed of an ethical individualist is never determined by the external situation. If that was the case the deed would not be determined by the individual, meaning it would not be ethical or free. Of course she is aware of the situation but “does not allow herself to be determined by it”POF 9.6

The situation is conceptualized to understand the context and circumstances of the event. Within the conceptual sphere, free from personal or ethnic bias, an ideal principle is selected (Moral Intuition). The principle is universal so imagination needs to translate it into a specific situational goal that fits the event (Moral Imagination). In this way you are able to stand on your principles while your action is suited to the specifics of the situation.

What about flexibility? The principles and goals of the ethical individualist are not set in stone. If changing conditions or new knowledge calls for a different approach the ethical individualist can adjust from moment to moment, without compromising an ethical life.

“My mission, at any one moment, is that which I choose for myself. I do not enter upon life's journey with fixed marching orders.” POF 11.7

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Steiner's most important work
The Wilson translation of The Philosophy Of Freedom is being published by Wilder Publications (SMK Books). The interesting thing is the ebook image cover, which says in bold type, “STEINER'S MOST IMPORTANT WORK”.

I think this website can take some credit for the bold text pronouncement as we have been broadcasting this message since 2005. Before that, the standard repeated message was that The Philosophy Of Freedom was one of 4 basic books of Anthroposophy that also included Theosophy, Knowledge Of The Higher Worlds, and Occult Science.

Wilder Publications is a rogue publisher that is not controlled or associated with Anthroposophy. For them to proclaim The Philosophy Of Freedom to be "Steiner's most important work" means that this has become part of main stream public knowledge established outside of the PR outlets of Anthroposophy. Mission accomplished!

 

Why is it Steiner's most important work?
The next point that needs to enter the public domain is why it is Steiner's most important work? Anthroposophy's talking points always direct the attention away from the freedom philosophy, and directs it toward Steiner's later clairvoyant spiritual science, Anthroposophy. Whenever the philosophy is mentioned the talking point is,

"The Philosophy of Freedom forms the philosophical basis for his later writings." (later writings are Anthroposophy) wiki link

This statement is the death of any interest in The Philosophy Of Freedom. Nobody wants to read an abstract philosophy that gives you nothing other than philosophical support for something else.

The title was even changed to Intuitive Thinking As A Spiritual Path to make it sound more spiritualistic.


It is about science, ethics and how to change the world

If you read the book you find that it is about science, attaining certainty in knowledge rather than belief in doctrines, groups or spiritual leaders. It is about ethical individualism and how to change the world. It is not abstract philosophy but gives descriptions of cognitive processes and life experiences that lead one to free thinking and free action. Rather than being told what to think by an organization, it shows how to stand on your own feet and think for yourself.

The Philosophy Of Freedom is written in an individualist anarchist mood that emphasizes the individual and their will over external determinants such as groups, society, traditions, and ideological systems. This is obvious in the original first chapter, "The Goal Of Knowledge" that Steiner considered the preface. Is this why any institution or leadership would surely have little interest in this book?


Its not about clairvoyance

There is nothing to be found in it to directly support the clairvoyant ability to perceive spiritual worlds, and certainly nothing to support the content of Anthroposophy. You can make a stretch by calling the intuition commonly involved in acquiring knowledge "clairvoyance".

The link that is commonly made to relate it to Anthroposophy is the recognition of a non-physical universal world of ideas that could open the possibility of some kind of higher knowledge. This is true. True, just as the discovery of quantum randomness opens the possibility of free will. My point is that its support of Anthroposophy is not why The Philosophy Of Freedom is Steiner's most important work.


It is a philosophy of life

Most people (99.999%?) will never have an interest in understanding the philosophical basis of Anthroposophy, but each of us have a life and we want a better world. In 1918, while immersed in Anthroposophy, Steiner gives the intended purpose,

"The purpose of The Philosophy Of Freedom is to lay the foundations of ethical individualism and of a social and political life." link

This is the point that this website (philosophyoffreedom.com) will be declaring to the world until it becomes part of the public domain of knowledge. This is something that will bring The Philosophy Of Freedom the interest it deserves.

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