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Paull, John. "Rudolf Steiner: From Theosophy to Anthroposophy (1902-1913)." European Journal of Theology and Philosophy 2, no. 5 (September 26, 2022): 8–17. http://dx.doi.org/10.24018/theology.2022.2.5.74.
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The Theosophical Society, founded in New York in 1875, was, at the turn of the Twentieth Century, a global phenomenon with 100,000 members. New Age philosopher Dr Rudolf Steiner (1861-1925) was appointed as the first Secretary General of the German Section of the Theosophical Society on 19 October 1902. The Theosophical Society offered Rudolf Steiner a platform, a ready-made audience, infrastructure, and the insider experience of the world’s leading New Age spiritual society. The success of the Theosophical Society demonstrated that there was a public appetite to hear about reincarnation, karma, maya, kamaloca, and other Eastern and alternative spiritual ideas. The Theosophical Society provided Rudolf Steiner a capable, multilingual, and determined personal assistant, Marie von Sivers (1867-1948). For Rudolf Steiner the Theosophical Society offered the perfect training ground for what would be, a decade later, his life’s work, the Anthroposophical Society. Rudolf Steiner grew the membership of the German Section of the Theosophical Society from 377 in 1905 to 3,702 in 1913. He earned cash from ticketing of his lectures and his Mystery plays, and from book sales of his personal publishing house, ‘Philosophisch-Theosophischer Verlag’. Another enterprise, the ‘Johannes-Bau-Verein’ (Johannes Building Association) was founded in 1911, independent of the Theosophical Society, to build a theatre in Munich to present Rudolf Steiner's plays. The building application was rejected by the Munich municipal authorities in 1912. The resistance to a build in Munich, provided impetus for the move to build in Dornach, Switzerland. The Anthroposophical Society was founded 28 December 1912 in Cologne, Germany. Most of the members of the German Section of the Theosophical Society members followed Rudolf Steiner into the Anthroposophical Society. The Theosophical Society expelled Rudolf Steiner from the Theosophical Society on 7 March 1913. The foundation stone for the Goetheanum (then still called the ‘Johannesbau’) was laid 20 September 1913. The Theosophical Society had served as the ideal prototype and springboard for founding and growing the Anthroposophical Society.
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Paull, John. "The Library of Rudolf Steiner: The Books in English." Journal of Social and Development Sciences 9, no. 3 (October 19, 2018): 21–46. http://dx.doi.org/10.22610/jsds.v9i3.2475.
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The New Age philosopher, Rudolf Steiner (1861-1925), was the most prolific and arguably the most influential philosopher of his era. He assembled a substantial library, of approximately 9,000 items, which has been preserved intact since his death. Most of Rudolf Steiner’s books are in German, his native language however there are books in other languages, including English, French, Italian, Swedish, Sanskrit and Latin. His library hosts more books in English than in any other foreign language. Steiner esteemed English as “a universal world languageâ€. The present paper identifies 327 books in English in Rudolf Steiner’s personal library. Fifty percent of the English-language books identified are categorized as Theosophy (n=164). Rudolf Steiner was the General Secretary of the German branch of the Theosophy Society from 1902, and he hived off his own Anthroposophy Society in 1912. The present study reveals that Steiner maintained his interest in theosophy throughout his life as he stayed up to date with the proliferating portfolio of Theosophy publications. The publication dates of Steiner’s Theosophy collection range from 1877 to 1923. The leading exponents of Theosophy in his day are well represented in Steiner’s collection, including Annie Besant (n=61), Charles Lead beater (n=13), William Westcott (n=13) and Helena Blavatsky (n=10). Of the other 50% of the Anglo-books identified, 20% are in the category of Religion (n=67), 10% are Social Science (n=33), 6% are Philosophy (n=21), 4% are Science (n=13), and 3% each are Anthroposophy (n=11), History (n=9) and Arts (n=9). The publication dates of Steiner’s Anglo-books span the period 1659 to 1925. This demonstrates that Steiner was acquiring Anglo-books right to the end of his life. Steiner’s library throws light on the development of the thoughts of this remarkable individual and the present paper reveals Steiner’s engagement throughout his life with the world of Anglo-publishing and thought.
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Sałdan, Switłana. "Worldview Johann Wolfgang Goethe and Anthroposophy of Rudolf Steiner." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Edukacja Muzyczna 9 (2014): 149–58. http://dx.doi.org/10.16926/em.2014.09.10.
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Uceda, Patricia Quiroga. "Waldorf Teacher Education: Historical origins, its current situation as a higher education training course and the case of Spain." Encounters in Theory and History of Education 16 (November 23, 2015): 129–45. http://dx.doi.org/10.24908/eoe-ese-rse.v16i0.5711.
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Waldorf schools base their pedagogical practice on the ideas of Rudolf Steiner (1861-1925), namely on the esoteric philosophy of anthroposophy he founded in 1913. This paper discusses how Waldorf school teachers are trained. The paper starts by analyzing the first training course Steiner taught for the teachers at the Freie Waldorfschule, the first Waldorf School, founded in Stuttgart in 1919. It then goes on to examine the structure and theoretical underpinnings of Waldorf teacher training today. Finally, it looks at the specific case of the “Training Course in Waldorf Pedagogy and Humanistic-Artistic Education” given to Waldorf teachers in Spain. The main conclusion reached is that the structure of teacher training for Waldorf schools consists of giving an initial theoretical approach to anthroposophy, which lays the groundwork on which to base pedagogical practice. This involves having teachers integrate the categories of anthroposophy into their training process before acquiring the knowledge and skills required for carrying out their teaching endeavors.http://dx.doi.org/10.15572/ENCO2015.9
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Breda, Nadia. "Are Anthroposophists Environmentalists?" Public Anthropologist 1, no. 2 (September 14, 2019): 208–23. http://dx.doi.org/10.1163/25891715-00102005.
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Can anthroposophists be considered environmentalists? Based on the author’s recent ethnographic research, this article seeks to delineate the profile of the anthroposophical environmentalist, a figure belonging to a particular form of environmentalism. In the last two centuries, anthroposophy (founded by Rudolf Steiner, 1861-1925) has elaborated a universalistic narrative named “spiritual science.” Today, through a “salvific approach” and a “karstic life,” anthroposophy informs different, blended, environmental practices intertwined with ecological and social issues that include spirituality, anti-modernism, human-nonhuman relationships and alternative sciences. Consequently, the ecological movements inspired by anthroposophy have a wide and increasing diffusion globally and this, in turn, stimulates anthropology to produce appropriate ethnographic knowledge of this form of environmentalism.
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Oboleńska, Diana. "Wychowanie przez estetykę. Idea antropozoficzna w wybranych dziełach Karola Homolacsa." Humaniora. Czasopismo Internetowe 36, no. 4 (December 30, 2021): 97–113. http://dx.doi.org/10.14746/h.2021.4.5.
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The article is an attempt to grasp the concept of anthroposophical aesthetics. The ideas of Rudolf Steiner, the founder of anthroposophy, repeatedly touched the area of human creative activity. The anthroposophical activity (including lectures and publications) of Karol Homolacs, professor of the State Higher School of Artistic Industry and the Academy of Fine Arts in Krakow, seems to be an excellent example of the application of these ideas in theory and practice.
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McKanan, Dan. "Salad, Lard, and Everything Between." Nova Religio 23, no. 1 (August 1, 2019): 14–37. http://dx.doi.org/10.1525/nr.2019.23.1.14.
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Foodways are an excellent site for tracking the interaction between Anthroposophy, the spiritual science founded by Rudolf Steiner (1861–1925), and other emerging spiritual traditions. Participants in practical initiatives inspired by Anthroposophy—including Waldorf schools, biodynamic farms, and Camphill intentional communities—follow various eating practices. Some choose vegetarian diets featuring whole grains and abundant vegetables, like their counterparts in the Gaian wing of the New Age movement. Others prefer the “Nourishing Traditions” approach of Sally Fallon, which rejects processed foods and celebrates traditional cuisines that use large amounts of animal fat. This diversity of foodways, paradoxically, confirms Wouter Hanegraaff’s characterization of Anthroposophy as too “clearly demarcated” to be considered a full part of the New Age movement. What demarcates the Anthroposophical approach to food is not any specific dietary choice but the persistent reminder that individual freedom is the most important requirement in a spiritual approach to food.
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Brennan, Toni. "Towards Higher Worlds: Rudolf Steiner, Abraham Maslow and Transpersonal Psychology." Transpersonal Psychology Review 11, no. 1 (2007): 120–25. http://dx.doi.org/10.53841/bpstran.2007.11.1.120.
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This paper explores the work of the Austrian philosopher Rudolf Steiner (1861–1925), founder of Anthroposophy (a human-centred path of spiritual knowledge), and its relevance to Transpersonal Psychology.Steiner’s holistic Weltanschauung is based on the insight that the cosmos lives, in nuce, in the individual, and that the individual has the potential to discover the spiritual dimension of life. This unifying principle – which animates the plurality of ‘practical’ applications of Steiner’s philosophy in the material world, such as in education, art and drama, architecture, medicine and agriculture – also points towards some areas of convergence between Steiner’s thought and Maslow’s later conceptualisation of human nature and spiritual growth.
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Uhrmacher, P. Bruce. "Uncommon Schooling: A Historical Look at Rudolf Steiner, Anthroposophy, and Waldorf Education." Curriculum Inquiry 25, no. 4 (1995): 381. http://dx.doi.org/10.2307/1180016.
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Uhrmacher, P. Bruce. "Uncommon Schooling: A Historical Look at Rudolf Steiner, Anthroposophy, and Waldorf Education." Curriculum Inquiry 25, no. 4 (December 1995): 381–406. http://dx.doi.org/10.1080/03626784.1995.11076190.
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Rothe-Neves, Rui. "On Justification in Translation Studies." Target. International Journal of Translation Studies 12, no. 1 (September 12, 2000): 1–29. http://dx.doi.org/10.1075/target.12.1.02rot.
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Abstract A descriptive analysis of translations, such as that outlined in Toury (1995), is said to involve the establishment of translation relationships within coupled pairs of replacing and replaced textual segments. But how is one to assess the significance of particular kinds of segment for the entire text under analysis? The present article tackles this methodological issue and reports on a study designed to provide quantitative data to answer that question. For that purpose, an analysis was conducted of translations by Frederico Mueller, the first Brazilian translator of the writings of Rudolf Steiner, the founder of Anthroposophy. This study may prove useful in highlighting the role of quantitative text analyses in Translation Studies.
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Kiuntsli, Romana, Andriy Stepanyuk, Iryna Besaha, and Justyna Sobczak-Piąstka. "Metamorphosis of the Architectural Space of Goetheanum." Applied Sciences 10, no. 14 (July 8, 2020): 4700. http://dx.doi.org/10.3390/app10144700.
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In the beginning of the XX century, political, economic, and demographic revolutions contributed to the emergence of extraordinary people. In architecture, they were Frank Lloyd Wright, Antonio Gaudí, Frank Owen Gary, Le Corbusier, Hugo Hering, Alvar Aalto, Hans Sharun, Walter Burley Griffin, and Marion Mahony Griffin. Each of them was given a lot of attention in the media resources and their creativity was researched in different fields of knowledge. However, Rudolf Steiner’s work remains controversial to this day. Although many of the architects mentioned above enthusiastically commented on Steiner’s architectural works, there was always ambiguity in the perception of this mystic architect. Such a careful attitude to the work of the architect is due primarily to his worldview, his extraordinary approach to art and architecture in particular, because it is in architecture that Steiner was able to implement the basic tenets of anthroposophy, which he founded. The purpose of this study is to determine the content of the spatial structure of Steiner’s architecture, which makes it unique in the history of architectural heritage. The authors offer the scientific community the first article in a series of articles on the anthroposophical architecture of Rudolf Steiner and the philosophical concept that influenced the formation of this architecture.
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Lazić-Gavrilović, Aleksandra. "RUDOLF STEINER, A PROPHET OR A CHARLATAN? INFLUENCE OF THEOSOPHICAL-ANTHROPOSOPHICAL THOUGHT ON CONTEMPORARIES." Folia linguistica et litteraria XII, no. 36 (September 2021): 159–75. http://dx.doi.org/10.31902/fll.36.2021.10.
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The paper seeks to critically present the eccentric philosopher Rudolf Steiner and to point out his influence on famous contemporaries such as Albert Schweitzer, Christian Morgenstern, Hermann Hesse and Franz Kafka. Unlike the ruling positivist approach and scientific rationalism, which he believed could only reach the apparent form of things, this Austrian thinker created his own system, based on a synthesis of Western philosophy of idealism, Christianity and Hindu teachings with Gnosticism, which he called anthroposophy. Above all, he wanted to point out the possibility of overcoming the limits of empirical knowledge and encourage contemporaries to use their latent potentials on the path of spiritual cognition. With this teaching, he managed to attract many supporters, at least for a while, especially those in search of a deeper understanding of reality and prone to self-analysis.
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Park, Sunyoung. "Philosophical Review of the Creative Expression of Dance and the Anthroposophy of Rudolf Steiner." Korean Society for Holistic Convergence Education 22, no. 2 (June 30, 2018): 15–28. http://dx.doi.org/10.35184/kshce.2018.22.2.15.
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Adams, David. "Rudolf Steiner's First Goetheanum as an Illustration of Organic Functionalism." Journal of the Society of Architectural Historians 51, no. 2 (June 1, 1992): 182–204. http://dx.doi.org/10.2307/990714.
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Austrian designer Rudolf Steiner intended his first Goetheanum building in Dornach, Switzerland (1913-1922), among other purposes, to be a dramatic illustration of the principles of a new style of architecture, simultaneously organic and functional. Its unusual forms in carved wood and reinforced concrete, its watercolor murals, and its engraved colored-glass windows were also to be a visual introduction to the metaphysical ideas of Steiner's anthroposophy. The central dynamic of the building was the intersection of its two domes of different sizes, intended by Steiner to express the union of spirit and matter through his treatment of the functions of stage and auditorium. The contrast between the two domed spaces was supported in great detail throughout the interior. Steiner applied formative principles of the natural world to building designs, attempting to achieve an organism-like relation between part and whole, a harmonious adaptation of building to site, and an organic formal quality sympathetic to the human observer. In particular, he employed the principle of metamorphosis in the abstract forms of the building's ornamentation and ground plan, relating this principle to Goethe's studies of biological morphology. He created forms and spaces that not only fulfilled but also directly imaged their functions, including their relationship to their human users. He set forth his new architectural approach within the context of an extensively enunciated architectural theory, whose primary thrust was the encouragement of a clear adaptation of the designs of buildings to a holistically conceived human nature. He pioneered new techniques and styles, which, along with his lectures and writings, have influenced a number of significant artists and architects of the twentieth century.
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Nenzén, Niklas. "The Epistemology of the “Great Invisibles”." Aries 20, no. 2 (July 1, 2020): 207–39. http://dx.doi.org/10.1163/15700593-02002002.
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Abstract The central collective myth of surrealism, Les grands transparents, was designed by André Breton in 1947 as a means for imagining a desirable society through effecting a vitalizing sense of the unknown and a “decentering of man”. As a contribution to the recent re-examination of surrealism in view of theoretical developments in the field of Western esotericism, this article argues that Breton utilizes his mythic narrative to articulate a transformative knowledge, a surreality, that in certain ways correspond to the concepts of gnosis and clairvoyance in esoteric discourse. To substantiate this, similar mythic narratives about great imperceptible entities in texts of Anthroposophy (Rudolf Steiner) and Rosicrucianism (Lectorium Rosicrucianum) are examined. A comparativist model for describing popular approaches (or mythemes) to ineffable experience is applied. An underlying “gnostic” approach of considering such experiences as incomplete and as being co-created is discerned, highlighting each actor’s endeavours to validate imaginative perception.
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Eras, Pien, Ana Paula Simões-Wüst, and Carel Thijs. "Influence of Alternative Lifestyles on Antibiotic Use during Pregnancy, Lactation and in Children." Antibiotics 10, no. 7 (July 9, 2021): 837. http://dx.doi.org/10.3390/antibiotics10070837.
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Alternative lifestyles are likely to be associated with distinct usage of specific medicinal products. Our goal was to find out whether the intake of antibiotics during pregnancy and by children differs according to whether the mothers have alternative or conventional lifestyles. Therefore, we investigated the use of antibiotics by pregnant women and by children up to 11 years of age participating in the KOALA Birth Cohort Study. This cohort comprises two recruitment groups of mother–infant pairs, one with alternative lifestyles (selected via organic food shops, anthroposophic clinicians and midwives, anthroposophic under-five clinics, Rudolf Steiner schools and relevant magazines, n = 491) the other with conventional lifestyles (no selection based on lifestyle, n = 2343). Mothers in the alternative lifestyle group more frequently adhered to specific living rules and identified themselves with anthroposophy more than mothers in the conventional lifestyle group. The results revealed significant differences in antibiotic use during pregnancy and in children from 3 months to 10 years of age between the two groups. The rate of antibiotic use in children was consistently lower in the alternative lifestyle group than in the conventional lifestyle group. Antibiotic use in pregnancy was higher in low educated women, and maternal antibiotic use during lactation was higher after an instrumented delivery in hospital. Antibiotic use in the infant was higher when they had older sibs or were born in hospital, and lower in those who had been longer breastfed. After adjustment for these factors, the differences in antibiotic use between the alternative and conventional groups remained. The results suggest that an alternative lifestyle is associated with cautious antibiotic use during pregnancy, lactation and in children.
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Zeller, Benjamin E. "New Religious Movements and Food." Nova Religio 23, no. 1 (August 1, 2019): 5–13. http://dx.doi.org/10.1525/nr.2019.23.1.5.
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This special issue of Nova Religio brings together four articles that examine particular intersections of new religious movements and food. Dan McKanan examines spiritual food practices within the loose network of spiritual movements associated with Anthroposophy, the turn of the century “spiritual science” developed by Rudolf Steiner (1861–1925) that continues to have resonance today. Susannah Crockford contributes an article on fasting traditions in the contemporary New Age movement, based on her ethnographic fieldwork in Sedona, Arizona. Dusty Hoesly writes on the countercultural California group the Brotherhood of the Sun, which operated a series of highly successful food businesses in the 1970s and 1980s, and which he situates within a tradition of mindful food production and consumption. Constance Elsberg’s study of food practices and food entrepreneurship in Yogi Bhajan’s (1929–2004) Healthy, Happy, Holy Organization (3HO) movement uses the lens of food to examine the group’s growth, institutionalization, and subsequent struggles. This introduction contextualizes these four movements, and other new religious movements, in terms of their engagement with food, using the lenses of social, cultural, economic, and structural factors.
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Spivak, Monika. "Andrey Bely as an Artist vis-à-vis Aleksandr Golovin: How the Cover of the Journal Dreamers Was Created." Arts 11, no. 5 (September 30, 2022): 99. http://dx.doi.org/10.3390/arts11050099.
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Samuil Alyanski, the owner and founder of the Alkonost publishing house (1918–1923), as early as 1918 had decided to issue a journal called Dreamers’ Notes, meant to bring together the Symbolist writers remaining in Russia after the October Revolution, primarily Aleksandr Blok, Vyacheslav Ivanov, and Andrei Bely. Despite the generally accepted view based on the memoirs of Alyanski, Andrei Bely played a leading role in the creation of the journal including the design of the cover commissioned by Alyanski from the famous Modernist artist Aleksandr Golovin. This article analyzes the sketches that Andrei Bely proposed as an idea for the journal cover as well as establishing their connection with the writer’s visionary drawings from the period of life when he was close to Rudolf Steiner and with book graphics from the period of his collaboration with the publishing house Alkonost. At first cursory glance, there is little in common between the cover of Dreamers’ Notes drawn by Golovin in the Modernist style and the sketches of Andrei Bely who was trying to make the journal а platform for Anthroposophy. However, as demonstrated in the article, all of Bely’s ideas were utilized by Golovin in creating his own artistic masterpiece.
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Pētersone, Ginta. "Rhythmic Teaching of E.Jaques-Dalcroze (Eurhythmic)." SOCIETY, INTEGRATION, EDUCATION. Proceedings of the International Scientific Conference 2 (May 17, 2015): 401. http://dx.doi.org/10.17770/sie2015vol2.425.
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<p><em>This year Jaques-Dalcroze Institute Geneva is celebrating its 100th anniversary and also the 150 years of its founder, the Swiss educator Emile Jacques-Dalcroze (1865-1950). At the beginning the pedagogical teaching method using connection between music and movement was named rhythmic gymnastics. The aim was to improve students' sense of rhythm and music. These exercises have been developed by creating a new set of methods, which was named the rhythmic. To emphasize the importance of this new teaching technique E.Jaques-Dalcroze named it rhythmical musical education. To avoid the confusion with overall term for analysing rhythm in the music, the newly created education technique was called eurhythmic in English. In Latvian the term Eurythmie is better known as method of Rudolf Steiner, which is partly similar to rhythmic, but mainly based on cognitions of anthroposophy. In other European languages the teaching of E.Jaques-Dalcroze is called rhythmic. Rhythmic is based on a unity between music and movement. Assuming that the movement is the foundation to all live expressions, the rhythm of music becomes the synchroniser between music and movement, thus having an influence on both sensomotor, both cognitive and emotional level. Musical experience is becoming more personal and the analysis of music is not torn apart from life, because it is perceived by bodily movements and integrates hearing, visual, tactile, kinesthetic and vestibular senses. The aim of this article is to reflect the establishment of Jaques-Dalcroze rhythmic teaching, its basic principles, further development and implementation in Latvian education.</em></p><p> </p>
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Geyer, Ulrich. "Abrechnungsempfehlung Anthroposophische Medizin." Zeitschrift für Komplementärmedizin 13, no. 05 (October 2021): 38–39. http://dx.doi.org/10.1055/a-1629-4814.
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SummaryDie Anthroposophische Medizin (AM) gehört zu den Therapieverfahren der Besonderen Therapierichtungen. Sie wurde vor 100 Jahren von der Ärztin Dr. med. Ita Wegman und Dr. phil. Rudolf Steiner, dem Begründer der Anthroposophie, entwickelt.
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Gray Atha, Marisa. "Reflections: Valborg Werbeck-Svärdström’s Uncovering the Voice." Journal of Singing 79, no. 1 (August 22, 2022): 95–103. http://dx.doi.org/10.53830/hjvo2228.
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Born in Gäyle, Sweden, in 1879, Valborg Werbeck-Svärdström studied and performed opera before moving to Germany, where she met Rudolph Steiner, proponent of anthroposophy and founder of Waldorf education. Through her own internal work, and her ongoing collaboration with Steiner, Werbeck came to an understanding of the voice that inspired her to found Schule der Stimmenthüllung (School for Uncovering the Voice), the first anthroposophical singing school, in 1924. She published Uncovering the Voice: The Cleansing Power of Song in 1938. The School for Uncovering the Voice still continues today worldwide and is frequently found in Waldorf teacher training programs.
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Spivak, Monika. "The “Christology” of Bely the Anthroposophist: Andrei Bely, Rudolf Steiner, and the Apostle Paul." Religions 12, no. 7 (July 10, 2021): 519. http://dx.doi.org/10.3390/rel12070519.
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The article focuses on R. Steiner’s perception of the Gospels and the impact of that view on Bely’s works. The latter had always valued Steiner’s lectures on Christ and the Fifth Gospel, the “Anthroposophic” (relating to the philosophy of human genesis, existence, and outcome) Gospel, the knowledge of which had been received in a visionary way. In addition, Bely was an esoteric follower of Steiner and often quoted from Apostle Paul’s 2 Corinthians, “Ye are our epistle written in our hearts, known and read of all men”. The citation occurs in Bely’s philosophical works (The History of the Formation of the Self-Conscious Soul, “Crisis of Consciousness”), autobiographic prose (Reminiscences of Steiner), the essay “Why I Became a Symbolist…”, and letters (to Ivanov-Razumnik and Fedor Gladkov). Bely’s own anthroposophic and esoteric ideas relating to the gospel sayings are also examined. The aim of the research is to show through the example of one quotation the specifics of Bely the Anthroposophist’s perception of Christian texts in general. This provides a methodological meaning for understanding other Biblical quotations and images in the works of Bely because anthroposophical Christology is also the key to their deciphering.
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김택호 and 배숙경. "Explore Research of Perspective in Art Therapy for Rudolf Steiner Anthroposophie." Korean Journal of Art Therapy 21, no. 5 (October 2014): 853–74. http://dx.doi.org/10.35594/kata.2014.21.5.001.
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Sparby, Terje. "A Proposal for a System of Classification for Anthroposophic Meditation." Complementary Medicine Research 27, no. 2 (November 19, 2019): 77–88. http://dx.doi.org/10.1159/000503893.
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Background: The investigation of the specific connections between different techniques of meditation and their respective effects depends upon a classification of the meditative activity involved. Universal systems of classification need to be developed based both on traditional sources and contemporary science. In this article, a system of classification for anthroposophical meditation is proposed. Methods: The system was developed from a close textual analysis of meditation instructions given by Rudolf Steiner. The system of classification arising from the investigation was compared to three other classificatory systems that have recently been suggested. Results: The analysis resulted in a system of classification with two main branches: (1) the shared features of anthroposophical meditation and (2) the different aspects of specific anthroposophical meditations. The first branch contains the following sub-categories: understanding, internal conditions, external conditions, sequence, timeframe and dealing with hindrances. The second branch contains: source, aim, activity, sequence and timeframe. Other systems of classification tend to leave out the dimension of the meditative activity. Conclusion: The proposed classification system can be used as a starting point for further refinements of the classification of anthroposophic meditation, but it can also be used as a standard for future studies of the connections between different meditations and their effects.
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Paull, John, and Pawel Bietkowski. "Stanisław Karłowski (1879-1939): Pioneer of Biodynamic Farming and Organic Agriculture in Poland." Advances in Social Sciences Research Journal 9, no. 7 (July 26, 2022): 358–87. http://dx.doi.org/10.14738/assrj.97.12692.
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Stanisław Karłowski (1879-1939) was one of the great champions of Biodynamic farming during its formative years. After an illustrious career as an international banker, in 1920 he purchased the Szelejewo Estate in Poland comprising 1,724 hectares. Rudolf Steiner (1861-1925) presented his Agriculture Course at Koberwitz (now Kobierzyce, Poland) in the summer of 1924. Rudolf Steiner called for farming to be based on natural and biological principles and the farm to be considered as an organism. His seminal course laid the grounds for the subsequent development of Biodynamic and organic farming. Stanisław Karłowski encountered Biodynamics in 1929. He converted his Szelejewo Estate to Biodynamics, thereby creating what was, at the time, likely the largest Biodynamic (BD) farm in Europe, and perhaps the world (c.f. Ehrenfried Pfeiffer’s farm, Loverendale, Netherlands, was 320 hectares). Stanisław Karłowski published a series of seven booklets (in Polish) promoting the practice of Biodynamics (including a translation of Ehrenfried Pfeiffer); these are believed to be the first Biodynamics publications in Polish. Stanisław Karłowski ran courses on Biodynamics at his Estate and made BD preparations available. He engaged in lively debate and advocacy for Biodynamics in Poland’s ‘Agricultural Gazette’. He implemented Rudolf Steiner’s injunction to test the ideas of the Agriculture Course and he published his results and observations in ‘Demeter’, the leading Biodynamics journal of the time. With a leading Polish Anthroposophist artist, Franciszek Siedlecki, he developed advertising material for Biodynamic bread from his Szelejewo Estate. Stanisław Karłowski was a member of Rudolf Steiner’s ‘Experimental Circle of Anthroposophic Farmers and Gardeners’, the ‘inner sanctum’ of those pioneering the development of Biodynamics in its gestational years of the turbulent interwar period. He founded an association to progress biological farming practices. The breadth and depth of Stanisław Karłowski’s dedication to Biodynamics flags him as an exceptional member of the Experimental Circle. He brought to the task an economic viewpoint, the attention to detail of a banker, and the independence of thought of a non-Anthroposophist. Within weeks of the German invasion of Poland, Stanisław Karłowski was executed by a Nazi firing squad in the town square of Gostyń, his wife was deported, his beloved Szelejewo Estate was appropriated by the Nazis, and Poland was extinguished as a sovereign state. The present paper establishes Stanisław Karłowski as a pre-eminent pioneer and champion of Biodynamic and organic agriculture.
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Tampubolon, Agustinus, Muhammad Adha, and Eska Prawisudawati Ulpa. "Book Information. Human Values in Education, Rudolf Steiner, Anthroposophic Press. London. (2004). $22.72, Pages 198. ISBN: 0-88010-544-5." Jurnal Ilmiah Mimbar Demokrasi 21, no. 2 (April 19, 2022): 109–14. http://dx.doi.org/10.21009/jimd.v21i2.26500.
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Symptoms or behaviors called symptomatic by Steiner (2004) explain how interactions in the classroom only look at the physical presence around teachers and students. However actually, intrinsic value is very crucial to prioritize. The intrinsic value in students who need to be touched is their heart and soul to get to know each other better. Teaching classically with the view that the existence and readiness of students are the same is a way of thinking that should be addressed to present an unpretentious "open classroom climate" filled with love, care, and togetherness.
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Ćwiklak, Kornelia. "Ta „poważna drobnostka”. Nowe wydanie Baśni Johanna Wolfganga Goethego." Poznańskie Studia Polonistyczne. Seria Literacka, no. 34 (January 11, 2019): 309–24. http://dx.doi.org/10.14746/pspsl.2018.34.16.
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In this article, the author discusses and reviews the first Polish critical edition of Johann Wolfgang Goethe’s The Green Snake and the Beautiful Lily (2015). The literary text was preceded by two elaborate scientific descriptions which the author of this article refers to. The primary focus is on the extensive German tradition of interpreting The Green Snake and the Beautiful Lily (Das Märchen, 1795), because the main spur of its development is the difficulty or inability to obtain its unambiguous interpretation due to the high degree of symbolism and the esotericism of this literary work. Both critical texts feature the following interpretation grounds: historic-literary – emphasizing the role of the literary circle of the Weimar Goethe and Schiller; historical – stressing the importance of the events associated with the French Revolution and its impact on the situation in Germany; philosophical – represented by Rudolf Steiner and his anthroposophic reading of this work; and poetological – focusing on the properties and functions of its poetics. Among the existing explication there is a lack of genology of the fairy tales and a lack of the placing the work in a broader context of ideas and works of Goethe, which, if taken into account could help to clarify its meanings.
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Hansson, Sven Ove. "Anthroposophical climate science denial." Critical Research on Religion, July 1, 2022, 205030322210753. http://dx.doi.org/10.1177/20503032221075382.
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Climate science denial has a perhaps surprisingly strong standing in anthroposophy. Anthroposophical deniers of climate science usually do not contest the existence of global warming, but they ascribe it to “cosmic” processes that are largely described in astrological terms. Thoroughly refuted claims that ongoing global warming depends on variations in solar activity have been adopted by anthroposophists. This article proposes three major explanations for the persistence of climate science denial in the anthroposophical movement: Anthroposophists constantly look for guidance on scientific issues in the writings of their founder Rudolf Steiner (1861–1925), who made claims far off from the mainstream science of his time. They consider the material world to be constantly influenced by “spiritual” factors, including astrological constellations and a host of supernatural beings. Finally, they cherish ideas on a predetermined, largely cyclic, cosmic plan, of which humanity is a part.
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Varga, Patrik. "The Russian Idea in the Historiosophy of Margarita Sabashnikova-Voloshina." Quaestio Rossica 8, no. 1 (April 1, 2020). http://dx.doi.org/10.15826/qr.2020.1.450.
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This article aims to single out and interpret ideas connected with the role of Russia and the Russian people in world history and the development of humanity and space in the literary heritage of Margarita Sabashnikova-Voloshina, a Russian artist, poet, and representative of anthroposophy. This article examines her biography of St Serafim of Sarov and her autobiography The Green Snake, first released in German in 1954. Although Sabashnikova-Voloshina does not use the expression “Russian idea” in any works to denote her historiosophic ideas relating to the mission of Russia and Russians, the author argues that she has a complex of ideas about Russia’s mission. The article looks at texts of Rudolf Steiner that reflect his views on humanity’s development by means of a consecutive alternation of cultural epochs, pointing out the presence of such ideas in the works of Sabashnikova-Voloshina. According to the article, she continued to refer to them into the Soviet period when interpreting certain facts connected with Russian history and the Russian people. She considered the Soviet state a tragedy, a disaster, and a betrayal of the “Russian idea”.
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Lunkwitz, Diana. "Helmut Zander, Die Anthroposophie – Rudolf Steiners Ideen zwischen Esoterik, Weleda, Demeter und Waldorfpädagogik." Zeitschrift für junge Religionswissenschaft, no. 16 (March 6, 2021). http://dx.doi.org/10.4000/zjr.1521.
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