Showing titles in Theosophy

Nach Abschluss seines esoterischen Hauptwerkes, der Geheimwissenschaft im Umriss von 1910, suchte Rudolf Steiner immer wieder nach neuen Wegen, die nunmehr im Kern entwickelte Anthroposophie in andere sprachliche und textuelle Formen zu bringen. Mit den Schriften Ein Weg zur Selbsterkenntnis des Menschen (1912) und Die Schwelle der geistigen Welt (1913) unternahm er den Versuch, zentrale Aspekte des anthroposophischen Denkens in Form von kurzen Meditationstexten zu entwickeln.

Innerhalb der intellektuellen Entwicklung Steiners nimmt die Schrift Das Christentum von 1902 eine zentrale Stellung ein. Sie dokumentiert den Übergang des Philosophen Steiner zum Mystiker und Esoteriker und steht somit im Brennpunkt aktueller Forschungskontroversen, etwa um die Kontinuität von Steiners intellektueller Entwicklung, um die "Christlichkeit" der Anthroposophie oder um die Abhängigkeit Steiners von der anglo-indischen Theosophie.

Neben der klassischen Darstellung des anthroposophischen Menschenbildes in der Theosophie von 1904 stellt das um 1910 entstandene Anthroposophie-Fragment den Versuch Rudolf Steiners dar, seine von ihm zunächst in Anknüpfung und Umwandlung der anglo-indischen Theosophie entwickelten Ansichten über das Wesen und die Bestimmung des Menschen von diesem Vorbild unabhängig und auf einer vollständig neuen terminologischen und gedanklichen Basis eigenständig zu entwickeln.

Während der Jahre des Ersten Weltkrieges widmete sich Steiner intensiv der Verteidigung seiner anthroposophischen Geisteswissenschaft gegen zeitgenössische Kritiker. Die Schrift ›Vom Menschenrätsel‹ von 1916 ist Ausdruck dieser Bemühungen. Steiner legt darin Wert darauf, die Anthroposophie methodisch klarer zu fassen als in früheren Texten und deren Forschungsansatz in den Kontext des deutschen und österreichischen Geisteslebens zu stellen. Besonders betont Steiner in dieser Schrift auch das Verhältnis der Anthroposophie zum Deutschen Idealismus (Fichte, Schelling, Hegel)

Die Theosophie (1904) stellt Rudolf Steiners klassische Darstellung des anthroposophischen Welt- und Menschenverständnisses dar. Sie dokumentiert Steiners intensives Eintauchen in die theosophische Gedankenwelt Annie Besants und Charles Leadbeaters um die Jahrhundertwende und seinen Versuch einer Harmonisierung derselben mit seiner eigenen, stark vom deutschen Idealismus sowie von der Entwicklungslehre Ernst Haeckels geprägten "Philosophie der Freiheit" von 1894.

Las experiencias y reflexiones de Rudolf Steiner despiertan o profundizan en nosotros la necesidad de emprender este viaje anímico que habrá de conducirnos a la contemplación del ámbito espiritual.

So memory, experience, knowledge is the background of thought. But thought which is always old can never be free, it may express itself freely but it is always old; and therefore thought can never see anything new. So when I understand that, very clearly, the mind becomes quiet.

Our education is concerned with the accumulation of knowledge. Very few of us are capable of living a life without the influence of specialists. What is the point of going to a university, getting a degree and disappearing into the vast structure of society? Q: How shall we approach the idea of study? If you express from something already accumulated it is a deadly bore, but if you are all the time watching, not only yourself but the world, you are learning.

There is no mind without idea, thought and verbalization. There is no experiencer and the experience; there is only a state of experiencing. One cannot think about immortality. If one can live in the state of only experiencing then there is a state in which ideation has stopped altogether. Is it possible to have direct experience of that which is not thinkable and which cannot be put into words?

Living together amicably, creatively, in complete relationship with one another – if that is what is essential then we need not only a different kind of mind but also a different quality of affection, love. What is the function of a religious mind? Our struggle in life is dualistic: good and bad, right and wrong, holy and unholy, the ideal and the fact. There is only the fact, not the ideal. Is it possible to look at life as though you are looking for the first time? What is the content of the unconscious?

The problems of life do not demand a method, because they are so vital and alive that if we approach with a method we totally misunderstand and don’t adequately meet that problem. Where there is efficiency there is ruthlessness. The means and the end are not separate. Reality or God is something that cannot come by a technique, a means, or through a long determined practice and discipline. Aloneness implies no means. You are not alone when you have a means.

The Seven Laws of Spiritual Purity provides a profound and eye-opening perspective on achieving true spiritual purity. This thought-provoking and straightforward book draws practical advice from ancient wisdom to show you how to purify your mind, body, and soul. This book is not only a roadmap for anyone seeking a more enlightened existence. It is also a passionate plea for a better world — a world in which humanity no longer has to accept and deal with the consequences of many sufferings but instead prevents their very causes.

The Call of the Heart is a book that opens like a Royal Gateway, inviting you to step into other spheres where Just Cosmic Laws rule. Those who have managed to ascend the steps of Transfiguration and become truly Godlike already live in this world! The currents of Immortality are embedded in each line of the Teaching of the Heart, in every book, all of which are united by an invisible Fiery thread.

神様に直接聞いてわかった、１度の祈願でドカンと叶う龍パワーの秘密

No tree can grow without soil, and Theosophy can only flourish and develop its fair flowers and refreshing fruits where many pure hearts seeking the truth are gathered together.

Prominent Theosophists Annie Besant and C. W. Leadbeater were pioneers in asserting that thoughts are, indeed, things. Originally released in 1901, Thought-Forms is a seminal work on what thoughts “look” like. It had an impact far beyond the circle of its primary audience and greatly influenced leading artists such as Piet Mondrian and Wassily Kandinsky.

Annie Wood Besant (1847-1933) was a prominent Theosophist, women’s rights activist, writer, and orator. She was born in London into a middle-class family of Irish origin. She fought for the causes she thought were right, starting with freedom of thought, women’s rights, secularism (she was a leading member of the National Secular Society), birth control, Fabian socialism, and workers’ rights. Soon, she was earning a small weekly wage by writing a column for the National Reformer, the newspaper of the National Secular Society. She was also one of the leading figures in Theosophy.

かつて、こんな神様本があっただろうか!?知っているようで知らなかった、知るほどにどんどん運が良くなる、総勢105柱！日本の神様本の、シン決定版!!　アマテラス、オオクニヌシ、スサノオ、クニノトコタチ、コノハナノサクヤヒメ……

"HINTS TO YOUNG STUDENTS OF OCCULTISM" is the title the editor of the American Theosophist, Louis William Rogers, has chosen for his first book on theosophy. The preface gives an idea of the purpose of the work:

"The growing interest in the higher life, and the general search for information that is helpful in attaining it, is sufficient reason for the publication of this little book. The purpose has not been to write of the subject in hand either exhaustively or systematically but to put forward helpful suggestions for taking some easy steps in self-development."

21歳で渡米した著者は、グリーンカード取得のために偽装結婚を企てる。しかし、あと少しのところで移民局に見破られてしまう。