The Theosophical Society, founded in New York in 1875, includes a Rosicrucian current that sees the Rosy Cross as ‘the divine light of self-knowledge’ (Franz Hartmann, 1838-1912). Yet there are no ...commentaries specifically dedicated to the Chymical Wedding in the theosophical literature. Like Helena Blavatsky (1831-1891), the co-founder of the Theosophical Society, the Austrian theosopher Rudolf Steiner (1861-1925) was convinced that the mysteries of the Rosy Cross were ‘solely passed on through oral tradition’ (1906). Steiner became the Secretary General of the German branch of the Theosophical Society in 1902. He expected to discover authentic Rosicrucian rituals when he joined the Freemasons as his mentor Goethe had. But like the theosophers, he observed that the true spirit of the Rosy Cross was no longer to be found in the secret societies of his day. In 1906, the ‘Rosy Cross of the Theosophical Society’ began presenting the ‘Mystery of Golgotha’ as an entirely unique event in the history of mankind, at odds with the Theosophical Society’s custom of granting equal importance to all religions. In 1917, ten years after leaving Annie Besant’s Esoteric School and five years after founding the Anthroposophical Society, Steiner published a study on the Chymical Wedding in Berlin. The present article shows that this written commentary was a means for him to situate himself in the continuity of the Rosicrucian tradition of esoteric Christianity while introducing his own theosophy, which he called ‘anthroposophy’ or ‘spiritual science’, as the heir of the authentic Rosicrucians. The reference to the authoritative text allowed him to illustrate and justify his former assertions on 1) the actual existence of Christian Rosenkreuz and the Rosicrucian order, 2) the seven stages of Rosicrucian initiation, 3) Rosicrucianism as the best way of initiation for modern European man, 4) the “etheric vision” of Christ based on the action of Christian Rosencreuz’s “etheric body”. These ideas influenced a number of Western esotericists, including Neville Meakin (†1912), Max Heindel (1865-1919) and Jan van Rijckenborgh (1896-1968).
This article presents the results of a qualitative study of Anthroposophic meditation, which arose in the German-speaking world in the early 20th Century focusing on cognition, self-development, and ...pro-social action. The objective was to explore this previously unstudied form of meditation. The current sample (N = 30) consists of long-term practitioners of Anthroposophic meditation. Semi-structured interviews, focusing on demographics, background, and phenomenology and interpretation, were conducted with these practitioners. The material gathered was investigated using thematic analysis. Seven main themes were found: Self, cognition, perception, affect, sleep, embodiment, and environment, and, among these, 32 subthemes. Potential avenues for further research are outlined. Some of these overlap with current approaches to meditation while others represent new areas of inquiry: Personal development with a focus on strengthening the self, introspection or contemplative inquiry, sensed presences, the experience of phenomenological atmospheres, consciousness in the sleep state, embodied aspects of meditation experience, the relationship between practice and daily life, and meditation challenges.
Cipra hat sein philosophisches Hauptwerk Die Metamorphosen der Metaphysik im Jahre 1975 geschrieben das er erstmal 1978 herausgegeben hat. Das Buch enthält besonderer Grundriss der ...Philosophiegeschichte, dessen Besonderheit bis heute, im Bezug auf seine philosophischwissenschaftliche Bedeutung, noch nicht richtigerweise gewertet ist. Cipra’s Darstellung der Philosophiegeschichte beruht auf einem gewissen Hintergrund, der verglichen mit der anthroposophischen Geschichtsauffassung weist auf viele Ähnlichkeiten, die sich namentlich im Ganzen merken können. Diese An klänge lassen sich als grundlegende für den letzten Abschnitt Die Zeit der Philosophie nachweisen, in welchem Cipra seine Auffassung der neuen Epoche der Philosophie als Geisteswissenschaft ausgeführt hat. Der Begriff einer solchen Geisteswissenschaft entspricht in vielen Punkten den geisteswissenschaftlichen Ausführungen, die Rudolf Steiner aufgestellt hat.
Presented here is the correspondence between Emil Medtner and Margarita Sabashnikova (1911–1913). In Sabashnikova's letters from Germany she attempts to convince the reluctant Medtner to accept ...Rudolf Steiner's teachings and join her there. See the preceding article for more background information.
Weltweit wächst die Hoffnung auf technische Lösungen für umweltbezogene, wirtschaftliche sowie gesellschaftliche Probleme. Dies wirft auch in Bildungsdebatten Fragen nach technischem Know-how auf und ...verstärkt Forderungen nach Technischer Bildung. Dieser Band stellt das Ergebnis eines interdisziplinären Dialogs zwischen Forschenden und Lehrenden an Universitäten und Pädagogischen Hochschulen sowie Expert*innen und Praktiker*innen schulischer und außerschulischer Institutionen dar. Entsprechend versammelt er eine Vielzahl von Annäherungen, Positionierungen und Berichten zu Fragen Technischer Bildung aus Praxis, Lehre und Forschung. So werden Wege zur Erforschung der Bildungspotenziale Technischer Bildung aufgezeigt, Desiderata benannt, Ableitungen für die Lehrkräftebildung diskutiert sowie Herausforderungen für Technikunterricht und für die didaktische Forschung reflektiert. Als erster Band in der Reihe „Gespräche zum Sachunterricht“ verfolgt das Buch damit das Ziel, zu fruchtbaren Diskussionen im Sinne einer gelingenden Bildung für alle beizutragen. (DIPF/Orig.)
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.
Introduction: The number of two-to three-year-old children using mobile phones was 10% in 2013 compared to 40% in 2017 (Konok, Bunford, & Miklósi, 2020). Several theoretical and empirical studies ...deal with the didactics of using modern technology in the classroom. Most studies highlight the neutral (Zsolnai, 2017) or positive impact of using ICT in the classroom. Only a few address the negative effects of digitally enhanced learning (Dávila, Casabayó, & Rayburn, 2018; Livingstone, 2012; Lorenzo & Trujillo, 2018). State education has continually tried to integrate modern technology with education, but there are also examples of institutional restrictions on its use and even a total ban can also be found. Purpose: This study provides an overview of the pedagogical and epistemological reasons why Waldorf pedagogy and Waldorf Steiner schools take a critical approach to the use of information and communication technologies (ICT) and to "screens" in general, together with mapping out the current state of Waldorf schools in Hungary. Methods: In the present study, we applied source analysis as a traditional research method in the philosophy of education. Conclusions: The findings show that the institutional use of information and communication technologies entirely contradicts the basis, tasks and spirit of Waldorf pedagogy. If we look at the epistemology and anthroposophical anthropology of Waldorf pedagogy, we can see that the autonomy of a Waldorf teacher is not limitless, and so a continuous practical and theoretical responsibility of the Waldorf movement and Waldorf teachers is to establish and uphold coherence between the practices of every Waldorf institution and Waldorf pedagogy.
A finely drawn portrait of Einstein's sixteen months in Prague In the spring of 1911, Albert Einstein moved with his wife and two sons to Prague, the capital of Bohemia, where he accepted a post as a ...professor of theoretical physics. Though he intended to make Prague his home, he lived there for just sixteen months, an interlude that his biographies typically dismiss as a brief and inconsequential episode. Einstein in Bohemia is a spellbinding portrait of the city that touched Einstein's life in unexpected ways—and of the gifted young scientist who left his mark on the science, literature, and politics of Prague.Michael Gordin's narrative is a masterfully crafted account of a person encountering a particular place at a specific moment in time. Despite being heir to almost a millennium of history, Einstein's Prague was a relatively marginal city within the sprawling Austro-Hungarian Empire. Yet Prague, its history, and its multifaceted culture changed the trajectories of Einstein's personal and scientific life. It was here that his marriage unraveled, where he first began thinking seriously about his Jewish identity, and where he embarked on the project of general relativity. Prague was also where he formed lasting friendships with novelist Max Brod, Zionist intellectual Hugo Bergmann, physicist Philipp Frank, and other important figures. Einstein in Bohemia sheds light on this transformative period of Einstein's life and career, and brings vividly to life a beguiling city in the last years of the Austro-Hungarian Empire.
The article explores the educational value that Ellen Key (1849-1926), Rudolf Steiner (1861-1925) and Maria Montessori (1870-1952) attributed to children's stories. In the late nineteenth and early ...twentieth century these three important authors contributed to the renewal of the educational theories and practices. They dedicated a part of their pedagogical reflections to the educational meanings of children's stories; consider, e.g., the many pages of Ellen Key on children's literature, the recommendations of Rudolf Steiner on the educational relevance of fairy tales and mythology or, finally, Maria Montessori's reflections on fairy tales. The article examines these ideas from a historical and pedagogical point of view.
Este artigo apresenta o resultado da pesquisa empírica da tese de doutorado sobre a Pedagogia Waldorf, onde professores revelam o que significa para eles educar para a liberdade. Este estudo empregou ...as técnicas da entrevista semiestruturada com professores Waldorf brasileiros. Os dados obtidos dos participantes foram gravados, transcritos e interpretados pelo pesquisador utilizando categorias de análise. Os resultados mostraram uma discussão da educação para liberdade como desenvolvimento integral do pensar, do sentir e do querer. O dogmatismo foi apontado como o principal desafio a ser superado para uma verdadeira compreensão da Pedagogia Waldorf. Os participantes discutiram a questão da importação de elementos culturais inadequados ao contexto brasileiro. O desafio da Pedagogia Waldorf é aliar suas metas teóricas ao contexto onde professores e escolas estão inseridos. Para isto, a questão curricular deve ser abordada de modo flexível e vinculado aos ideais desta filosofia de educação. Palavras-chave: Pedagogia Waldorf. Rudolf Steiner. Educação. Liberdade.
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