"Translated by Frederick Amrine and Konrad Oberhuber from shorthand reports unrevised by the lecturer, from the 4th edition (1969) of the German text published under the title Grenzen der Naturerkenntnis (Vol. 322 in the Bibliographic survey)"--Copyright page.

5 public lectures and an evening discussion, various cities, June 17, 1920 - May 11, 1922 (CW 75) This previously untranslated volume in The Collected Works of Rudolf Steiner showcases Rudolf Steiner presenting the key concepts and methods of spiritual science to more or less skeptical academic audiences in the early 1920s. Step by step, he presented to his listeners the fundamentals of the anthroposophic path of knowledge. Steiner was less concerned with presenting results from his spiritual-scientific research than with leading his academic audience to an objective understanding of spiritual science in a propaedeutic, conceptually transparent way. The central questions of his approach were: What are the tools and instruments required to orient oneself in the world of the soul and the spirit? How can we know that the spiritual world is an objective world and not merely a psychic projection? What authorizes the spiritual researcher to acknowledge what he has experienced "on the other side" as a reality that is independent of him? Rudolf Steiner addresses these and other questions in such a structured and readily comprehensible way that the volume as a whole is well suited, both as an introductory text and as a means for anyone to deepen their understanding of how anthroposophy relates to and builds upon the natural sciences. At the time these presentations were given, serious voices had been raised denying Steiner's scientific credibility and denouncing his methods as unsound. Partly in response to such criticisms, Steiner here describes a means by which human beings can gain, through methodical and rigorous training, a direct experience of the spiritual dimension of life. He lays out the methodology of spiritual science, which is rooted in the scientific approach, outlining the three stages of higher knowledge--imagination, inspiration, and intuition--and describing the inner processes that lead from intellectual thinking to these higher modes of cognition. Ultimately, what Steiner proposes is not a deviation from the natural sciences but their expansion and development beyond unnecessary boundaries--that is, the establishment of anthroposophical spiritual science as a recognized method and practice of scientific research. This book is a translation from German of Das Verhältnis der Anthroposophie zur Naturwissenschaft, 1st edition (GA 75, Rudolf Steiner Verlag, Dornach, Switzerland, 2010).

This book is the first introduction into anthroposophy and anthroposophical medicine on the basis of epistemology, physics, chemistry, molecular biology, neurobiology, psychology, philosophy of mind, history of science, and evidence based medicine. Justification of a non-reductionist, academic anthropology and medical practice accounting for body, life, soul, and spirit.

5 public lectures and an evening discussion, various cities, June 17, 1920 - May 11, 1922 (CW 75) This previously untranslated volume in The Collected Works of Rudolf Steiner showcases Rudolf Steiner presenting the key concepts and methods of spiritual science to more or less skeptical academic audiences in the early 1920s. Step by step, he presented to his listeners the fundamentals of the anthroposophic path of knowledge. Steiner was less concerned with presenting results from his spiritual-scientific research than with leading his academic audience to an objective understanding of spiritual science in a propaedeutic, conceptually transparent way. The central questions of his approach were: What are the tools and instruments required to orient oneself in the world of the soul and the spirit? How can we know that the spiritual world is an objective world and not merely a psychic projection? What authorizes the spiritual researcher to acknowledge what he has experienced "on the other side" as a reality that is independent of him? Rudolf Steiner addresses these and other questions in such a structured and readily comprehensible way that the volume as a whole is well suited, both as an introductory text and as a means for anyone to deepen their understanding of how anthroposophy relates to and builds upon the natural sciences. At the time these presentations were given, serious voices had been raised denying Steiner's scientific credibility and denouncing his methods as unsound. Partly in response to such criticisms, Steiner here describes a means by which human beings can gain, through methodical and rigorous training, a direct experience of the spiritual dimension of life. He lays out the methodology of spiritual science, which is rooted in the scientific approach, outlining the three stages of higher knowledge --imagination, inspiration, and intuition --and describing the inner processes that lead from intellectual thinking to these higher modes of cognition. Ultimately, what Steiner proposes is not a deviation from the natural sciences but their expansion and development beyond unnecessary boundaries --that is, the establishment of anthroposophical spiritual science as a recognized method and practice of scientific research. This book is a translation from German of Das Verhältnis der Anthroposophie zur Naturwissenschaft, 1st edition (GA 75, Rudolf Steiner Verlag, Dornach, Switzerland, 2010).

"Contemplative practice means, among other things, becoming practiced in solitude. This does not mean brooding or self-indulgent musing, but instead practicing a special form of recollection of the past, mindfulness for the present, and envisioning of the future in a manner that is enlivening, clear, and insightful. We learn to be properly solitary, and to carry the depth of our solitude into the world with grace and selflessness." -- Arthur Zajonc When we turn to meditation, we are turning toward renewal, peace, and insight. Initially, we may take up contemplative practice as a means of tapping into the abundant resources of the mind and heart that bring serenity, but the meditative journey leads further--to the place where wisdom and love unite. In Meditation as Contemplative Inquiry, Arthur Zajonc offers an overview of the meditative life, weaving practical instruction together with the guidance and inspiration of the world's great teachers, from Rudolf Steiner to Rumi, and from Goethe to the sages of Asia. Zajonc reminds us that an ethic of humility grounds all practice, and that care of the soul is the basis for sound spiritual reflection and understanding. The author carefully describes each stage of the path and includes many recommended practices. Meditation as Contemplative Inquiry is the fruit of many years of personal practice and teaching. Arthur Zajonc developed his orientation toward meditation through working with hundreds of university students and professors, as well as with contemplative groups in the U.S., Europe, and Australia.

Four of Rudolf Steiner's best-loved lectures are collected in this book. They are some of the most accessible presentations of the anthroposophic approach to life available in English. Included are: Practical Training in Thought Overcoming Nervousness Facing Karma The Four Temperaments The first lecture concerns the fundamental human activity of thinking. Everything we do, we do through thinking. The first task, then, is to realize the reality of thinking. To help us do this, Steiner gives exercises that will allow us to experience the cognitive, even clairvoyant, power of thinking. In "Overcoming Nervousness," Steiner shows us how exercises in thinking also give us the calm centered sense needed to lead purposeful, healthy lives. "Facing Karma" takes us to the heart of life, where we experience suffering and happiness. The law of karma that determines life's experiences and encounters also helps us develop the self-knowledge required for self-transformation. Finally, "The Four Temperaments" show us how the union of hereditary factors and our own inner spiritual nature shape our psychology. The guide here is the ancient classifications of sanguine, choleric, phlegmatic, and melancholic. Renewed understanding of these allows us to develop a truly modern spiritual psychology, which is the basis of all real inner development. With its many practical exercises, mantras, and meditations, this book is a fundamental introduction for anyone beginning or needing encouragement along the path of inner development.

Given his energetic involvement in practical initiatives and extensive lecturing, Rudolf Steiner had little time to write books. Of those he did write - belonging almost entirely to the earlier years of his work - four titles form an indispensable introduction to his later teaching: Knowledge of the Higher Worlds, Theosophy, The Philosophy of Freedom and Occult Science. The anthroposophy of Rudolf Steiner is not a theoretical system, but the results of research based on direct observation. As Steiner's research was so vast and conducted over such a long period of time, no single book can be said to contain the whole of his spiritual teaching. However, of all his books Occult Science comes closest. Steiner even referred to it as 'an epitome of anthroposophical spiritual science'. The book sets out, in systematic order, the fundamental facts concerning the nature and constitution of the human being and, in chronological order, the history of the universe and man. Whereas the findings of natural science are derived from observations made through the senses, the findings of spiritual science, or anthroposophy, are 'occult' inasmuch as they derive from direct observation of realities which are hidden to everyday perception. And yet these elements of humanity and the universe form the foundation of the sense world. A substantial part of Occult Science is occupied by a description of the preliminary training which is necessary to make such spiritual observations. Although Occult Science is not all-inclusive, it is indispensable to any serious student seeking to master Rudolf Steiner's extraordinary philosophy.

This collection of Steiner's introductions to Goethe's works re-visions the meaning of knowledge and how we attain it. Goethe had discovered how thinking could be applied to organic nature and that this experience requires not just rational concepts but a whole new way of perceiving. In an age when science and technology have been linked to great catastrophes, many are looking for new ways to interact with nature. With a fundamental declaration of the interpenetration of our consciousness and the world around us, Steiner shows how Goethe's approach points the way to a more compassionate and intimate involvement with nature.

Published in 1904 (CW 10) "Not everyone can immediately achieve spiritual vision; but the discoveries of those who have it can be health-giving life nourishment for all. The results of supersensible knowledge, when properly employed in life, prove to be not impractical, but rather, practical in the highest sense.... The acquisition of higher knowledge is not the end, but the means to an end; the end consists in the attainment, thanks to this knowledge, of greater and truer self-confidence, a higher degree of courage, and a magnanimity and perseverance such as cannot, as a rule, be acquired in the lower world." This is the classic account of the modern Western esoteric path of initiation made public by Steiner in 1904. He begins with the premise that "the capacities by which we can gain insights into the higher worlds lie dormant within each one of us." Steiner carefully and precisely leads the reader from the cultivation of the fundamental soul attitudes of reverence and inner tranquility to the development of inner life through the stages of preparation, illumination, and initiation. Steiner provides practical exercises of inner and outer observation and moral development. By patiently and persistently following his guidelines, new "organs" of soul and spirit begin to form, which reveal the contours of the higher worlds thus far concealed from us. Steiner in this important work becomes a teacher, a counselor, and a friend whose advice is practical, clear, and effective. The challenges we face in life require increasingly deeper levels of understanding, and Steiner's text helps readers to cultivate the capacities for such insights and places them at the service of humanity. This is Steiner's most essential guide to the modern path of initiation he advocated throughout his life. It has been translated into many languages and has inspired hundreds of thousands of readers around the world. How to Know Higher Worlds has been admired by some of the most brilliant minds of our time. "The methods by which a student is prepared for the reception of higher knowledge are minutely prescribed. The direction he is to take is traced with unfading, everlasting letters in the worlds of the spirit where the initiates guard the higher secrets. In ancient times, anterior to our history, the temples of the spirit were also outwardly visible; today, because our life has become so unspiritual, they are not to be found in the world visible to external sight; yet they are present spiritually everywhere, and all who seek may find them." Knowledge of the Higher Worlds and Its Attainment is a translation from German of the written work Wie erlangt man Erkenntnisse der höheren Welten? (GA 10).

9 lectures, Dornach, December 24, 1922 - January 6, 1923 (CW 326) "Modern science, and the scientism based on it, so far from being the only possible 'reality principle, ' is merely one way of conceiving the nature of reality; a way moreover that has arisen only recently and that there is no reason to suppose will last forever." -- Owen Barfield(from the introduction) These talks outline the subtle changes in our ideas and feelings in relation to the development of natural science. Through this, Steiner shows the significance of scientific research and the mode of thinking that goes with it. As we look at what technology has brought us, we may have a feeling like the pain we feel over the death of a loved one. According to Steiner, this feeling of loss will eventually become our most important stimulation to seek the spirit. This book is a translation from German of Der Entstehungsmoment der Naturwissenschaft in der Weltgeschichte und ihre seitherige Entwicklung (GA 326).