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10 lectures at the Second International Congress of
the Anthroposophical Movement, Vienna, June 1–12, 1922 (CW 83)

In ordinary consciousness, we combine our thoughts logically and thus make use of thinking to know the external sensory world. Now, however, we allow thinking to enter into a kind of musical element, but one that is undoubtedly a knowledge element; we become aware of a spiritual rhythm underlying all things; we penetrate into the world by beginning to perceive it in the spirit. From abstract, dead thinking, from mere image-thinking, our thinking becomes a thinking enlivened in itself. This is the significant transition that can be made from abstract and merely logical thinking to a living thinking about which we have the feeling it is capable of shaping a reality, just as we recognize our process of growth as a living reality. — Rudolf Steiner

This demanding set of lectures attempts to lift the veil from modern social and spiritual problems as experienced in the contrasts between East and West. By ascribing only vague and subjective validity to human thinking, modern science tries to invalidate the very faculty that gives us our human dignity. However, such “unreality” of thought images makes possible the inner freedom that scientific doctrine tends to deny in principle. The need arises from these contradictions to extend the limits of ordinary scientific thinking toward new investigative capacities.

In part one, “Anthroposophy and the Sciences,” Rudolf Steiner explains that this can be achieved in a healthy way through two kinds of meditative exercises very different from yoga and asceticism and ancient paths to higher knowledge. These disciplines lead to the discovery of a paradoxical truth: “If you would know yourself, look into the world. If you would know the world, look into your self."

The spiritual-scientific philosophy thus presented provides a framework through which the second half of the book, “Anthroposophy and Sociology,” considers how a healthy social life can be understood and formed. Today the old social instincts of humanity have grown uncertain, and the rational intellect is proving unsuited to comprehend and foster a truly human social life. While admitting that we are only beginning to discover the right relationship between individual and community, Steiner describes how a conscious spiritual life offers the same social certainties as did the earlier, “instinctual” human life. He explains how we may find a way from our highly developed sense of a personal self toward the global social organism.

When the riddles of existence concern the human soul, they become not only great problems in life but life itself. They become the happiness or sorrow of human existence. And not a passing happiness or sorrow only, but one we must carry for a time through life, so that by this experience of happiness or sorrow we become fit or unfit for life. — Rudolf Steiner

This book is a translation from German of Westliche und östliche Weltgegensätzlichkeit. Wege zu ihrer Verständigung durch Anthroposophie (GA 83, 3rd ed.), Rudolf Steiner Verlag, 1981.

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“We live in [a time when] human beings must become independent. But on what does this depend? It depends on people’s ability...to become self-assertive, to not allow themselves to be put to sleep [in their thinking]. It is the antisocial forces that require development in this time, for consciousness to be present. It would not be possible for humanity in the present to accomplish its task if...these antisocial forces did not become ever more powerful; they are indeed the pillars on which personal independence rests. At present humanity has no idea how much more powerful antisocial impulses must become.” — Rudolf Steiner (Dec. 12, 1918)

Rudolf Steiner’s profound and practical insights and indications concerning what happens when human beings meet and interact with one another are scarcely known and studied seriously by few. But, despite having been worked with but scantly in the last hundred years, these indications and insights could easily provide the basis for a widescale reawakening of our own, perhaps latent, capacities to listen, speak, and understand one another at a higher level, as beings of soul and spirit.

This volume, edited and compiled by Gary Lamb, provides a succinct yet thorough overview of Steiner’s many remarks and insights into the mysteries of social encounter, as well as offering helpful commentary and contextualization.

Using Steiner’s words, and his own thread of commentary running throughout, Lamb shows how spiritualized conversations and interpersonal dynamics attained through rigorous self-development practices provide the necessary soul-spiritual substance and forces necessary for the overcoming of evil in modern life.

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Schools reflect the state of society. If society is materialistic, competitive, egoistic, technological, and without concern for human values and long-term thinking, our schools will tend to reflect those values. However, what if education were about something else? What if education were about the future? What if education were a about nurturing a new generation of human beings, integrated in body, soul, and spirit and able to think for themselves and have the capacity to love? Perhaps the world would change. The Waldorf school, initiated and guided in 1919 by Rudolf Steiner, was conceived with precisely such an end in view.

In this passionate, inspiring, and moving book, Peter Selg, speaks from a deep knowledge of Anthroposophy and from his extensive experience as a child psychiatrist. He returns to the original impulses behind the first Waldorf school to show their continuing validity and how they still respond to what we need.

From this view, Waldorf education is future-oriented, based on a holistic worldview and cosmology that is humanistic, scientific, and spiritual, and develops through a curriculum and a teacher-student relationship based on love. Its focus is the miracle of the developing human being. Recognizing the equal importance of thinking, feeling, and willing, Waldorf education works through bodily movement and art, as well as through intellect and mind.

Waldorf Education is not a theory but a living reality, and Selg brings this reality to life before us through the biography of the first Waldorf school. Thus, we learn to see it in a new way—in its essence, as a healing model of what education might become if the primary relationship, the inner core of a school, is the free relationship between teacher and student.

As Steiner wrote: “It is our task as teachers and educators to stand in awe of the individuality of the student and offer our help so that it can follow the laws of its own development. We are merely called upon to remove any obstacles in body or soul that might hinder the individuality from realizing its potential freely.”

A verse given at the dedication of a building at the Waldorf School in Stuttgart expresses the essence of Waldorf Education in poetic form:

May there reign here spirit-strength in love;
may there work here spirit-light in goodness;
born from certainty of heart,
and from steadfastness of soul,
so that we may bring to young human beings
bodily strength for work,
inwardness of soul,
and clarity of spirit.

“It is a simple but essential principle: education aims at the future, at a time that we as educators do not yet know and cannot foresee. The challenges that will confront the children in the future are not those of the past—of our past, of our life story and our horizon. Times change, so do the realities of life, and in our times they change quickly and dramatically. Education aims at the future and that puts us as educators in a difficult situation: this future is not—or is only to an extent—identical with our past, with our life experiences. My youth, your youth: they are not identical with the adolescent constitution and life reality toward which we currently have to direct our educational efforts. Yet educate we must, and educating means preparing for a future.” —Peter Selg (from the book)

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“What Christ Jesus taught is not what is most important, but rather what he has given humanity. His resurrection is the birth of a new faculty within human nature.” — Rudolf Steiner

There are many books on sacramental theology—some of which focus on a specific denomination, while others aspire to rigorous academic objectivity. Some also serve as an introduction to a particular branch of Christianity, and Michael Debus’s book serves that purpose well. Nevertheless, the author’s integration of theological developments through the centuries with a discussion of the evolution of consciousness makes this book unique. He addresses the fact that anyone looking for a new or renewed relationship to Christian religiosity must come to understand the center of religious cognitive consciousness and practical life—the sacraments.

Is baptism merely a symbolic act, or is it a reality that affects one’s life?
Does a final unction affect a person’s future stages of destiny?
How should we understand the transformation of bread and wine?
What spiritual processes are expressed in “rituals”?

The Christian Community—working since 1922 as a conscious movement for religious renewal—offers answers to these and other crucial questions. Michael Debus speaks to readers who wish to understand more deeply the spiritual foundations of The Christian Community and its place in theological history and its role in Christianity today.

In Sacramental Theology for a Modern and Future World, Michael Debus makes complex topics and concepts accessible to all who wish to understand the background and sacraments of The Christian Community and the Movement for Christian Renewal.

This book is a translation of Auferstehungskräfte im Schicksal: Die Sakramente der Christengemeinschaft (Urachhaus, 2011). Cover Image: Ascension, 45 cm x 45 cm watercolor painting by Ninetta Sombart, used with the kind permission of Raffael Verlag and the artist’s family (photograph copyright © by Thomas Spalinger).