Imagination - Revision history

Odyssee: /* Painting seeing */

2022-07-17T06:16:02Z

Painting seeing

← Older revision		Revision as of 06:16, 17 July 2022
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	[[File:Pauli.jpg\|thumb\|Wolfgang Pauli (1900 - 1958)]]		[[File:Pauli.jpg\|thumb\|Wolfgang Pauli (1900 - 1958)]]

	The Austrian [[physicist]] and co-founder of [[w:quantum theory\|quantum theory]] [[w:Wolfgang Pauli\|Wolfgang Pauli]] (1900-1958) had a very clear inkling of this when, in a letter to the physicist [[w:Markus Fierz\|Markus Fierz]] (1912-2006) in which he refers to his lecture "On Physical Knowledge" published in the Eranos Yearbook in 1948, he speaks very accurately in this regard of a '''painting seeing''' of these inner images:		The Austrian [[physicist]] and co-founder of [[w:quantum theory\|quantum theory]] [[w:Wolfgang Pauli\|Wolfgang Pauli]] (1900-1958) had a very clear inkling of this when, in a letter to the physicist [[w:Markus Fierz\|Markus Fierz]] (1912-2006) in which he refers to his lecture "On Physical Knowledge" published in the Eranos Yearbook in 1948, he speaks very accurately in this regard of a '''painting seeing''' or '''painting looking''' of these inner images:

	{{LZ\|The ideas formulated in your lecture have many points of contact with mine, e.g. complementarity and universality, or physics and psychology, but perhaps there are also some differences. My starting point is what is the bridge between sense perceptions and concepts. Admittedly, logic cannot give or construct such a bridge. If one analyses the preconscious stage of concepts, one always finds concepts consisting of "symbolic"<ref>Cf. C. G. Jung's definition of symbol in his book "Psychological Types". The s[ymbol] expresses an "imagined but as yet unknown state of affairs".</ref> images with generally strong emotional content. The preliminary stage of thinking is a painting seeing of these inner images, the origin of which cannot be attributed solely and not primarily to the sense perceptions (of the individual concerned), but which are produced by an "instinct of imagining" and reproduced independently, i.e. collectively, in different individuals. (What you said on pages 12 and 13 about the concept of number fits in with this.) The former archaic-magical standpoint is only a little below the surface; a slight abaissement du niveau mental is enough to make it come completely "up". But the archaic attitude is also the necessary condition and source of the scientific attitude. To a complete cognition belongs also that of the images from which the rational concepts have grown.		{{LZ\|The ideas formulated in your lecture have many points of contact with mine, e.g. complementarity and universality, or physics and psychology, but perhaps there are also some differences. My starting point is what is the bridge between sense perceptions and concepts. Admittedly, logic cannot give or construct such a bridge. If one analyses the preconscious stage of concepts, one always finds concepts consisting of "symbolic"<ref>Cf. C. G. Jung's definition of symbol in his book "Psychological Types". The s[ymbol] expresses an "imagined but as yet unknown state of affairs".</ref> images with generally strong emotional content. The preliminary stage of thinking is a painting seeing of these inner images, the origin of which cannot be attributed solely and not primarily to the sense perceptions (of the individual concerned), but which are produced by an "instinct of imagining" and reproduced independently, i.e. collectively, in different individuals. (What you said on pages 12 and 13 about the concept of number fits in with this.) The former archaic-magical standpoint is only a little below the surface; a slight abaissement du niveau mental is enough to make it come completely "up". But the archaic attitude is also the necessary condition and source of the scientific attitude. To a complete cognition belongs also that of the images from which the rational concepts have grown.

Odyssee: /* Bodiless consciousness */

2022-07-12T11:34:05Z

Bodiless consciousness

← Older revision		Revision as of 11:34, 12 July 2022
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	== Bodiless consciousness ==		== Bodiless consciousness ==

	In order for the imagination to unfold, consciousness must detach itself from the bodily tool. Forces that are otherwise used up by the body must be turned into the [[soul]]:		In order for the imagination to unfold, [[consciousness]] must detach itself from the bodily tool. Forces that are otherwise used up by the [[body]] must be turned into the [[soul]]:

	{{GZ\|No human being knows how his movements, how everything that works there, that he can be an acting human being in the physical outer world, how that comes about and what force works there. Only the spiritual researcher notices this when he comes to so-called imaginative knowledge. There one first makes images which work by drawing stronger forces out of the soul than are otherwise used in ordinary life. Where then does this power come from which unleashes the images of imaginative experience in the soul? It comes from where the forces work that make us an acting human being in the world, that make us move our hands and feet. Because this is the case, one only comes to imagination when one can remain at rest, when one can bring the will of one's body to a standstill, can control it. Then one notices how this power, which otherwise moves the muscles, flows up into the soul-spirit and forms the imaginative images. So one accomplishes a rearrangement of the forces. Down there in the depths of the corporeal is something of our very own being, of which we feel nothing in ordinary life. By eliminating the physical, the spirit that is otherwise expressed in our actions penetrates up into the soul and fills it with what it would otherwise have to use for the physical. The spiritual researcher knows that he must remove from the body that which the body otherwise consumes. For imaginative knowledge, therefore, the bodily must be eliminated.\|150\|92f}}		{{GZ\|No human being knows how his movements, how everything that works there, that he can be an acting human being in the physical outer world, how that comes about and what force works there. Only the spiritual researcher notices this when he comes to so-called imaginative knowledge. There one first makes images which work by drawing stronger forces out of the soul than are otherwise used in ordinary life. Where then does this power come from which unleashes the images of imaginative experience in the soul? It comes from where the forces work that make us an acting human being in the world, that make us move our hands and feet. Because this is the case, one only comes to imagination when one can remain at rest, when one can bring the will of one's body to a standstill, can control it. Then one notices how this power, which otherwise moves the muscles, flows up into the soul-spirit and forms the imaginative images. So one accomplishes a rearrangement of the forces. Down there in the depths of the corporeal is something of our very own being, of which we feel nothing in ordinary life. By eliminating the physical, the spirit that is otherwise expressed in our actions penetrates up into the soul and fills it with what it would otherwise have to use for the physical. The spiritual researcher knows that he must remove from the body that which the body otherwise consumes. For imaginative knowledge, therefore, the bodily must be eliminated.\|150\|92f}}

Odyssee: /* How are imaginations experienced? */

2022-07-12T08:57:42Z

How are imaginations experienced?

← Older revision		Revision as of 08:57, 12 July 2022
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	When the imagination develops in the disciple, the imaginations first resemble the memory images and then also the dream images. They are pale and indeterminate, but not chaotically jumbled like the dream images. But one gradually learns to distinguish the real imaginations from the reminiscences of what one has experienced in sensual existence and also from dreams.		When the imagination develops in the disciple, the imaginations first resemble the memory images and then also the dream images. They are pale and indeterminate, but not chaotically jumbled like the dream images. But one gradually learns to distinguish the real imaginations from the reminiscences of what one has experienced in sensual existence and also from dreams.

	"Man in ordinary consciousness can only dream egoistically. When he dreams at night, he dreams in bondage to his own organism; in the dream he is not connected with his surroundings. If he can be connected with the surroundings and develop the same forces that he otherwise develops in dreams, he is in imaginative conception.~~" (Lit.:GA~~ 179~~, p.~~ 106)		{{GZ\|Man in ordinary consciousness can only dream egoistically. When he dreams at night, he dreams in bondage to his own organism; in the dream he is not connected with his surroundings. If he can be connected with the surroundings and develop the same forces that he otherwise develops in dreams, he is in imaginative conception.\|179\|106}}

	Imaginations are not only images in the human soul, but they belong to spiritual reality. Ultimately, everything is created from imaginative images, including the physical world. They are the effectively active [[archetype]]s of things. They are the ideas, the archetypes in [[Plato]]'s sense. The [[primordial plant]], of which [[Johann Wolfgang von Goethe]] spoke in his [[metamorphosis theory]], is an example of this. {{GZ\|\|157\|298}}		Imaginations are not only images in the human soul, but they belong to spiritual reality. Ultimately, everything is created from imaginative images, including the physical world. They are the effectively active [[archetype]]s of things. They are the ideas, the archetypes in [[Plato]]'s sense. The [[primordial plant]], of which [[Johann Wolfgang von Goethe]] spoke in his [[metamorphosis theory]], is an example of this. {{GZ\|\|157\|298}}

Odyssee: /* How are imaginations experienced? */

2022-07-12T08:55:17Z

How are imaginations experienced?

← Older revision		Revision as of 08:55, 12 July 2022
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	"Man in ordinary consciousness can only dream egoistically. When he dreams at night, he dreams in bondage to his own organism; in the dream he is not connected with his surroundings. If he can be connected with the surroundings and develop the same forces that he otherwise develops in dreams, he is in imaginative conception." (Lit.:GA 179, p. 106)		"Man in ordinary consciousness can only dream egoistically. When he dreams at night, he dreams in bondage to his own organism; in the dream he is not connected with his surroundings. If he can be connected with the surroundings and develop the same forces that he otherwise develops in dreams, he is in imaginative conception." (Lit.:GA 179, p. 106)

	~~[[File:Pauli.jpg\|thumb\|Wolfgang Pauli (1900 - 1958)]]~~

	Imaginations are not only images in the human soul, but they belong to spiritual reality. Ultimately, everything is created from imaginative images, including the physical world. They are the effectively active [[archetype]]s of things. They are the ideas, the archetypes in [[Plato]]'s sense. The [[primordial plant]], of which [[Johann Wolfgang von Goethe]] spoke in his [[metamorphosis theory]], is an example of this. {{GZ\|\|157\|298}}		Imaginations are not only images in the human soul, but they belong to spiritual reality. Ultimately, everything is created from imaginative images, including the physical world. They are the effectively active [[archetype]]s of things. They are the ideas, the archetypes in [[Plato]]'s sense. The [[primordial plant]], of which [[Johann Wolfgang von Goethe]] spoke in his [[metamorphosis theory]], is an example of this. {{GZ\|\|157\|298}}

	=== Painting seeing ===		=== Painting seeing ===
			[[File:Pauli.jpg\|thumb\|Wolfgang Pauli (1900 - 1958)]]

	The Austrian [[physicist]] and co-founder of [[w:quantum theory\|quantum theory]] [[w:Wolfgang Pauli\|Wolfgang Pauli]] (1900-1958) had a very clear inkling of this when, in a letter to the physicist [[w:Markus Fierz\|Markus Fierz]] (1912-2006) in which he refers to his lecture "On Physical Knowledge" published in the Eranos Yearbook in 1948, he speaks very accurately in this regard of a '''painting seeing''' of these inner images:		The Austrian [[physicist]] and co-founder of [[w:quantum theory\|quantum theory]] [[w:Wolfgang Pauli\|Wolfgang Pauli]] (1900-1958) had a very clear inkling of this when, in a letter to the physicist [[w:Markus Fierz\|Markus Fierz]] (1912-2006) in which he refers to his lecture "On Physical Knowledge" published in the Eranos Yearbook in 1948, he speaks very accurately in this regard of a '''painting seeing''' of these inner images:

Odyssee: /* Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura */

2022-07-12T08:49:29Z

Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura

← Older revision		Revision as of 08:49, 12 July 2022
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	The supersensible world must first be imagined as something quite beyond ordinary consciousness. This consciousness has nothing by which it can approach this world. Through the powers of the soul life, which are strengthened in meditation, a contact of the soul with the supersensible world is first created. Through this, the marked images emerge from the floods of the soul life. These are as such a tableau, which is actually woven entirely by the soul itself. It is woven from the forces that the soul has acquired in the sensual world. As a pictorial fabric, it really contains nothing other than what can be compared to memory. - The more one makes this clear for the understanding of clairvoyant consciousness, the better it is. One will then have no illusions about the nature of the image. And in this way one will also develop a right feeling for the way in which one has to relate the images to the supersensible world. One will learn to read through the images in the supersensible world.\|17\|18}}		The supersensible world must first be imagined as something quite beyond ordinary consciousness. This consciousness has nothing by which it can approach this world. Through the powers of the soul life, which are strengthened in meditation, a contact of the soul with the supersensible world is first created. Through this, the marked images emerge from the floods of the soul life. These are as such a tableau, which is actually woven entirely by the soul itself. It is woven from the forces that the soul has acquired in the sensual world. As a pictorial fabric, it really contains nothing other than what can be compared to memory. - The more one makes this clear for the understanding of clairvoyant consciousness, the better it is. One will then have no illusions about the nature of the image. And in this way one will also develop a right feeling for the way in which one has to relate the images to the supersensible world. One will learn to read through the images in the supersensible world.\|17\|18}}

	=== Goethe's Theory of Colours as a ~~Basis~~ for ~~Understanding~~ the ~~Supersensible Colors~~ of the ~~Aura~~ ===		=== Goethe's Theory of Colours as a basis for understanding the supersensible colors of the aura ===
	[[File:Goethe's Colour Circle.jpg\|thumb\|[[Color wheel]], drawing by [[Johann Wolfgang von Goethe]].]]		[[File:Goethe's Colour Circle.jpg\|thumb\|[[Color wheel]], drawing by [[Johann Wolfgang von Goethe]].]]
	{{Main\|Sensual-moral effect of color}}		{{Main\|Sensual-moral effect of color}}

Odyssee: /* Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura */

2022-07-12T08:47:40Z

Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura

← Older revision		Revision as of 08:47, 12 July 2022
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	=== Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura ===		=== Goethe's Theory of Colours as a Basis for Understanding the Supersensible Colors of the Aura ===
	[[File:Goethe's Colour Circle.jpg\|thumb\|[[~~Colour~~ wheel]], drawing by [[Johann Wolfgang von Goethe]].]]		[[File:Goethe's Colour Circle.jpg\|thumb\|[[Color wheel]], drawing by [[Johann Wolfgang von Goethe]].]]
	{{Main\|Sensual-moral effect of color}}		{{Main\|Sensual-moral effect of color}}

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	So we have first the outer spectrum, and we have at this outer spectrum the undertone of the mental experiences. So we stand with our senses, with the eye, opposite the outer world, and we cannot adjust the eye in any other way than that mostly, even if often even unconsciously or subconsciously, soul experience runs along with it. We call what is experienced through the eye sensation. We are now accustomed, my dear present ones, to call that which is experienced at the sensation, which is experienced soulishly - at which a stimulus, which originates from the objectively spread out, presents itself as sensation - the subjective. But you see from the way in which I have just presented this, following Goethe, that we can, so to speak, set up a counter-spectrum, a soul counter-spectrum, which can be brought into parallel quite exactly with the outer optical spectrum.\|73a\|254ff}}		So we have first the outer spectrum, and we have at this outer spectrum the undertone of the mental experiences. So we stand with our senses, with the eye, opposite the outer world, and we cannot adjust the eye in any other way than that mostly, even if often even unconsciously or subconsciously, soul experience runs along with it. We call what is experienced through the eye sensation. We are now accustomed, my dear present ones, to call that which is experienced at the sensation, which is experienced soulishly - at which a stimulus, which originates from the objectively spread out, presents itself as sensation - the subjective. But you see from the way in which I have just presented this, following Goethe, that we can, so to speak, set up a counter-spectrum, a soul counter-spectrum, which can be brought into parallel quite exactly with the outer optical spectrum.\|73a\|254ff}}

	The "[[sensual-moral effect of color]]" described by Goethe can contribute to a better understanding of what the [[clairvoyant]] experiences, for example, ~~[[Imagination\|~~imaginatively]] as color qualities of the [[aura]].		The "[[sensual-moral effect of color]]" described by Goethe can contribute to a better understanding of what the [[clairvoyant]] experiences, for example, imaginatively as color qualities of the [[aura]].

	{{GZ\|We can set up a spectrum of differentiated feelings: exciting, stimulating, balancing, devotional, and so on. If we look outward, we see the yellow; we sense from it as an undertone the stimulating, that which, as it were, actively acts upon us from the outside. What is the situation with the spiritual experience? This spiritual experience comes, as it were, from our inner being towards the outer world. But let us assume that we would be able to record exactly what we have experienced in the red, the yellow, the green, the blue, the violet. Let us assume that we would be able to record the feelings in a differentiated way so that we have a spectrum of feelings inside, like we have the usual optical spectrum from the outside. If we now imagine that from the outside the red, yellow, green, blue, violet, i.e. the objective, ignite the undertones of excitement, stimulation, compensation, devotion, we thus see it, so to speak, as something accompanying the outer appearances. Would it then be something so absurd to assume that also from within that could happen, which otherwise is the basis of this spectrum of feelings without our intervention from the outside? Would it be something so absurd that now the spectrum of feelings would be there inside and from it would spring forth in the experience of man the spectrum of colors which is now grasped in inner images? Just as otherwise the color spectrum is there and the inner emotional experiences are added by our being present, so it could also be that the emotional experiences, which can be represented in the differentiated spectrum, would be regarded as the objective, the inwardly located objective, and now jumps out as an undertone that which can now be compared with the objective color spectrum.		{{GZ\|We can set up a spectrum of differentiated feelings: exciting, stimulating, balancing, devotional, and so on. If we look outward, we see the yellow; we sense from it as an undertone the stimulating, that which, as it were, actively acts upon us from the outside. What is the situation with the spiritual experience? This spiritual experience comes, as it were, from our inner being towards the outer world. But let us assume that we would be able to record exactly what we have experienced in the red, the yellow, the green, the blue, the violet. Let us assume that we would be able to record the feelings in a differentiated way so that we have a spectrum of feelings inside, like we have the usual optical spectrum from the outside. If we now imagine that from the outside the red, yellow, green, blue, violet, i.e. the objective, ignite the undertones of excitement, stimulation, compensation, devotion, we thus see it, so to speak, as something accompanying the outer appearances. Would it then be something so absurd to assume that also from within that could happen, which otherwise is the basis of this spectrum of feelings without our intervention from the outside? Would it be something so absurd that now the spectrum of feelings would be there inside and from it would spring forth in the experience of man the spectrum of colors which is now grasped in inner images? Just as otherwise the color spectrum is there and the inner emotional experiences are added by our being present, so it could also be that the emotional experiences, which can be represented in the differentiated spectrum, would be regarded as the objective, the inwardly located objective, and now jumps out as an undertone that which can now be compared with the objective color spectrum.

Odyssee: /* How are imaginations experienced? */

2022-07-12T08:39:52Z

How are imaginations experienced?

@@ Line 180: / Line 180: @@
 Imaginations are not only images in the human soul, but they belong to spiritual reality. Ultimately, everything is created from imaginative images, including the physical world. They are the effectively active [[archetype]]s of things. They are the ideas, the archetypes in [[Plato]]'s sense. The [[primordial plant]], of which [[Johann Wolfgang von Goethe]] spoke in his [[metamorphosis theory]], is an example of this. {{GZ||157|298}}
-{{Anchor|painting seeing}}The Austrian physicist and co-founder of quantum theory [[w:Wolfgang Pauli|Wolfgang Pauli]] (1900-1958) had a very clear inkling of this when, in a letter to the physicist [[w:Markus Fierz|Markus Fierz]] (1912-2006) in which he refers to his lecture "On Physical Knowledge" published in the Eranos Yearbook in 1948, he speaks very accurately in this regard of a '''painting seeing''' of these inner images:
+=== Painting seeing ===
 {{LZ|The ideas formulated in your lecture have many points of contact with mine, e.g. complementarity and universality, or physics and psychology, but perhaps there are also some differences. My starting point is what is the bridge between sense perceptions and concepts. Admittedly, logic cannot give or construct such a bridge. If one analyses the preconscious stage of concepts, one always finds concepts consisting of "symbolic"<ref>Cf. C. G. Jung's definition of symbol in his book "Psychological Types". The s[ymbol] expresses an "imagined but as yet unknown state of affairs".</ref> images with generally strong emotional content. The preliminary stage of thinking is a painting seeing of these inner images, the origin of which cannot be attributed solely and not primarily to the sense perceptions (of the individual concerned), but which are produced by an "instinct of imagining" and reproduced independently, i.e. collectively, in different individuals. (What you said on pages 12 and 13 about the concept of number fits in with this.) The former archaic-magical standpoint is only a little below the surface; a slight abaissement du niveau mental is enough to make it come completely "up". But the archaic attitude is also the necessary condition and source of the scientific attitude. To a complete cognition belongs also that of the images from which the rational concepts have grown.
@@ Line 203: / Line 204: @@
 The supersensible world must first be imagined as something quite beyond ordinary consciousness. This consciousness has nothing by which it can approach this world. Through the powers of the soul life, which are strengthened in meditation, a contact of the soul with the supersensible world is first created. Through this, the marked images emerge from the floods of the soul life. These are as such a tableau, which is actually woven entirely by the soul itself. It is woven from the forces that the soul has acquired in the sensual world. As a pictorial fabric, it really contains nothing other than what can be compared to memory. - The more one makes this clear for the understanding of clairvoyant consciousness, the better it is. One will then have no illusions about the nature of the image. And in this way one will also develop a right feeling for the way in which one has to relate the images to the supersensible world. One will learn to read through the images in the supersensible world.|17|18}}
 === In the imagination, one's own body appears like an automaton ===

Odyssee: /* German */

2022-07-12T08:26:46Z

German

← Older revision		Revision as of 08:26, 12 July 2022
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	* [[Rudolf Steiner]]: ''Wo und wie findet man den Geist?'', [[GA 57]] (1984), ISBN 3-7274-0570-8 {{Lectures\|057}}		* [[Rudolf Steiner]]: ''Wo und wie findet man den Geist?'', [[GA 57]] (1984), ISBN 3-7274-0570-8 {{Lectures\|057}}
	* [[Rudolf Steiner]]: ''Das Ewige in der Menschenseele. Unsterblichkeit und Freiheit'', [[GA 67]] (1992), ISBN 3-7274-0670-4 {{Lectures\|067}}		* [[Rudolf Steiner]]: ''Das Ewige in der Menschenseele. Unsterblichkeit und Freiheit'', [[GA 67]] (1992), ISBN 3-7274-0670-4 {{Lectures\|067}}
			* [[Rudolf Steiner]]: ''Fachwissenschaften und Anthroposophie'', [[GA 73a]] (2005), ISBN 3-7274-0735-2 {{Vorträge\|073a}}
			* [[Rudolf Steiner]]: ''Anthroposophie, ihre Erkenntniswurzeln und Lebensfrüchte'', [[GA 78]] (1986), ISBN 3-7274-0780-8 {{Lectures\|078}}
	* [[Rudolf Steiner]]: ''Die Wirklichkeit der höheren Welten'', [[GA 79]] (1988), ISBN 3-7274-0790-5 {{Lectures\|079}}		* [[Rudolf Steiner]]: ''Die Wirklichkeit der höheren Welten'', [[GA 79]] (1988), ISBN 3-7274-0790-5 {{Lectures\|079}}
	* [[Rudolf Steiner]]: ''Anthroposophie, ihre Erkenntniswurzeln und Lebensfrüchte'', [[GA 78]] (1986), ISBN 3-7274-0780-8 {{Lectures\|078}}
	* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Lectures\|098}}		* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Lectures\|098}}
	* [[Rudolf Steiner]]: ''Anthroposophie – Psychosophie – Pneumatosophie'', [[GA 115]] (2001) {{Lectures\|115}}		* [[Rudolf Steiner]]: ''Anthroposophie – Psychosophie – Pneumatosophie'', [[GA 115]] (2001) {{Lectures\|115}}

Odyssee: /* Literature */

2022-07-11T14:12:31Z

Literature

← Older revision		Revision as of 14:12, 11 July 2022
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	==Literature==		==Literature==
	* [[Rudolf Steiner]]: ''An Outline of Occult Science ''~~, translated~~ by Maud and Henry B. Monges, The Anthroposophic Press 1972, ISBN 0-88010-368-X [https://rsarchive.org/Books/GA013/English/AP1972/ rsarchive]		* [[Rudolf Steiner]]: ''An Outline of Occult Science ''. [[CW 13]]. Translated by Maud and Henry B. Monges, The Anthroposophic Press 1972, ISBN 0-88010-368-X [https://rsarchive.org/Books/GA013/English/AP1972/ rsarchive]
	* [[Rudolf Steiner]]: ''A Road to Self-Knowledge''. Translation by M. Cotterell. Anthroposophical Publishing Company, London 1956 [https://wn.rsarchive.org/GA/GA0016/English/AP1956/GA016_index.html rsarchive]		* [[Rudolf Steiner]]: ''A Road to Self-Knowledge''. [[CW 16]]. Translation by M. Cotterell. Anthroposophical Publishing Company, London 1956 [https://wn.rsarchive.org/GA/GA0016/English/AP1956/GA016_index.html rsarchive]
			* [[Rudolf Steiner]]: ''The Threshold of the Spiritual World''. [[CW 17]]. G. P. Putnam's Sons, London & New York 1922 [https://rsarchive.org/Books/GA017/English/GPP1922/ rsarchive]

	=== German ===		=== German ===

Odyssee: /* Literature */

2022-07-11T14:08:17Z

Literature

← Older revision		Revision as of 14:08, 11 July 2022
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	==Literature==		==Literature==
			* [[Rudolf Steiner]]: ''An Outline of Occult Science '', translated by Maud and Henry B. Monges, The Anthroposophic Press 1972, ISBN 0-88010-368-X [https://rsarchive.org/Books/GA013/English/AP1972/ rsarchive]
			* [[Rudolf Steiner]]: ''A Road to Self-Knowledge''. Translation by M. Cotterell. Anthroposophical Publishing Company, London 1956 [https://wn.rsarchive.org/GA/GA0016/English/AP1956/GA016_index.html rsarchive]

			=== German ===
	* H. Atmanspacher, H. Primas, E. Wertenschlag-Birkhäuser (Hrsg.): ''Der Pauli-Jung-Dialog'', Springer Verlag, Berlin Heidelberg 1995, S 219		* H. Atmanspacher, H. Primas, E. Wertenschlag-Birkhäuser (Hrsg.): ''Der Pauli-Jung-Dialog'', Springer Verlag, Berlin Heidelberg 1995, S 219
	* Karl von Meyenn (Hrsg.): ''Wolfgang Pauli. Wissenschaftlicher Briefwechsel, Band III: 1940–1949. Springer. Berlin (1993) Brief *929, S. 496		* Karl von Meyenn (Hrsg.): ''Wolfgang Pauli. Wissenschaftlicher Briefwechsel, Band III: 1940–1949. Springer. Berlin (1993) Brief *929, S. 496

← Older revision		Revision as of 08:26, 12 July 2022
Line 267:		Line 267:
	* [[Rudolf Steiner]]: ''Wo und wie findet man den Geist?'', [[GA 57]] (1984), ISBN 3-7274-0570-8 {{Lectures\|057}}		* [[Rudolf Steiner]]: ''Wo und wie findet man den Geist?'', [[GA 57]] (1984), ISBN 3-7274-0570-8 {{Lectures\|057}}
	* [[Rudolf Steiner]]: ''Das Ewige in der Menschenseele. Unsterblichkeit und Freiheit'', [[GA 67]] (1992), ISBN 3-7274-0670-4 {{Lectures\|067}}		* [[Rudolf Steiner]]: ''Das Ewige in der Menschenseele. Unsterblichkeit und Freiheit'', [[GA 67]] (1992), ISBN 3-7274-0670-4 {{Lectures\|067}}
			* [[Rudolf Steiner]]: ''Fachwissenschaften und Anthroposophie'', [[GA 73a]] (2005), ISBN 3-7274-0735-2 {{Vorträge\|073a}}
			* [[Rudolf Steiner]]: ''Anthroposophie, ihre Erkenntniswurzeln und Lebensfrüchte'', [[GA 78]] (1986), ISBN 3-7274-0780-8 {{Lectures\|078}}
	* [[Rudolf Steiner]]: ''Die Wirklichkeit der höheren Welten'', [[GA 79]] (1988), ISBN 3-7274-0790-5 {{Lectures\|079}}		* [[Rudolf Steiner]]: ''Die Wirklichkeit der höheren Welten'', [[GA 79]] (1988), ISBN 3-7274-0790-5 {{Lectures\|079}}
	* [[Rudolf Steiner]]: ''Anthroposophie, ihre Erkenntniswurzeln und Lebensfrüchte'', [[GA 78]] (1986), ISBN 3-7274-0780-8 {{Lectures\|078}}
	* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Lectures\|098}}		* [[Rudolf Steiner]]: ''Natur- und Geistwesen – ihr Wirken in unserer sichtbaren Welt'', [[GA 98]] (1996), ISBN 3-7274-0980-0 {{Lectures\|098}}
	* [[Rudolf Steiner]]: ''Anthroposophie – Psychosophie – Pneumatosophie'', [[GA 115]] (2001) {{Lectures\|115}}		* [[Rudolf Steiner]]: ''Anthroposophie – Psychosophie – Pneumatosophie'', [[GA 115]] (2001) {{Lectures\|115}}