Today's orthodox notions of science--which is to say, of knowing--are exceedingly narrow; they posit, implicitly or otherwise, that the only knowledge possible, if any, is that of the physical world. But the skeleton key to unlocking the door, behind which lies the root of the problems and difficulties of our age, and thus their solution, is to be able to fully answer this question: What is it to know something? This question lies at the foundation of spiritual science. Rudolf Steiner had first to solve it for himself, pointing the way for others to do the same (in, for example, his Philosophy of Freedom), long before he could give such lectures as these. Rudolf Steiner's work and words, still largely undiscovered as compared to their value for humanity, continue to point the way toward a different path--a way of knowing that encompasses the fullness, the breadth and depth of life and the worlds we inhabit. This knowing--which is to say, science--does not ignore or even contradict the narrower physical sciences of technologists and other specialists, but offers an expansive understanding of reality that also includes a deeper engagement with those aspects of our experience that we are told are beyond the ken of science. But is truth not accessible through art? Are poetry and literature, indeed the beauty and wisdom of each human language, not portals through which we can glimpse truths, every bit as real (though of a different order) than those we might grasp through a microscope? These thirteen lectures were given in Dornach, Switzerland, from January to May 1915, between the fifth and ninth month of World War I. Given the interrupted, fragmented nature of this sequence, one might assume that the lectures could not possibly present a tight, coherent whole. This is not the case. Rudolf Steiner lays down the framework for the series in a concise but detailed manner in the first two lectures, and then goes on to demonstrate in lecture after lecture how, on this basis, many aspects of life reveal the hidden presence and activities of the realities--and the approach--he has established in the framework. In fact, it is humbling to witness Rudolf Steiner's powers of attention and presence of mind: to see how, after a significant interval, in the same tone of voice and with seamless continuity, he can pick up and further develop and interweave his announced intention: namely, to provide "a detailed look at things we have been considering for years."

Contemporary life is so deeply reliant upon digital technology that the computer has come to dominate almost every aspect of our culture. What is the philosophical and spiritual significance of this dependence on electronic technology, both for our relationship to nature and for the future of humanity? And, what processes in human perception and awareness have produced the situation we find ourselves in? As Jeremy Naydler elucidates in this penetrating study, we cannot understand the emergence of the computer without seeing it within the wider context of the evolution of human consciousness, which has taken place over millennia. Modern consciousness, he shows, has evolved in conjunction with the development of machines and under their intensifying shadow. The computer was the product of a long historical development, culminating in the scientific revolution of the 17th century. It was during this period that the first mechanical calculators were invented and the project to create more complex `thinking machines' began in earnest. But the seeds were sown many hundreds of years earlier, deep in antiquity. Naydler paints a vast panorama depicting human development and the emergence of electronic technology. His painstaking research illuminates an urgent question that concerns every living person today: What does it mean to be human and what, if anything, distinguishes us from machines?

In addition to the outer manifestation of Christianity as we know it from history, there exists a second, hidden stream of Christian thought and development, sometimes referred to as Esoteric Christianity or Rosicrucian Christianity. Displaying an intimate knowledge of his subject, Rudolf Steiner throws light on this once secret spiritual movement. But rather than relying on historical tradition or teaching, he presents wisdom and insight directly from the original metaphysical sources of esoteric Christian inspiration.

In these dynamic lectures, Steiner describes the influence of Christ's power throughout history, the workings of karma, the role of the Buddha and the Bodhisattvas, as well as the vital work of Christian Rosenkreutz and other historical figures such as Jeshu ben Pandira. This new edition -- indispensable for serious students of esotericism -- contains for the first time all 23 lectures and addresses of the original German collection. It features previously scattered, classic lectures such as "The Etherisation of the Blood", "Faith, Love, Hope" and "Cosmic Ego and Human Ego".

In the uncertainty following the end of the First World War, Rudolf Steiner perceived a unique opportunity to establish a healthy social and political constitution. He began lecturing throughout post-war Germany, often to large audiences, about his social ideas. Here, speaking to a more intimate grouping at the Goetheanum in Dornach, Switzerland, Steiner seeks to deepen the themes of social threefolding, showing specifically how new social thinking is integral to anthroposophy. Steiner speaks of the superficiality of the materialistic view of history, originating with the economic shift amongst the population at the time of the Reformation. Back in Egyptian-Chaldean times, initiates ruled out of spiritual impulses. Later, in the Greco-Roman period, priests had power over their congregations. Today, homo economicus - or `economic man' - has become the dominant idea, with the capitalist and the banker taking control. But the healing of social relationships can only come about through different modes of thought; the life of spirit must be separated not only from politics but also from economics. True social understanding allows for comprehension of karma - the appreciation of each person's individual destiny. In parallel, says Steiner, we should work towards a global consciousness, as true social ideas are founded on people feeling themselves to be citizens of the world. In an important corollary, Steiner studies the incarnations of three significant spiritual beings in human evolution: Lucifer, Christ and Ahriman. Lucifer incarnated in the third pre-Christian millennium, Christ incarnated at the dawn of a new age, whilst an incarnation of Ahriman in the West is immanent. Ahriman is preparing this incarnation by insidiously promoting various ideas, for example that economic security is sufficient for healthy public life. A new wisdom must be achieved out of free human will, says Steiner, or else we will succumb to Ahriman.