Rudolf Steiner's core mission, repeatedly delayed due to the incapacity of colleagues, was to pursue contemporary spiritual-scientific research into the phenomena of reincarnation and karma. This stimulating book describes the winding biographical path this mission took, and in particular focuses on the mystery of Rudolf Steiner's connection with the influential medieval philosopher and theologian, Thomas Aquinas. Utilizing numerous archival sources and publications, Thomas Meyer reveals many facts relating to Steiner's core mission, and shows the critical roles played by Wilhelm Anton Neumann and Karl Julius Schroer in its genesis and development. Meyer examines how Steiner's pupils responded to his insights into karma, and places this 'most intrinsic mission' into the context of current divisions within the anthroposophic movement. In particular, he highlights the place of spiritual science within culture and history, showing how Steiner developed the great scientific ideas of evolution propounded by Darwin by raising them to the plane of each individual's soul and spiritual development. As Steiner stated in 1903: 'Scientific researchers explain the skull forms of higher animals as a transformation of a lower type of skull. In the same way one should explain a soul's biography through the soul biography which the former evolved from.'

Who was Cain and what does he represent? The first part of this book invites us to revise the traditional, biblical, view of Cain as his brother's murderer. Rudolf Steiner shows how the original Cain was ready to sacrifice his being to something higher, but this pure impulse was perverted into the desire to murder. Our earthly knowledge has an affinity with the fallen Cain, but there is also a path by which we can ascend to the condition of Cain before his fratricide - through the stages of higher knowledge. Only the descendants of Cain, coming to full and real 'I' development, can sustain themselves in the face of earthly forces. In the context of this primeval Cain, or the 'new' Cain, the ritual ceremonies enacted by Steiner between 1905 and 1914 acquire their true meaning: as a way to incorporate previously developed spirit knowledge into the human soul and into physical reality. Here the practical occultist increasingly identifies with Hiram, the central figure of the Temple Legend, in order to realize the new Cain within him.Meyer demonstrates the direct line from Rudolf Steiner's early 'rites of knowledge' to the Class lessons of 1924, which Steiner had intended to reinvest with a ritual element. Besides reflections by Rudolf Steiner and editor Thomas Meyer's commentary, this volume includes important thoughts by Marie Steiner, W.J. Stein, Ludwig Polzer-Hoditz and Rudolf Geering-Christ. The final chapter is a lecture by D.N. Dunlop - perhaps Steiner's most important pupil in the West - that reveals the universally human core of the rituals we encounter both in traditional freemasonry and in Steiner's own rites.

Using the events of 9/11 and Pearl Harbor as his backdrop, T.H. Meyer studies questions of reality, truth and evil, offering important new perspectives. He shows that Anglo-American political practice (influenced by secret societies such as Skull and Bones) is based on an ideology of polarity and conflict. Meyer offers instances of this tendency, encouraging what Huntington famously referred to as a 'clash of civilizations'. For example, a week before George Bush senior spoke in Congress about the need for a 'new world order', a 'humorous' cartoon map in the Economist divided the world's continents into religious and philosophical blocks, creating a new region called 'Islamistan'. In 1997, Brzezinski wrote openly of US geostrategic plans, stating that it would be hard to achieve such goals 'except in the circumstances of a truly massive and widely perceived direct external threat'. This, apparently, was granted with the events of 9/11, and the subsequent launch of a 'war on terror'. The immediate comparisons, led by George W. Bush, with Pearl Harbor demand a reassessment of the events of 1941. Meyer points to conclusive evidence which suggests that Roosevelt deliberately provoked the attacks and failed to pass on intelligence to US Navy chiefs. Could it be possible that certain members of the US elite likewise deliberately remained passive before 9/11? Why, only two weeks after the attacks, were celebrations held at CIA headquarters in which Bush profusely thanked the secret services '...on behalf of the American people'? In contrast to the divisive thinking and 'conflict-management' of leading representatives of the Anglo-American elite (inspired by a contorted reading of some basic insights of the philosopher Hegel), the author shows how the holistic approach of Rudolf Steiner and Mabel Collins offers a radical, alternative way to deal with polarities, leading to the overcoming of conflict.

D.N. Dunlop (1868-1935) combined remarkable practical and organizational abilities in industry and commerce with gifted spiritual and esoteric capacities. A personal friend of W.B. Yeats and Rudolf Steiner, Dunlop was responsible for founding the World Power Conference (today the World Energy Council), and played leading roles in the Theosophical Society and later the Anthroposophical Society. In his business life he pioneered a cooperative approach towards the emerging global economy. Meyer's compelling narrative of Dunlop's life begins on the Isle of Arran, where the motherless boy is brought up by his grandfather. In a landscape rich with prehistoric standing stones, the young Dunlop has formative spiritual experiences. When his grandfather dies, he struggles for material survival, but devotedly studies occult literature. The scene moves to Dublin, where Dunlop becomes a friend of W.B. Yeats and the poet-seer A.E., and develops an active interest in Madame Blavatsky's Theosophy. Arriving in London via New York, Dunlop is now a lecturer, writer and the editor of a monthly journal - but alongside his esoteric interests he rises to a foremost position in the British electrical industry, masterminding the first World Power Conference. Dunlop's life is to change forever through his meeting with Rudolf Steiner, which '...brought instant recognition'. He was immediately convinced that Steiner was '...the Knower, the Initiate, the bearer of the Spirit to his age'. Dunlop's close involvement with anthroposophy, leading to his eventual position as Chair of the British Society, is described in detail: from the momentous conferences in Penmaenmawr and Torquay to his transformative relationships with Eleanor Merry, W.J. Stein, Ita Wegman and Ludwig Polzer-Hoditz. Meyer features important material on the Anthroposophical Society's tragic split, that allows for a true evaluation of this difficult period in the organization's history. This second, enlarged edition features substantial additions of new material as well as an Afterword by Owen Barfield.

The explosion of spiritual teachings in recent times has offered countless paths to clairvoyant and metaphysical states of consciousness. This spiritual renaissance, including a renewed interest in Taoism, can be seen as a reflection of the modern individual's need to become aware of spiritual modes of perception and knowledge. However, many of these teachings lead to an ancient form of hazy, indistinct clairvoyance, argues Meyer, in direct opposition to clear, rational but spiritualised thought. Between Goethe's Taoism and Capra's Tao of Physics Meyer guides the reader to the most modern form of Taoism inherent in Rudolf Steiner's work, particularly his Philosophy of Spiritual Activity. Meyer traces the evolution of human consciousness, from the dreamy clairvoyance of Atlantis to the modern ability for clear abstract thought, and through to humanity's newly unfolding clairvoyant faculties.

Finally available in English, Thomas Meyer's major biography of Ludwig Polzer-Hoditz (1869-1945) offers a panoramic view of an exceptional life. One of Rudolf Steiner's most valued and independent-minded colleagues, Polzer-Hoditz was born in Prague - in the midst of the Austro-Hungarian Empire - to an aristocratic family with royal connections. Leaving behind the traditions of his background, he was to become a key actor in Steiner's regenerative 'threefold' social impulses, working tirelessly for a genuinely unified and free Europe. Polzer-Hoditz also fought to protect Rudolf Steiner's esoteric legacy and the integrity of the Anthroposophical Society that had been founded to further his work. Following Steiner's untimely death, Polzer-Hoditz fostered a broad range of friendships and alliances with key figures such as D.N. Dunlop, Walter Johannes Stein and Ita Wegman. In a bid to avoid further division and conflict, he made significant interventions to alter the tragic course of events that consumed the Anthroposophical Society, although he was unable to stop the major split within the membership that was to follow. In the final decade of his life he concentrated his energies on world issues, seeking to influence events in Europe in particular, lecturing widely and writing a number of books and memoranda. In contrast to the destructive 'special interests' of the national and religious groups that craved dominion and power, Polzer-Hoditz sought to build a true understanding between Central and Eastern Europe and to cultivate a spiritual connection with the West. Meyer's book is a pioneering work in biographical literature, structured in four main sections that reflect the stages of an individual's personal development. In the concluding section he studies world events up to the present day, practising a method referred to as a 'symptomatological observation of history', which Polzer-Hoditz himself sought to develop. Much more than a standard biography, Ludwig Polzer-Hoditz presents a vibrantly living picture of how a spiritual individuality can work in human culture and history - in past, present and future. This first English edition is based on the latest German version and features additional material.

'Spiritual knowledge is not given to us as in ancient times. By spiritual means it must be struggled and striven for against a host of demons...We must therefore get to know the powers that would cover up and obscure all spiritual knowledge.' - from the Preface 'The world seems to be standing within a demonic storm that threatens to overwhelm it', states T.H. Meyer at the outset of this rousing call for a wide-ranging, spiritual-scientific knowledge of the world. Appeals to traditional religious belief will no longer pacify this storm, and neither will 'good will' suffice. Building on Rudolf Steiner's anthroposophy, In the Sign of Five tackles the central task of our epoch: the epistemological struggle with evil, and presents the five most important spiritual events since the beginning of the Age of Michael: 1879 - the rise of Michael to the rank of Time Spirit; 1899 - the end of Kali Yuga; 1933 - the appearance of Christ in the Etheric; 1998 - the assault of Sorath, 'one of the greatest ahrimanic demons'; The present - the incarnation of Ahriman. These events are linked to the five main tasks of the Age of Michael, the great challenge of inner knowledge and spiritual consciousness posed by the epoch as a whole. In the light of world history, and within the context of 'the sign of five', we stand today at the fifth place - at the point of the incarnation of Ahriman. Is humanity prepared for this decisive event? Have we recognised the phenomena of evil that surround us on a daily basis? Have the tasks corresponding to the five events been identified, and to what extent have they been carried out? How is evil related to 'the good' that guides the world, and specifically to the Christ impulse? Meyer provides a vital, pithy, aphoristic handbook for our apocalyptic times.

Drawn by the mysterious mount Etna, Thomas Meyer sets off on a quest to discover the secrets of the Mediterranean islands of Sicily and Stromboli. The Sicilian region is not only famous for the drama of its live volcanoes, but also for its associations with numerous cultural figures - ranging from Cain, Empedocles, Klingsor and the much maligned Cagliostro, through to Goethe and Rudolf Steiner. The author ponders their lives, work and karmic connections, whilst unexpected meetings with cryptic strangers result in discussions that are filled with spiritual insights and pearls of wisdom.Meyer's travelogue is at once engaging, poetic and deeply esoteric, drawing parallels between the burning lava of Etna and Stromboli and the soul lava through which our spiritual feet must wade in the present day. In meditations on the Guardian of the Threshold and the explosive popularity of football, we are led to the conclusion that today human beings need to develop 'spiritual feet' to cross the boundary to higher worlds. The author's final trip coincides with the recent natural catastrophe in Nepal, which prompts him to ask whether humanity can begin to take inner responsibility for the many such disasters - particularly earthquakes and volcanic eruptions - that take place around the world. For these natural calamities, says Meyer, are intimately related to our untamed passions and emotions.

Why was the act of arson that destroyed the first Goetheanum so devastatingly successful in its malicious intent? What was the nature of the poisoning that Rudolf Steiner suffered in 1923? What was the significance of Steiner's encounter with an unknown Master in 1879, and his later meeting with Friedrich Nietzsche on his sickbed? Rather than presenting an accumulation of data, Meyer takes a symptomatological approach to the evolution of Rudolf Steiner's thinking, pinpointing specific moments in his biography, whilst making numerous links to contemporary issues. Seemingly unimportant details are significant - such as Steiner's boyhood habit of smashing dishes, or the droplet of water that adorned Steiner's forehead at his funeral. The often overlooked language of such images is evaluated within the scope and grandeur of Rudolf Steiner's life's work. An incisive theme running through Milestones is the dual nature of time - 'involution' and 'evolution' - and how it affects the Anthroposophical Society and movement. Following Steiner's death, a one-sided involution process has been evident in the overemphasis on the Christmas Foundation Meeting, as well as Steiner's supposedly 'indissoluble' connection with the Society. This is coupled with distorted evolution processes, as seen in the urge to enter the public domain by jettisoning anthroposophy altogether. Such disharmonies can only be healed, says Meyer, by seeing the reality. This book serves as an essential guide to understanding the task of anthroposophy in the modern world.

Containing a wealth of material on a variety of subjects, Light for the New Millennium tells the story of the meeting of two great men and their continuing relationship beyond the threshold of death: Rudolf Steiner (1861-1925) - the seer, scientist of the spirit, and cultural innovator - and Helmuth von Moltke (1848-1916) - a renowned military man, Chief of the General Staff of the German army during the outbreak of the First World War. In 1914, following disagreements with the Kaiser, Moltke was dismissed from his post. This led to a great inner crisis in the General, that in turn drew him closer to Steiner. When Moltke died two years later, Steiner maintained contact with his excarnated soul, receiving communications that he passed on to Moltke's wife, Eliza. These remarkable and unique messages are reproduced here in full, together with relevant letters from the General to his wife. The various additional commentaries, essays and documents give insights to themes of continuing significance for our time, including the workings of evil; karma and reincarnation; life after death; the new millennium and the end of the last century; the hidden causes of the First World War; the destiny of Europe, and the future of Rudolf Steiner's science of the spirit. Also included are Moltke's private reflections on the causes of the Great War ('the document that could have changed world history'), a key interview with Steiner for Le Matin, an introduction and notes by T. H. Meyer, and studies by Jurgen von Grone, Jens Heisterkamp and Johannes Tautz.

The twelve sublime beings known, according to eastern tradition, as the Bodhisattvas, are the great teachers of humanity. One after another they descend into earthly incarnation, until they fulfil their earthly mission. At this point they rise to Buddahood and are no longer obliged to return in a physical form. But before a Bodhisattva becomes a Buddha, he announces the name of his successor...According to Rudolf Steiner, the future Maitreya Buddha - or the 'Bringer of Good', as his predecessor named him - incarnated in a human body in the twentieth century. Presuming this to be so, then who was this person? The Theosophists believed they had discovered the Bodhisattva in an Indian boy, Krishnamurti, who grew up to be a teacher of some magnitude. Adolf Arenson and Elisabeth Vreede, both students of Rudolf Steiner, made independent examinations of this question in relation to Steiner's personal mission, and were led to contrasting conclusions. More recently a claim has been made that Valentin Tomberg - a student of anthroposophy but later an influential Roman Catholic - was the Bodhisattva. These conflicting theories are analysed by Thomas Meyer, who demonstrates how the question can be useful as an exercise in developing sound judgement in spiritual matters. Elisabeth Vreede's two lectures on the subject, included here in full, are a valuable contribution to our understanding of the true nature and being of Rudolf Steiner.

DaB wiederum die Herausgabe einer neuen Auflage dieses Buches notig wird, zeigt das groBe Interesse fur den Arzneipflanzen bau, das nicht nur im ganzen deutschen Yolk, sondern auch in den meisten anderen Landern der Erde Wurzel geschlagen hat_ Die jetzt zur Ausgabe gelangende fUnfte Auflage steht unter einem be sonders gunstigen Stern, da die Regierung des neuen deutschen Volksstaates den nationalen Arbeitsdienst und das Siedlungswesen mit dem Arzneikrauterbau in Verbindung gebracht hat. Der Wunsch und das Bedurfnis nach einem praktischen Leitfaden der Arzneipflanzenkultur wird somit fUr die nachste Zukunft noch leb hafter, ihre Befriedigung noch wichtiger sein als bisher. Ein praktischer Leitfaden soIl das Buch sein fUr den, der sich diesem Gebiet zuwendet, wobei naturlich wissenschaftliche Fragen nicht unberuhrt bleiben konnten, soweit dies fUr das all gemeine Verstandnis erforderlich ist. Bei meinen eigenen praktischen Versuchen, die ich bereits vor 25 Jahren begonnen habe, konnte ich aIle Vorgange uben, die dieses umfangreiche Gebiet mit sich bringt, lernte aIle die Schwierig keiten und Hemmungen kennen, die uberwunden werden mussen und hatte durch einen regen Schriftwechsel und personlichen Ver kehr mit vielen Interessenten des In-und AusIandes GeIegenheit, aIle Zweifel, Bedenken und Wunsche, wie uberhaupt die verschieden artige Auffassung des ganzen Stoffes kennen zu lernen. Mit Auf merksamkeit verfolgte ich stets die Entwicklung der einheimischen Heilkrauterproduktion und des Drogenmarktes, um ein getreues Spiegelbild der augenblicklichen Verhaltnisse zu geben, sowie die Aussichten fUr die nachste Zukunft schildern zu konnen."

Dieser Buchtitel ist Teil des Digitalisierungsprojekts Springer Book Archives mit Publikationen, die seit den Anfangen des Verlags von 1842 erschienen sind. Der Verlag stellt mit diesem Archiv Quellen fur die historische wie auch die disziplingeschichtliche Forschung zur Verfugung, die jeweils im historischen Kontext betrachtet werden mussen. Dieser Titel erschien in der Zeit vor 1945 und wird daher in seiner zeittypischen politisch-ideologischen Ausrichtung vom Verlag nicht beworben.

Each individual portrayed in this book may, beyond his unique nature, be considered representative of one or several aspects of human nature and human striving, and for the obstacles such striving must encounter. Goethe displays the struggle for universal moral, scientific, and artistic values throughout lifetimes, bridging and linking whole ages. Nietzsche is perhaps the representative of the new faculty of inspiration and the challenge to complement it by intuition. Oscar Wilde represents the stage of soul development at which insight into the worthlessness of vanity and ambition dawns with the power of a purifying tempest. Kafka represents those millions of people who are drawn toward the threshold of the spiritual world but lack the courage to cross it. Eckstein, the great friend of Steiner's youth, is representative of the tendency to withhold esoteric knowledge from the majority of human beings and to keep it as a possession of "the privileged few," an attitude that still prevails in certain occult streams. Rudolf Steiner worked to make esoteric truths public and showed ways toward a radically new knowledge of the spirit and a new mobility of thought.

Laurence Oliphant is one of the great unknown personalities of the nineteenth century, and indeed of recent cultural history at large. He was born at Cape Town in 1829 and died near London in 1888. He left behind some twenty books, including novels, travel accounts, and mystical spiritual writings. He was diplomat, traveler, adventurer, writer, and mystic. At the beginning of the 1860s, the period of Oliphant's great spiritual transition began when he met the Swedenborgian Thomas Lake Harris. It was Oliphant's last works, Sympneumata and Scientific Religion, that prompted Rudolf Steiner to pursue karmic research on Oliphant. As a result, Steiner revealed the karmic relationship between the lives of Oliphant and the Roman poet Ovid. In an August 24, 1924, lecture in London, Steiner commented that Oliphant's individuality is significant not only because of the previous Ovid incarnation, but also because of its activity in the interval between the two incarnations. Looked at in the light of spiritual research on the subject, Oliphant's life assumes dimensions of world-historical interest. When a Stone Begins to Roll contains extensive selections from Oliphants autobiographical book, Episodes in a Life of Adventure; or, Moss from a Rolling Stone (1887). In addition to the insightful commentary of T.H. Meyer, the book also offers a generous sampling of Oliphant's complex and compelling work, as well as hitherto unpublished material and the satire "The Sisters of Tibet."