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Golden B L A AN APPROACH TO CONTEMPORARY QUESTIONS IN THE LIGHT OF ANTHROPOSOPHY The Golden Blad^ From Philosophy to Anthroposophv Rudolf Steiner ThExThreefold Structure of the World George Adams Fantasia on Three Voices A. C. Hanvood Second Sight Sylvia Eckersley Russet-Coated Captain H. E. Brading Michael and St. George Isabel Wyatt "Going Through The Mill" Maurice Wood Bulwer-Lytton : A Study Otto Palmer Shropshire Myth and Legend George Trevelyan The Feast of Torro John Bolsover Review of The Plant Between Sun aud Earth, by George Adams and Olive Whicher. Edited b/ Arnold Freeman and Charles Waterman 1953 PUBLISHED ANNUALLY SEVEN AND SIX The Golden Blade The Golden Blade 1953 : Copies of the first four issues are available in limited numbers The contents include :— 1949 1950 The Threshold in Nature and in Spiritual Knowledge : .4 Way of Man Rudolf Steiner Life Rudolf Steiner Tendencies to a Threefold Order Experie7ice of Birth and Death in From Philosophy to Anthroposophy Rudolf Steiner 1 1 A . C . H a r w o o d ^ Childhood K. Konig, m.d. 1 Are There Too Many People ? Spiritual Geography of Palestine The Threefold Structure of The World George Adams 17 E. Pfeiffer Emil Bock Goethe and the Science of the W h a t i s a F a r m ? Fantasia on Three Voices . A. C. Harwood 31 1 F t t t u r e G e o r g e A d a m s C. A. Mier A P o e t a n d a P a i n t e r A Third Way in Architecture Michael and St. George Isabel Wyatt 40 Albert Steffen Kenneth Bayes What is a Healthy Society ? Meditation and Time "Going Through The Mill" Mauriee Wood 53 C h a r l e s W a t e r m a n A d a m B i t t l e s t o n Bulwer-Lytton : A Study . O t t o P a l m e r 6 2 Shropshire Myth and Legend George Trevelyan 75 1951 1952 The Cosmic Word and Individual The Coming Experience of Christ The Feast of Torro John Bolsover 81 Man Rudolf Steiner Rudolf Steiner The Heavenly Hierarchies Heaven and Ascension Poems by Sylvia Eckersley and H. E. Brading. 38—39 A d a m B i t t l e s t o n Emil Bock 1 Etheric Forces The Endocrine Glands Lawrence Edwards Karl Konig, m.d. Evolution and Creation T.S. Eliot and the Threshold B O O K R E V I E W E. L. Grant Watson Ruth Hofrichter "The Plant between Sun and Earth" by George Adams and Form in Art and in Society The Evolution of Music Olive Whicker. 92 Owen Barfield John Davy A Fair Reward for Work Rudolf Steiner and the Theatre Brian Stockwell Arnold Freeman Orders, enclosing 7/10 (or 1 dol. 20) for each copy, post free. should be sent to— Arnold Freemnn, 3, Sliiplon street. Edited by Arnold Freeman and Charles Waterman 81iefncld, 6 Published at 3, Shipton Street, Sheffield 6 Price IjQ (7/10 post free) F R O M P H I L O S O P H Y T O ANTHROPOSOPHY Rudolf Steiner The concluding chapter of Dr, Steiner's hook, 'The Riddles of Philosophy',* the present time, one becomes aware of undercurrents which IFone do notstudies rise tothe the workingssurface ofof consciousness,the minds ofbutphilosophers remain to a upcertainto extent instinctive. In these undercurrents there are forces at work which give direction and sometimes even form to the ideas expressed, and yet the thinkers concerned are unwilling to in vestigate them directly. The statements they make often seem to Anthroposophy, a way of thought rather than be impelled by hidden forces which they will not discuss and from a body of dogma, springs from the work and which they recoil. Such forces are active in the thought-worlds of Dilthey, Eucken and Cohen. The assertions one meets there are teaching of Rudolf Steiner (1861-1925). He spoke the fruit of unconscious impulses which dominate the thinking of of it as "a path of knowledge, to guide the spiritual these philosophers, but are not admitted openly into the systems they in the human being to the spiritual in the universe." construct. In many systems, certainty of knowledge is the aim, and Kant's The purpose of this Annual is to publish ideas are more or less taken as a starting-point. The form of thought is determined, consciously or unconsciously, by the outlook of natural writings which bring the outlook of Anthroposophy science. But there are many thinkers who suspect that the key to to bear on questions and activities of the present a knowledge of the external world must be sought rather within the time. self-conscious soul. And nearly everyone is dominated by the question : "How does the self-conscious mind come to regard its own experience as a genuine mamfestation of reahty^? The ordinaw The title derives from a reference by Rudolf world*as given to the senses has become '^illusion, because the self- Steiner to an old Persian legend. "Djemjdid was conscious ego, in the course of philosophic development, has found a king who led hi? people from the north towards itself more and more isolated within its subjective experiences. Even Iran, and who received from the god whom he sense-perceptions have come to be regarded as subjective experiences called Ahura Mazdao, a golden dagger, by means which are powerless to guarantee the reaUty ^d permanence of of which he was to fulfil his mission on earth .... It whatever is perceived. It is felt how much depends on findmg a basis for knowledge in the self-conscious ego. But the search stun- represents a force given to man whereby he can act uUted by this feeling leads to views whi^ provide no of upon and transform external nature." entering mth the ego into a world that offers a satisfying basis of existence The Applanation of these facts may he found in the attitude of a man whd. by developing a philo^phy, has acqimed a detaA^ attitude towards external reality. He feels himself surrounded by a world which first reveals itself to him through his senses. But 'PMUhed by bind pemissum »/ Switgerland, and in agreement wtih the Rudolf Sterner Publtshtng Company. 1 he has also become aware of his own inner activity and of the creative nature of his experience. He knows it to be an irrefutable truth leave this and every other book on philosophy unread; for you lack the that there can be neither light nor colour without an eye sensitive capacity needed to grasp and retain a fact without prejudice." to both. Hence he becomes aware of something creative in the How the sense-world appears to anyone coming into direct contact activity of the eye. But if the eye produces colour by its own with it does no doubt depend on the nature of his mind. Must it activity—as, according to this philosophy, we must believe it does— not then follow that this appearance is a product of the mind ? "Where," he asks, "am I to find anything that exists in its own right .If, however, we take an unprejudiced view of the matter, we shall and does not owe its existence to my creative power ? If this is true see that the unreal character of the external sense-world is due to of what the senses reveal, must it not be even more true of thinking, the fact that when man first comes into direct contact with things, which seeks to form ideas about reality ? Is my mind not condemned he suppresses something that in truth belongs to them. If he develops to produce pictures which spring from the character of mental life a creative inner life, and allows the forces slumbering in the mind's itself, and can never guarantee any sure approach to the sources of depths to rise to the surface, he adds something to his sense-per being?" Questions such as these break out ever5rwhere along the ceptions which in the act of knowing turns the half-reality into a path of modern philosophic development. full reality. As long as we cherish the belief that the world given to the senses It is the nature of the mind, when it first confronts objects, to is a separate, independent realm, which we must explore in order to eliminate something which really belongs to them. Hence they gain knowledge of its inner nature, so long will it be impossible to appear to perception not as they really are, but in the form which dear up the confusion caused by these questions. That the mind perception gives to them. This, however, is because the mind has can produce knowledge only by its own creative effort is a conviction removed something which belongs to their real being. And in so arrived at quite rightly from the premises outlined in an earlier far as man does not remain at his first view of things, he adds some chapter of this book, entitled "The World as Illusion," and also in the thing to them through knowledge—something that reveals their treatment of Hamerling's ideas. But having reached this con full reality for the first time. It is not that by knowing the mind viction, we shall get no further so long as we think that the sense- adds any foreign element to things, but that prior to the stage of world is self-contained, and that somehow, with the forces produced knowing it has deprived them of something that really belongs to inside the mind, we are constrained to copy what lies outside it.
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