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1 – The Three Steps Of AnthroposophyIt is a great pleasure to me to be able to give this series of lectures in the Goetheanum, which was founded to promote Spiritual Science. What is here called ‘Spiritual Science’ must not be confused with those things which, more than ever at the moment, appear as Occultism, Mysticism, etc. These schools of thought either refer to ancient spiritual traditions which are no longer properly understood, and which give in a dilettante manner all kinds of imagined knowledge of supersensible worlds, or they ape outwardly the scientific methods which we have to-day without realizing that methods of research which are ideal for the study of the natural world can never lead to supernatural worlds. And what makes its appearance as Mysticism is also either mere renewal of ancient psychic experiences, or muddled, very often fantastic, and deceptive introspection. As opposed to this, the attitude of the Goetheanum is one which, in the fullest sense, falls in with the present-day view of natural scientific research, and recognizes what is justified in it. On the other hand, it seeks to gain objective and accurate results on the subject of the supersensible world by means of the strictly controlled training of pure psychic vision. It counts only such results as are obtained through this vision of the soul, by which the psychic-spiritual organization is just as accurately defined as a mathematical problem. The point is that at first this organization is presented in scientifically indisputable vision. If we call it ‘the spiritual eye’, we then say: as the mathematician has his problems before him, so has the researcher into the spirit his ‘spiritual eye’. The scientific method is employed for him on that preparation which is in his ‘spiritual organs’. If his ‘science’ has its being in these organs, he can make use of them, and the supersensible world lies before him. The student of the world of the senses directs his science to outward things, to results; but the student of the spirit pursues science as a preparation of vision. And when vision begins, science must already have fulfilled its mission. If you like to call your vision ‘clairvoyance’ it is at any rate, an ‘exact clairvoyance’. The science of the spirit begins where that? of the senses ends. Above all, the research student of the spirit must have based his whole method of thought for the newer Science on the one he applied to the world of the senses. Thus it comes about that the Sciences studied to-day merge into that realm which opens up Spiritual Science in the modern sense. It happens not only in the separate realms of Natural Science and History, but also e.g., in Medicine; and in all provinces of practical life, in Art, in Morals, and in Social life. It happens also in religious experiences. In these lectures three of these provinces are to be dealt with, and it is to be shown how they merge into the modern spiritual view. The three are Philosophy, Cosmology and Religion. At one time Philosophy was the intermediary for all human knowledge. In its logos man acquired knowledge of the distinct provinces of world-reality. The different Sciences are born of its substance. But what has remained of Philosophy itself? A number of more or less abstract ideas which have to justify their existence in face of the other sciences, whose justification is found in observation through the senses and in experiment. To what do the ideas of Philosophy refer? That has to-day become an important question. We find in these ideas no longer a direct reality, and so we try to find a theoretical basis for this reality. And more: Philosophy, and in its very name, love of wisdom shows that it is not merely an affair of the intellect, but of the entire human soul. What one can ‘love’ is such a thing, and there was a time when wisdom was considered something real, which is not the case with ‘ideas’ which engage only Reason and Intellect. Philosophy, from being a matter for all mankind which once was felt in the warmth of the soul, has become dry, cold knowledge: and we no longer feel ourselves in the midst of Reality when we occupy ourselves with philosophizing. In mankind itself that has been lost which once made Philosophy a real experience. Natural Science (of the outer world) is consrccted by means of the senses, and what Reason thinks concerning the observations made by the senses is a putting-together of the content derived through the senses. This thought has no content of its own; and while man lives in such knowledge he knows himself only as a physical body. But Philosophy was originally a soul-content which was not experienced by the physical body, but by a human organism which cannot be appreciated by the senses. ……文件密码：www.zhiyins.com下载地址回复可见：游客，如果您要查看本帖隐藏内容请回复
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摘要：本文将围绕《Cosmology, Religion and Philosophy》（宇宙论、宗教和哲学）这一主题展开讨论。首先从宇宙论的角度分析宗教和哲学的关系，然后探讨宗教对宇宙观的影响，接着探讨哲学在宇宙探索中的作用。最后将对这三者之间的关系进行综合分析，以期为读者带来一场思想的盛宴。
1、宇宙论与宗教
宇宙论作为一门研究宇宙起源、结构和发展等问题的学科，与宗教有着紧密的联系。从《Cosmology, Religion and Philosophy》的角度来看，宗教往往提供了关于宇宙起源和存在意义的解释，而宇宙论则通过科学研究和观测来解读宇宙的奥秘。这种宗教与宇宙论的互动，构成了人类对宇宙的多元化认知。
在这一关系中，宗教的信仰和宇宙论的理性相互辉映，为人类对宇宙的探索提供了不同的视角。同时，宗教的启示和宇宙论的发现也相互补充，共同构建了人类对宇宙的完整认知体系。
然而，宗教与宇宙论之间也存在着一些矛盾和争议，比如宗教的神话故事与宇宙论的科学真相之间的冲突。这种冲突不仅体现了人类对宇宙认知的多样性，也促进了宗教和宇宙论的不断发展和完善。
2、宗教对宇宙观的影响
宗教作为人类对宇宙的一种信仰和崇拜，对宇宙观的形成和发展起着重要作用。在《Cosmology, Religion and Philosophy》的讨论中，宗教往往通过神话、仪式和教义等方式来表达对宇宙的理解和崇敬。
宗教的宇宙观在很大程度上影响着人类的行为和价值观念，塑造了人类对宇宙的态度和行为方式。宗教所传达的宇宙观也为人类提供了一种精神寄托和情感依托，使人们在面对宇宙的浩瀚和神秘时能够找到内心的安宁和安全感。
然而，宗教的影响不仅仅局限于个人层面，它还在社会、文化和政治等方面发挥着重要作用。宗教所传达的宇宙观往往成为一个社会共识和文化传统，引导人们建立起对宇宙的共同认知和行为准则。
3、哲学在宇宙探索中的作用
哲学作为对人类思维和存在的探讨，对于宇宙的探索和理解也有着重要的作用。在《Cosmology, Religion and Philosophy》中，哲学不仅提供了一种关于宇宙本质和意义的思考框架，还为宇宙论和宗教之间的对话搭建了一个思想平台。
哲学的思辨和逻辑思维帮助人们深入探讨宇宙的奥秘和哲学的真理，引领人们走向宇宙的更深层次。哲学的思想启示和理论探讨也为人类对宇宙的认知提供了新的视角和思考方式。
除此之外，哲学还在宇宙伦理和人类价值观念方面发挥着积极作用。哲学的道德观念和人类尊严观念为人类在宇宙探索中提供了一种道德底线和行为准则，使人们在探索宇宙的过程中能够保持理性和道德的坚守。
4、宇宙、宗教和哲学的综合分析
综合《Cosmology, Religion and Philosophy》的讨论，我们可以看到宇宙、宗教和哲学之间存在着千丝万缕的联系和互动。它们相互影响、相互补充，共同构建了人类对宇宙的多维认知。
在这种综合分析中，我们不仅可以看到宇宙的科学真相和宗教的信仰之美，还能感受到哲学的思辨和启示之深。宇宙、宗教和哲学的综合分析不仅为人类对宇宙的探索提供了一种全新视角，也为人类对自身存在和意义的思考提供了一种哲学启示。
总结：
通过对《Cosmology, Religion and Philosophy》（宇宙论、宗教和哲学）这一主题的讨论，我们不仅深入探讨了宇宙、宗教和哲学之间的关系，还为人类对宇宙的认知和理解提供了新的思考方向。希望本文能够为读者带来一场思想的盛宴，让我们共同探索宇宙的奥秘和哲学的真理。
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