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  • Title: The Inner Development of Man
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    • Lecture: The Inner Devel
    • worlds surrounding him, namely, the actual physical world, the soul
    • theory of life as developed by anthroposophy will have been outlined.
    • inner development must progress if he desires to reach conclusions of
    • cognition and experience, and the inner development of the human soul
    • perceptions on his own. One has to distinguish between an elementary
    • level of development leading to comprehension of an experienced
    • and feeling and acknowledging them as truth within certain limits, and
    • an advanced level on which one attains the personal experiences in
    • soul and spirit realm. This elementary level shall be the subject
    • here. The advanced level concerns actual clairvoyance and to the
    • can certainly not be elaborated upon in the course of a brief lecture.
    • The information that can be related here is but a scant outline of
    • this field. Some might be of the opinion that a person can develop in
    • himself inner abilities, soul forces and spiritual perception by his
    • anthroposophical development never gives anything but advice. Indeed,
    • the greatest teachers in this field never did more than advise and
    • suggest. It is left entirely to the judgment of the individual to what
    • not express itself in any particular external formalities, nor does it
    • completely intimate development of the human soul, and all the
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  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • Die Weltraetsel und die Anthroposophie
    • many circles which occupy themselves with Spiritual Science, or in
    • that does not concern itself in any way with current questions, with
    • the interests of immediate life. People believe — some as a
    • of its advantages — that Spiritual Science concerns itself only
    • with the great questions of Eternity, that it holds itself aloof from
    • life. It will prove itself far more by building a real foundation for
    • itself in bare abstractions, but must have something to say to human
    • believe that what, in effect, is a sort of parochial politics is the
    • himself to be truly practical is the one who can see beyond the
    • following ingenious comment to make; One could not believe that this
    • the Post Office, Nagler said, ‘Well, if people want to throw
    • their money out of the window they might as well do so directly. I
    • send two post-coaches and nobody travels in them.’ And of
    • college of doctors: the learned gentlemen were asked, purely from a
    • illustration of the relation of the ‘practical people’
    • such a reproach without feeling uneasy, and can remember other
    • examples where, believing they had a monopoly in practicality, people
    • a truly significant man, who twenty five years ago, pitted himself
    • of natural science it is hardly surprising that one believes those to
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  • Title: Lecture: Problems of Nutrition
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    • Seelen- und Geisteswelt.
    • agricultural methods, artificial fertilizers and lengthy delays
    • fortunately the herbivores, so this dubious reasoning continues,
    • in intellectual and spiritual work. This is so, however, only
    • “Well,” said the doctor,
    • “when you feel the same disgust for meat, you should stop
    • development by the extent of one's disgust, but in this case, so
    • it is. Diet, through spiritual development, becomes the personal
    • who finds himself disgusted enough with meat will surely survive
    • consists in the statement that anthroposophists are entirely too
    • should eat and drink. In some respects these critics might well be
    • called idealists in that they believe they view the common aspects
    • of life from a certain exalted level. They raise this objection
    • well-intentioned idealist might level this objection against
    • Well, at a time when these questions are being
    • widely discussed from other angles, it might be interesting to hear
    • in a purely materialistic way through his digestion. With so much
    • to believe that man is indeed physically nothing more than what he
    • We must understand each other precisely as to
    • completely. Merely the facts will be stated, and you will have
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  • Title: Lecture: The Etherisation of the Blood
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    • self-knowledge has been demanded of us. But as has been
    • repeatedly emphasised on other occasions, self-knowledge is by no
    • means as easy to achieve as many people believe —
    • But the acquisition of self-knowledge is absolutely essential if we
    • Let us ask ourselves the question: Why is the achievement of
    • self-knowledge so difficult? Man is very a complicated being. If we
    • begin by regarding it as something simple and elementary. We shall
    • deeply into the marvellous creation of the Divine-Spiritual Powers
    • Before we investigate the nature of self-knowledge, two aspects of the
    • life of the human soul may present themselves to us. Just as the
    • entirely absorbed in the contemplation of some strikingly beautiful
    • following: a man is walking along the street and feels that someone
    • which the will has no part; the second pole is the impelling force of
    • — that of sleeping and waking. From the elementary concepts of
    • are organically and actively interwoven, but that in sleep the
    • purely external way, for we know that we can wake in the occult sense
    • yourself at a table, that cannot be called a decision made by the
    • way, namely through sleep. When we are asleep we do not think;
    • permeates our organism from outside, and invigorates it. We feel
    • conceptual activity ceases when we ourselves are asleep. To begin
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  • Title: Lecture: Overcoming Nervousness
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    • exact idea of the nature of man and his relationship to the cosmos.
    • These skeptics often say that perhaps one who has developed hidden soul
    • has not should concern himself with such ideas. It should be emphasized,
    • however, that life itself, if one is attentive to it, confirms what spiritual
    • can be extremely useful in everyday life. This usefulness, which is not
    • even for those who are not particularly inclined to concern themselves
    • Now let's consider nervousness. It is well-known today that there are
    • to do with themselves and are unable to make anything of themselves.
    • nervousness is making itself felt.
    • It is extremely harmful for our time that many of the men who hold high
    • united with their work. They feel remote from it. Now there is nothing
    • worse than to feel remote in your heart from the things you have to do
    • acts most adversely on the strength of the etheric body. Thus, because of
    • professional pursuits, his etheric body is gradually weakened. Precisely
    • up in a healthy way. A man will not merely learn that he consists of
    • objects but in this case the lady should say to herself, “I will put my
    • a picture of it. Connecting the ego, that is, the spiritual kernel of man's
    • exercise can be quite useful in helping us to become less forgetful.
    • prove to be an excellent cure. His etheric body will be strengthened and
    • the nervous tendencies will disappear. In such cases, life itself
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  • Title: Jesus and Christ
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    • Today I would like to address myself to a subject specifically
    • science. This science is neither widely recognized nor popular; in
    • widespread that anthroposophy might undermine this or that religious
    • is completely false. In one sense, spiritual science aims to develop
    • I would like to make a few preliminary observations before moving on
    • continuation of natural science, makes entirely different demands on
    • no way belittles the most admirable attempt of philosophers to
    • On this issue spiritual science takes a completely different stand
    • because it takes into consideration the development of the human soul.
    • certain limits of knowledge. The soul, however, may take itself in
    • hand, transform itself and thereby acquire the possibility of
    • I have already explained, namely, that the soul can
    • completely change itself. Through practicing certain exercises, the
    • water, so is this life closely connected with the body, within which
    • to have completely different qualities from water, so may the soul,
    • separate itself from the body. By thus turning away from and lifting
    • itself out of the body, the soul acquires an inner life of its own.
    • soul emancipate itself from the body. To live as a soul-spiritual
    • investigator. Here I can only indicate things I have elaborated
    • elsewhere.
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • simple country life, whether they came from large cities or the loneliest
    • hamlets, felt themselves drawn to the Heavenly Child. In him they felt the
    • Nevertheless, it is an illusion to think that our more complicated way of
    • spontaneous warmth of this elementary feeling. Let me repeat that it is
    • folk felt when they saw the Heavenly Child glorified in such a play.
    • images of such a play proceed from a knowledge based on feeling.
    • it was only a vague notion, they nevertheless knew of such things. They
    • highest art the mystery of human evolution on earth and the relationship
    • painting. In it we can admire fundamental elements expressing the loftiest
    • feelings, which could also give rise to something as simple as this play.
    • divine secrets and man's relation to them. The walls of the cemetery were
    • that it was known as "Purgatory." Undoubtedly, a heaven and hell are to be
    • deepest way how the medieval mind imagined the relationship between man's
    • evolution and the primal element in man's soul. Today much of it is damaged
    • from a cavern in a stately procession. They are fully self-conscious and
    • skeleton; in another, a corpse, already food for worms; in the third, a
    • a host of angelic beings on one side, and devilish beings on the other. On
    • the extreme right, angels are bending down to the human beings who are
    • When one looks at all this more closely and deeply, it offers an insight
    • skeleton; the etheric body by the corpse half eaten by worms; the astral
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  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • deeper understanding of this Mystery men should develop more and more
    • reverence and loving and true heartfelt devotion for what occurred
    • It has been said repeatedly, and is well known to you, that in
    • House of David, was a very special Being. In the twelfth year of the
    • himself ready to receive the Christ-Being. This event is indicated
    • the Christ-Being. At His death the Christ-Being poured Himself out
    • spiritual world; but the forces which were thus developed flowed down
    • the Archangels; and in the spiritual worlds, in the preparatory stages
    • It may be said, therefore, that there were three Archangel-lives in
    • Gospel of St. Luke as the Jesus-child. Three times had this Angelic
    • being, who later sacrificed himself as Man, offered himself for
    • previously we have an Angel permeated with that Impulse. And as that
    • center-point of human development, and everything that has since
    • The human principle into which these forces stream, if it makes itself
    • receptive, is that which is able to develop its consciousness in the
    • glimmerings of a feeling for Christ. Nor during the first few years
    • understanding. Nevertheless all that we can give him in the way of
    • The child learns to walk; that is to say, he learns to raise himself
    • the earth level towards the heavenly heights of the Cosmos. He is now
    • away from the earth at which the animal is compelled to look by reason
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  • Title: Lecture: The Four Sacrifices of Christ
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    • Basel, June 1, 1914
    • This lecture, given in Basel, June 1, 1914, is included in
    • must come to be realized that a school of unselfishness is needed in our
    • life, can come only through a training in unselfishness, and under the
    • have won for themselves an understanding of real, all-pervading
    • selflessness.
    • deeper understanding of selflessness than that offered by Christ's
    • unselfishness, and to become acquainted with all those incentives to
    • human development that fall gently into our souls, warming and
    • animating every unselfish inclination within us, arousing it from passive
    • Under the influence of materialism the natural unselfishness of mankind
    • knowledge of it with all our feeling, we may acquire again, with our
    • whole soul-being, an education in selflessness. We may say that what
    • of selflessness, and what He may become for the conscious development
    • of the human soul is the school of unselfishness. We shall best realize this
    • Himself once in a human body, in the body of Jesus of Nazareth. But this
    • place in the physical realm, as related in the Gospels and in the Pauline
    • In relation to our moral life, our understanding of the world, and in
    • relation to all the activities of our consciousness soul, we must first
    • become selfless. This is a duty of our present culture to the future.
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  • Title: Lecture: Anthroposophy and Christianity
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    • Seele, Ueber den Sinn der Lebens, Theosophische Moral, Anthroposophie
    • A public lecture delivered by Rudolf Steiner
    • evening's talk; I am to speak on the relationship of spiritual science
    • This spiritual science is not trying to found either a new religion or
    • a new religious sect of any kind. It hopes to be able to fulfill the
    • the steps we must now take in mankind's development if further
    • which always help it to victory against any hostile forces.
    • certainly be clear that since spiritual science covers an entirely
    • different field from the external sense-perceptible field covered by
    • being of man himself. Granted, in spiritual science man must examine
    • disposal — himself. The premise of spiritual science is that in
    • looking at things rests entirely on the premises of natural scientific
    • it down into hydrogen and oxygen. Well, what is he doing to the water?
    • water can tell that it contains hydrogen and oxygen, which have
    • from looking at the merely external bodily nature, any more than the
    • adhered to at all costs.” Well, monism can't keep even chemists from
    • itself. They are not miraculous qualities; they are faculties which we
    • infinitely heightened if we are to become spiritual researchers.
    • delve into anthroposophy, has pointed to the spiritual nature of
    • long past enter our soul as images. Although the events themselves may
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • Rudolf Steiner had begun a scaled-down model of the Christ sculpture
    • sculpture itself began, he frequently explained its significance in
    • and Ahriman and that this being was symbol of, and model for, man's
    • relates the significance of the Lucifer-Christ-Ahriman configuration
    • to the events surrounding World War I. Steiner sees a parallel between
    • concretely, that it was unavoidable. If the war could not have been
    • Steiner says, irrelevant. Based on this position, Steiner
    • suggests that only one question has relevancy: “Who could have
    • karma. A quick glance at the historical record may help to clarify
    • the Hague (1899 and 1907) was indeed self-serving and hypocritical,
    • as a declaration of war. Kaiser Wilhelm II and Czar Nicholas II, who
    • were cousins, frantically exchanged telegrams in which one beseeched
    • delay the hasty Russian mobilization. Her representatives said later
    • that France was more interested in presenting herself as the innocent
    • themselves in their country, but in view of the English tradition and
    • confusion in Germany itself was caused by a lack of understanding of
    • belief that the fatherland was in peril and that Germany herself was
    • of crushing German militarism emerged well after the war had begun.
    • it was not generated from a goal, but exploded and then developed its
    • goals. In this war of attrition, materialism camouflaged itself with
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • This lecture was given in Düsseldorf at the opening of
    • Mitteleuropas und die europaeischen Volksgeister.
    • Düsseldorf, June 15, 1915
    • This lecture was given in Düsseldorf at the opening of
    • Mitteleuropas und die europaeischen Volksgeister.
    • Professor C. This group wishes to dedicate itself to the spiritual
    • associate in groups and to ask ourselves why we found working groups
    • spiritual science without forming ourselves into groups, but simply by
    • consciousness of the attitude of soul that is part and parcel of
    • knowledge and who sincerely intend to work together in brotherliness
    • and harmony. Not only are relationships and intercourse affected by
    • the fact that we can speak quite differently among ourselves, knowing
    • not only is this so, but something else is also to be remembered. The
    • say to ourselves that by the cultivation of spiritual science we
    • may undertake. To understand this fully we must remind ourselves of
    • treasure for ourselves, for the eternal life of the soul, but to
    • which the form of external life belonging to the next epoch of culture
    • soul, the Greco-Latin with that of the intellectual or mind soul. Our
    • own epoch, throughout its duration, will develop and unfold the
    • entirely different from those of our age. Three characteristic traits
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  • Title: Lecture: Outlooks for the Future
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    • marked one. At the present time, a man may be extremely evil-minded, yet
    • was quite different. If someone harboured evil thoughts, his face completely
    • completely. At that time, it would therefore not have been incorrect to
    • themselves particularly as a species and the various qualities were not
    • present time, man's physical body is extremely rigid, but his etheric body
    • forms penetrate into the physical body, will assert itself very strongly.
    • will be sung to vegetarianism, and people will tell one another, as if
    • believed that a man is a criminal if his posterior occipital lobe does
    • not cover his cerebellum. This is merely a materialistic theory in our
    • of to-day would surely protest, if they were to be looked upon as prophets.
    • Nevertheless they are prophets. The materialists declare: A man is a
    • criminal, if his occipital lobe does not cover his cerebellum. Those
    • physical body which shows an insufficiently developed occipital lobe,
    • of these conditions in the poems of Marie Eugenie delle Grazie, poems
    • which may be felt in advance, a time which will really exist during
    • the sixth post-Atlantean epoch. Her poems easily enable us to feel:
    • Here is a soul that feels that the knowledge which can be gained at
    • delle Grazie would like to proceed, but she lacks the means enabling
    • concern themselves with the things which Marie Eugenie delle Grazie
    • All the religious systems
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  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • The following remarks formed the content of a lecture I delivered on
    • “propaganda,” than it was the object of my lecture delivered
    • They may believe that a few people, with little to do in their daily lives,
    • gather together in order to occupy themselves with all sorts of things which
    • opinion can only be held by whose who have failed to acquaint themselves
    • requirements of earlier times. New discoveries have been made relating to
    • How different is the environment in which we find ourselves placed today
    • environment in which the individual finds himself, and how the work, for
    • the voice of the in-dwelling soul, and the individual is led to ask: what
    • tasks and daily life, it brings to the individual the element of religious
    • between outer life in the physical world and religious revelation, religious
    • particular form to this life which compels us today to regard all questions
    • conditions of life should change completely during definite periods of time,
    • this fact is to be found in the belief held by many individuals during the
    • doubts its claims. Only a little while ago it was possible to hold the belief
    • powers of soul, and familiarizing himself with the more recent
    • the men of learning, took far too little account of this. They believed they
    • of necessity, presented by the life in which the human being finds himself
    • in connection with modern science, yet do not exclusively concern those
    • who occupy themselves seriously with science, but they affect everyone
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  • Title: Evil and the Future of Man
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    • Concerning Death and Evil, or The Supersensible Element
    • The Supersensible Element in the Study of History, Lecture V from Symptom to Reality in Modern History.
    • [Bewusstseinsseele, sometimes translated also as
    • immaturity of human facilities: the right powers of feeling for such
    • things are as yet little developed in present-day mankind. It is true
    • the nineteenth century. Or else they have been cultivated in the way
    • of which I spoke here nearly two years ago, in relation to very
    • deeper motive, for anyone who has knowledge will be well aware what
    • Even what I lately said about the configuration of philosophical
    • criticism by those who wish to take it superficially. Nevertheless,
    • indeed be presented as a world-historic necessity. Nevertheless, a
    • epoch, the mystery of death is closely connected, from a certain side,
    • altogether, in relation to the evolution of mankind?
    • As I said again only the other day, that which calls itself Science
    • scientists, is merely the cessation of life. Death is regarded merely
    • Universe certain impulses hold sway. Man belongs to the Universe;
    • ourselves: These forces which are active in the great Universe — what
    • Nevertheless, the engine will spoil the rails in course of time;
    • indeed it cannot help doing so. But its purpose in the railway system
    • wearing out of the rails belongs to the essence of the railway engine.
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  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • The times themselves speak clearly enough, demanding that we should
    • apply to the conditions and activities of these times those feelings
    • related to us began with the great Atlantean Catastrophe, namely this
    • development, which began in the 15th century of our Christian era, is
    • humanity must gradually develop the Spiritual Soul. The preceding
    • developed the Intellectual or Mind Soul.
    • age which has comparatively few centuries behind it. Each age lasts on
    • hold of the whole human being and making him entirely dependent on
    • himself, of lifting into the full light of consciousness much of that
    • which in earlier periods man felt instinctively and judged
    • instinctively.
    • What is instinctive in us happens to a certain degree by itself, but
    • deceived today. Men today think the following: Well, today we live in
    • the period of the development of thought. People are proud of the fact
    • This comprehension on which people pride themselves today is mainly
    • only when this instinctive nature becomes instead an active element,
    • when the intellect does not depend merely on the brain but springs
    • the shaping of the social order (whether belonging to the State or
    • not) must come from that which human beings can develop out of
    • themselves, as it is this which regulates the relationship between
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  • Title: Lecture: Spiritual Emptiness and Social Life
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    • soul belonging to earlier centuries — by those decadent Nibelung
    • vestiges of the old Nibelung characteristics still survived. These
    • all those who held any kind of ruling positions in Middle Europe at
    • Walter von der Vogelweide until that of Goetheanism, and then abruptly
    • to be understood in the spiritual sense. In telling this story I have
    • supremely true utterance, consisting of a gesture of the hand, was
    • of mankind, he would have believed that he too could speak about the
    • spirit; he would have believed that by reiterating Spirit, spirit,
    • excellent book about
    • the best that has been said at this level of scholarship. From the
    • not only for portraying individual men but for accurately discerning
    • misunderstood the character of the wild Nibelung people. He was an
    • flair for apt characterisation. And other kindred minds, belonging to
    • monograph on Goethe — what is our experience then? We feel: this is
    • Goethe himself did not succeed in lifting to the level of spiritual
    • ‘Goethe problem’ to-day is precisely this: to raise into
    • He himself was not capable of this, for culture in his day could give
    • Why is it that through the whole development of this brilliant phase
    • or feeling for it? Men such as Troxler, and
    • Schelling
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  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • anthroposophical truths in particular that I would like to develop for you.
    • this question merely by saying that there is a possibility of acquiring
    • tells you, we can see human life running its course in
    • regard man purely superficially, you will be struck by the fact that the
    • nature of man's development is entirely different in the three different
    • often mentioned, is connected with the development of forces that are not
    • merely confined, let us say, to our jaws or their neighboring organs, but
    • It is obvious that the forces doing this work of developing the physical
    • entirely, arises through the fact that the force in our souls with which we
    • your body if you want to dwell in memory. If your body is carrying out
    • the process of digesting too well, you may find you will not be able to
    • same as the forces at work in a process of ideas, namely the force of
    • which is for the elect” — and the speaker usually includes himself
    • understood and not despised. That is the fallacy of many religious
    • largely the case, to deal in empty phrases where mysticism is concerned.
    • forces by means of our ordinary senses nor by means of our intellect
    • But there are forces under this line as well. If we actually want to
    • subsensible as well as super-sensible forces. So we must imagine that
    • forces. Where does man himself, as an ordinary person, belong? The part
    • of him you see standing in front of you belongs entirely to this line. But
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  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • development of subjects we are studying at the present time. We have
    • In studying the human being, only those elements which can be pictured
    • as solid, or solid-fluidic, are regarded as belonging to his organism.
    • elements pass into and out of the human being, but these are not in
    • themselves considered to be integral members of the human organism.
    • processes in the purely liquid components of the human organism are
    • not considered to be part and parcel of the organism itself. The
    • The other elements, the fluid element, as I
    • element, are not regarded by anatomy and physiology as belonging to
    • the solid element as the only organizing factor and do not realize
    • (yellow). More exact study shows that just as the solid or solid-fluid
    • delicately organized. As soon, however, as we begin to speak of the
    • solid organism, we realize immediately that we cannot speak of this
    • physical organism exists for itself, as it were; it is the physical
    • fluid, inasmuch as this blood belongs to the fluid organism, we find
    • of the human organism itself. We can remain within these limits only
    • if we are thinking merely of the solid organism which is shut off by
    • a firm, self-enclosed block; but it is also inwardly differentiated
    • and is related in manifold ways to the solid earth as a whole. This is
    • is related to the earth as a whole. Nevertheless it is possible,
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  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • self-consciousness, in his inner life. As a rule no such bridge is
    • built, or only very inadequately built, particularly in the science
    • penetrate into this delicately organized constitution. Naturally, up
    • to the warmth-organism itself, everything is to be conceived as
    • We also studied consciousness at its different levels. As I said
    • perceptions with our intellect; we also have feelings in connection
    • its qualities, differs completely from the physical which alone is
    • may dream of an excessively hot stove and wake up with palpitations of
    • this experience of the void is necessary in order that man shall feel
    • himself connected with his bodily nature. As an Ego he would feel no
    • between falling asleep and waking that he is able to feel himself
    • rarefied, leads us to the realm of soul. It is absolutely necessary to
    • The great question with which we have been concerning ourselves for
    • — which relies entirely upon natural science for knowledge of the
    • outer physical world and can only resort to earlier religious beliefs
    • its own. Man receives the moral impulses into himself as impulses of
    • that is astir with life, and finally man himself came out of the
    • primeval nebula and the moral ideals well up in him. And when, as is
    • concerned exclusively with the solid organism, and no account is taken
    • organism, and a warmth-organism. If you picture to yourselves that as
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  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • feelings he lives within both these spheres. With his feeling he
    • the other side, feeling enters into his actions, his deeds. We need
    • accompanied by impulses of feeling, and we shall see that feeling
    • it ever so, that things can simply be thought of intellectually side
    • can picture ourselves as beings of thought, also as beings of will.
    • But even when we are entirely engrossed in contemplation, when the
    • outer world is completely stilled, the will is continually active. And
    • social life — without our identifying ourselves in thought with
    • the element of thought is contained; and in everything that is of the
    • Imagine that you are living for a time purely in reflection as usually
    • something that we ourselves have experienced. Between birth and death
    • them again, how we elaborate them inwardly, how we
    • ourselves in the life of thought — all this is inherently our
    • If we study this life of thought in careful self-examination we shall
    • concerned, come to us from outside, but that it is we ourselves who
    • elaborate these thoughts. — Fundamentally speaking, therefore, in
    • respect of our world of thought we are entirely dependent upon the
    • inherently our own. For the fulfillment of what self-knowledge demands
    • world, for these thoughts merely reproduce in pictures this outer
    • only when we elaborate the thoughts do we become free in the real
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  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • history you will find no thought as widely understandable or having as much
    • various nations were so great, nevertheless, in reality all these achievements
    • superstition, for example the kind of superstition that believes that
    • to study this Mystery of Golgotha — and the mystery of Christmas belongs to
    • the world's moral order we can approach also another relationship with
    • which we have been concerned for many years — namely, the relationship of
    • of post-AtIantean humanity. Specific things repeat themselves in a certain
    • a feeling that his solar and planetary system was repeating, of course in a
    • world picture behind the Egyptian priest mysteries. Kepler himself
    • borrowed the vessels of the ancient Egyptian teachers of wisdom in order to
    • the Egyptian mystery religion; we will consider the mysteries of Isis. In
    • look with the eyes of the soul upon Raphael's famous picture of the Sistine
    • entirely Christian spirit, this picture is, after all, nothing more than a
    • is in complete harmony with that of Raphael's picture. Of course, this fact
    • right up to our own days — namely, to see the story of Christ Jesus and all
    • that belongs to it as a mere metamorphosis, a transformation, of ancient
    • locations, so that they belong to the earth for ever after.
    • to Egypt and how he then became active in another form, namely, from out of
    • buried from spring to fall in the earth where they develop the forces of
    • however, they relate how this being of the sun was lost in Osiris, and was
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  • Title: Lecture: The Two Christmas Annunciations
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    • our feeling.
    • into connection, into relationship, with that in which the Christian
    • appeals more to the feeling and in a certain sense is the most popular
    • feeling-life, and because it is the most readily approachable for the
    • raise ourselves to an understanding of the real Mystery of Golgotha,
    • festival which lifts human understanding to the highest level, and
    • which, although it is also generally celebrated, cannot however be
    • The third, the Whitsun festival, establishes a relationship
    • world to which the Christ-Being as such belongs. The carrying over of
    • these yearly celebrations. The way in which the Christmas mystery
    • the Christmas mystery in the light of the Gospels.
    • In the Gospels we find a twofold announcement of the birth of Christ
    • fields. An Angel announces the birth of Christ Jesus to them
    • annunciation is set forth in the Gospels, the annunciation to the
    • knows only the purely sense-perceptible aspect of things. This
    • as well as the old instinctive clairvoyance had grown very dim as the
    • existed, and we are clearly shown in the Gospels, if we rightly
    • the poor shepherds out in the fields, who in the piety of their hearts
    • birth, while, on the other, the Three Magi from the East developed a
    • Thus there are pointed out to us two quite definite, but widely
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  • Title: Lecture: The Threshold In Nature and In Man
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    • religion. It gives full recognition to the progress of natural science
    • contemplate without on the one hand feeling an intense longing awaken
    • In his knowledge man feels himself outside Nature. What would induce
    • herself in her external aspect to his senses and his intellect? It is,
    • more apparent the more seriously we occupy ourselves with questions of
    • knowledge, that man feels separated from the inner being of Nature.
    • his search. We have at the same time the feeling that whatever in the
    • Now this question of the being of the human soul has presented itself
    • Apollonian saying: “Know thyself.” This saying sets forth
    • a demand which the conscientious seeker after knowledge will feel is
    • remind ourselves of conceptions that were intimately bound up, for the
    • being of Nature, on the other with the self-knowledge of man. Let us
    • will take us into fields somewhat remote from the ordinary
    • self — were associated in the mind of man with quite strange, not to
    • himself in the presence of deep uncertainties before he could come to
    • They beheld a kind of abyss between what man is and can experience in
    • of his own being. They described how man feels the ground sink away
    • succumb to giddiness of soul can he go forward at all into the field
    • enveloped in a kind of blindness that protects him from being overcome
    • fields of higher knowledge, and of how he must have become able to face
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • spirit, are related to the cosmos. The various aspects of this subject
    • the will is the most mysterious and secret element in human nature. It
    • the world's well-being surge up from fathomless depths of the moral
    • conscience or self-reproach streams up from the deep ground of the
    • instinctive element over which we have little control and which drives
    • another respect too, namely in respect of our knowledge of the
    • too, the will is an indeterminate, mysterious element.
    • when we are walking; but we can see ourselves stepping forward. We form
    • operations of the will, only we are not aware of them — precisely
    • nevertheless when we look back, its effects can be apprehended
    • purely organic activity, neither pervaded with soul nor illumined by
    • to expression in the form of feeling, surge upwards. We know that
    • feeling is a dimly apprehended experience, that so far as actual
    • being. Feeling brings a certain light into, intensifies,
    • Thus we distinguish two kinds of feeling, as we did in the case of the
    • state. One kind of feeling surges upwards from the will that is
    • connected with man's sleeping condition. This kind of feeling lives
    • itself out in the antipathies — taking the word in the widest sense
    • — unfolded by the human being. This is feeling which tends towards
    • experiences of feeling which have in them the quality of sympathy. The
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  • Title: Lecture: The Alphabet
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    • This edition of Rudolf Steiner's lecture THE ALPHABET is an extensively
    • This edition of Rudolf Steiner's lecture THE ALPHABET is an extensively
    • Bibliographie-Nr.209, Nordische und Mitteleuropälsche
    • he speaks as follows concerning the character of this privately printed
    • result of developing Anthroposophy ... Whoever reads this privately
    • “The right to a judgment about the content of such privately printed
    • knowledge of Man's relation to the universe, and today we would like
    • present period of his evolution — taking this period so widely that
    • is speech that elevates Man above the other kingdoms of nature.
    • development. I alluded to how, in very ancient times, speech was
    • something that Man formed out of himself as his most primal ability;
    • how, with the help of his organs of speech he was able to manifest the
    • language lose their names and, as in contemporary usage, merely have
    • constituted the actual transition from everything belonging to Greece
    • lived in the people of Greece developed within mankind more or less
    • like a cultural dream which men approach through their own revelations
    • him by becoming the experiencer, the feeler of his own breathing, by
    • receiving into himself consciousness of his breathing, is meant to be
    • go on to express how Man conducts himself in his temple and how he
    • relates to the cosmos. In short, what would be expressed by speaking
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  • Title: Lecture: The Human Heart
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    • The Human Soul in Relation to World Evolution,
    • Menschliches Seelenleben und Geistesstreben im Zusammenhange
    • mit der Welt- und Erdentwicklung,
    • We have often explained how the development of man takes place during
    • instinctively — and intensively — he experiences all that is going
    • the processes of the outer world are thus intensively experienced,
    • is thus imitatively reproduced in his eyes, and thus he gains
    • the whole body is in a certain respect related to the outer world as
    • even in the forming of our thoughts and feelings, which the child
    • nature of ideas. The child begins to take as his guideline what we say
    • to him. Previously he has taken as his guideline all that we did in
    • him. Language itself he will of course learn by imitation, but that
    • begins to make his own faculty of judgment felt, comes only at the
    • Let us consider man in the spiritual world, long before he develops
    • they are so utterly different from earthly conditions. Man models his
    • will not dwell so much on the character of man within the world of
    • descent, when he approaches the earth to imbue himself with a new
    • embryo, of it — man draws into himself the forces of the etheric
    • earthly intellect. But there is nothing in this world that is not
    • himself the forces of the etheric world, and, in so doing, he forms
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  • Title: Lecture: Truth Beauty and Goodness
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    • exercise the students' faculties of thinking, feeling and willing.
    • art and religion.
    • is to exercise the students' faculties of thinking, feeling
    • and these in turn in science, art and religion.
    • ideals which have instinctively been recognized as representing the
    • Let us try to understand how Truth, Beauty and Goodness are related,
    • physical body — nowadays the object of purely external observation.
    • that is elaborated, in a certain sense, by man himself in pre-earthly
    • that a feeling for truth is connected with our consciousness of the
    • truth, he is in harmony with the feeling he has of his physical body,
    • this thread. In pre-earthly existence a delicate spiritual wool is
    • existence, and they are severed by untruthfulness. The purely
    • intellectual consciousness that is a characteristic quality in the
    • For the most part to-day, man regards his bodily health from a purely
    • the nervous system. The feeling he has of his physical body gives him
    • unconsciously. He is then led, unconsciously, to ascribe to himself a
    • into an inner uncertainty that makes itself felt even in the physical body.
    • For this purely spiritual sense of being that we find existing with
    • it to be this copy of reality. It behooves us, however, to feel the
    • feeling for truth and truthfulness. To feel himself in duty bound
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  • Title: Lecture: Self Knowledge and the Christ Experience
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    • Erdenwissen und Himmelserkenntnis.
    • Dr. A. J. Welburn.
    • SELF
    • — we find that they too experienced, more or less instinctively, the
    • Life of nature. But as humanity developed further, those instincts, which
    • enabled people to experience their natural surroundings so directly, largely
    • fact that humanity itself is undergoing a development, which constitutes its
    • history, and which will form a whole within the long planetary development
    • are revealed most clearly, we find that its experience spans a comparatively
    • short space of time — a year. Then the cycle repeats itself.
    • With regard to mankind, a certain law of development is found to run like a
    • for instance, with the type of instinctive clairvoyance belonging to
    • an intermediate period of human development, eventually giving place to
    • modern consciousness which is intellectual, conceptual. Our own historical
    • the developing Consciousness Soul. It is that time when man will step fully
    • into his capacity of intellectual thinking in its narrower sense, which
    • will then bring him fully to free consciousness of the Self.
    • find certain observable laws in the development of humanity. We can compare
    • these developmental laws with those which, say, an insect experiences
    • instinctively lived together with their natural surroundings and with the
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  • Title: Lecture: The Invisible Man Within Us
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    • express itself during physical earthly life as something outwardly
    • membranes that envelop the human embryo during its development
    • growth-forces as well as in those hidden forces through which
    • contained in our forces: growth and nutrition, as well as in our
    • have first the ego organization (yellow); then we have the astral
    • called it — the metabolic-limb man — manifests itself in
    • man is present in the embryonic envelopes, in the embryonic sheaths,
    • we have one organization that flows up from below, proceeding from
    • pathways, proceeding from the senses, a delicate death process
    • organization in the blood from below upward. Thus the entire
    • from below upward (speaking schematically), pours itself into the
    • itself with the astral forces, taking hold of oxygen and only then,
    • does it take hold of the organism with the help of the breathing
    • the process in which the ego further strengthens itself by streaming
    • excessive breakdown forces, containing too much of what is related to
    • The spiritual element's
    • formations. These foreign formations may not manifest immediately in
    • airy aspect of the human being. They can develop, and if they are not
    • countered by a healing process that flows from below along the
    • that too much activity is developed from the nerve-sense
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  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • developed out of the anthroposophical view of the world, I will gladly
    • lecture, which can only be aphoristic, one can hardly develop correct
    • ideas of what is important. In addition, certain deliberations must be
    • generally think about. Nevertheless, this evening I will attempt to present
    • the relevant issues in as generally comprehensive a manner as possible.
    • speak, into everything. That is absolutely not the case; but as the
    • striving physicians; and a relatively large number of such physicians had
    • based exclusively upon generally accepted natural science. This natural
    • science in turn believes itself to be moving with certainty only with what
    • the human being, nevertheless, the outer physical and chemical processes
    • himself, substances which are not merely passive, but which are actually
    • as if it were resting within itself. In reality, everything lives and weaves
    • in nature; but he transforms it immediately in his organism —
    • This something different, which develops out of the nature processes in
    • exclusively to physical and chemical processes; for in the physical body
    • Since anthroposophy strives to know the human being comprehensively
    • — insofar as he is a super-sensible as well as a material being
    • — it is also possible that anthroposophy can yield knowledge
    • It is not a matter of speaking in vague generalities: well, yes the healthy
    • arises “at the proper time,” a word, a label for our ignorance.
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  • Title: Lecture: Man As A Picture of The Living Spirit
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    • After the excellent conference at Ilkley and summer school at
    • Penmaenmawr, it gives me heartfelt pleasure to be able now to give
    • Earth, including that which we ourselves contribute to if, we shall of
    • We may believe we have no memory at all of what transpires during
    • ability to say ‘I’ to yourself, not to the fact that you were
    • life truly, we shall not say that we owe our consciousness of self to the
    • form of human consciousness — we call ourselves an ‘I,’ this
    • We do not see ourselves aright if we say: ‘Here am I, this robust and
    • only see ourselves aright if we say: ‘Our true being is in the
    • image of our true being.’ It is entirely true if we regard what is here
    • on Earth, not as the real man himself, but as the picture of the real
    • clearly. Let us imagine ourselves asleep. The Ego is away from the
    • physical body and we must ask ourselves: What happens to it while we
    • blood from which his Ego has departed. Angels, Archangels
    • and Archai are then indwelling the self-same organs in which the
    • human Ego dwells in waking life by day. Moreover in the breathing organs
    • astral body, leaving behind the body of our waking life, Angels,
    • Archangels and higher spiritual Beings enter into us and animate our
    • Seraphim, Cherubim and Thrones — have to indwell
    • Lastly the physical body; if we ourselves had to achieve all the great
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  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • Dornach, Michaelmas Eve, 1924
    • Note: The names Elias and
    • Elijah refer to the same person. In non-English speaking
    • countries refer to Elias, and English speaking countries refer to
    • Elijah. At one time, Elias was used in English Bibles, but was later
    • changed to Elijah. The translator, George Adams, used the English
    • name, Elijah, in his translated text, but left the German, Elias,
    • today — the day when the Michael mood of dedication must pour its light
    • least a few words. That I am able to do so is due entirely to the loving and
    • instreaming of the Michael-Power into the spiritual events of man's life on
    • able to add to the other festivals of the year a rightly ordered Michael
    • Michael Thoughts, of which today men have no more than a dim feeling, has
    • What we can do at present is to awaken, in this Michael time, the
    • Michael mood in our souls by giving ourselves up to thoughts that will
    • prepare the way for a future Michael Festival. And such thoughts are
    • souls who in full sincerity feel themselves drawn to the Michael stream.
    • That you yourselves, my dear friends, in so far as you truly and
    • honestly incline to the Anthroposophical Movement, belong to these souls
    • Let us now bring before our souls beings who are intimately connected,
    • and will always be intimately connected, with the Michael stream, in the
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Exoteric Christianity is to be found in the Gospels and as they have
    • he speaks as follows concerning the character of this privately printed
    • result of developing Anthroposophy ... Whoever reads this privately
    • “The right to a judgment about the content of such privately printed
    • religious records, or as other documents relating to
    • contained in the Gospels. Side by side with this exoteric
    • esoteric Christianity. You know already that the Gospels contain very
    • But what the Gospels tell us concerning this intercourse of the risen
    • us that he was able to believe in Christ only from the moment in
    • This is what we must find again: What did the risen Christ tell to
    • Gospels? For, what the Gospels say of the apostles who met
    • past of human evolution on earth, it was a well-known fact that men
    • were taught by the divine beings themselves, who descended to the
    • conception. Then men felt as if they were being reminded of
    • from the gods themselves. This wisdom was of a special kind: namely,
    • entangled in death, and out of man's feelings arose the question:
    • else, they had some other conception of the way in which the life of
    • the approach of the Mystery of Golgotha people really felt that death
    • feeling. Men on earth had to come to this feeling, for it was
    • intellect, should enter life on earth. But the intellect depends on
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  • Title: William Shakespeare
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    • Lecture eleven of thirty-eight lectures in the lecture series
    • Lecture eleven of thirty-eight lectures in the lecture series
    • That Shakespeare himself did not publish his plays was simply in
    • form. One of these investigators is Eugen Reichel, who thinks to
    • action, as in the wonderful exposition and development of the single
    • unfolds its thoughts and feelings.
    • This development in art which culminated in Shakespeare is determined
    • by the preceding phase of cultural development; the Renaissance
    • concern themselves with the single personality, with the individual.
    • not wish to set forth jealousy in Othello or ambition in Macbeth, but
    • simply the definite characters of Othello, Macbeth, or Hamlet. Just
    • and this practical knowledge enabled him to develop his action in such
    • there are no plays which are so completely conceived from the
    • book-learning, gave him the possibility to face things more freely and
    • great play “OTHELLO”.
    • It is consequently useless to ask what Shakespeare's own standpoint
    • Shakespeare believed in ghosts and witches, whether he was a
  • Title: William Shakespeare
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    • Lecture eleven of thirty-eight lectures in the lecture series entitled,
    • Lecture eleven of thirty-eight lectures in the lecture series
    • schiller and the development of German literature in general
    • remark – especially in view of the excellent translations
    • Schlegel
    • Shakespeare himself did not publish his plays was simply in
    • performances, so that the texts did not completely correspond to
    • is Eugen Reichel, who thinks that the author of Shakespeare's
    • extremely bad translation and poor acting.
    • wonderful development of the individual characters. The poet
    • and feelings in the presentation of an individual
    • artistic development, which culminated in Shakespeare, was made
    • possible by the preceding phase of cultural development: the
    • Othello or ambition in Macbeth, no, simply the
    • definite characters of Othello, Macbeth, or Hamlet. Just because
    • stage, and this practical knowledge enabled him to develop his
    • completely conceived from the standpoint of the actor. This is a
    • him the possibility to face things more freely and in a far more
    • establish his fame for all time, followed: Othello,
    • consequently useless to ask what Shakespeare's own standpoint may
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  • Title: The Manicheans
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    • Albigensians, Waldensians, and Cathari also belonged, and later the
    • relationships, Freemasonry. Freemasonry really belongs here, in spite
    • Mysteries, (2) The Letters, (3) The Gospel, and (4) The Thesaurus.
    • themselves ‘Sons of the Widow.’ Manes designated himself
    • humanity — that is as an incarnation of the Holy Spirit, merely a
    • conceptions of evil held by Manicheanism is what distinguishes it from
    • supposed to have originated from Manes himself. In the legend of
    • it, whereby it consumed itself. It now carried within itself the seed
    • is also that of Theosophy, namely that Evil is only an untimely Good.
    • For example, an excellent piano technique is good, but if the
    • Widow. The soul, which will later on become completely independent, is
    • designates himself as the Son, He it is who prepares the soul to
    • Divine-Spiritual Light of the soul, a rebellion of the soul against
    • everything which has not come from out of the soul itself. ‘You
    • must strip off everything that is external revelation, everything that
    • believe in the truth of the Gospels unless the authority of the
    • Catholic Church compelled me to do so.
    • contrary, supports himself on the inner spiritual light of the soul.
    • in order that through itself the Darkness may be redeemed, in order
    • all at once express itself in a form. Only consider how Life hurries
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  • Title: Mathematics and Occultism
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    • Gesammelte Aufsätze 1904 – 1918. Aufsätze und neun
    • An address delivered to the First Annual Congress of the Federation
    • IT is well known that the inscription over the door of Plato's school
    • realm of purely spiritual being according to his “Doctrine of
    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • from material perceptions, as a simple experiment on one's own self
    • withdraw into himself and does not allow any material impressions of
    • linger, in his mind. As to the man who is as yet undeveloped, when he
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • developing organs which can perceive spiritual truths (just as Nature
    • empty when it rids itself of the contents of sense-perception. It was
    • precisely such a mind emancipated from sense-perception and yet
    • experiences within himself to its full extent what Plato here implies,
    • and the purely spiritual World. Let us think about the
    • case of all mathematical pictures. They relate to the
    • sense-perceptible, but they are not exhaustively contained in it. They
    • sense-perceptible form leads me beyond itself; it can only be for me a
    • purely spiritual manner if we would really know it in its true aspect.
    • Maximum number of matches per file exceeded.
  • Title: The Dead Are With Us
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    • inclined to feel it all rather remote from everyday life. But this is
    • ourselves acquainted with it. But to know the spiritual world it is
    • essential that we ourselves think through and make mental pictures of
    • and again; through their own power they make themselves comprehensible
    • fraught with difficulty, because its conditions are so entirely
    • different from those of the life that can be pictured with the help of
    • have to become acquainted with completely different conceptions.
    • When we enter into relationship with the things in our physical
    • — including what is done by the dead themselves — arouses
    • namely, as realms devoid of feeling. The first kingdom of those we
    • particles, is formed out of the Cosmos. For we ourselves prepare this
    • nature; we ourselves build it up.
    • In order to make the picture more exact, we must acquaint ourselves
    • mentality. Modern man knows quite well that when a magnetic needle
    • South, this is not caused by the needle itself, but that the Earth as
    • to assert that the direction is brought about merely by forces
    • develops in an animal or in a human being, all science and all schools
    • fact, participating; what happens on Earth is merely the stimulus to
    • an imprint of cosmic forces and the hen herself is only a place, an
    • abode, in which the Cosmos, the whole World-System, is developing this
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  • Title: Lecture: The Origin of Speech and Language
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    • Die Erkenntnis des Menschenwesens Nach Leib, Seele und Geist.
    • workers themselves. They could choose the topics; Rudolf Steiner
    • objections. Far-reaching, momentous issues as well as matters closer
    • spiritual work grew out of a course originally held by Dr. Roman Boos
    • whether he himself could attend to them and quench their thirst for
    • Several employees of the site office also at-tended as well as two or
    • definitely not with a view to publication. The tone and style of
    • talked about how closely connected nutrition is with our life and
    • then lifeless in our intestines. These substances are then
    • re-enlivened by the lymph vessels, and in the process they are
    • feelings.
    • activities of the blood and the air, our feelings come about. Now we
    • have to deal with the human mind as well and try to understand how it
    • developed.
    • celebrated the sixtieth anniversary of this possibility. We did not,
    • because in our time people are not very interested in celebrating
    • purely scientific anniversaries. The discovery made in 1861 we could
    • have celebrated sixty years later, was an important scientific
    • becomes ill in any way, we discover that nature herself arranged such
    • Well, in 1861,
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  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • Das Raetsel des Menschen. Die Geistigen Hintergruende
    • concerned with getting to know the human being as he is related to
    • we have cured ourselves of the trivial attitude which is taken by
    • many people who like to regard themselves as spiritually minded, when
    • way; the sense of Movement, the sense of Balance, the sense of Smell,
    • have had to accustom ourselves to regard these senses as a shadowy
    • Taste, Smell and Sight. And just where the hidden spiritual plays
    • much more freely about certain truths than is now possible, for such
    • become so personal and really want to let personal feelings cloud
    • regions, as the constellations of the Zodiac are stationary regions
    • their journeys and alter their positions relatively quickly. In the
    • accurately: it is not the visions themselves which are pathological,
    • What is pathological is not the visions themselves, but that they
    • feeling, an activity, a deed which would have been appropriate on the
    • belongs. It does not do so if today, as an atavistic vision, it is
    • to prevail against the vision, a state of helplessness sets in. If
    • about itself, then the person concerned will be strong enough to
    • relate himself to the world in the same way as during the Old Moon
    • Zodiac, with its twelve sense-regions. He will alter it in such a way
    • that in his Zodiac, with its twelve sense-regions, more
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  • Title: Lecture: A Turning-Point in Modern History
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    • It is the seventh of twelve lectures in the volume
    • turning-point in the history of mankind, particularly in relation to
    • one cannot help feeling oppressed if one remembers a saying by Herman
    • feeling for the culture of middle Europe. Herman Grimm once said that
    • he feels unsupported and alone among the nations of the world.
    • feeling of oppression. For one must admit: Luther does not live on
    • effectively in the German tradition; Goethe has never been a living
    • and Bismarck belong to conditions which no longer exist. Thus —
    • already in which a German would have to feel unsupported and alone
    • among the nations of the world. People do not feel deeply enough to
    • present-day men were not so superficial, many things would be felt
    • events of the world are felt.
    • merely to write a literary essay, but to perform a political deed. At
    • self-education of man, which he regarded as a necessity of his time.
    • rather that by work upon himself, by self-education, man should reach
    • this condition of freedom within the social order. Schiller believed
    • influence of rational necessity. Man can commit himself to follow
    • this rational necessity, it is still something that compels him. And
    • still compelled. So man is placed between reason and sensuality. His
    • Here Schiller, in comparison with Kant, whom unfortunately he
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  • Title: Lecture: Elemental Beings and Human Destinies
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    • The Michael Impulse and the Mystery of Golgotha.
    • It is the seventh of twelve lectures in the volume
    • The Mission of Michael. The Revelation of the
    • Die Sendung Michaels. Die Offenbarung der eigentlichen
    • ELEMENTAL BEINGS AND HUMAN DESTINIES
    • “Die Sendung Michaels” published by De Verlag der Rudolf
    • relatively speaking, self-dependent. We have within the human being
    • gathered from my lectures, as well as from my book,
    • sphere of feeling; and finally the sphere of the will, which
    • the system and organisation of the limbs. Relatively speaking, these
    • Similarly, the life of ideas, the life of feeling and the life of will
    • are each self-dependent, although at the same time they work together.
    • thinking and ideas. Everything connected with the life of feeling
    • is a dream-life. Even in daytime the life of feeling pervades our
    • feeling we know indirectly through ideas, but we can never know it
    • directly through the feelings themselves. The life of will is in still
    • states lying below ordinary human consciousness. Subconscious ideas
    • lie beneath the life of feeling; and still more deeply unconscious
    • contains within it thinking, feeling and willing. In the head system
    • or the system of thought, a life of feeling and a life of will are
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  • Title: Lecture: Man, Offspring of the World of Stars
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    • Perspectives on Humanity's Development.
    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • of the development of the Mind Soul in humanity — was directed
    • we know that the Ego lights up within the Intellectual or Mind Soul
    • to be awakened during the age of the culture of the mind or intellect,
    • into being merely by inner activity of the soul, but they were born as
    • it were from the objects themselves. In this respect Goethe's thinking
    • his ideas before him, that he perceived them objectively.
    • as being the creation of the Sun. With the rising Sun they beheld the
    • the red glow of evening. The Greeks felt that the world of ideas came
    • to them at sunrise and passed away from them at sunset. They felt that
    • “darkness”, they felt that their world of ideas came to an
    • insight into this entirely different world of perception and
    • Mysteries, began to feel that their power to perceive the spiritual
    • Now the intellect alone can give us no real knowledge of what has
    • We who have been living in the era of the development of the
    • in our inner, intellectual activity, only a shadowy reflection of the
    • intellect of ours a living understanding of the universe. The
    • shadow-intellect that is characteristic of all modern culture has
    • particularly when he allows himself to be influenced by the claims of
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  • Title: Lecture: The Ear
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    • Spiritual Relationships in the Human Organism.
    • relation of man to the super-sensible worlds — or, as I might
    • equally well express it, the relation of man's earthly life to his
    • with the physical world of sense — may be held in the main to
    • represent this physical world itself. While the life of man between
    • that man as he stands before himself in the physical world represents
    • things are not yet entirely clear to science today, but from what is
    • intelligible on the foundation of what can be ascertained directly in
    • hand are not intelligible on the basis of what the physical senses can
    • but give ourselves up to an illusion. For the truth is that the inner
    • intelligible like the salt crystal, on the basis of what we see around
    • The names of these minute ossicles immediately behind the drum —
    • ‘knee-cap’ is undeveloped, that is to say there is no
    • upon the drum. Just as you touch and feel the ground with your feet,
    • so do you touch and feel the drum of the ear with the foot of this
    • little ossicle. Only the foot with which you walk about is coarsely
    • formed. Coarsely you feel the ground with the sole of your foot, while
    • touch and feel the delicate vibration of the drum.
    • cochlea or ‘snail-shell’. It is filled with a watery
    • ‘foot’ touches and feels upon the drum has to be transmitted
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  • Title: Education for Adolescents
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    • themselves. Through the whole way in which they are educated, they
    • souls, then these same forces are changed into something else.
    • transform themselves into what they become in most young people today.
    • into delight in power, and second into eroticism.
    • Unfortunately pedagogy does not now consider this delight in power and
    • elements in the human organism at puberty. If young people are rightly
    • spoken about during these years, this is in itself something that
    • are thrown back into ourselves. Taken all in all, we have to say that
    • arise primarily because people are far too concerned with themselves
    • concern for the world but busy themselves with how they feel and what
    • self-occupied in this way is during the ages between 14, 15 and 21
    • should be directed toward world-interrelationships in every field. The
    • occupied with themselves. For, as everyone knows, as far as subjective
    • feelings are concerned, pain only becomes greater the more we think
    • best remedy for the overcoming of pain is to bring yourself, if you
    • can, not to think about it. Now there develops in young people just
    • gentle pain. And this kind of experience immediately makes us tend
    • towards self-preoccupation, unless we are sufficiently directed away
    • from it and toward the world outside ourselves ...
    • as far as the mutual relationship between pupil and teacher is
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  • Title: Lecture: The Work of Secret Societies in the World
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    • development of consciousness. The task of our epoch to permeate
    • into the atom. Relationship of the atom, thought and electricity.
    • stages of development. Their correspondence with the Higher
    • intellect, as epoch of egoism and its necessary defeat.
    • the less important New Year's Festival and the extremely important Feast of
    • kinds of exercises are necessary for self-development, and such exercises
    • say: All this, surely, could be attained without these secret societies.
    • But I can tell you — and in the course of the lecture you will
    • along many channels. A great deal of occult knowledge exists in the various
    • religions and all those who participate deeply and sincerely in the life of
    • a religious community have some share in this knowledge and are preparing
    • themselves for the attainment of immortality in the real sense. But to
    • reach the knowledge of immortality in full consciousness, as a concretely
    • real experience, to have the feeling that one belongs in very truth to the
    • feeling of survival but to impart a clear, fully conscious knowledge of
    • which governs the progressive development of consciousness in all future
    • stages of life. It is this: Nothing that a human being does not himself
    • its development.
    • perplexing — that whatever is achieved in the way of development of
    • worked at the development of his own consciousness.
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  • Title: Lecture: The Three Stages of Sleep
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    • It is the second of twelve lectures in the volume
    • Mystery of Golgotha and its Relation to the Sleep of Man.
    • the human soul must repeatedly unite itself, which must be
    • reason being that the truths of natural science are lifeless
    • are living concepts; if we condemn them to lifelessness because
    • coming to the point of definitely formulating questions as to
    • that ordinary consciousness cannot yield, proves that from the
    • unconscious way, something arises which indeed belongs to the
    • those who do not observe life sufficiently closely into
    • are related to ordinary life and consciousness. Even if it can
    • different with regard to the dramatic element of the dream, to
    • feelings of anxiety, of joy, of compulsion. The meaning of the
    • or the like. He may then wake up in this feeling of terror, for
    • have two entirely different pictures. In the first dream we
    • the soul has lived through is something entirely different from
    • themselves are not the essential thing. The point is the inner
    • place of an impulse — how this passed over into feelings
    • point of rousing himself out of sleep and returning to ordinary
    • behind the dream and these forces clothe themselves in
    • does not immediately penetrate into the physical body, but
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  • Title: The Cosmic Word and Individual Man
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    • It is the fifth of eleven lectures in the volume
    • Die Menschliche Seele in Ihrem Zusammenhang mit Goettlich-geistligen
    • N present-day anthroposophical life we must begin to develop an art which
    • conveyed by describing how the etheric body is related to the physical
    • only approximate, and only by developing these approximate
    • development, that they are not capable of conscious experience between
    • we shall consider its real nature, as it is beheld super-sensibly,
    • form, so as to make use of his senses. The relation of the external
    • world to his senses does not change. But the relation of the senses to
    • organs of perception his will is not active in the delicate movements
    • sense-perception. But it is a complete mistake to believe that the
    • sense-organs themselves, or more exactly the sites of the
    • after the moment of falling asleep, a more and more lively activity of
    • This lively activity of the etheric body streams out, in particular,
    • those places where the sense-organs are located, a continual lively
    • had stored up forces for an activity that develops only after sleep
    • darkened, the eyes themselves begin, like two phosphorescent suns, to
    • which could immediately perceive this phosphorescent glow.
    • his organism — continues during sleep itself as a music,
    • extraordinarily rich in melody and harmony, which also fills the whole
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  • Title: Christ and the Twentieth Century
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    • the like, in the light of those habits of thought, feeling and
    • with them. Perhaps in no problem — and this may well be due to
    • themselves with these questions.
    • a development of grand and mighty conceptions of the Being named
    • Christ. The Gnostic ideas were only able to prevail for a relatively
    • development of the wonderful Gnostic ideas concerning the Christ
    • that of the Universe, of the Cosmos itself. Our consideration of the
    • how during the course of evolution, man, proceeding from a purely
    • wholly spiritual origin. In those regions where spiritual man dwelt
    • before taking on a material existence, where he felt himself among
    • other purely spiritual beings and spiritual processes — in that
    • developing onwards to the point where his soul and spirit came
    • existence, the Christ Being remained above in purely spiritual worlds
    • Being must not be sought in the region to which man belongs as a
    • humanity, for it was then that the Christ — having held back
    • His own development while man had long since descended into the
    • conception of this descent of a purely spiritual Being into human
    • evolution? It was that a specially developed human individual,
    • point of time when the soul of a chosen human being was able to feel
    • evolution, namely, the Christ. The Gnosis saw this advent of the
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  • Title: Lecture: Richard Wagner and Mysticism
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    • It is not the aim of Spiritual Science merely to satisfy curiosity or
    • we realise that its impulse has already made itself felt in the form
    • people say: ‘You tell us all kinds of things about Richard Wagner, but
    • himself.’ Such an objection is so patent that even those who think as
    • this the very thing that helps him to understand its nature? And will
    • just because the plant itself is not conscious of these laws? There is
    • which help us to understand the achievements of an artist need not be
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • nebulous and vague. But true Mystics have never done this. Precisely
    • blindly among the secrets of Nature with vague feelings, and Mysticism
    • the sun. And when people speak of obscure feelings and premonitions
    • in the domain of true Mysticism, and it is purely in this sense that
    • Wagner himself ever express this conviction? Most certainly he did!
    • element of life. He speaks in a wonderful way about symphonic music.
    • He regarded symphonic music as a veritable revelation from another
    • world, a revelation by which the threads of existence are elucidated
    • symphonic music are so firmly rooted in his being that no intellectual
    • uses his intellect when he endeavours to understand the laws of the
    • knowledge is much more reliable than any intellectual judgment.
    • which its melodies and tones can be heard. We are surrounded by worlds
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  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • I have described as knowledge through revelation and knowledge
    • revelation, in its more scholastic form, was by no means a body of
    • mystical, abstract or indefinite thought. It expressed itself in
    • The second kind of knowledge was held to be within the scope of
    • revelation was less sharply emphasised than they were in medieval
    • knowledge acquired by reason and knowledge through revelation (in the
    • evolution, had passed into an earthly body and linked Himself with the
    • Brentano had allowed himself to be influenced by this hatred and
    • Plato to the Idea of the Good in relation to the other Ideas. Deussen
    • the Ideas subsist in and through themselves. Plato could not
    • But now let us scrutinise this logic more closely. The Ideas are
    • to say about Indian wisdom. Nevertheless, if we ask for something
    • intellectualism is incapable of it. Nor is it possible to understand
    • nothing down was because they held that wisdom must be something
    • man, in direct personal intercourse. Something else — again not
    • understood — is said of Ammonius Saccas, namely that he tried to
    • bring about agreement in the terrible quarrels between the adherents
    • Let me try to tell you in brief words how Ammonius Saccas spoke of
    • Plato and Aristotle. He said: Plato belonged to an epoch when many
    • century A.D.) only the first, elementary traces of this kind of
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  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • themselves; the forces of thought, feeling and of the will become
    • whole course of mankind's development resembles the life-course of
    • strives to attain clairvoyance in the spiritual world, namely, the
    • activity of thought, feeling and will within man, will in future take
    • spheres of thought, feeling and will become separated. This imposes
    • upon which feeling can develop independently, and also a
    • foundation upon which the will can reach its particular development.
    • people withdrew themselves more and more even from the mere act of
    • ourselves from this chaos. The very course of human evolution demands
    • that we should extricate ourselves from this chaos. Indeed, for this
    • anthroposophical feelings and from a knowledge of the events which
    • taken into account from a SPIRITUAL standpoint! We should not delude
    • ourselves that we can carry over into the new time the things which
    • else it may, on the other hand, seek the path leading to an AWAKENING
    • Anthroposophy, should feel that they are a KERNEL from which the
    • human beings still ignore a secret of life which is intimately
    • coming events, is his angel, his ANGELOS. What we experience during
    • the night in common with that Being whom we call our “angel”,
    • of PRACTICAL LIFE. Only if the human being is intimately pervaded by
    • this feeling, will he be able to make the right decisions and
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  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • delivered at MUNICH on the 20th of March, 1916.
    • form of a plan with real ideas relating to those things which can at
    • that we should orient ourselves with the aid of encompassing
    • of spiritual science, we must penetrate more accurately into
    • Society; but these cycles of lectures still contain relatively
    • with the intellect, with experiments and observations. We know that
    • envelops him here upon the. earth, could only arise during the
    • developing in every direction here, upon the Earth; of course, it
    • develops first of all within the astral body, then within the etheric
    • the change entailed through the fact that an Ego now dwells within
    • epoch, it has merely received the inner movement which was most
    • of an Ego. The beings that belong to the other kingdoms of Nature,
    • differences belong to another field of study. We also come across
    • peoples which the West Europeans now lead into the field against
    • borne in mind is that the animals show infinitely greater differences
    • Angeloi, Archangeloi, Archai. We would have to utter this invocation
    • in such a way that its request would be granted, namely, that the
    • Spirits of the Angeloi, Archangeloi, and Archai might withdraw from
    • his physical body and then we would have to ask the Angeloi,
    • Archangeloi and Archai to withdraw their influences, so that man’s
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  • Title: Lecture: And The Temple Becomes Man
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    • the life of the human soul which express themselves in the forms of
    • Translated from Die Ziele des Johannes-Bauvereins
    • Ziele des Johannes-Bauvereins
    • themselves in the forms of sacred buildings and give birth to new
    • the future, too, the super-sensible will impress itself into the
    • flowing colour-effects, was ultimately destroyed by fire. Those who
    • tell us. In a beautiful and impressive lecture this morning,* you
    • heard how the creations of art and of culture help us to understand
    • help which are no longer available in our epoch. The Gods let their
    • and in a certain sense it is an illusion to believe that in the
    • forms, the colours and so on. For in those times the Gods themselves
    • help, but they vouchsafe it only when by the strength of aspiration
    • developed in the soul through a number of incarnations, men make
    • themselves worthy to receive the forces streaming to them from above.
    • What we ourselves have to create is essentially new — in
    • Buildings erected to enshrine what men have held most sacred have
    • is afforded by the forms of temples belonging to the Second
    • investigation of the Akasha Chronicle itself is not possible, we
    • would have felt: “The facade spoke to me in a secret,
    • that was striving to express itself in the façade.” He
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  • Title: Lecture: The Migrations of the Races
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    • was itself mixed with descendants of other races. The peoples of
    • civilizations have absorbed into themselves an even more ancient
    • interminglings are difficult to unravel. We will try to follow the
    • high spiritual development to penetrate into the chaos of the peoples,
    • Manu said to himself: peoples who know nothing of reincarnation will
    • whereas this teaching had reached a very high stage of development
    • over everything else. Everything of a physical nature lived in the
    • this doctrine fell more into the background, was outwardly less
    • the service of civilization. The result is an imposing development of
    • We can see from the organization and development of the Persian
    • development of personality. Among the Persians, emphasis was laid
    • characteristic is that instruction was given in telling the truth
    • (Wahrheitsagen). This, as well as gymnastics, was a compulsory subject
    • We now come to the region where the original Semitic element
    • Civilization had developed the art of arithmetic. The outcome was the
    • element, and in the south, the Atlantean. In the distant past the
    • ancient Greece there now arose the Pelasgian population, who practiced
    • connected with Nature. The belief prevailed that holiness was
    • That was a new development.
    • ancient Atlantean and Rishi civilizations. What had developed in the
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  • Title: Lecture: The Mystery of Golgotha
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    • A lecture delivered in Manchester College Chapel,
    • Verhaeltnis zur Geistwelt im Wandel der Zeiten.
    • A lecture delivered in Manchester College Chapel,
    • Verhaeltnis zur Geistwelt im Wandel der Zeiten.
    • A lecture delivered in Manchester College Chapel,
    • more in the light of spiritual knowledge. Intellectualistic knowledge
    • however strangely seeming. Imagine some Being descending from another
    • in all likelihood find the things on Earth quite unintelligible. Yet
    • meaning which belongs to the Mystery of Golgotha, the Being from a
    • intellectual abstraction. We can no longer feel our way into the
    • or less uncultured in their souls, — perceived in themselves
    • transparent to himself. He knew with certainty: I am a soul, and I
    • himself in cosmic pictures. Looking up to the stars, he saw them not
    • in the mere abstract constellations which we see to-day. He saw them
    • soul from yonder spiritual World, I entered the dwelling of a human
    • body.” Never did the man of ancient time unite himself so
    • closely with his human body as to lose this awareness of the real
    • mere heavenly body spreading light around, but a dwelling-place of
    • stars are essences of Being — Beings who make felt their active
    • Now in this feeling two experiences were joined together
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  • Title: Lecture: The Recovery of the Living Source of Speech
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    • A lecture delivered in Dornach, on April 13th, 1923. Authorized
    • Also known as: Archangels and the Living Source of Speech
    • Die Menschliche Seele in Ihrem Zusammenhang Mit Goettlich-Geistligen
    • A lecture delivered in Dornach, on April 13th, 1923. Authorized
    • Also known as: Archangels and the Living Source of Speech
    • Die Menschliche Seele in Ihrem Zusammenhang Mit Goettlich-Geistligen
    • If you will remind yourselves of some of the things I have said in
    • the relationship of man's faculty of speech to those Beings in
    • of the Archangels. You will remember I explained to you the
    • feeling is present in him that he belongs to a spiritual world and
    • soul, must have some relation to Spirits. According as the one or the
    • awakening, into a wrong or right relation with the Archangels. If he
    • the Archangels. I am reminding you of this, because I want to speak
    • to-day more particularly of one aspect of this relationship of human
    • speech with the hierarchy of the Archangels. Speech, like everything
    • else in evolution that has to do with man, as we have had full
    • therefore we shall not concern ourselves with the differences that
    • If we consider the relationship man has to-day to language, we find
    • studies alluded to a more intimate relationship between word and
    • object. In our day however there is hardly any feeling left for this;
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  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • MICHAELMAS 1931.
    • evolutionary process. It was said that another, more purely spiritual
    • In other words, it was held that the intervention of Jehovah had been
    • Testament. These men spoke of the Being whom they held to be the
    • Demiurgos was a Being dwelling in spheres of lofty spirituality, in a
    • world devoid of every element of that material existence with which
    • Creator of the world who sends forth other Beings from Himself. The
    • of these Beings, however, was held to be entirely free from the
    • relatively subordinate rank. And this brings us to a consideration of
    •  Æons 1. 
    •  Æons 2. 
    • thoroughly intelligible to the Ancients although it was utterly
    • higher level than the physical world but peopled none the less by
    • individualised Beings. And at the lowest level, at the lowest stage
    • conception was then added to this world of ideas, namely, that in
    • there had dwelt a Being belonging to the ranks of the Aeons, a Being
    • connected with the man Jesus in whom a holy Aeon had come to dwell.
    • died away. The time had come for man to pass into an entirely
    • different phase of development. It is not a question here of the
    • world of the Pleroma. Faculties of an entirely different character
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  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • A lecture delivered in Zurich, on December 3rd, 1916.
    • The Relation between the Living and the Dead
    • A lecture delivered in Zurich, on December 3rd, 1916.
    • The Relation between the Living and the Dead
    • in our so-called physical life between birth and death. We ourselves
    • our sense perceptions. It is a trite saying and we need scarcely
    • physical body in order to make ourselves acquainted through it with
    • ethereal or elemental. Whether or not the expression is really
    • elemental world is an unknown world for the human being as he now
    • for the elemental world — which happens when we are able to
    • perceive Imaginatively — we realise that this world is peopled
    • by many beings, no less abundantly than is the physical. Man himself,
    • inasmuch as he has an etheric body, belongs to the elemental world.
    • As an ether-being, man too is a citizen of the elemental world; only
    • the conditions in the elemental world are somewhat different from the
    • perception for the elemental world cannot begin in man till he is
    • able entirely to free himself from that which makes him earthly man.
    • himself from that which makes him earthly man. As earthly men, as you
    • emancipate ourselves from what is solid in us, the moment we feel
    • ourselves only in our liquid part, Imaginative experiences can
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  • Title: Lecture I: Ancient Myths
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    • In the course of the public lectures lately given in Switzerland I
    • observations to a positively magnificent materialistic explanation of
    • would be very useful for the man of today if he made himself
    • belong indeed to the realm of the modern superficial judgment which
    • and the Israelites. Moreover, one can say that a great part of the
    • knowledge of the Egyptians, Greeks and Israelites as expressed by
    • belonging to the Egyptian culture. I have already called your
    • themselves were concerned, had meant nothing but astronomical,
    • Titans, and all that is related to them, and the third generation of
    • Greeks, Israelites and Egyptians had different conceptions of
    • their connection with the universe. Nevertheless there prevailed in
    • all, as we shall shortly see, a deep relationship as regards other
    • standpoints, as well as in reference to the one I shall take as a
    • they developed a knowledge which had a longing to know the deeper
    • turn their gaze to that element in the human soul which lives not
    • turned the eye of the soul to that element in the soul which passes
    • the Egyptians. For it is this eternal-imperishable element — I
    • related of Osiris that at one time he ruled in Egypt. It is related
    • is then related that Osiris inaugurated not only among the Egyptians
    • it is further related that Typhon, the brother of Osiris, wanted to
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  • Title: Lecture II: Ancient Myths
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    • human consciousness. We know of the development of consciousness
    • perceptibility of super-earthly things. It is well to look back at
    • matter where he stands in the world, can be helped by the will to
    • orientate oneself for what is to come by considering what has been.
    • development of which we are standing, to the Fourth Post-Atlantean
    • certain mythical pictures and imaginations what they thought and felt
    • attentively what is said in my book
    • could really say: we see them. Entirely abstract thinking has only
    • said to themselves: that age in which men still lived directly with
    • of course not one Osiris, but it was believed that there had
    • been elaborated there actually lies all that I have been stating. The
    • point to a quite definite heavenly constellation, which the Magi
    • of the East knew as the constellation in which the new cosmic age was
    • certain constellation of the ‘Virgin’ the Magi of the
    • myth looked back to quite definite star-constellations. They have
    • the full moon rose in Taurus or in the Pleiades. This constellation
    • It is related, as you
    • star-constellations, in fact from what clairvoyance saw in the
    • star-constellations. If I were to make a comparison from something
    • lately in our minds, I might say: You have heard in the
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  • Title: Lecture III: Ancient Myths
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    • clairvoyance had stood in the same inner relation to the spirit
    • pervading Nature, as later on man is related between birth and death
    • of the transitional humanity to which we still belong.
    • beginning of the Old Testament, the Elohim, Jahve, can only be
    • according to the fundamental deed of the Elohim, of Jahve. I said
    • looked back into ancient times and said to themselves: the Gods
    • themselves a greater antiquity than that of the Gods then in power.
    • and significant a difference that one must bear it well in mind. In
    • the course of these studies we shall see to what an infinitely
    • same time the moral element, moral impulse, into the divine
    • within us in which we believe, which we profess as modern men, that
    • already referred to it yesterday. We have often related that we are
    • ages, who also traveled from Egypt into other lands, and not by the
    • Then it was related
    • that Osiris once more betook himself from the Underworld, where he
    • related by the legend that Isis let herself be induced to set free
    • Typhon, whom she had held imprisoned. Her son Horus, instructed by
    • mother and seized the crown from her. Then it is related that either
    • he himself, or, in other versions, Hermes, set cow-horns upon her
    • the feeling of the old Egyptians she was not only a mysterious deity,
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  • Title: Lecture IV: Ancient Myths
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    • of heredity that prevails almost exclusively — whether in
    • ‘immortal’ one spoke actually of man himself. In the
    • different) as ‘mortal’ makes himself ‘immortal’.
    • lift the veil of Isis, but only that one who binds himself
    • exclusively to the mortal element, one who will not approach the
    • immortal element, cannot lift the veil. Later on when the
    • Egyptian culture fell more into decadence the saying drifted into
    • moreover called themselves the ‘immortals’ in that
    • Bergson, the Schelling and Schopenhauer plagiarist, is about to be
    • easily be thought that their purpose is merely to blame our times. I
    • example that cannot be sufficiently followed? It is not related in
    • the Gospel that Christ-Jesus went into the Temple and flattered the
    • merchants; it is something else that we are told — that he
    • abstraction in the sense we have come to know it, namely estrangement
    • existence of mankind. And precisely through what man develops very
    • post-Atlantean-period. We must transplant ourselves in a new way, my
    • we wish to give the right colouring, the right nuance of feeling to
    • constellations of the cosmos. One must only understand this
    • The belief that the physical human being must in a certain way take
    • human nature which take their direction from other constellations
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  • Title: Lecture V: Ancient Myths
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    • have been capable of development in a way quite different from what
    • immediately upon the great flooding of the earth — called in
    • geology the Ice Age, in religious tradition, the Flood — from
    • present time we are capable of development up to a certain age
    • independently of our own action; we are capable of development
    • capable of development for a much longer time. He remained so into
    • spirit nature. If today we wish to have a development of the soul and
    • spirit nature after our twenties, we must seek for this development
    • externally considered — we shall see immediately how matters
    • element far into old age, but he had also the joy of this dependence.
    • blooming of soul qualities, which man can feel no longer. Yes,
    • relatively not such a very long time.
    • in which man no more remained capable of development to such a great
    • catastrophe, which again lasted for approximately 2,160 years, and
    • development up to the end of his forties. Then in the next epoch, the
    • Egypto-Chaldean, he could develop up to the time of his forty-second
    • period where man carries his development only into his twenties. This
    • is all something of which external history tells us nothing,
    • which moreover is not believed by external historical science, but
    • with which infinitely many secrets of mankind's evolution are
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  • Title: Lecture VI: Ancient Myths
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    • and significant truth — namely, man wanders over the earth but
    • has in reality no true understanding of himself. One could say that
    • ‘Know thyself’ stood on Apollo's temple as a challenge to
    • the Delphic temple ‘Know thyself’ merely a phrase at that
    • thinking and feeling flow into such currents as are necessary
    • understanding of man. One must put oneself in the position of taking
    • before our eyes as man, and all that belongs to it, is none the less
    • of soul. One must only develop a feeling that this human form is a
    • reach everyone, is not fitted to call forth a feeling of what a
    • seen a human skeleton — remember then that the human skeleton
    • is actually twofold, if one disregards everything else. One
    • the skeleton is a duality. You can easily lift up the skull from the
    • skeleton; it is really only set upon it, and then the rest of the
    • as absolute, develop them metaphysically — that we will not do.
    • man can produce by way of human thoughts, human feelings. The head,
    • feelings, that the head as apparatus can supply, we should never be
    • to ourselves. For what is this head? This head is in truth, as it
    • no apparatus for comprehending the being of man himself. We have been
    • Why? Well, by reason of the fact that man is more than all that we
    • these limits!’ But this is only because they merely reckon with
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  • Title: Lecture VII: Ancient Myths
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    • of mankind when we begin to observe man himself, seeing in his
    • meditating over all these things one can gain great help by thinking
    • man himself, again as totality, is its solution. We must not expect,
    • however, to solve the world-riddle in a moment; human life itself in
    • that the head is not merely given us quite passively but that we make
    • it ourselves. Between death and a new birth we come to know all the
    • we ourselves take part in working in the cosmos. And from the
    • cosmos, together with the purely spiritual beings who dwell there, we
    • acknowledges that the magnetic needle does not turn by itself to the
    • work, namely, that the earth is working there. In the case of the
    • universe is concerned. The head has not merely come about through
    • often find themselves
    • repelled by the chapter where I speak of the human aura and how man's
    • springs of water for the men. This went on very largely in the
    • as bluish, the left side as yellowish-red. This can all be read today
    • we mean much more spiritual elements in man than this lowest, almost
    • means in the camera obscura. Still there is a connection. Precisely
    • purely from researches of natural science it will be possible to
    • element through which we are connected with the hereditary
    • is only related to his ancestors in respect of the rest of the
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • Die Bruecke Zwischen der Weltgeistigkeit und dem Physichen des
    • Die Bruecke Zwischen der Weltgeistigkeit und dem Physichen des
    • One. No person is held qualified to form a judgment on the contents
    • of these works who has not acquired — through the School itself
    • requisite preliminary knowledge. Other opinions will be in so far
    • A lecture delivered in Bern December 14, 1920
    • ELLY HAVAS
    • you know, considerable time elapses before the astral body is also
    • astral bodies, but that this dissolution is in reality a releasing
    • himself. The etheric body bears within itself, as it were, the
    • of form structures, becoming ever more widely diffused, actually
    • stamps itself upon the cosmos; what has thus happened in our life and
    • what has imprinted itself upon the etheric body actually continues to
    • without moment for the entire universe. It is precisely through the
    • acquires a strong feeling of responsibility, because he is compelled
    • means of his intellectual life, his feeling life, his will, that is,
    • detaches itself in a certain way only to be gathered up into the
    • world! And we must develop this sense of responsibility that makes us
    • feel ourselves as participants in the creation of the world.
    • as something merely to be dispersed later on, merely to be dissolved
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • eleven others, is entitled:
    • Die Menschliche Seele in Ihrem Zusammenhang Mit
    • eleven others, is entitled:
    • Die Menschliche Seele in Ihrem Zusammenhang Mit
    • elaboration of the public lecture given yesterday.
    • this question, not theoretically, but concretely in a vital and
    • more closely.
    • human activity is at rest. But sleep is by no means merely rest; we
    • aware of the happenings in which they are involved. Nevertheless
    • now, what develops out of this sleeping state at the beginning of
    • in greater or lesser degree of development — when they come
    • Of the development of these three faculties people have usually quite
    • is expressed in words develops, gradually, out of speaking. It is
    • The ordinary conception of walking is extremely inadequate. Walking
    • does not merely consist in the child's learning to stand
    • upright and propel his legs, it involves acquiring equilibrium,
    • world. This means the child can move freely in any direction without
    • totally inadequate, for in reality something else of tremendous
    • significance comes to pass with the learning to walk, namely
    • differentiation. It is well known that speaking is connected with the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter
    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter
    • views which have to be developed in anthroposophical Spiritual
    • mental outlook of man through the centuries. If we tell people to-day
    • They feel that one thing at least remains constant, namely, man's
    • to-day merely by way of example — is Goethe.
    • the affairs of human beings. But he really did not feel at home in
    • But at the same time there is something else in Goethe — a kind
    • convey. Goethe appeals to the revelations of Nature rather than to
    • the revelations of the human mind. And this was the real temper of
    • Think of him as a child with all the religious convictions of his
    • contemporaries around him. He himself relates — and I have
    • overwhelming change that came upon him in Italy. In letters to
    • Nature herself proceeds, and of which I am on the track.” —
    • feels at home. And, if we study all that he produced after that time,
    • now living in a world of thought not easily intelligible to his
    • the Elementary School to the University, and with habitual thought
    • very growth and unfolding life of the plants. And this is an eloquent
    • evolution. Goethe felt a stranger to the thought of his time the
    • and he found it when he felt that he had brought to life within him
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  • Title: Lecture: On the Reality of Higher Worlds
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    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • Die Wirklichkeit der Hoeheren Welten.
    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • Die Wirklichkeit der Hoeheren Welten.
    • allowed to deliver the lecture in German.
    • To begin with, I want to express my heart-felt thanks for the cordial
    • sincerely grateful for the opportunity given me by the students here
    • students in Christiania. It was held in the largest hall — the
    • well how difficult it is to make Spiritual Science to some extent
    • intelligible to modern civilisation and culture, and I know, too, how
    • speak more fully elsewhere during the next few days (Cp.: Paths to
    • of its research are based entirely upon misunderstanding.
    • results, it is necessary both in regard to the results themselves and
    • which have helped to make modern science great. Modern science has
    • world, through experiment, through the reasoned deliberation of what
    • is yielded by sense-observation and experiment. While going beyond
    • the results as well as the actual modus operandi of authentic
    • has developed in the sphere of natural science, comes up against
    • knowledge itself, have all been evolved from investigation of the
    • to overstep these boundaries. But nothing that the intellect or the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • and the Development of Knowledge in Modern Times.
    • A lecture delivered by Rudolf Steiner at Dornach on the 5th of
    • eleven others, is entitled:
    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter Teil. Der Mensch
    • A lecture delivered by Rudolf Steiner at Dornach on the 5th of
    • eleven others, is entitled:
    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter Teil. Der Mensch
    • is now saved in electronic media.
    • the Development of Knowledge in Modern Times.*
    • Lecture delivered by Rudolf Steiner at Dornach on the 5th of
    • possibilities of development for the future. I have said that we
    • modern life of the spirit is intellectualism, the intellectual,
    • world-conception is sought in the observation and elaboration of
    • intellectualism, as such, has made its first appearance in the course
    • developed to a height which has not been surpassed during the three
    • up intellectualism. Intellectualism developed from out a spiritual
    • particular element which has, on the one hand, taken up something
    • world-conception did not work with intellectual forces; essentially
    • intellectual elaboration is needed, for the human being already
    • that in the course of human evolution intellectualism has, in a
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • A lecture delivered by Rudolf Steiner at Dornach on the 6th of
    • eleven others, is entitled:
    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter Teil. Der Mensch
    • A lecture delivered by Rudolf Steiner at Dornach on the 6th of
    • eleven others, is entitled:
    • Menschenwerden, Weltenseele und Wetlgeist. Zweiter Teil. Der Mensch
    • is now saved in electronic media.
    • Lecture delivered by Rudolf Steiner at Dornach on the 6th of
    • of human evolution present themselves under the influence of the
    • world-conception cannot be considered as if it had merely been the
    • conception is nevertheless based upon something through which the
    • this attitude towards science, nothing else could develop, except a
    • in mind has become evident in a positively radical manner, at least
    • in the external symptoms, in what may be designated as Haeckel's
    • Haeckel gave to his world-conception, and even without considering
    • world-conception; people believed that only this enabled them to
    • stand upon a firm ground. It was something completely new in
    • the past three, four, five centuries, something entirely new had
    • task, as I have expressed myself yesterday, in justifying its
    • namely, the fact that Haeckel came to the fore, with his conception
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • A lecture delivered by Rudolf Steiner at Elberfeld on the 13th of
    • Mitteleuropas und die europaeischen Volksgeister.
    • Elberfeld, June 13, 1915
    • A lecture delivered by Rudolf Steiner at Elberfeld on the 13th of
    • Mitteleuropas und die europaeischen Volksgeister.
    • is now saved in electronic media.
    • Lecture by Dr. RUDOLF STEINER, delivered at Elberfeld on
    • the midst of events that arouse every feeling of the human soul in
    • comparatively short time, death that has always been looked upon by
    • of man's future development. Many things are born out of pain and
    • particular are well suited to awaken in us forces of confidence and
    • Although not directly, they are nevertheless, indirectly
    • connected with feelings that come to the surface in these stormy and
    • feel in the manifold events of the present time, is the fact that
    • many people abandon the physical plane, at a comparatively early age
    • physical body to the elements of the earth. When he passes through
    • comparatively short time the etheric body becomes severed from the
    • have an entirely different constitution than that of a man who died
    • forces never go lost, but transform themselves. Natural science
    • life; it admits that forces do not go lost, but merely transform
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Salt, Mercury, Sulphur
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung,
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung,
    • own times, namely, Giordano Bruno, Lord Bacon of Verulam and Jacob
    • Boehme. We feel how they wrestled within themselves to understand
    • universe of space and the nature of the spatial universe itself.
    • sufficiently clear to indicate real insight into that relation of man
    • and assigns to human intelligence the task of combining the phenomena
    • them merely from the logical and abstract point of view, merely place
    • the Spiritual within the merely material. He points to this free
    • himself, together with his inner life of knowledge, and what remained
    • words have, however, an entirely different significance in his
    • words are entirely devoid of meaning. They were used, of course, by
    • in man, he was speaking of something absolutely real and concrete.
    • When man to-day speaks of himself, of his soul-nature, he gives voice
    • spectre the faculties of thinking, feeling and willing also come into
    • absorbs nutriment; he takes into himself the external substances of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • Also known as: The Present Crisis in Man's Development,
    • Also known as: The Present Crisis in Man's Development,
    • Der Verantwortung des Menschen Fuer die Weltentwickelung
    • Erdplaneten und der Sternenwelt. Der Mensch in
    • are now saved in electronic media.
    • Lecture by Dr. RUDOLF STEINER, delivered at THE HAGUE
    • briefly my heartfelt thanks to your esteemed president for her kind
    • words and then to pass on to what I believe I must tell you, for it
    • develop its peculiarities. Those who are initiated into the spiritual
    • this course of development, know that the second half of the 19th
    • never there before. This wave of a special course of development then
    • ramifications undoubtedly continue to hold mankind under their spell.
    • of transformation, in a special course of development. We know that
    • time of development in India; a particular forming of the astral body
    • then began, and a certain intermediate course of development took
    • place during that epoch of European development which began about the
    • in which the so-called intellectual and understanding soul
    • (Verstandes und Gemütsseele) unfolded. Everything that humanity
    • still prizes to-day as Greek culture; developed through the fact that
    • at that very time the intellectual or understanding soul was in an
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • this lecture was delivered by Rudolf Steiner at Dornach on the 18th of
    • this lecture was delivered by Rudolf Steiner at Dornach on the 18th of
    • activities relevant to the present time.
    • acquire any real self-knowledge or feeling of his own being without
    • You must remind yourselves that as well as living through his life
    • nevertheless at work in the physical world. Our physical environment
    • Something else, for example, might come about. The Ahrimanic Powers,
    • becoming extremely strong, might succeed in preventing
    • for men — by no means for their good — to be held in the
    • continuing to be held in the grip of physical incarnation. One of the
    • that they will, it is true, still have a relationship with the earth,
    • but a relationship no longer coming to expression in the birth of
    • and in a still later epoch his relationship to the earthly will
    • between death and a new birth to-day, man is related to earthly
    • conditions and the way in which he will be related to them when he no
    • longer incarnates physically, there is nevertheless a similarity. If
    • relationship with earthly affairs that we now have only between death
    • it will be when this relationship is permanent.
    • leagues away. Most people to-day still persist in believing that the
    • intelligible by the normal, rightly applied, human reason if only the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • The Relation of the Movement for Religious Renewal to the
    • A lecture delivered in Dornach, Switzerland, on December 30th, 1922.
    • The Relationship of the Starry World to Humans and of
    • Die Verhaeltnis der Sternenwelt zum Menschen und des Menschen
    • zur Sternenwelt. Die Geistige Kommunion des Menschheit.
    • A lecture delivered in Dornach, Switzerland, on December 30th, 1922.
    • The Relationship of the Starry World to Humans and of
    • Die Verhaeltnis der Sternenwelt zum Menschen und des Menschen
    • zur Sternenwelt. Die Geistige Kommunion des Menschheit.
    • The Relation of the Movement for Religious Renewal to the
    • evolution of humanity, science, art, and religion formed a harmonious
    • Mysteries, knowledge was sought as a revelation of the Spiritual in
    • not merely by being communicated in words, but through forms which
    • followed by the third stage, that of the revelation of the nature of
    • the world in religious cult or ritual, a revelation through which the
    • whole man felt himself uplifted to the divine-spiritual ground
    • of the world, not merely in thought, nor merely in feeling as happens
    • through art, but in such a way that thoughts, feelings and also the
    • inmost impulses of the will surrendered themselves in reverent
    • were to be filled with spirit. Men felt the living unity in science
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • A lecture delivered by Rudolf Steiner at Leipzig on the 22nd of
    • The Relation between the Living and the Dead, from Steiner's
    • A lecture delivered by Rudolf Steiner at Leipzig on the 22nd of
    • The Relation between the Living and the Dead, from Steiner's
    • is now saved in electronic media.
    • delivered
    • send our thoughts to those who are outside on the battlefields, where the
    • Geister ihrer Seelen, wirkende Wächter!
    • Unserer Seelen bittende Liebe
    • Unsre Bitte helfend strahle
    • Den Seelen, die sie liebend sucht!
    • Our prayer may helpfully ray out
    • Geister ihrer Seelen, wirkende Wächter!
    • Unsrer Seelen bittende Liebe
    • Unsre Bitte helfend strahle
    • Den Seelen, die sie liebend sucht.
    • Our prayer may helpfully ray out
    • passed through the Mystery of Golgotha for the welfare of the earth
    • instead of being merely the abstract end of life (only a
    • the manner in which the human being presents himself to us in the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
    Matching lines:
    • A lecture delivered by Rudolf Steiner at Dornach on the 9th of
    • with the Elemental Worlds. Finland and the ‘Kalevala’”,
    • The Human's Connection with the Elemental World
    • eleven others, is entitled:
    • Der Zusammenhang des Menschen mit der Elementarischen Welt.
    • Kalewala. Olaf Asteson. Das russische Volkstum. Die Welt als
    • A lecture delivered by Rudolf Steiner at Dornach on the 9th of
    • with the Elemental Worlds. Finland and the ‘Kalevala’”,
    • The Human's Connection with the Elemental World
    • eleven others, is entitled:
    • Der Zusammenhang des Menschen mit der Elementarischen Welt.
    • Kalewala. Olaf Asteson. Das russische Volkstum. Die Welt als
    • it is now saved in electronic media.
    • Lectures entitled: “Man's Connection with the Elemental Worlds.
    • outwardly; that is to say, a stage in which the soul really feels its
    • separately. In other words: A nation must once have existed that felt
    • these soul-parts separately, in such a way that the “one-ness”
    • was, after all, felt within the soul far less than the
    • is based, felt: “The world contains an inspiring element and
    • ancient seers, experienced the inspiring element of the sentient soul
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Awakening to Community - I
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    • A lecture delivered at Stuttgart, on February 13th, 1922.
    • A lecture delivered at Stuttgart, on February 13th, 1922.
    • The development of
    • organizational and developmental aspects of the Society, for I see it
    • everything related to the life and development of the Society to
    • But I hope to be able, at the delegates' meeting that will soon be
    • held, to discuss at greater length the subject originally intended
    • three phases of anthroposophical development.
    • by discussing how a society like ours comes into being. I believe
    • self-knowledge and thus prove a good preparation for the delegates'
    • presently developing that the times themselves demand the deepening
    • of knowledge, the ethical practice, the inner religious life that
    • of those elements that are so needed under the conditions that
    • the twenty-one or twenty-two years of the Society's development, we
    • in a way they felt in their souls to be in keeping with their dignity
    • to feel what millions and millions of others will be feeling keenly
    • honest seeking will find, if he practices self-observation, that this
    • springs from the innermost core of his humanity, something he feels
    • Those who have come honestly to anthroposophy therefore feel the need
    • to belong to an anthroposophical community to be a real and deep
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Perceiving and Remembering
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    • A lecture delivered in Dornach,
    • A lecture delivered in Dornach,
    • sketch it thus: representing it entirely diagrammatically, and we shall
    • etheric and physical body, and there, belonging to them, as is understood, in
    • of this is that the human ego and astral body first receive a revelation of
    • things, and this revelation which remains unconscious, is then reflected on
    • thoughts evoked by the man whom we met, revealed themselves within our
    • yourselves. While you stood before the man and spoke to him, your etheric
    • light-body was in continual movement. What you said to him, what you felt and
    • stirs your soul, and this movement causes your etheric body, purely because
    • days before, when you met the man and exchanged thoughts with him. Very well,
    • in the outer ether, he feels the movements which stir the outer ether, and
    • of what he experienced previously. We have really to picture to ourselves,
    • for example, that you see two men meet each other. Perhaps the one merely
    • light-ether from the light-ether. This is remembrance purely as an act of
    • intensely within the outer ether, till after a few days they leave the outer
    • continually to repeat and to reproduce from within itself all those movements
    • ourselves so independent of it — not letting it disturb us — that
    • itself. We should be then in the outer ether and look at the movements of our
    • would then occur, that through dwelling in the ether — which is what we
    • Maximum number of matches per file exceeded.
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • one of those aspects of spiritual science that show us how well
    • sense. Not only does this knowledge help us understand everyday life,
    • science can be of great help to us just where daily life is
    • concerned; it can help us solve many problems and show us how to cope
    • welfare. We could enumerate hundreds of such life problems that are
    • thing as forgetting has to belong to the phenomena of life.
    • it is only with the help of the facts of occult life that you can get
    • opposite of memory, namely forgetting, will have something to do with
    • to be satisfied with characterising forgetting in a purely negative
    • ought to ask ourselves how it happens that the etheric body acquires
    • repeat indefinitely. It is due to the etheric body that the parts of
    • actually sheer dilettantism on a higher level.
    • of the plant's etheric body also has the capacity to develop memory,
    • bean plant. You will have to admit that the plant's development is in
    • that his development is also enclosed within certain limits. Negroes
    • could add various other examples to show that human development, just
    • the development of soul and spiritual qualities. If you imagine two
    • where his capacities are properly developed, you could not possibly
    • say that this development of the child's capacities was already there
    • Maximum number of matches per file exceeded.
  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • this has not been immediately apparent. Therefore it will obviously
    • being held here alongside the actual group evenings, and which are
    • intended for the purpose of bringing newer members up to the level,
    • cannot be immediately understood by every newcomer. But there is
    • something else we should note as well, which will gradually have to
    • speak about the same theme in a very elementary way, of course, but
    • following Monday. It may not be immediately apparent to the audience
    • nevertheless; and when you lend lectures to one another you cannot
    • depends on the whole development of the life of the group. Only when
    • is also a kind of introduction to the lectures about to be held in
    • These could well appear to have nothing in common; however, you will
    • themselves fall sick with it, and even then their interest does not
    • content themselves with the thought that the people who carry out the
    • there exists in this sphere a much more rabid belief in authority
    • than has ever existed in the religious sphere. The papacy of
    • medicine, irrespective of its various forms, still makes itself felt
    • medicine assumes greater and greater dimensions and insinuates itself
    • understanding things, completely undermines a deeper method arising
    • credit to this or that method, merely criticising what is trimmed
    • Maximum number of matches per file exceeded.
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • a series of apparently widely divergent aspects of human health and
    • illness. And later on these various aspects will group themselves
    • coming meetings. Our main concern last week was to acquaint ourselves
    • will gradually accustom themselves to this way of thinking.
    • kingdoms that are around us. Phenomena that doubtlessly belong to
    • visualise how the earlier dual sexed human being gradually developed
    • group the characteristics of the male sex developed more strongly.
    • progressive development in one direction or the other, at a time when
    • how the clock works we must go to the mind that produced it, namely
    • meaning behind the two sexes gradually developing and then
    • something else that had previously existed. You must not think that
    • must picture to ourselves that in the times preceding bisexuality
    • a much more delicate nature, and when human beings partook of
    • nourishment in those times there was something else contained in
    • these beings of bisexuality had the power of fructification as well
    • individualities, which expresses itself in the multiformity of life
    • Just imagine how infinitely dull human life would be if people were
    • would want to do the same thing as everybody else. But in ancient
    • traveled just a short distance over the earth, that had a great
    • Maximum number of matches per file exceeded.
  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • this group is solely due to the arrangements we have made concerning
    • the courses running parallel with the group lectures. Therefore I
    • will concern ourselves today with something that will again appear to
    • be far removed from the previous lectures but which will nevertheless
    • understanding of it, certain preliminary concepts would have to be
    • presupposed that are less related to an intellectual understanding
    • of this kind brings us ultimately to the point where things that
    • these connections as well as the relationship of these members to
    • more accurately today. The astral body and the ego are not active in
    • during the day, but their activity is completely overpowered by the
    • tell ourselves that this human ego is within the human body when man
    • actually do during sleep? We can in truth say fairly accurately that
    • this ego that has freed itself in the daytime from the large cosmic
    • visualise the relationship of the day ego to the night ego as though
    • quite literally, namely that your ego never stays the same for the
    • aware of it. Then man felt his own innate astral feelings that he had
    • feelings at another time. At one time he felt more alive in the world
    • feelings. You could perceive quite different shades of feeling in the
    • which would have worked destructively in earlier times but which is
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  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • question: How can a knowledge of these things help us understand in a
    • one another. You will remember that there are certain relationships
    • course speaking figuratively, for they are not really rotations but
    • to make people think, namely that in pneumonia a special phenomena
    • attempts to pull itself together and develop the forces within itself
    • various organs of the human body came into existence and developed at
    • organism is extremely complex and its individual organs came into
    • these organs were developed further at a later stage of evolution.
    • the nervous system. But man is complicated, and the development of
    • the various parts always runs parallel. The construction of the lungs
    • began at the same time as the development of the astral body and the
    • rhythm. So if we relate the rhythmic course of the etheric body to
    • in the same span of time, goes round twelve times. There you have the
    • relationship of 1:12. Now suppose you look at the clock at noon, when
    • twelve it can no longer coincide with the hour hand, for this has
    • and just over five minutes later. Now you have a similar relationship
    • relation to the etheric body. Now the astral body begins to rotate.
    • Seven days later the astral body covers an entirely different part of
    • patient's disorder has been overcome in seven days, then all is well.
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  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • that in one of the group lectures held here this winter (10th
    • complexes of the physical body itself. That is, the ego has its chief
    • glandular system, and the physical body represents itself. Then we
    • is very interesting for people to know, namely, how illnesses are
    • connected with causes made by man himself in earlier lives. In order
    • entirely different situation from anything met with in life. His ego
    • aside as well as his physical body, hence this combination of ego,
    • immediately after death have also been mentioned; man's feeling of
    • certain way for use in the future. Nevertheless an extract of the
    • satisfaction. This is felt as a kind of thirst for physical life
    • until man has grown accustomed to live solely in the world of the
    • spirit and to have solely what can be acquired out of the spirit.
    • the period of breaking himself of his habits, or Kamaloca.
    • we must picture to ourselves what man actually does in Kamaloca. We
    • concentrate solely on what concerns the question of the karmic cause
    • had done something in his twentieth year that hurt someone else. When
    • in his development. This is what the pilgrimage of life means for me,
    • incarnation, is set for further development. And this development
    • have taken an entirely different course; it would also have failed to
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  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • purpose of coming more closely in touch with the whole nature of
    • something that is absolutely a part of everyday life. And perhaps,
    • distances, for it reveals itself in the most ordinary things of life.
    • fellow creatures. Therefore only a knowledge and understanding that
    • like to reduce man as near as possible to animal level, emphasises as
    • strongly as it can that a high level of intelligence is to be found
    • in the various accomplishments of animals, an intelligence often far
    • intelligent it does not arise out of an individual element in the
    • observation, even though it is not absolutely impossible. But one
    • laugh and weep. But you cannot help such people if they do not want
    • it to animals as well. A person who really observes the soul knows
    • incarnations. Thus we differentiate between the actual kernel of
    • characteristics. Now it is true that the actual individual kernel of
    • at what moment this kernel of individuality can start its formative
    • work on man is a different matter. The individual kernel is already
    • kernel of man's being is there, as we said, it cannot take control
    • the child has entered the world this kernel of individuality begins
    • is actively engaged in choosing his parents. But this, too, is
    • itself does not begin until the child has come into the world. And
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  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • namely laughing and weeping, and today we will explore the conditions
    • at these relatively superficially you would realise immediately that
    • the black, red, yellow and white race, and that these races were
    • school from the observation of purely physical, material conditions,
    • or what we have learnt through anthroposophical science itself.
    • actually the human body too, developed in the different epochs of
    • various capacities that mankind has today, developed gradually in the
    • have been entirely different then. Man, evolving in earthly
    • today not standing with his feet on the earth, but raising himself
    • into the air, as though he had no bony elements within him, but still
    • belonged to the regions of air and water, whereby we must imagine the
    • conditions necessary for man to develop into what he is today? It was
    • him not from below, from the centre of the planet, but from the side.
    • himself with a body as airy as it was before, and he would have to be
    • tells us that at the North Pole itself earth conditions in Lemurian
    • and the moon are at their least. What has made itself felt since
    • can confirm that earth conditions changed to something completely new
    • spiritual species that did not concern itself very much with the
    • physical bodies that swarmed about on the earth below. From a
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  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • Spiritual science can help us penetrate to a realm where new possibilities
    • like to draw your attention to a fact that can tell you a great deal
    • in a purely external way to begin with, the difference between the
    • an extremely enthusiastic dog-lover would want to deny that there is
    • can be undertaken with animals. We need merely bear one particular
    • know that man's development is a gradual and very complicated
    • of his life, up to the change of teeth, man develops in quite a
    • physical world when he leaves his mother's body and frees himself of
    • completely enveloped in external etheric currents that come from the
    • outer world, just as the physical body is enveloped until birth in a
    • the astral body develops freely until the twenty-first or
    • say. Immediately after the birth of a human being his brain is not
    • nerve-strands develop only after birth. A child will hear and see a
    • bell, for instance, but the impression of the sound and the sight of
    • the bell do not immediately combine to form the thought that the bell
    • this are developed in the brain, and the forces that develop these
    • the child's development as an extra covering round the brain. But
    • outside during the first weeks of the child's development could not
    • go on working at the whole development of the growing human being
    • been working from outside passes into the brain, it develops under
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  • Title: Between Death and Rebirth: Lecture One
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    • the soul need only be duly prepared and revelations will flow from
    • is over. After death relationships between individuals continue as
    • they were during life on Earth. Homer's seership. Michelangelo and
    • the planetary spheres after death depend upon moral and religious
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • am very glad to be able to speak here again after a comparatively
    • by these beings in the lives of men. The Play will also have helped
    • cannot be grasped with the help of a few simple concepts or a theory
    • soul must be involved. But life itself is a process of Becoming, of
    • development. Someone might argue that he can hardly be expected to
    • ally himself with an Anthroposophical Movement if he is immediately
    • faced with a demand for self-development and told that he can only
    • before a human being can reach the highest stage of development he
    • led mankind as a whole to strive for such development, and he need
    • only devote himself open-mindedly to this sense of truth, with the
    • programmes. Man is able to sense truth where it genuinely exists.
    • divert men from the natural feeling for truth that is present in
    • of what I mean is our study of the four Gospels. This autumn I
    • lectures on the Gospel of St. Mark. These studies of the Gospels may
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  • Title: Between Death and Rebirth: Lecture Two
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    • during Initiation closely akin to those undergone during the life
    • meeting between Abraham and Melchizedek contains a deep secret of the
    • for those who call themselves Christians. "Ye shall be as Gods"
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • the new birth. Obviously, what will be said from a comparatively new
    • study that everyone can undertake for himself.
    • an unprejudiced observation of man's life is surely the existence of
    • made between the ‘I’ itself and the ‘I’
    • the language he uses he speaks of himself as if he were another
    • have some consciousness of himself and to speak of himself in the
    • no possibility of any clear and distinct experience of himself as
    • ‘I’. After that point he can experience himself as an
    • Ego, as ‘I’; he finds himself so at home in his ‘I’
    • become ‘I’-conscious. You can discover for yourselves how
    • the outside world tells you that you are an ‘I’ and you
    • given yourself a hard bump! In the case of a child these collisions
    • consists in learning to distinguish himself from the world outside
    • and thus becoming aware of the self, the ‘I’, within him.
    • world the child acquires self-consciousness and says ‘I’
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  • Title: Between Death and Rebirth: Lecture Three
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    • Relationships established during existence on Earth cannot, to begin
    • The relation of the soul to the body. Analogy of the plant and its
    • connection with the Sun. Man belongs to the Universe, not only to the
    • connection been lost. The Christ Impulse imparts feeling of kinship
    • with the Macrocosm. A twelfth century allegory. Reference to
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • relationships he himself prepared during his existence on Earth. It
    • spiritual world after death, the relationship between us is, at
    • life withheld that love from him, we shall now have to experience
    • again the relationship that existed before death because of the lack
    • we allowed the relationship caused by our self-incurred debt of love
    • to be established, we shall have to live through the relationship for
    • has elapsed shall we be able to experience once again, during our
    • life after death, the happier relationship previously existing
    • a position to expunge or change relationships for which we had been
    • It might easily be believed that this is inevitably a
    • realise the wrong I committed, but I cannot rectify it and must rely
    • further development if it were otherwise, if he could not learn from
    • that the dead himself can change them. Above all during the first
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  • Title: Between Death and Rebirth: Lecture Four
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    • stellar world to the extent to which he developed moral and religious
    • during waking life. Processes of cognition lie within the field of
    • rebirth is that forces may be drawn from the stellar world for
    • constellations. Anthroposophy is a torch by which the spiritual world
    • death. Forces once drawn from the stellar worlds must now be drawn
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • to the extent to which he developed moral and religious qualities
    • if, during his life on Earth before death, he developed a genuinely
    • subsequent life on Earth, if he developed a truly religious attitude
    • is making use of his senses, as long as he lets himself be guided and
    • directed by the intellect that is bound to the brain as its
    • principles in religious records, is very little understood. In the
    • withheld from him. That is the passage in the Bible where it is
    • perception, of cognition, lie within the field of his consciousness;
    • during the life after death. There man feels as if his whole being
    • is to say from different viewpoints, upon his own being, and he feels
    • as if you could duplicate yourself, move around while leaving
    • yourself at the centre, and could drink in the forces of the
    • namely, the condition of sleep, this difference can be characterised
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  • Title: Between Death and Rebirth: Lecture Five
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    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • study which because of the significant knowledge it contains may well
    • with whose name we ourselves connect the spiritual impulses of
    • religion. Eastern tradition tells us that in the life usually spoken
    • conscious. Today we will think especially of one aspect only, namely,
    • physical body but can continue his work in purely spiritual worlds.
    • development and stature of mankind.
    • the beautiful narrative in the Gospel of St. Luke concerning the
    • Jesus Child described in that Gospel. [See the Lecture Course entitled
    • The Gospel of St. Luke,
    • The narrative tells of a song which rang out from
    • Angels and resounded in the devout, expectant souls of the shepherds.
    • ‘Revelations shall tell of the Divine in the Heights and there
    • the song which tells of the revelation of the divine-spiritual forces
    • Gospel, and the song of Angels announced in that Gospel is to be
    • understood as the influx of the gospel of Peace into the deed
    • time of the birth of Jesus, and the song of Angels heard by the
    • had revealed himself at the time of the birth of Jesus; and he
    • Initiation are able to establish relationship not only with physical
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  • Title: Between Death and Rebirth: Lecture Six
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    • rest of the physical body. At a certain stage of development,
    • physical mobility can be held still while complete mobility of the
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • relationship between Christian Rosenkreutz and Buddha. This
    • consists in human souls being helped to understand what is now
    • of the Holy Grail. This Mystery is also closely connected with
    • matters such as the one spoken of recently, namely, the mission for
    • Mars being delegated by Christian Rosenkreutz to Buddha. This Mystery
    • will help them to understand the life between death and rebirth in
    • understand this we must again consider man's relationship to the
    • world. The prelude to the advanced study we hope to reach in these
    • But we must now consider closely how man is related
    • Ego, together with everything that belongs to these members. We know,
    • period of Kamaloka when he is still completely enveloped by the
    • is the principle that remains intact although everything else in the
    • there at all or merely continuing to live knowing nothing of itself,
    • must also have some knowledge of itself. Thus the immortality of the
    • We can form a valid idea if we say to ourselves: the ‘I’
    • already present and manifests itself in a very striking way.
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  • Title: Between Death and Rebirth: Lecture Seven
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    • Hierarchies and of the Luciferic Beings belonging to those
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • well founded, but on the other hand it will also be evident that in
    • significance cut across these seven-year periods. We ourselves have
    • eludes this division into cyclic periods. It is the point of time
    • he begins to feel and know himself as an ‘I’, when
    • of teeth occur at precisely the same age in different individuals.
    • development is connected primarily with the physical body, then for
    • pass over more and more decisively from the external to the inner
    • occurs comparatively late in life, and study its implications.
    • there is no more remodelling of the brain. All that happens is growth
    • his form merely needs to grow. The basis for the form has been
    • on growing and the basic principles of his form develop still
    • further. If nothing else intervened, growth would be able to continue
    • human being a certain elasticity. But at that point other formative
    • confine what is elastic in the demarcated form, thus preventing any
    • category as its polar antithesis. When man's form has developed until
    • were given an elastic garment
    • of time he is given one that is not elastic; he is obliged to put it
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  • Title: Between Death and Rebirth: Lecture Eight
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    • himself. The thoughts conceived by divine-spiritual Beings in the
    • memory we grasp a tiny corner of world-creation, namely what has
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • the normal perception belonging to outer existence we study human
    • life in its relation to life in the rest of the Universe, we are
    • with man himself. In other words, what a man can observe if he is not
    • fact will strike us most strongly of all if we succeed in developing,
    • even to a comparatively small extent, the capacity to view life and
    • the world from the other side, namely, from the side of sleep. What
    • But if and when in the course of development the time comes when
    • entirely hidden from ordinary observation. It is easy to understand
    • reason we cannot see it. After all, the eye cannot see itself while
    • found in the outside world but within man himself. Let us recall what
    • we know from Spiritual Science, namely that the three kingdoms of
    • immediate present when he concerns himself only with his memory. The
    • in the soul are not the direct, basic elements of its life. The same
    • have in the world around us, not the thoughts of the immediately
    • As to the content of our memory, this may well be of
    • on man himself. It is actually as if everything else were blotted out
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  • Title: Between Death and Rebirth: Lecture Nine
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    • earthly life means loneliness and darkness in the spiritual world
    • thinking in the third. Acting out of love rather than merely out of a
    • in the physical body on Earth. Relationship with the Buddha can be
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • made a deep impression upon people who considered themselves
    • or even here and there admit it, they are wont to say: Well, there
    • concern ourselves only with the affairs of earthly existence and take
    • contact with many and infinitely varied forces and beings. He does
    • not only find himself living amid a multitude of super-sensible facts
    • namely, the Beings of the several higher Hierarchies. Let us ask
    • ourselves what this contact signifies for one who is passing through
    • appropriately formed brain which, on passing through birth we formed
    • for ourselves out of the forces of the super-sensible world, we remain
    • might also pass before these Beings in such a way that, figuratively
    • acquired in the super-sensible world itself; it must be acquired here,
    • into the spiritual life no relevant ideas and concepts, we shall pass
    • itself occurs because we shall then discover what the facts are —
    • relationship to that reality depends upon whether in earthly life we
    • be the light through which we must ourselves illumine the path
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  • Title: Between Death and Rebirth: Lecture Ten
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    • Spiritland after Death. These descriptions are more closely related
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Im Verhaeltnis Zu Den Kosmischen Tatsachen in the Complete Edition
    • [As well as referring to Chapter III
    • Today we shall occupy ourselves chiefly with the
    • related to what has been said in the course of the lectures given
    • ‘Soul-Light’ (Seelenlicht), of ‘Active
    • Soul-Force’ (tatige Seelenkraft), and the true
    • ‘Soul-Life’ (das eigentliche Seelenleben). That
    • firmament itself. The soul or, let us say, the actual spiritual
    • certain pictures more closely related to inner conditions of the
    • dealt with the great cosmic relationships connected with the
    • entirely with earthly conditions. Kamaloka is fundamentally a period
    • during which the soul feels bound to disengage itself gradually from
    • depend upon the bodily life, indeed very largely upon
    • about how much of what is yielded by sense-impressions is left in the
    • comparatively vivid, and you will realise how pale they have already
    • significance of the sense-impressions falls away as well. But because
    • can possibly have sense-organs formed entirely of substance of the
    • this stage, when the human being has weaned himself from fostering
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  • Title: Christ and the Spiritual World: Lecture One
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • ourselves how we can hope to penetrate more effectively, with
    • If we try — at first without any kind of religious or
    • similar feeling — to enter into the psychic disposition of man at that
    • time, we can make a most peculiar discovery. We can say to ourselves
    • that we will rely on what cannot be denied even by minds most given
    • hold of essential elements in the evolution of humanity. Let us
    • But the thoughts, the ideas themselves, through which these advances
    • of existence in external, spatial terms, have really developed very
    • intellectual laying hold of the world, a life of ideas, had reached a
    • limited sense and had spread widely over Southern Europe and other
    • far-distant spiritual worlds and would not unveil itself.
    • invest this term with any colouring drawn from religious traditions
    • or convictions. We shall be concerned purely with objective facts
    • everything that individual religious creeds have to say about the
    • beyond what can be reached by the development of thinking. And the
    • thought-world that belongs to the beginning of our era; one can try
    • feeling: Yes, that was the time when thought underwent an
    • experience, then suddenly something surprising emerges. One feels
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  • Title: Christ and the Spiritual World: Lecture Two
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • Christ Being dwelt for three years only in the body of Jesus of
    • Christ Being dwelt in the body of Jesus. First of all, the mystery of
    • flesh on Earth. The whole relation of the Christ to the two Jesus-boys
    • The Gospel of St. Luke,
    • The Gospel of St. Matthew,
    • Deeper Secrets of Human History in the Light of St. Matthew's Gospel.]
    • evolution. They knew well enough that the necessary reason for the
    • the mother of Jesus into relation with the birth of Christ. And those
    • difficulties denied entirely that the Christ had appeared on Earth in
    • to terms with the problem, but first it will be well to grasp clearly
    • help of spiritual investigation we ask ourselves a series of
    • when one tries to enter clairvoyantly, as well as one can, into the
    • elected to live in a human body, and they would have been able to
    • grasp the significance of this fact in relation to the Sun-Spirit. To
    • culture-epochs, we find the Bible itself indicating that a certain
    • relation to the Christ Event, it must seem as though theology had
    • deliberately set out to place one hindrance after another in the way
    • unravel the riddle I have been speaking of, and I avow that in the
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  • Title: Christ and the Spiritual World: Lecture Three
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • evolution something else is necessary, and we have seen how necessary
    • it is, for in relation to a certain fact the concepts and ideas which
    • Christ related to the nature of Jesus? Now we already know that we
    • The Gospel of St. Luke,
    • The Gospel of St. Matthew,
    • Deeper Secrets of Human History in the Light of St. Matthew's Gospel.]
    • Jesus-child and in him, up to his twelfth year, underwent the
    • development appropriate for so lofty an Ego in that period. We know
    • Jesus-child, on whose nature the Luke Gospel throws some gleams of
    • have always emphasised that of the soul-element which has come forth
    • which had developed in a certain way through earlier incarnations. We
    • are not confined to those who incarnate on the Earth itself; there
    • are also spiritual Beings and Powers who belong to the higher
    • which divided itself among single human souls remained behind, and
    • not saying that this .Being had no previous relation with Earth
    • evolution. We are saying only that he was not related to the
    • Luciferic and Ahrimanic influences — then something else would
    • planets into physical bodies, the development of their senses would
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  • Title: Christ and the Spiritual World: Lecture Four
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • From the point of view relevant here I should like to
    • by the signs of the Zodiac. Through the number six — or twelve
    • rank below them and are 28–31 in number. The Izeds are spirits
    • all the relations and combinations which result from the interweaving
    • relationships. For the Zarathustrian world-picture this appears as
    • give only a hint of these relationships. And because in that which
    • creates, and nourishes itself in creating, in that which takes the
    • world-pictures into itself, absorbing them spiritually and carrying
    • relations between the Rulers of Time in the super-sensible, for these
    • space, men could now perceive how harmony and melody in cosmic
    • Delphi. Through the Pythia, in summer, he spoke the most important
    • Helios; it was he who regulated the course of the sun in the sky.
    • George. The sun works in all the elements, and after it has worked
    • human beings, through the servants whom we call elemental spirits. In
    • the elements the Sun-Spirit is actively alive, and this is the
    • Helios who drove the chariot of the sun across the heavens and to
    • relation with the Logos.
    • world, something else streamed into the whole post-Atlantean
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  • Title: Christ and the Spiritual World: Lecture Five
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • themselves; it depends on when and where they appear. The forces that
    • disappears below ground and reappears later on. These forces were
    • during the third post-Atlantean epoch, should flow for a while below
    • the Christ Impulse, but then they sank below the surface of the soul.
    • Human beings in their ordinary consciousness remained entirely
    • consciousness quarrel ardently about dogmas, while what was most
    • strife, but below the surface, and human wisdom will have to uncover
    • Christ Impulse working below the surface. Then we shall understand
    • that essential developments in the historical configuration of
    • Christianity in the West could not come about through the quarrels of
    • Bishops, but sprang from decisions which were reached below the
    • of Rome — himself.
    • sayings! There we gain a glimpse of what was going on below the
    • the Christ Impulse works on below the surface — works, at
    • but can only give evidence of itself. But where and how did it come
    • lecture-courses, and if you feel about it as I do, you will find,
    • That is how I feel and I hope that others have felt it too. It is not
    • that I have said anything that could not be upheld, but simply that
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  • Title: Christ and the Spiritual World: Lecture Six
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    • spiritual development in its search for the meaning of existence. He
    • the Holy Grail by reading the stellar script in the sky at Easter.
    • to tell you about the Mystery of the Grail and its connections in
    • such a way as to let you see how these things reveal themselves
    • gradually to the seeker's soul. I have not withheld the various
    • spiritual world. Of course I know very well that if modern
    • the most impossible — objections. And I am well aware of all
    • of all this — and precisely in full consciousness of it —
    • final result and have nothing to do with the result itself.
    • I wanted to make these preliminary remarks because the
    • outside our Movement, who then make the most senseless remarks about
    • I have said that the stellar script is to be found in
    • yield us the Grail. I have expressly emphasised — and I beg you
    • the Grail is to be found through the stellar script, not the Grail
    • itself. I have pointed to the fact that in the gold-gleaming sickle
    • the moon shines out as the gold-gleaming vessel. Within it rests the
    • rays; spiritually, there is something else. When the rays of the sun
    • something does nevertheless pass through the physical matter. This
    • something is the spiritual element that lives in the sun's
    • rays. The spiritual power of the sun is not held back and reflected,
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  • Title: Perception of the Nature of Thought
    Matching lines:
    • A lecture delivered in Dornach, on January 10th, 1915.
    • Translated by M. Cotterell.
    • Kuenstlerischer Weltanschauung.
    • A lecture delivered in Dornach, on January 10th, 1915.
    • Translated by M. Cotterell.
    • Kuenstlerischer Weltanschauung.
    • Translated by M. Cotterell
    • namely, the first rudiments of our physical bodily nature. What we
    • is no more to be found in our field of vision. We can only find the
    • field of Physics, Chemistry, Biology, Physiology etc., which calls
    • physical observation as well as from the historical observation
    • merely to observe it, do we gain an insight into how the laws of
    • ordering and outstreaming of the twelve Signs of the Zodiac as a
    • personal karma into connection with the constellations which relate
    • to the zodiacal signs, we are then living approximately in the sphere
    • there is still remaining an invisible element which may be
    • the same delusion as a man who had been sentenced by a certain legal
    • and believed that it had sent him to gaol. Just as little as a legal
    • evolution become entirely spiritual, but leaving its signs behind in
    • first, so directly) in our surrounding field of vision; external
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  • Title: Lecture: The Spiritual Individualities of the Planets
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    • A lecture delivered in Dornach, on July 27th, 1923.
    • Geschichtpunkt der Bewusstseinsentwickelung.
    • A lecture delivered in Dornach, on July 27th, 1923.
    • Geschichtpunkt der Bewusstseinsentwickelung.
    • from this picture have led merely to the idea that there are no
    • fact that he is a being of soul and spirit. With the help of
    • entirely different part in earthly life from the part it plays today.
    • London.] that there was once a cosmic age — relatively
    • physical nature is only the external, the most external, revelation
    • outer and its inner nature, the Moon in our universe presents itself
    • twofold aspect. It reveals itself in the environment of the Earth and
    • power in themselves and also in their reflection from the Moon. But
    • Beings who shut themselves off in strict seclusion from the rest of
    • only someone who, by developing certain qualities connected with the
    • human heart, succeeds in relating himself to the Sun's light in such
    • Vedanta philosophy; we press on to the primal revelations hidden
    • intellectual effort as grace from the spiritual worlds. And finally
    • have now entrenched themselves in the Moon fortress were once the
    • itself. What the Moon is able to reflect from the whole universe
    • nature of animals; these forces also sustain the animal element in
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  • Title: Lecture: The Problem of Destiny
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    • The Relation between the Living and the Dead. In German:
    • development of certain faculties to which we must draw attention and
    • this way — many things are almost self-evident, nevertheless it
    • to light, as well as those of the physical world which can be
    • obvious, we nevertheless frequently hear objections raised against
    • correspond with these descriptions, I shall never adapt myself to such
    • aspect of these things), and although this hypothesis, namely, that
    • to present the other side as well, I shall also point out the
    • an insight into the facts of the spiritual world develop gradually,
    • as I have frequently described to you. They develop in such a way
    • special aspects of truth, spiritual science itself will also acquire
    • development rendering us more and more capable. For our capabilities
    • spiritual world itself, will be solved.
    • from the Standpoint of Spiritual Science”, delivered on the
    • lost a dear relative. This relative was comparatively young when he
    • see immediately that if we face a similar thought, something rises up
    • relatives. I have already explained to you that through the fact that
    • human beings enter into relationship with one another through their
    • greater sphere of forces develops than those which arise between these
    • other relationships which thus arise are of such a kind that through
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  • Title: Lecture: On the Connection of the Living and the Dead
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    • of our studies we may well take our start from what is already known
    • body mediates — that is to say, our actions. Immediately behind
    • it, as you know, there is the elemental world. That is the next world
    • worlds that are spread out around us. We call the ‘elemental
    • imaginative perceptions — his perceptions of the elemental
    • moment of our sleeping or waking life we are not in relation to the
    • elemental world, receiving imaginations from it. On the contrary,
    • unaware of it, we constantly receive impressions from the elemental
    • so do we receive continual impressions from the elemental world,
    • sense-perceptions, for we are united far more intensely and
    • intimately with our imaginations than with our sense-perceptions.
    • receive more through all that we develop by living with the
    • relations to our fellow human beings, and all that these relations
    • entail for our life as a whole. In fact, our whole relation to our
    • fellow human beings — our whole attitude towards them —
    • nevertheless they make themselves felt in the sympathies and
    • antipathies which play such an overwhelming part in our life. To a
    • greater or lesser degree, we develop sympathies and antipathies with
    • vague undefined feelings, slight inclinations or disinclinations.
    • our fellow human beings. In fact we always carry with us in life
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • The Elemental World and the
    • relationship with certain spiritual powers during the earth's future.
    • sense, belongs to the external world, in so far as this world
    • mankind's evolution between an era of mainly intellectual development
    • intellectuality was the development of reason through the
    • investigation of external nature and the development of technology.
    • in recent centuries. However, it must be said that the intellect has
    • western civilization the greatest intellectual achievements have been
    • intellect has lost some of its creative power. In general, mankind
    • has no longer the same enthusiasm for intellectual accomplishments.
    • inertia. Thoughts run along the old grooves but the intellect brings
    • comes out automatically; it is as if the brain itself has lost its
    • vitality. One gets the feeling that the activity of the intellect has
    • intelligence has become something mechanical which no longer springs
    • observation. This situation has come about because intelligence was
    • develop predominantly between the fifteenth and nineteenth centuries.
    • However, in order to fructify the developed intellect, a stream of
    • to his own self. Through inner exercises he sought to attain what
    • consciousness of the ‘I’ the feeling of selfhood. This
    • the yogi had first to develop in himself.
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  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • event, instead of being merely the abstract end of life (only a
    • presents himself to us in the physical world; and for this reason, I
    • intellect, which is bound to the brain, and is consequently also
    • was already known to men such as Immanuel Hermann Fichte, son of the
    • periods of development, that passed through the stages of Saturn, the
    • contributed to this development of the physical body, from the very
    • of development therefore built up our physical body.
    • accessible to us in the physical world merely sees the external
    • ordinary science merely sees this external aspect. We might say: our
    • which it now lives in the world, merely know of the physical body as
    • outside. Nevertheless, they were built by forces that are far more
    • sound, I must nevertheless point out that we really speak of
    • ourselves in an entirely mistaken manner upside down, we might say.
    • way; nevertheless the way in which we speak of ourselves is quite
    • development, namely, that something split off during the Moon stage
    • of development, and that something also split off during the
    • Earth-development; it went out into the world's spaces from the
    • Saturn, Sun and Moon stages of development. A very strange thing
    • is connected with this splitting-off process, namely, we were turned
    • early stages of development; but even during a part of the Moon
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  • Title: Lecture: Relationships Between the Living and the Dead
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    • Relationships
    • stand out there upon the battlefields, where historic events are
    • Our prayer may helpfully radiate
    • Our prayer may helpfully radiate
    • intellectual knowledge — bound to the physical plane.
    • of the entire actual world. As we come together so seldom, it is not
    • foundations. How well founded these things are, that must be spoken
    • ourselves touched by the great spiritual world, because souls who
    • Precisely
    • when we approach the world which has received into itself our dead,
    • themselves upon our soul where it seeks to look across the threshold
    • here to-day resound out of the many feelings which have passed
    • faithful fellow-workers here on earth, will remain so also after
    • And just among such souls there are such faithful fellow-worker that
    • our work, and become ever stronger, as we can well see, yet we may
    • man's development.
    • world in which the dead are to be found — precisely then, when
    • man of to-day is adapted very strongly to the purely material
    • according to a purely material perception. For this reason, it
    • world even by means of concepts. In fact, many people believe that it
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  • Title: Mission of Folk-Souls (1929): Lecture 1
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • are responded to by me in an equally deep and heartfelt manner.
    • modern human thinking, but which nevertheless belongs to the most
    • our esteemed friends who have occupied themselves less with the more
    • human thought, feeling and perception.
    • felt.
    • remember, that at a certain stage of mystic or occult development one
    • is called a ‘homeless man.’ This designation is a
    • is to be understood by the term ‘homeless man,’ we may
    • briefly say, that a man is called ‘homeless’ when, in his
    • his native country. A ‘homeless man’, we might also say,
    • is one who is able to identify himself with the great mission of
    • feelings belonging to this or the other home-land playing any part.
    • occult development is necessary, in order to have a liberal point of
    • greatness of that from which the ‘homeless man’ must in a
    • certain respect free himself. Now the ‘homeless’ men of
    • described as the character of homelessness, they would meet with
    • prejudice would be brought against these homeless men, which would be
    • Homelessness is in reality — or at least it may be
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • but that this is something belonging to clairvoyant consciousness.
    • or Archangelic beings. Besides that, these beings must in a certain
    • which may be designated as the etheric body of these Archangelic
    • beings, of these Archangels? and how are we to understand this work?
    • Anyone who with clairvoyant consciousness travels through different
    • during his lifetime goes through a development, when he rises higher
    • as regards intelligence, morals, etc. But then we always see that
    • this etheric aura of man alters from within, it develops certain
    • dwelling place and takes possession of another part of the earth.
    • is often mentioned among theosophists, but is seldom observed in such
    • influence. The Archangels, who have the spiritual laws within them,
    • physical laws work and come into consideration, as in the relations
    • Archangels does not extend; they have not as yet gone far enough in
    • matter dependent, they are compelled at certain times to wander over
    • the earth; and they embody themselves, as in a physical body, in that
    • is not clairvoyant can merely feel in a country, but which a man who
    • Archangels, the Folksouls, take place in this etheric body which
    • rises above the ground? What is the work of the Archangel, how does
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  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • able to interest himself in them intensely and directly. But as the
    • itself, as the folk-character of the single human individual.
    • The Intellectual-soul or Mind-soul, the central member,
    • called human self-consciousness. Nevertheless the ‘ I ’
    • sentient-soul as well as in the intellectual-soul or mind-soul, and
    • call the sentient-soul. It first works itself out and begins to
    • appear in the intellectual-soul or mind-soul, and only becomes quite
    • human inner being separately, we must look upon them as three
    • body, prepare the transformation of the astral body itself, of the
    • instruments, and these express themselves in such a way, that in the
    • body the intellectual-soul or mind-soul, and in the physical body the
    • that which is the human envelope or covering; so that therefore the
    • works and imprints itself, is represented by these three
    • distinguish sentient-soul, intellectual-soul, spiritual-soul, so in
    • the Archangelic Beings, the normal Folk-spirits we must distinguish
    • life, on the contrary, he has in his own consciousness extremely
    • You may nevertheless form an idea of it if you will patiently follow
    • need not go outside yourself. You may imagine for one moment, that
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • If we wish to arrive at the relation of the human races to one another,
    • itself, before it attained its present condition, had to go through
    • become capable of taking into himself an ‘ I ’.
    • as Saturn, Sun, Moon, and through our Earth period itself in so far
    • Personality, the Archangels, down to the Angels, — and above
    • saying ‘ I ’ to himself, of gradually coming to
    • these particular Beings which they direct to man and ask ourselves
    • of the teeth, that is up to his seventh year, principally develops
    • in the development of this physical body, for this is, on the whole,
    • which normally belongs to the Moon-evolution, evolves in man as a
    • is developed in man before that time, is in reality to those Spirits
    • that these Spirits of Form who have developed themselves normally
    • consciousness belonging to the physical body; that as a matter of
    • followed a normal development he would only then come out of himself
    • renounced the development of certain capacities which they could have
    • intervene in a particular way in the development of man. Because they
    • If these Spirits with an abnormal development were not to interfere,
    • life has passed away, — which on the whole belongs only to the
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  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • necessary for one to rise above all the feelings that may easily come
    • to a person from what we must now describe quite objectively. As long
    • about the character of this or that people, and however our feelings
    • and so on may be affected because we belong to a certain race or
    • that, with the inmost kernel of our being, we shall be reincarnated
    • therefore be sure, when we contemplate this kernel of our being, that
    • as this, will nevertheless produce discontent and disharmony in
    • folk-characters of our times, in which we ourselves live with our own
    • ourselves with the character of nations, which as regards time are
    • namely, that in a race a normal and abnormal Spirit of Form must so
    • to speak work together, and that in a people, an Archangel who is
    • going through his normal evolution and another Archangel-spirit who
    • Now let us ask ourselves: How do the still higher
    • spiritual Beings work into the whole? It would be well, if to-day we
    • which, as we know, man belongs as the lowest member. If you remember
    • man. (Below him are the three kingdoms of Nature, the animal,
    • vegetable and mineral kingdoms.) Above him come the Angels, then the
    • Archangels, then the Primal Forces or Archai. That is what we may
    • Maximum number of matches per file exceeded.
  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • evolution, and that the whole presentation is immediately altered if
    • You must naturally picture to yourselves this hierarchy as originally
    • course of lectures given at Düsseldorf on the Hierarchies
    • necessary to select the point of view in such a way that we may see
    • the elements of earth-existence.
    • also acquire a feeling of the infinite wisdom contained in the whole
    • You will also to a certain extent have the feeling that knowledge
    • point of view, we are immediately compelled to pass on to another,
    • only advance little by little in our knowledge; nevertheless, from
    • you will have become somewhat more closely acquainted with what may
    • not merely one kind of humanity spread over the whole earth, but that
    • spiritual Beings who in Genesis are called the Elohim, and we can
    • There are seven Spirits of Form or seven Elohim. If we
    • Form could work in the way they have proposed among themselves, the
    • essential ‘ I ’-man would express himself. But
    • the universe, in which these Spirits of Form take counsel together
    • of the Spirits of Form should detach Himself from the community; so
    • Elohim in the direction of the Sun, one of these Spirits had to
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  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • themselves go through a sort of evolution, a sort of development. In
    • in normal and abnormal development organize the races.
    • Now let us ask ourselves the following: Do these
    • own development? As regards certain spiritual Beings we can during
    • to speak, progressing a stage further in their own development. Since
    • the Atlantean catastrophe, ever since the post-Atlantean development
    • began, we are living in an age in which certain Archangels, certain
    • Beings of the hierarchy of the Archangeloi are ascending into the
    • Hierarchy of the Archai, or Spirits of the Age. It is extremely
    • the Folk-souls whom we designate as Archangels ascend to a higher
    • Archangel were sent out from the West to the East. But these
    • Archangels who were the guiding spiritual powers of these tribes that
    • were sent out, were at different stages of development, in other
    • peoples whose Archangel was the first one to attain the rank of a
    • post-Atlantean civilization after their Archangel had become the
    • The other peoples of Asia who were gradually developing, were for a
    • long time under the guidance merely of Archangels.
    • of Archangels for a long time after the Archangel of India had risen
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  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • If we wish to study the development of Germanic Scandinavian history and
    • nevertheless something quite unique. It is true that a very
    • far-reaching fundamental kernel of mythological ideas extends over
    • understanding of those relationships is possible. There must at one
    • mythology is interrelated, and is at the same time widely divided
    • is not at the present day easy to understand this essential element,
    • certain longing, a certain desire, simply to compare the religions of
    • great enthusiasm for comparative religion and comparative mythology,
    • religions of the various peoples with one another? He compares the
    • knows the facts under consideration this comparing of religions is a
    • by such comparisons of religions on one who knows the facts is
    • uniform.’ Now if the person in question were to believe that
    • far-fetched, and yet it is the same when in comparative religion one
    • takes Adonis and compares him with Christ. That is comparing merely
    • the outer uniform. The apparel and the qualities of the Beings in the
    • completely different Beings are in Adonis and in Christ, then the
    • Nevertheless this comparison is extremely popular at the present day.
    • science of comparative religion, with its entirely external methods,
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  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • Atlantean evolution existed for the purpose of gradually developing
    • that in some respects those belonging to the ancient Indian
    • first post-Atlantean age of civilization there came the feeling, that
    • that which was outside in the world was merely maya or illusion.
    • accordance with the facts, that the people belonging to this ancient
    • development, and it was said that they had gained this while their
    • soul development had already been acquired.
    • say, have passed through the whole of this soul development in a
    • completely different manner from the European, and especially the
    • stone, makes no difference to the purely formal act of cognition. But
    • The important thing is, that in human evolution, in human development
    • these two things are separate. Those who had developed the mature
    • Indian culture in the post-Atlantean epoch, developed the ‘ I ’
    • subjectively as a knower, and this subjective raising of the ‘ I ’
    • objectively as an entity. On the other hand the peoples of Europe
    • developed comparatively early, whilst still in their old
    • of Europe developed the vision of the ‘ I ’
    • time seen the ‘ I ’ objectively, among the
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  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • Before we can develop all that can be extracted from the significant picture
    • of the ‘Twilight of the Gods’, it will be well to form a
    • investigation describe it more minutely. We must see how in Europe
    • develop it. As we have shown to be the case in the Germanic
    • Angelic Being, who stands between man and the Folk-soul, by Donar or
    • Thor. We have seen that each single individual felt himself to be
    • subjectively to such a high stage of human perfection, that he did
    • not feel the ‘ I ’ as something foreign to him,
    • gradually developing that delicately spun speculation, logic and
    • European felt this gradual ascent to the individual ‘ I ’
    • still felt himself attached to a group-soul, belonging to a whole
    • the Germans of Central Europe as appearing to belong to separate
    • tribes, and yet as members of one organism and belonging to the unity
    • of the organism. At that time each individual still felt himself to
    • be a member of the tribal ‘ I ’. He felt his
    • But he felt this God to be still united with the collective spirit of
    • the tribe, with that which dwelt in the group-soul. To this
    • relationship, — and this connection really exists, although
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  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • Eleven lectures given in June of 1910 at Christiania (Oslo).
    • Die Mission Einzelner Volksseelen Im Zusammenhang
    • [ Study Guide: Souls of the Nations — Eleventh Lecture ]
    • of what belongs to this rich subject. I may, however, hope that it
    • the Folk-spirit, the Archangel who extends his educative and
    • capacities he has developed in the course of centuries, that which
    • themselves with that which the human body had little by little
    • developed and perfected in the way of capacities, and which had been
    • of the atmosphere, out of planetary life, to unite themselves with
    • consciousness of this was preserved so long that even Tacitus himself
    • Tacitus relates about the goddess Nerthus. The chariot of the goddess
    • older Sagas and legends which indicate the development of physical
    • man. Njordr, who is inwardly related to the goddess Nerthus, is her
    • epoch, descended again to unite themselves with physical human
    • you will see what a significant rôle the interminglings and relationships
    • interminglings and relationships which were expressed in the mixture
    • times developed in these Northern parts. Hence in the Sagas of the
    • earthly body itself, and which Northern tradition knows as Riesenheim
    • (Home of Giants). That which developed out of the earthly body
    • belonged to Riesenheim.
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  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • A lecture delivered in Dornach, on May 13th 1921. Authorized translation
    • A Picture of the Earth's Future Development,
    • Perspectives on Humanity's Development.
    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • A lecture delivered in Dornach, on May 13th 1921. Authorized translation
    • A Picture of the Earth's Future Development
    • Perspectives on Humanity's Development.
    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • There is speculation on various levels about visitants from other worlds.
    • Behind it all there may be an instinctive feeling — true in itself though often
    • enigmatically, of the need to recognise and welcome certain beings, “not of the
    • may have helped to show you that we can begin to
    • understand man in his real being only when we relate him to the whole
    • intellect has become more and more shadowy, and as a result of the developments
    • then separated from the earth and now circles around it as its satellite. We
    • the Atlantean deluge, to find the epoch when the moon departed from the body of
    • relationship of the moon to the earth. Recognition of this fact enables us to
    • is the product of preceding metamorphoses of earth-existence — namely, the
    • out of the earth that man's organism developed in such a way as to make it
    • may say that if nothing else had happened except this departure of the moon
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  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • acquainted, and about that building itself, it is in no wise my
    • intention to propagandise or arouse feeling either for Spiritual
    • Anthroposophical Society are names which have become more widely known
    • gave the name. Our science itself leads us to, the conviction that
    • intellect which relies upon sense-observation may be called
    • said, or anyone closely connected with me, had coined the name
    • is thought possible to attain knowledge which is not merely physical
    • political economy, aesthetics, and the philosophy of religion spiritual
    • something about the development of our Anthroposophical Society,
    • said that our Anthroposophical Society is only a kind of development
    • placed itself for a time within the framework of the general
    • time endeavoured, purely out of what I had discovered for myself, to
    • if the occasion should have presented itself in the Theosophical
    • Society, of bringing forward anything else but what was built up on the
    • was represented by me as something entirely independent, and
    • developed and further built up in the now wholly independent
    • Thus it is an entirely
    • error that only one who has accurately investigated these matters can
    • independent. This is not put forward from want of modesty, but merely
    • in order to place a fact in its objectively right light.
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • Das Verhaeltnis Der Sternenwelt zum Menschen und des Menschen
    • zur Sternenwelt. Die Geistige Kommunion der Menschheit.
    • conceived as a Mystery — belongs paramountly to Winter. It
    • Mysteries that were celebrated in certain parts of Asia long before
    • festival with Mysteries that were celebrated also in pre-Christian
    • dreams were expressions of reality, the men belonging to that ancient
    • men of those olden times beheld of the spiritual-super-sensible world
    • presented itself to them in pictures — not the pictures of
    • dreams but somewhat resembling them. Whereas we know quite well that
    • man of the modern age is to have thoughts, he must exert himself
    • inwardly; he must elaborate his thoughts by dint of inner effort. A
    • well be amazed at the power and brilliance of the thoughts of that
    • they were received as revelations.
    • which science art and religion were undivided. No distinction was
    • made between belief and knowledge. Knowledge came in the form of
    • pictures; but belief was based securely on knowledge.
    • comparatively late, indeed after Goethe's time. Goethe was still
    • art the Greeks proceeded by the same laws by which Nature herself
    • in which he built up for himself a picture of the plant-form and
    • religion. But as I have said, in those ancient centres of learning
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  • Title: Lecture: Michelangelo
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    • Michelangelo
    • personalities which find themselves within it.
    • to be regarded as a science among the sciences. Nevertheless a very
    • itself. Historical facts on the other hand are unique; we can recount
    • repeating themselves, and begin to believe that the souls of human
    • development is possible in the succession of historical events. In
    • not in abstract theory but appealing to the feelings — is to
    • ourselves becoming gradually more and more convinced of the fact of
    • place which Michelangelo holds in the spiritual life of the West.
    • periods of history and especially if with the help of Spiritual
    • artist like Michelangelo in the Sixteenth Century and study him in
    • relation to artists of earlier ages who worked within the same field.
    • Obviously in such a study we should look at Michelangelo's
    • though fortunately you can easily get access to first-rate
    • for yourselves in actual detail, what I am describing. When Herman
    • Grimm set about writing his wonderful book on Michelangelo in the
    • and thus reveals clearly the secrets of Michelangelo which even
    • development of art through the ages.
    • especially Greek sculpture work on us, we shall certainly feel that
    • them immediately through their physical senses. They bore within
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  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • strengthen ourselves against the harmful influences of modern
    • it relates to technology.
    • bridge from knowledge yielded by Spiritual Science to a view of life
    • have been apprehensive about its effect upon the material as well as
    • The important thing now is that the impulses we feel
    • modern life. We must come to feel that Spiritual Science is a
    • necessary counter-balance for elements in modern life that have an
    • civilisation to work upon himself, he has experiences which inform
    • indications, we must remind ourselves of a familiar truth of
    • creakings and rumblings of the wheels and machinery of the train. It
    • environment, and even if only the preliminary steps have been taken
    • thing one immediately opens the way for the passing of judgments.
    • What I mean by this arrogance is that someone may say to himself: “I
    • I must strictly protect myself from all the influences of modern
    • this effect. All desire to withdraw, to protect oneself from the
    • vigorous enough to develop the force which arms and strengthens us in
    • untouched by it, it must nevertheless be emphasised that such an
    • actually sleep by day as well, only the day-sleep is less noticeable
    • into the region belonging exclusively to the astral body.
    • tumult more with our life of thought and feeling; in day-sleep, more
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • Der Verantwortung des Menschen Fuer Die Weltentwickelung
    • Erdplaneten und der Sternenwelt. Der Mensch in
    • understand life itself in the light of the principles of Spiritual
    • entirely at a loss when confronted with the intricate complexities of
    • suppose he wants to inform himself about things that are actually
    • this is all written from the point of view of thought that is merely
    • in Middle Europe, of whom he himself is one. He reads the story of
    • stream of history as it expresses itself in the consecutive
    • were incarnated somewhere quite different, under entirely different
    • work no less effectively than the forces of the blood that has been
    • working as well as the inherited physical characteristics. We must
    • say to ourselves that in the men of the present age souls are
    • earth if we do not apply in an absolutely concrete way the truth of
    • It is not possible to be an honest believer in reincarnation on the
    • to be able to find evidence in life itself of the things we have
    • thought that they merely dabble in Spiritual Science and never reach
    • I have said on many previous occasions; namely, that those who want
    • what presents itself to the mind is usually the opposite of the
    • truth, or at all events diverges very widely from the truth. It is
    • precisely the deeper truths which seem at the outset strange and
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  • Title: Lecture: Morality and Karma
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    • ... it is now saved in electronic media.
    • “THE WISDOM CONTAINED IN ANCIENT DOCUMENTS AND IN THE GOSPELS.
    • Today I must tell you a few things on morality and karma and tomorrow
    • tested by the human intellect and recognized through logic; but if we
    • of observing life in itself, is far easier. But if the laws of Karma
    • hold good, life itself must take on a form which shows us how Karma
    • works in the experiences of life and in the development of character.
    • itself.
    • I shall take two widely-spread qualities as a starting point in this
    • falsehood. This feeling may be found in great men and in
    • insignificant people. Benvenuto Cellini, who was a great man, once
    • said that he felt himself capable of every kind of sin, but that he
    • a certain relief in being able to say that he had never harboured any
    • feeling of envy. Consequently the souls of the simplest people and
    • the souls of highly developed men have an instinctive repugnance
    • against envy and falsehood and defend themselves against them.
    • against a fundamental element of social life: they are an offence
    • against the feeling of compassion. Compassion does not only imply
    • developed among men. It still contains a great amount of egoism. Of
    • must become less selfish; we should be able to rejoice at another
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  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • Die spirituellen, kulturgeschichtlichen, und sozialen
    • ... it is now saved in electronic media.
    • “The Metamorphoses of Human Intelligence.”]
    • human intellect will take in future, are based upon quite definite
    • if I tell you that our physical body is a corpse, even during the
    • conception of yourself if you think that you are carrying through
    • better conception of yourself, if you were to think of yourself as a
    • they are now, at the present stage of human development, and as they
    • have been for some time past. What I am telling you now cannot, of
    • development. There, human bodies had a different constitution from
    • greater extent with vegetative life, they were not so lifeless, not
    • What I told you now, essentially depends on the development of
    • from ours, his intelligence worked differently from our intelligence.
    • modern science and in which he takes so great a pride? Only lifeless
    • things! Science constantly emphasizes that the ordinary intelligence
    • cannot grasp life. To be sure, some investigators believe that if
    • understand the mineral, lifeless substance; that is to say, they will
    • But that part in man which is intelligent and exercises cognizant
    • forces, is nevertheless the physical body; that is, the corpse. What
    • cognition, and because a lifeless instrument can only be used to
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  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • Menschenschicksale und Voelkerschicksale.
    • ... it is now saved in electronic media.
    • the spiritual world. When the soul progresses in its development,
    • the physical world gradually transforms itself and assumes the
    • appears before us, might be described as follows: We ourselves
    • ourselves change, and even the surrounding world which exists in
    • being expands and becomes a world. Man himself actually grows to
    • spiritual development we identify ourselves with the world. We
    • ourselves within the earth — I purposely say within the
    • earth — we feel as if we lived within a great organism. We
    • self, the human world expands into an immense world, and we
    • ourselves grow into the organism of the earth; within it we
    • experience ourselves in the same way in which our finger would,
    • for example, feel that it belongs to our organism — if the
    • poetical natures, by people with a deeper capacity of feeling.
    • born out of the feeling that man stands within the life of
    • Nature. Nevertheless they are not worth much, for they do not
    • keeping with the actual facts? Because when we develop in the
    • and Ego. There is activity in man's inner being and we feel that
    • If this were not so, we could not unfold the nucleus, the kernel,
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  • Title: Lecture: The Coming Experience of Christ
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    • conditions are bound to develop in the near future, and we saw that
    • withstanding men's demand for the Gospels, their desire to be
    • able to read the Gospels — although the ancient veto is still
    • hindrance to the development of a Christ-Experience. And we have
    • observes closely the outlook on life of the younger generation and
    • compares it with the outlook which their elders had in their own
    • of this difference. And if men did not box themselves up within their
    • element in human evolution. It is the belief in the authority of
    • familiar through nineteenth-century scientific development have taken
    • dishonesty lurks in this piety, a reluctance to face what it is that
    • is spreading, a reluctance to acknowledge the materialism of the
    • for the right kind of development — then out of this mood, out
    • understand man. Actually man, as such, is entirely excluded from the
    • of scientific learning when we held our course for scientists, and we
    • from that of the animal world. The ability to keep man himself in
    • view has been completely lost by science; man is left out.
    • has developed certain methods. It has established a certain
    • himself becomes comprehensible. There is no place for man in the
    • riddle to himself. Only a very few people are aware of this, and
    • is no general feeling for it. Properly conducted elementary
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  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • possible in our time to travel on this road, but there is in the man
    • acquire to-day by the activity of the intellect — and all
    • knowledge is in consequence well-defined, and man has continually to
    • knowledge along purely scientific lines! This knowledge once
    • acquired, he is, of course, ready to be himself — to be man —
    • matters will immediately reply: But that does not tally with what is
    • acquired and experienced quite apart from any relation to what
    • Let us look a little more closely at a distinctive
    • of civilisation, somewhat heavily cancelled out! Present-day
    • the intellect. We make a point, do we not, of being logical and of
    • relation to the scientific findings of our lime as regards their
    • truth and falsehood with other relations of life, we find a
    • our hunger, we are doing something in which we are ourselves
    • before us as something objective to ourselves. Whereas when we come
    • to-day is comparatively new; it is a product of evolution. In earlier
    • times, anything to which man felt he owed acknowledgement and assent
    • retains this older meaning as well. “True” meant “true
    • intellect took command in the field of knowledge, men forgot the
    • completely impersonal relation to knowledge.
    • thereby obliged to come into a nearer, more personal relation with
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  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • The Relation between the Living and the Dead.
    • Human Relations in the Age of the Spiritual Soul.
    • humanity has developed, and will develop further, through different
    • epochs of culture, and so on? Those who feel that a realistic
    • Nevertheless, spiritual science itself is infinitely
    • into which we ourselves in our present incarnation have been born and
    • pre-eminently the so-called intellectual soul through external
    • development of the consciousness soul.
    • Human life was completely different in the preceding
    • Graeco-Roman period when, according to the stage of development
    • mankind had reached, the faculties of intellect and of feeling were
    • bestowed upon them. Intellect covers a wide field; today this is not
    • were dependent upon it in a different way from ourselves in the fifth
    • post-Atlantean period. They received the intellect, in so far as they
    • tendency of their stage of development; there was no need to
    • it developed as a natural tendency. The child grew up, and as his
    • natural tendencies developed, the natural intellect — in a
    • certain sense — developed with them. Growing up in ordinary
    • intellect, or he did not. The latter case was considered
    • And so it was with heart-and-feeling. Appropriately to
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • The Human Soul in Relation to World Evolution.
    • Menschliches Seelenleben und Geistesstreben im Zusammenhange
    • mit der Welt- und Erdentwicklung,
    • [Abridged from The Human Soul in Relation to World Evolution, published by Anthroposophic Press, 1984.]
    • world, a consciousness out of which a higher one can be developed. In my
    • returning to what was practised then because they cannot rouse themselves
    • as the Ancient Indian epoch, certain individuals developed, in a manner
    • kingdoms of nature, the men of those times beheld spirit and soul. They
    • in everything fluid or aeriform. Today's intellectual outlook declares
    • that of man in ancient times, if we believe that the spiritual beings
    • so those men of old beheld realities of spirit and soul in external
    • way of experiencing the world, namely, that man in those days had no clear
    • consciousness of self.
    • The clear self-consciousness which permeates the
    • man did not, as it were, distinguish himself from the external world. He
    • felt as my hand would feel were it conscious: that it is not independent,
    • but an integral part of the organism. Men felt themselves to be members
    • downstream he, as modern, clever man, feels his legs stepping out in that
    • the man of old did not feel like that. When he walked along a river
    • direction. Just as a swimmer today feels himself carried along by the
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  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • "St. Paul" by El Greco
    • a particular constellation of the stars, a constellation of the stars
    • celebrate a Sunday — a day, that is, which should remind them of
    • constellations in the heavens.
    • time fixed for the Christmas festival indicates how closely that festival
    • whose significance lies, not merely within the course of earth-evolution,
    • festival. It contains a call to man to lift himself up to the worlds
    • helpful to turn our minds to early secrets of the beginnings of
    • remind ourselves again and again what a great event in the evolution of
    • Paul had had abundant opportunity to inform himself, by external observation,
    • Paul was well
    • secrets of the religion of the Jews; he was familiar with their knowledge
    • and their conception of the world. He was thus well equipped to judge of
    • the nature of the event that befell him at
    • which becomes intelligible to us only when with the help of spiritual
    • often drawn attention to the great difference in the development of the
    • physical development until an advanced age. The parallelism between the
    • development of the soul and the development of the body continued until
    • an advanced age; it is a parallelism that we can recognise now only in
    • ancient Indian times, however, men experienced a parallelism between
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  • Title: Agriculture Course: Lecture 1
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • the feeling of thanks is not only justified on the part of those who
    • are able to receive from Anthroposophical Science. One can also feel
    • deeply what I may call the thanks of Anthroposophia itself —
    • purpose of our present gathering, it seems to me we could scarcely be
    • excellent and so exemplary.
    • with our feelings — in the necessary atmosphere. And for our
    • Koberwitz. All this impels me to express our deeply felt thanks to
    • I cannot but believe:
    • Keyserlingk who helped us from the very outset with his advice and
    • Hence I can well
    • believe that every single one of us has come here gladly for this
    • as deeply and sincerely, that your House has been ready to receive us
    • felt most deeply, and I beg Count Keyserlingk and his whole house to
    • which I feel it will be done here. Therefore I think I can also give
    • receive them, understanding that I am well aware of the many
    • away equally satisfied with the Lecture-Course itself, is doubtless a
    • The Course itself
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  • Title: Agriculture Course: Lecture 2
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • as a kind of individual entity in itself — a self-contained
    • ideal cannot be absolutely attained, but it should be observed as far
    • should try to posses it within the farm itself (including in the
    • produce within itself all that it needs.
    • able to be strictly carried out, nevertheless, if we wish to do
    • concept of the necessary self-containedness of any farm.
    • processes connected with it, are in a way related to the form and
    • development of the vegetation that covers the soil. But present-day
    • ideas can give no real information as to the exact relationships,
    • elements, at most, inasmuch as there is formation of humus, or manure
    • — but an effective astral principle as well; a fact
    • coming to a realm of knowledge, immensely significant for practical
    • of the Earth is a kind of organ in that organism which reveals itself
    • say to ourselves: Above the human diaphragm there are certain organs
    • we, with all the animals, are living in the creature's belly!
    • Whatever is above the Earth, belongs in truth to the
    • coin the phrase. We, in our farm, are going about in the belly of the
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  • Title: Agriculture Course: Lecture 3
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • we must enter a little more precisely into the question: How do these
    • generally recognised; nevertheless the question, what is the essence
    • which it finds expression. They do not penetrate to the relationships
    • Nevertheless, to understand plant-life it is of the first importance
    • the functions and significance of nitrogen herself in Nature's
    • and that is sulphur. Sulphur in protein is the very element which
    • nevertheless it is of great importance; for it is along the paths of
    • name, “sulphur,” which is closely akin to the name
    • the Spiritual itself as it spreads far and wide. Therefore they named
    • activity in the economy of Nature is so very fine and delicate, we
    • of modern chemistry about them is scarcely more than our knowledge of
    • help of the photograph we can now call him to mind. We must learn to
    • scarcely more than to take snapshots of them with a camera. All that
    • is said of them in scientific books and lectures is scarcely more
    • namely diamond, but we have little opportunity to value even that,
    • — only a few centuries — when this black fellow, carbon,
    • held the name so secret and occult, only because if they had not done
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  • Title: Agriculture Course: Lecture 4
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • with which they are wont to deal in other sciences. Nevertheless, here
    • which they feel able to draw from the investigation of narrow and restricted
    • to the great cosmic relationships. This is most necessary nowadays.
    • itself. You need only remember the absurdities that prevailed not long
    • “absolutely scientific” — “scientifically proven”
    • was scientifically proven that a human being of average weight (eleven
    • to twelve stone) requires about four-and-one-quarter of protein a day
    • science. And yet, to-day no man of science believes in this proposition.
    • Science has corrected itself in the meantime. To-day as everybody knows,
    • but positively harmful, and a man will remain most healthy if he only
    • instance, science has corrected itself, and it is well-known that if
    • age is largely due to the toxic effect of superfluous protein. In this
    • way scientific investigation are often erroneous — in relation
    • orthodox science because it has to correct itself as in this instance.
    • connections. For in these larger relationships of life, Spiritual Science
    • into the spiritual realm. It does not merely recognise the coarse material
    • how science has had to correct itself in this instance, notably in the
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  • Title: Agriculture Course: Lecture 5
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • out of which the plant grows and which surrounds the roots, is in itself
    • plant-life in the earth itself.
    • which rest on completely false premises — which are a mere outcome
    • we cannot help doing so. With all that we send out into the world from
    • creatures the virtue of preparing the right conditions and relationships
    • are done from a point of view for which the following is a just parallel:
    • We shall attain far more by tackling the dirt itself, directly.
    • as occurring by virtue of the processes that arise of themselves, here
    • therefore be an extremely useful symptom of the prevalence of such and
    • such conditions in the dung-substance itself. But there can be no great
    • to know what is abstractly correct. If our correct knowledge is merely
    • negative it generally helps us little; we must have positive principles
    • well in modern times to treat the manure in various ways with inorganic
    • substances — compounds or elements. Here too, however, people
    • element — the water. Now for a firm and sound plant-structure
    • from the water which merely trickles through the earth, no further vitalisation
    • directly, and this we cannot do by merely mineral procedures. This we
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  • Title: Agriculture Course: Lecture 6
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • ideas that relate to harmful plants and animals and to what are commonly
    • the problem, how to rid a given field or area of plants which we do
    • The simple question is, how can we rid a certain field or area of what
    • proceed from the earth itself, nevertheless they transmit what proceeds
    • when it works through the air through all that lies above the level
    • of the ground, and of the cosmic influence when it works from below
    • were exhausted, though sometimes simple peasant folk would lend a helping
    • and they are pretty helpless against it. I could tell you a tale of
    • of to-day. They can only be dealt with effectively by entering into
    • this as the level of the earth's surface. Here we have all the influences
    • and ray back again, working upward from below. Everything that works
    • the level of the earth — all that which comes from the forces
    • alone will tell us how to act if we wish to influence the plant's growth
    • These are often medicinal plants. Precisely among the “weeds,”
    • the Earth itself was far more living, fruiting, inherently fertile.
    • cell upon cell. That is a feebler reproductive process — one that
    • Earth by itself is still just able to transmit that feeble reproductive
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  • Title: Agriculture Course: Lecture 7
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • afield from present-day points of view. Time was, indeed, when they
    • one generally considers a single plant by itself. Then, from the single
    • plant, one proceeds to consider a plant-species by itself; and other
    • the fields. Only these coarse interactions are traced. But in addition
    • these more intimate relationships of Nature when we are dealing with
    • with intelligence, let us say, the many coloured world of insects, hovering
    • the boughs and branches still belong to this). Out of all this the real
    • ask ourselves: Where is the root of this plant?
    • In this case we must not merely want to see a root we must understand
    • what a root is. A true comparison will help us forward here. Suppose
    • a regular mush of roots, merging one into another. As you can well imagine,
    • such a complex of roots would not allow itself to remain a mere tangle;
    • in the tree. The plant which grows on the free has lost its root. Relatively
    • growing layer, constantly forming new cells, so that the plant-life
    • grows up above out of the root below.
    • is able to create plant-cells. (The other layers in the free would not
    • be able to create fresh cells). Now you can thoroughly see the point.
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  • Title: Agriculture Course: Lecture 8
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    • 'preparations' for the soil, as well as other distinct methods born
    • from his profound understanding of the material as well as spiritual
    • relationships at work in nature and gives basic indications of the
    • are, however, extremely difficult to clothe in general formulae or the
    • with, for this alone will enable you to act with individual intelligence
    • the development of true insight on the fundamental question: What is
    • a relatively large proportion of what is contained therein.
    • Combustion is a process in mineral or lifeless Nature. Quite apart from
    • Precisely
    • by expressing themselves in this way, and thus leading people's
    • the body” is only speaking loosely — in a slipshod way,
    • if you will. If he has the true facts in mind, his speaking loosely
    • or tradition. After a time, however, the same loosely worded phrase
    • more or less, by a kind of astral cloud. The plant itself does not reach
    • organism and the organism of metabolism, and the limbs are well marked
    • organism more or less melts away — at least, in many animals it
    • system also becomes more rhythmic, and the two melt into one another.
    • of earthly matter. (So it is in man, too, but let us confine ourselves
    • and the breathing. What the animal eats is merely for the purpose of
    • developing its inner forces of movement, so that the cosmic principles
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  • Title: Lecture: The Significance of the Mass
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    • A lecture delivered in Cologne, on March 17th 1905. Authorized translation
    • A lecture delivered in Cologne, on March 17th 1905. Authorized translation
    • which is in the world. Paracelsus once said that all the
    • occult pupil before us. He had to arouse within himself the
    • following feeling: “Thou must again become like the
    • lower within himself. That was Katharsis, the purification
    • first part is the Revelation or Gospel, when the Message of
    • into a condition of consciousness in which he developed
    • himself in a similar way. First of all he experienced a
    • thine own.” He saw the picture of himself in our
    • developed into the present form, Horus, and the present man
    • himself within his aura, having forsaken the physical body.
    • thou hast now seen Osiris, so hast thou once thyself. Thou
    • himself.
    • felt he could bear for all time. Every one of us has such a
    • Jesus instituted a memorial. Those who dedicated themselves
    • everyone believed that each life was only one of a long
    • they saw Moses and Elias by the side of Jesus. Elias (El)
    • Elias has reappeared.” John was Elias. He says
    • water into wine; out of an impersonal religion He
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  • Title: Lecture: The Universe
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    • A lecture delivered in Dornach, on October 28th 1921. Authorized
    • A lecture delivered in Dornach, on October 28th 1921. Authorized
    • the same time a self-contained being, by bearing in mind
    • looking back, as it were, into his own self. For when we
    • occupy ourselves with arithmetic and geometry, we look back
    • into ourselves. We recognize the laws of geometry simply
    • head, he takes back, as it were, into himself, what is
    • first stage of fitting himself into the cosmos by saying:
    • as it were. By looking back upon ourselves, we discover the
    • develop a consciousness in this direction, it would be able
    • own self in order to discover the universe anew within
    • himself, but he also looks out into the environing world.
    • yourself — in order to remain completely within
    • yourself. You do something with your right hand, but you
    • are taking hold of something which is your own self. You
    • now touch yourself in the same way in which you feel about
    • take hold of one's own self. We also do it indirectly
    • touch themselves much less. We may therefore say that the
    • third thing is: To experience or touch ourselves (see
    • when we thus grasp ourselves. We are not yet within our
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  • Title: Lecture: The Templars
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    • A lecture delivered in Dornach, on October 2nd 1916. Authorized
    • A lecture delivered in Dornach, on October 2nd 1916. Authorized
    • out how these impulses and forces developed at the dawn of modern spiritual
    • into the forces that are at work in modern souls, we are compelled to
    • to the whole destiny and development of the Order of the Knights
    • worked on in broad streams which flow even into the feelings and perceptions
    • in their I, but also in all their feeling and thinking, in their very being
    • sensible physical existence; they were to live solely in what streams from
    • blood of the Templars belonged to Christ Jesus — each one of them knew
    • this — their blood belonged to nothing else on earth than to Christ
    • consciousness of how in their own soul there dwelt, in the words of Paul,
    • something of real significance develops out of such a life. I say advisedly
    • else, something that has still greater effect is developed when this inner
    • deeply mystical life developed in this way among those who belonged to this
    • being. It becomes objective — it is not merely within his own soul, but
    • souls of the Templars had however at the same time achieved something else.
    • addition to the immensely powerful influence that it possessed spiritually
    • — more in a super-sensible manner than through external channels —
    • through a kind of initiation with the evil principle of gold, Philippe le Bel
    • Bel knew more than most men in the world. Through what he had experienced he
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  • Title: Paths to Knowledge of Higher Worlds
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    • Self-consciousness: The Spiritual Human Being).
    • Die Wirklichkeit der Hoeheren Welten,
    • Self-consciousness: The Spiritual Human Being).
    • Die Wirklichkeit der Hoeheren Welten,
    • against the efforts of natural science, as so many people believe; on
    • scientific conscientiousness, from inner scientific feeling. It is
    • but it must also speak in a different way. Nevertheless it is in full
    • he must guide his development of his own accord. The forces which
    • should be developed first of all are the forces of thinking. This is
    • a first step in such a development, and we shall see that this does
    • not imply the development of one-sided intellectual forces of
    • has been the endeavour of science, and rightly so, to develop more
    • entirely directed towards the objective reality outside.
    • that we completely surrender to such concepts, our thinking power
    • mathematics above all as an excellent example for the scientific
    • penetrates into mathematical thought. It is not mathematics in itself
    • shows us how to transcend any illusionary or suggestive element, we
    • to develop concepts which do not live in our memory. They are set in
    • attention is turned away from everything else, and for a certain
    • ourselves upon such a concept, or complex of concepts.
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  • Title: Errors in Spiritual Investigation
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    • poignant depiction of self-love can be especially helpful. This love
    • eliminated to a certain extent through judgment and reasoning but
    • in their character as error will it be possible to guard oneself
    • against them. It is not possible in relation to this realm to speak
    • corresponding development of clarity of consciousness, which can
    • comparison from ordinary sense observation will help us to understand
    • this. Suppose someone has an abnormally developed eye, for example.
    • willingly to any delusion, had a certain eye condition, and he
    • eye. He then related how he once went around the corner in a strange
    • city and, because he believed the city to be unsafe, his eye induced
    • pulled out a weapon to defend himself. He therefore was not in a
    • develop into a real spiritual investigator, how he brings into use
    • super-sensible world. These spiritual organs must be developed in the
    • development of the higher spiritual organs, which can be brought
    • starting point from ordinary soul development, from what is right and
    • (Vorstellungsarten) that we have presented as meditations and as
    • surrenders itself to the object, leads to unsound organs of spiritual
    • observation, which can be compared to abnormally developed sense
    • development as a spiritual investigator, his training for spiritual
    • all development toward spiritual investigation. Spiritual scientific
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • take place unless humanity is able to find a new relationship
    • A public lecture delivered in Stuttgart, Germany,
    • take place unless humanity is able to find a new relationship
    • A public lecture delivered in Stuttgart, Germany,
    • individual has the feeling that part of his being is super-sensible,
    • something it wants to say about this feeling becoming an inner
    • view is nevertheless no longer appropriate for the real soul needs of
    • present-day needs, views which are held by the kind of spiritual
    • is convinced that certain inter-relationships exist about which
    • of mankind and seeing the amount of elemental unrest felt today
    • obstinate attitude of ‘simple faith’ that wants to rely
    • solely on the creed and the Bible. The parts of man's being that are
    • they now lack certain forces that they failed to develop because of
    • They would also have to admit that there is an inner relationship
    • elemental restlessness being the result of this obdurate
    • speaking out of subjective feelings but out of the very kind of
    • knowledge I would like to tell you more about today, namely an inner
    • Insofar as the so-called believers in a simple faith point to the
    • would find they absolutely accorded with common sense; and that
    • one hand people think the body is something external to themselves,
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  • Title: The Year as a Symbol of the Great Cosmic Year
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    • A lecture delivered in Dornach,
    • A lecture delivered in Dornach,
    • would have to speak at very great length. Each one of you can himself
    • It is absolutely clear to us that behind all the
    • our lifeless inorganic Earth, the mineral kingdom of our Earth. This
    • which is apparently lifeless substance, the mineral which to the
    • materialist is merely lifeless, is to us not only endowed with life,
    • soul-and-spirit part of our so-called lifeless inorganic,
    • purely mineral Earth. True, when we speak of the consciousness of the
    • but we see only what may be compared to his bony system, namely, the
    • belonging to the mineral kingdom. We shall not occupy ourselves with
    • entirely different from the laws of human consciousness. In speaking
    • parallel between our consciousness and the consciousness of the whole
    • A parallel thing happens on the Earth, when on one
    • merely a change of consciousness. The case is the same with
    • ourselves. We are not aware of this, however, because in man
    • physically, externally, it is going through no development; then the
    • consciousness, that is, the general consciousness belonging to the
    • in a superficial way, thinking merely of the stones against which we
    • two cycles penetrate each other; then parting, continue separately
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  • Title: On the Duty of Clear, Sound Thinking
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    • A lecture delivered in Dornach,
    • A lecture delivered in Dornach,
    • IT seemed well
    • humanity must travel as it advances towards its future. A man cannot
    • much to do at the present time, that we cannot believe that with our
    • people may disbelieve it — the faith in authority has never
    • regards the certainty of thinking has spread widely through all the
    • realms of popular thought. We live in an age of the most careless
    • authority. People live to-day entirely under the impression that they
    • must believe in, they must recognise authority, that they must have
    • matter for themselves! So, they go to whom ‘right and law is
    • Any one following up this line of thought for himself,
    • will find that on numberless points he himself is sunk in blindest
    • belief in authority. If he cannot find them — do not take it
    • ill of me, if I say — that the less he finds of this belief in
    • authority in himself, the larger the dose he must have
    • nation, race or colour; that a certain element of cramped thinking is
    • developed. Who is not convinced to-day, on the grounds of a belief in
    • an authority which has come down to him through very many channels
    • the ‘thing in itself,’ but can only catch the outward
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  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • last few years have shown what intense feelings of hatred and antipathy
    • his life of feeling, at any rate, no one can blind himself to the
    • paths. And so it may be useful today to speak of elements
    • Knowledge and feeling, of course, are two very
    • more intimately bound up with the whole being of man, with his
    • ideas, feelings and impulses of will in human beings. Inner strength
    • develops from a spiritual-scientific knowledge of the elements
    • feelings of sympathy and mutual love.
    • In another sphere of life it is comparatively
    • enough simply to travel among other peoples or to be led there by
    • never bring about mutual understanding between the peoples. To travel
    • understand his whole being. It is true that if one has a feeling for
    • peoples and nations? It cannot inhere merely in speech or language or
    • transcends the individual human element must be revealed by knowing
    • when we want to speak intelligibly of a nation or people as an
    • as an entity? We can speak of an individual human being merely from
    • who develops those forces of super-sensible knowledge which otherwise
    • envelops the sense-nature of the individuals belonging to it,
    • knowledge cannot be acquired merely from the observation of daily
    • strives to gain a really profound knowledge of the relationships
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  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • Die Beantwortung von Welt- und Lebensfragen Durch
    • realised through Feeling by thousands upon thousands of souls
    • experienced or felt on the Earth. But to a seer this is
    • opened and as well as a great vista of past ages of the Earth
    • and Cosmos, the Christ Being Himself appeared before him. He
    • was able to say of himself that he was one who with the eyes
    • cannot really speak of a self-contained life in the ordinary sense,
    • of spirit are open can themselves behold this Event, for in
    • His dwelling-place. He has remained with the Earth; through
    • revelation that came to him as ‘unique’ and he maintains
    • relate themselves with this Event are men in the true sense.
    • spirituality, would have allied himself with Christ had he
    • working. The eye that beholds the Christ has itself been
    • In Christ he sees the Being to whom humanity offers itself in
    • and perceptions are so pregnant with meaning that they are well
    • earlier times men celebrated this festival in a different
    • festival itself is so ancient and our present symbol of it so recent,
    • is indicative of an element of eternity, of an eternal
    • This Christ-Festival and all the feelings and experiences it
    • this festival. Just as Nature herself is rejuvenated every
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  • Title: Lecture: Some Characteristics of To-day
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    • Der Innere Aspekt des Sozialen Raetsels.
    • which is striving to develop from out of the depths of human
    • extraordinary statement, but it is nevertheless true, that for
    • seven to ten years wear a melancholy expression. It is as if
    • they ‘held back’ from the world. One might say that even
    • faces this melancholy expression. Hidden though it often be behind
    • all their smiles, it is nevertheless there in the faces of
    • course — a “reluctance” to enter life. Souls
    • entering through birth to-day feel a kind of hindrance, a difficulty,
    • of what they have immediately experienced in earthly life. Now such
    • is actually the case. I can only tell you of it, for these things can
    • that stamps the peculiar expression of melancholy on the faces of
    • feelings, views and deeds, is experiencing on the earth
    • catastrophe (as, I believe, everyone who is not asleep must do); we
    • People tell themselves
    • that a great social movement has developed out of the
    • catastrophe of the world war. Whether they belong to a party or
    • inadequate to their true character. And if we look more closely at
    • ourselves: Were these people really “within” the
    • what their intellects had thought out? People ought more and more to
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • Anthroposophie, ihre Erkenntniswurzeln und Lebensfruchte.
    • Anthropososophie ihre Erkenntniswurzeln and Lebensfriichte, Blbl. No.
    • man's feeling life to some extent. Yet its answer can only be found
    • Intuition. Each soul must ask himself this significant question,
    • into the most intimate details of the human being, as well as to the
    • self-perception, we ask ourselves, “In that case, wherein
    • that which seems to be an ethical, moral impulse. We feel that it is
    • only in carrying out a moral ideal, permeated with religious fervour,
    • not call ourselves fully human if we did not think that motive was
    • must include man himself, to that other order, which is moral, and
    • established with an entirely different kind of certainty, with
    • the certainty of belief. Man looks within on that which shines in us
    • as a moral light, and says to himself. “No scientific knowledge
    • man must find within himself a certainty of belief. He must recognise
    • well find reassurance if they discriminate clearly between what man can
    • know and what he can believe, and can persuade themselves that this
    • separation gives a certain comfort, a feeling of security in life.
    • all that thought can experience if it unites itself with the full
    • cannot change itself back into any other force, and that then the
    • causality, other than to say to himself: of this earth which has
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  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • speak of certain facts which belong essentially to the ethical and moral
    • domain and help us to understand the mission of Spiritual Science in
    • reborn on the Earth. In incarnations immediately following the
    • Atlantean catastrophe the experiences of the human soul were entirely
    • endowed with a certain elementary clairvoyance in the bodies
    • man has developed in such a way that great progress has been achieved
    • epoch is the development of intellect, of reason. The main
    • characteristic of the sixth epoch will be that very definite feelings
    • souls of men. Delicate feelings of sympathy will be aroused by
    • compassionate, kindly deeds and feelings of antipathy by malicious
    • conception of the intensity of these feelings.
    • We can therefore say: our own epoch is the epoch of intellectualism;
    • predispositions in man — intellectual aptitudes,
    • predispositions leading to feelings of sympathy or antipathy aroused
    • by certain actions, to moral impulses — all these are related
    • with the higher worlds. Our intellectual aptitudes have a
    • nature of development in the sixth epoch of culture, it is well to consider
    • incarnations. To-day, in our intellectual age, intellectuality and
    • juxtaposition of morality and intellectuality was prophetically
    • foreseen by a certain people, namely the Hebrews. They endeavoured to
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  • Title: Lecture: Nervous Conditions in Our Time
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    • scarcely be surprised at the statement that there is no man or woman
    • nowadays who is not nervous. We can well understand even this
    • declaration. These conditions manifest themselves in life in various
    • themselves — cannot make anything of themselves. Or again this:
    • lead to still worse symptoms, till it expresses itself in
    • unpleasantly the prevailing nervousness is making itself felt.
    • other things, it is extremely harmful for our time that many people
    • thing that they are doing; they feel remote from it. Now there is
    • nothing worse than to feel remote, in your heart, from the things
    • becomes more and more enfeebled under such pursuits, precisely
    • takes it in a healthy way, Anthroposophy should have precisely the opposite
    • effect. He will not merely learn that man consists of ‘physical
    • What I have just described is closely connected with the quick
    • effective cure. She should say to herself: ‘Now, all the more,
    • surroundings well. And now I quietly go away; and I shall see, if I
    • do, and that a picture is developed. This bringing-together of the
    • soul and spirit — the Ego, the kernel of our being, — and
    • the pictorial image, can most effectively sharpen one's memory. And
    • give someone this advice, not merely because he is forgetful but
    • nervous conditions. Life itself in such a case will prove that the
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • Anthroposophy spreads to fields
    • where men usually seek their religious and, maybe, their moral
    • impulses also, it encounters many persons who feel drawn towards such
    • myself to call “the scientific spirit”, has, in many
    • respects, shaken old, traditional beliefs, and although many people
    • there are, nevertheless, very many to-day whose souls have at least
    • the fields of the various sciences. That is the particular aim of
    • fields.
    • But precisely
    • science, and, at the same time, when organic and spiritual fields are
    • does not of itself come into conflict with current science. It
    • least, not yet — as one may well understand. Anthroposophy is
    • scientific criteria that one feels entitled to impose to-day.
    • can itself bring forward to serve as an effective foundation for its
    • mathematics, is widely known. Now I have not to deal here with
    • mathematics itself, with its value for the other sciences and in
    • is, when actively engaged in mathematical thinking. His attitude of
    • And because man as an individual being orientates himself in accordance
    • himself. He can certainly say that he is at this or that distance
    • from any selected point; thus he inserts himself into space, as a
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • shall try, from the scientific point of view, to glance at the field
    • help to elucidate what I said on the preceding days and what I
    • night, 1922/23. The second Goetheanum, modelled by Rudolf Steiner not
    • It is not yet completed, but lectures can already be held in it
    • what would have been done? Well, one would have applied to one or
    • being. It would be, on the one hand, something that can very well be
    • religious, a social, an ethical spirit; and to do all this in
    • fields.
    • expressed the task confronting us in Dornach with the help of a trivial
    • comparison. If we think of a nut with its kernel inside and the shell
    • around, we cannot think that the grooves and twists of the shell
    • result from other laws than those that shape the kernel. The shell,
    • kernel. When the building at Dornach, this double cupola, was
    • shell for what would be done within it as an expression of the
    • so rich that it can express itself, not allegorically or symbolically,
    • but in genuinely artistic creations.
    • something — in the genuinely artistic sense; it
    • means itself, expresses itself.
    • spirit at work in the “kernel” the spirit that
    • “shell” also.
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  • Title: Lecture: Evil and the Power of Thought
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    • its representatives: “You are living entirely in fear; your
    • whole mood of soul is governed by fear. All that you do, as well as
    • all that you feel, is saturated with fear and its reverberations in
    • the most important moments of life. And since fear is closely
    • related to hatred, so hatred plays a great part in your whole
    • of oneself in love to the world.” That is how he would put it,
    • what were from his point of view supremely important constituent
    • strong European influences have been absorbed into its religious,
    • the Asiatic culture, the penetration of this primeval element of joy
    • — delight in the world and love for the world.
    • the Greek saying, “Know thyself!” This “Know
    • thyself” entered the historical life of man only when the early
    • this wisdom. Even in the Mysteries themselves — you can
    • of the challenge, “Know thyself!” On the contrary —
    • and pupils of the Mysteries were compelled, however, to turn their
    • Mysteries began to develop their colonies still further to the west
    • — a special centre was ancient Ireland — then the
    • entirely different elemental configuration, with the necessity of
    • cultivating self-knowledge and a true inner vision. And simply
    • realise when an impression was produced by this self-knowledge on the
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  • Title: Lecture: The Seeds of Future Worlds
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    • ourselves — and we can look more deeply into our inner being.
    • of man establish itself. It is a centre for the strengthening and
    • man, for otherwise he would not be able to develop his ego, but
    • look into our deepest selves, we are gazing upon a region where matter is
    • around us like a carpet or tapestry, and we apply our intellect to
    • combine and relate them and discover within them laws, which we then
    • we penetrate the memory-mirror within. With a developed
    • world where, to begin with, the ego-power, as it develops for human
    • developed a longing to see behind the sense-phenomena, and in so
    • the man of the West has developed his Ego, has allowed that hardening
    • intellectualism that has been developing ever since the middle of the
    • intellectualism will never help us to pass either behind the
    • only of the concepts which he has been developing since the 15th
    • intellect to build up natural laws. Following a line of thought that
    • coming into existence of man himself as a physical being, and then I
    • the memory-mirror, a spiritual element lives.” One must needs
    • not willing to recognise this spiritual element. We live in this
    • what is observable within the physical world must be inadequately
    • universal spiritual element.
    • gradually develop. If we learn to trace back these emerging spiritual
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Exoteric Christianity is to be found in the Gospels and as they have
    • either of a religious of philosophical character. But it must be
    • emphasised that as well as these records which have had a deep
    • Christianity itself, especially in respect of the spiritual
    • kernel of Christianity — the Mystery of Golgotha — a
    • knowledge. The exoteric teaching is contained in the Gospels and
    • able to understand Him. The Gospels, as you know, make only brief
    • references to this. What the Gospels say of this communion
    • testifies that he was only able to believe in Christ after He had
    • revelation came to him at Damascus, the fact that Jesus of
    • only after the revelation at Damascus that conviction came
    • fact that Jesus of Nazareth, or rather, the Being indwelling the
    • communion but of whom the Gospels make no mention? The Gospel
    • feeling arose in these men that they were only being
    • the Gods they felt that they were being reminded of what they
    • themselves had experienced before birth, or rather, before
    • on the Earth from the Gods themselves.
    • the earliest dwellers on the Earth knew nothing of death —
    • figuratively, we should say: In those times man saw how the human
    • soul can develop onwards and he felt that earthly life was only a
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  • Title: Lecture: Realism and Nominalism
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    • A Living Knowledge of Nature, the Fall of the Intellect into
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung.
    • Lecture by Dr. Rudolf Steiner, held at Dornach
    • considered everything else an illusion; quite the contrary was
    • held that people who consider only the outer sense-reality, or that
    • caged wolf, which is fed exclusively on lamb's flesh for a long time.
    • would consist entirely of lamb's flesh and in reality the wolf should
    • they called themselves Realists.
    • not merely look at the idea “wolf”, but at the real
    • Nevertheless, the realistic scholastic philosophers still felt that,
    • of the ancient Persian Archangeloi-Beings, who lived and operated in
    • intellectualism approached, the Nominalists discovered that they were
    • continue living merely as a thought or an idea?” In this case
    • he would surely feel very unreal after death! This was not so for the
    • thought or idea, they might lose themselves in the universe, after
    • modern man (he does not know this, because he does not concern himself
    • civilization — signifies that humanity has become completely
    • cut myself off from the Divine Being, and can no longer take it for
    • roar in the word “lion”, I myself give the lion this
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  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • Mitteleuropas und die europaeischen Volksgeister.
    • Also known as, The Relation of Man to his Folk Soul,
    • soul-spiritual vision of those who have dedicated themselves to
    • increase the soul's life of feeling, so that we become emancipated
    • whole development of mankind on earth. When we have thus striven to
    • increase, as it were, the tension of our feelings, then the forces
    • more, all that the ordinary intellect is unable to see. This is above
    • development of the earth?
    • the right way. Some of our friends may often have asked themselves
    • accumulated throughout the centuries of human development. And other
    • why we speak of such things among ourselves, but now they will more
    • easily have a feeling for such things because we are living in the
    • occurred in the historical course of development upon the earth, in
    • wrong, my dear friends, not to pervade ourselves as intensely and
    • development of mankind? Even when considering things quite
    • East and by the way in which they now assert themselves it is already
    • it is essentially, but in an entirely different form, an echo, a
    • been added to the course of development which mankind has followed so
    • deepest and most intense feeling of responsibility, and we should
    • important event in the whole development of the earth. During the
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  • Title: Lecture: Fundamentals of the Science of Initiation
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    • sense and meaning which I have often explained to you: namely, that
    • live, as it were, between two poles of our knowledge. Everyone feels
    • in the Occident, is merely a summary of that which the senses convey
    • But everyone can feel that
    • We feel that they are the motives of our actions, and that we allow
    • them to guide us when we ourselves wish to be active in the ordinary
    • world. And every man will undoubtedly feel that this knowledge of the
    • senses, with the resulting intellectual knowledge (for, the
    • intellectual knowledge is merely a result, an appendix of the
    • sciences. The tragic element of our time consists, for instance, in
    • which he is unable to bridge completely. For this reason, Kant has
    • human life is born for him out of two roots which are completely
    • consider the tasks of our present time, must eagerly ask themselves:
    • advanced than modern man; nevertheless it was so. In ancient pagan
    • was very concrete, it was a knowledge intensively connected
    • Metaphorically speaking, (yet it is not entirely metaphorical, but
    • we have it now, merely containing mathematical laws of the
    • The doubtful element of
    • is that people no longer feel that its contents can only be a
    • Nevertheless, this conceals a certain fact. In Saint-Martin's books
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  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • within our civilisation, and that it contains within itself
    • taken place in our own times merely, or during the last three
    • to-day only believe ourselves to have. These old
    • form any sort of link between the people of those elder
    • beings made their workings felt. The commonest everyday
    • recognised themselves to be members of the whole universe.
    • They knew that they were not merely beings who had gone
    • like lost sheep, but that they were part and parcel of the
    • strict sense of the term, a genuinely scientific one. We have
    • compared with what man of old felt pulsing through him from
    • a cosmogony; he knew himself a member of the whole vast
    • himself, in his own deepest nature, akin to the sun and moon
    • element leading to the downfall of our civilisation is that
    • Fatalism. Either we have religious fatalism, in
    • which men yield themselves up to religious forces of some
    • kind or another, make these religious forces their master,
    • like puppets at a show. Or else we have the fatalism of
    • scope for free action on the part of man. And when men feel
    • themselves fettered to the world of economics or the world of
    • fatalism. Or else, again, we have that fatalism
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  • Title: Lecture: Brunetto Latini
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    • Weltanschauung.
    • today for those who call themselves civilised mankind.
    • absolutely living in that time: the recognition that the path
    • self-knowledge. Self-knowledge, however, must not be thought
    • today. Who does not think himself able to know about himself?
    • example, how difficult self-knowledge is even in the most
    • elementary matters. How little a man is inclined to set out
    • for what can truly be called self-knowledge!
    • two mirrors were so inclined that he could see himself. He
    • most elementary self-knowledge. But Mach makes another remark
    • as well. He becomes a University professor; so he has some
    • pedant, I said to myself, and presently discovered that I had
    • only seen myself, for a looking-glass was hanging opposite
    • was himself. A pretty example of the often very deficient
    • self-knowledge of men, even as regards their outer form. As
    • difficult. Nevertheless, personal and individual
    • self-knowledge is none other than the first elementary
    • before us only that which belongs to the outermost nature of
    • related to our own outer body — the physical human
    • with, on the Earth, is for himself the only example —
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  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • Die Bruecke Zwischen der Weltgeistigkeit und dem Physichen
    • Brücke zwischen der Weltgeistigkeit and dem
    • that belongs to the present rhythmical system, who is the
    • keeping in mind the relation of man's essential being to the
    • study the human head in relation to that. We then come to
    • on this side is, as it were, left to himself. Less demand is
    • hence he is left more to his own inner development. And if
    • course round the Earth the Moon travels through the Zodiac.
    • the diagram in relation to a relevant point in human
    • development: imagine, that is, that through some course of
    • events there establishes itself in the mother's body the
    • development between death and rebirth. During this time the
    • will say, quite rightly : But surely we have not to assume
    • on inner development and not on the external world, is always
    • position in relation to the Cosmos. According to how the Moon
    • sheds its rays more or less obliquely on that part of the
    • development of the human being the chief influences
    • world; how during the development of the embryo the human
    • during the human being's embryonic development. Thus the Moon
    • body for twelve lunar months, a quite self-enclosed, circular
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  • Title: Lecture: Yuletide and the Christmas Festival
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    • Wege and Ziele des gelstigen Menschen.
    • and Ziele des gelstigen Menschen (Bibl. No. 125).
    • develops to ever further stages in the course of cosmic
    • takes effect, how it manifests in what man can feel, love and
    • constantly perceive how the Eternal reveals itself, comes to
    • we can feel that the emblems of Christmas around us are
    • the houses to celebrate the Christmas Festival, our aesthetic
    • and Christmas symbols whiz past — motor cars, electric
    • are utterly at variance with each other. We feel this still
    • remains of the warmth and profound depth of feeling which in
    • warmth of feeling that pervaded the human soul at the times
    • intellectual, perceptive and also moral forces may be
    • Nevertheless deep contemplation of these symbols could be a
    • means of developing the perceptions, experiences and
    • convictions of which we ourselves can be aware concerning the
    • readily enter into what for long ages was felt at the time of
    • the Christmas Festival and could be felt again if there were
    • anthroposophical way, we cannot limit ourselves to what the
    • feelings connected with the Christmas Festival has existed
    • but only to the feelings and experiences which men living in
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  • Title: Lecture: Buddha
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    • A lecture delivered in the Architektenhaus, Berlin, March 2nd,
    • A lecture delivered in the Architektenhaus, Berlin,
    • the longing for such an understanding — has only made itself
    • felt comparatively recently in the spiritual life of the West. Think
    • age many people feel an inherent desire to understand what really
    • nevertheless true, and its truth is brought home to us by the
    • the history of Western spiritual life should tell us that the idea of
    • concludes with a confession of belief in repeated earthly
    • lives. “Is not all Eternity mine?” he exclaims, feeling
    • when in one such earthly life he can liberate himself from this
    • outer documents tell are really a comparatively late phase in the
    • evolution of mankind, and when with the help of Spiritual Science we
    • intellectual consciousness), which has developed from quite a
    • “intelligence” in connection with waking life only, but
    • meaning as are our dream pictures to-day but were related to
    • from these flowing pictures, our present so-called intellectual
    • preceded the gradual development of our modern consciousness.
    • deep inner satisfaction and bliss as he felt the connection of his
    • soul with a spiritual world. In his intellectual consciousness
    • Myths and legends are only intelligible if we trace them back to a
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  • Title: Lecture: Hygiene - a Social Problem
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    • Public lecture delivered by Rudolf Steiner in Dornach,
    • and moral life — I mean the intellectualism obtaining in our
    • intellectualistic study. No matter whether the social question is
    • the purely intellectualistic nature of the different conceptions is
    • the human being himself. Human beings are treated just as if
    • has become abstract, so seldom grasping the social feelings and
    • cannot help asking: What is the real attitude of social life to all
    • ordering of affairs, find themselves faced with the entirely
    • unquestioning acceptance of everything related to the care of
    • one cannot help asking: ought not an attempt be made to apply such
    • sphere like that of public health which so intimately concerns both
    • that everything in existence is merely a mechanical, physical or
    • — but the mode of observation is nevertheless atomistic and
    • from the behaviour and relations of atomic and molecular processes,
    • the point is not whether we conceive any thought, feeling or activity
    • we believe, but how we explain — in a word, our attitude
    • Spiritual Science can help to get rid of the evil of which I have
    • I want to prove concretely
    • distinctions and relations between such facts of human life as a
    • reverently study the marvellous structure and functions of the nerves
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  • Title: Lecture: Speech and Song
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    • metamorphosis of activities which belong to man between death and a
    • adapt himself to these earthly conditions as he learns to stand
    • pre-earthly life, balance and equilibrium signify the relation
    • man has to the Angeloi, Archangeloi and so forth — to the
    • Beings of the Hierarchies — a relation manifold and
    • differentiated according as one feels oneself drawn more towards one
    • thoughts themselves — our earthly thinking. Here on earth, our
    • lies a most essential element of all earthly culture and
    • lies between, soul meets with soul through speech. We feel that we
    • relationship, we are led to perceive how the human being is inwardly
    • constructed and organised out of the very element of spoken sound and
    • these days to be having so excellent a performance of song, here in
    • happy artistic event in our midst, by telling you a little of the
    • life in that element which corresponds to the Sound in speech and
    • — not only what man bears in himself, but also what surrounds
    • man expresses himself in speech or in song, he is really manifesting
    • might as well speak of it as a primeval song.
    • removed from the pure element of song, and is steeped in the prosaic
    • and intellectual quality. If we take speech as we have it to-day, we
    • find in it two essential elements — consonant and vowel, All
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • Epochs in the Religious
    • A lecture delivered during the Course on Education,
    • lowlands breaking the heights of the ascending development of man
    • whereby a religious, a divine consciousness penetrates ever and again
    • imparted to man by his natural development, intelligence, reason,
    • will, feeling and by his earthly education, each of these three
    • epochs has striven for something else. In each of these epochs man
    • wholly given up to sense impressions, to all that the intellect can
    • experienced his own being in a kind of waking dream. He knew himself
    • as soul and in this inner, living experience felt the body as
    • a kind of sheath, merely an instrument for the purposes of earthly
    • of modern man. To-day man feels that he is deeply linked with his
    • ancients, that they felt themselves raised above birth and death in
    • Initiation Science that tells him more than can arise within his
    • education. It fell to the old Initiates, the teachers of that ancient
    • reality of soul and Spirit and then felt the need to understand why
    • Spirit, to outer Nature as well — to Nature whose
    • as well. Then he beholds the Spiritual not only in his inner being
    • brought thee into an earthly existence which is itself of a Divine
    • which Initiation Wisdom worked upon man and awakened a religious
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  • Title: Lecture: Concerning Electricity
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    • Concerning Electricity
    • A lecture delivered by Rudolf Steiner at Dornach on the 28th of
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Moral Influences of Light and Unmoral Influences of Electricity.
    • eleven others, is entitled:
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • A lecture delivered by Rudolf Steiner at Dornach on the 28th of
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Moral Influences of Light and Unmoral Influences of Electricity.
    • eleven others, is entitled:
    • Lebendiges Naturerkennen, Intellektueller Suendenfall und
    • Spirituelle Suendenerhebung.
    • CONCERNING ELECTRICITY
    • quivered, and so he discovered electricity! How long ago was that?
    • — Less than 150 years ago, yet electricity is now a cultural
    • of my age were young fellows, not one of them dreamt of speaking of
    • the atoms in the sphere of physics otherwise than of tiny, unelastic,
    • or even elastic spheres colliding with one another, and so forth, and
    • in the way which we conceive of it today: namely, as an electron, as
    • an entity consisting altogether of electricity.
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  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • MY LECTURE YESTERDAY, I tried to indicate an important fact related to the
    • We must indeed ask ourselves now if it
    • completely. In other words, can the reasons for such a disappearance
    • be completely external? You will recall the analogy I used: I said
    • possibly what did occur. Nevertheless, this hypothesis cannot be
    • help of the works of our adversaries, so that the store of wisdom
    • imagine to ourselves that, based on the broad foundation, so to
    • Mysteries, yet it was a widespread knowledge nevertheless. And we
    • disappear, far and wide, and how something new develops out of
    • entirely new and fresh forces. We may say without hesitation that, as
    • the announcement of Christ's coming was not itself a new
    • revelation, made known through the Mystery of Golgotha; in the
    • perspective — Clemens, as well as Origenes, who came after the
    • Gnostics when Gnosis itself was already waning — we must say that
    • they did in fact strive for this knowledge. They asked themselves:
    • Christ belongs, of course, to the forces that participated in the
    • creation of the earth; he belongs to the spiritual world; he entered
    • Clemens also knew something else, which we have emphasized
    • him were those who had developed, through the Mysteries, forces that
    • felt that he was the “coming one.” Clemens of Alexandria
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  • Title: Lecture: On the Dimensions of Space
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    • Menschenfragen und Weltantworten.
    • do very much for it himself — at any rate so far as his
    • the difficulties begin at once when man endeavours to relate the world of
    • say, the search for this relationship gives rise to the greatest
    • his ideas of it comparatively easily. He can use all that space with
    • well-known spiritualistic aberrations. These aberrations are in reality
    • own soul-and-spirit. He is well aware of how it works, for he is aware
    • itself belongs — work upon the physical and bodily which is in space?
    • is unspatial, into relation with the
    • itself a kind of spiritual essence, manifests itself in outer forms
    • parallelism.’ It really amounts to a confession that we can say
    • nothing of the relation of the physical and bodily to the
    • of thought, feeling and will. All that we know is
    • psycho-physical parallelism: a psychical process takes its
    • expressed — that the two processes run parallel to one
    • these things indicate what difficulties arise when we seek the relation
    • have gradually come to this pass; our purely intellectualistic thinking
    • crudely side by side. For the modern consciousness they stand
    • of finding a relation on the lines along which people think of
    • that the absolutely unspatial soul-and-spirit, as he conceives it,
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • into opposition to the well-founded results of the investigations carried
    • mankind, not only in the field of knowledge but in the whole field of
    • science were compelled to take a stand in opposition to a branch of
    • natural science which is comparatively one of the youngest, but
    • as well as into the origin and evolving forms of the creatures
    • relationship in which spiritual science must stand to geology —
    • course, well known that geology draws the content of its knowledge from
    • the solid ground of our earth itself, and that out of what it finds there
    • different in character from the one below. Thus in its successive
    • deposits from earlier and ever earlier times, successively overlaid
    • come to the conclusion that a certain relationship must be presumed
    • the earth's development manifold disturbances have occurred through
    • any ease we need not concern ourselves with the irregularities just
    • contain fossils of more highly developed forms of animal- and
    • of less developed forms of life, which today we are accustomed to
    • so-called “Cambrian” layer of our earth's development and
    • knows today from other inferences, namely, that in the process of the
    • earth's evolution the living creatures have developed by slow degrees
    • the Cambrian bed, namely, the lowest layer, and imagine that all the
    • forms, which as yet had no skeleton and were the first predecessors
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • Menschenwerden, Weltenseele und Weltengeist.
    • Erster Teil: Der Mensch als leiblich-seelische
    • Wesenheit in seinem Verhaeltnis zur Welt.
    • be of use to us again later, and which will help us in the course of
    • the next few days to pursue our ideas further and to develop them in
    • thought element, at the other pole the will element, and
    • between these two the element of feeling, that which in
    • ordinary life we call feeling, qualities of the heart, and so on.
    • during the waking state is never entirely one-sided; thinking is not
    • present by itself, nor willing by itself, there is always a
    • mutual relationship and interplay between them. Let us suppose
    • that we maintain a completely passive attitude towards life, so
    • must nevertheless be aware that if, during such a period of outer
    • quiescence, we think, an element of will reigns in
    • certain will element prevails, at any rate inwardly. On the other
    • never exist for themselves alone. But the qualities that are never
    • completely sundered from one another, that have no separate
    • existence, may nevertheless be traced back to a different
    • a completely different origin from our life of will.
    • entail a perpetual losing of the race. The will can be guided solely by
    • Maximum number of matches per file exceeded.
  • Title: Vortrage: Denken, Fühlen, Wollen - Das Muspilhgedicht
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    • Menschenwerden, und Weltenseele Weltengeist.
    • Erster Teil: Der Mensch als leiblich-Seelische
    • Wesenheit in seinem Verhaeltnis zur Welt.
    • Dieses Buch wurde an anonymous donation, Spender zur Verfügung gestellt.
    • einer gewissen Richtung hin zu geben. Wenn wir unser seelisches Leben
    • Pol hin in diesem Seelenleben das gedankliche Element, das Denken
    • liegt, nach dem ändern Pol hin das Willenselement, zwischen
    • beiden das Gefühlselement, dasjenige, was wir im
    • und so weiter nennen. Im wirklichen seelischen Leben, so wie es sich
    • in uns abspielt in unserem Wachzustande, ist natürlich niemals
    • sind immer in Verbindung miteinander, sie spielen ineinander. Nehmen
    • waltet der Wille in diesem Denken. Also selbst wenn wir
    • uns nicht gerade tobsüchtig verhalten oder nachtwandeln,
    • sagen können: Auch der Wille ist niemals im Seelenleben
    • sein. Und so ist auch der eine Pol unseres Seelenlebens, das Denken,
    • schon da ist. Da würde er ja selbstverständlich immer zu
    • Welt. Und da müssen wir sagen: Dasjenige, was unsere Denkkraft
    • vorhanden, die der Mensch überhaupt in sich entwickelt. Das Kind
    • Zahnwechsel hin, verwendet das Kind die Gedankenkräfte zum
    • was als Willenskräfte sich entwickelt — eine unbefangene
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  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • last few years we have been able to develop these dramatic
    • thanks to the self-sacrifice and willingness of those able to take
    • Art the fact that Theosophy is not a merely abstract theory and
    • prepare three representations. If you go into the matter itself you
    • Probation that occult perception may very well be turned to
    • gatherings, which made the lack of room greatly felt both for the
    • artistic undertakings as well as for the theosophical lectures. In
    • the lectures this lack of space was felt externally by the audience,
    • room. These things are so related to the inner, more intimate nature
    • creating an inner chamber for ourselves. This led to the thought of
    • results if we are able to construct a Hall for ourselves, we have
    • sense, and how completely different it is to enter such a room when
    • easy. I believe that when course after course of lectures is followed
    • and the thought, the deepening of feeling and the expansion of
    • have worked with us may have already discovered that precisely in
    • belonging to our movement must make himself intimately acquainted or
    • It might have been thought when the Congress at the last minute fell
    • through — that we could not have held our festival, but it
    • became immediately evident how necessary it was to spend this time
    • elsewhere; so that the Lodge lectures were held at the time of the
    • Maximum number of matches per file exceeded.
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • about the Gospels and other spiritual documents of humanity would not
    • system, which we describe as the incorporation of our planet itself,
    • and that it would never be possible to give more than a merely rough
    • be read as though registered in a delicate spiritual substance, the
    • in time, belonging to the Earth or the Moon evolutions can be more
    • minutely observed; while on the other hand those further removed from
    • l It might well be objected: for what reason do theosophists bring up
    • world we really do not need to trouble ourselves about these ancient
    • speak in this way. For what has once happened is fulfilling itself
    • the present day an absolutely super-sensible and imponderable entity.
    • use, ‘Soul-teaching without soul.’ In the celebrated
    • mentioned with great respect. This school was well known for the
    • present day is absolutely under the influence of this nonsense. This
    • 19th century and well on into the 20th it was possible that such a
    • psychological field. This is only mentioned to point out how vague is
    • to learn to know the ego in its own world must represent to himself a
    • grade of spiritual development to support such a vision. It is indeed
    • you must form a conception of what is necessary, to be able to feel
    • feel dread and fear of the infinite emptiness yawning around him. He
    • must be able to feel, as it were, his environment tinged and
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  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • from our last lecture how extremely difficult it is to describe the
    • Science of the period of ancient Saturn, as well as that of the
    • ‘space,’ that also is merely a pictorial description;
    • for, as we saw in the last lecture, ‘time’ itself did not
    • came into being on Saturn itself. When we carry our thought back to
    • ancient Saturn we are absolutely in the realm of spaceless eternity.
    • that even the clairvoyant, when he transports himself back to the
    • time of Saturn, receives the impression of being in spaceless ebb and
    • Ancient Saturn consists of ‘heat,’ we do not merely
    • derived from the soul-life itself, from the ethical wisdom-laden life
    • but also what he himself is. The sacrifice of the individual being,
    • it as to be ready to devote its best to the welfare of the world,
    • wishing to keep back nothing of the beat for itself, but gladly to
    • is hardly thinkable that anyone sacrificing himself with
    • against the will argues some compelling motive; there must be
    • gain something by so doing, but because he feels within him the
    • impulse to sacrifice, it is then unthinkable that he should feel
    • anything but inner warmth of bliss. If we feel ourselves glowing with
    • sacrifice feels himself warmed through and through, glowing with
    • bliss. In this way it is possible for us to feel the glow of
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  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • the same relation to the real world as does the reflected image of a
    • man seen in a mirror to the person himself. For, just as the mirror
    • presents merely an illusion in relation to the man, so in this sense,
    • the same relation to them as the real man to his reflection. Neither
    • step nearer to the real conditions of development. Yet another
    • concept must now be introduced, which belongs to the world of reality
    • actual conditions of development we must acquire a definite idea from
    • smallest purely spiritual facts. We do not attain any spiritual
    • ourselves as much as possible; no — in the spiritual world we
    • spiritual workings. To do this he would have to prepare himself by
    • whereas in the physical world we grow stronger when we eat well, when
    • we are well nourished and acquire greater strength thereby, so, in
    • can precisely do so with the greatest ease, if, by fasting or other
    • who lives temperately, who only eats as much as is necessary to
    • degree of renunciation and self-denial he has acquired as regards the
    • higher worlds, is that of renunciation. In relation to this many
    • delusions are met with, and delusions while resembling true
    • self-inflicted suffering. In many cases the practice of this may be a
    • spiritual self-indulgence, for a person may practise it in order to
    • self-satisfaction. In such cases asceticism produces no results; it
    • Maximum number of matches per file exceeded.
  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • recognised that nevertheless spiritual qualities and properties
    • material element, and the fact that specially volatile substances
    • a spiritualistic circle was, that the letter was delivered to the
    • ancient Moon, we must bear in mind a different kind of development of
    • conception that this substance was compelled to remain with the
    • contribute with fervour what dwells within them — but who
    • history by the figure of Cain confronting Abel, though there the
    • not accept it. The sacrifice offered by Abel was accepted. What we
    • ourselves to the height necessary for the comprehension of what is
    • their sacrifice there arose a feeling, though very faint, which was
    • feeling is represented in an accentuated form. Hence we do not find
    • that feeling which was developed in the Individualities whose
    • nearer to the earthly life of man, we find this mood in ourselves
    • as torment in the domain which can well be included in the hidden
    • depths of Soul-life. This feeling with which we are all acquainted
    • often go about with these feelings without being aware of them in our
    • ourselves into what went on spiritually in the evolutionary
    • even to giving oneself, so to speak. When we come on to the more
    • to know that there is such a hidden life of the Soul? Life itself
    • clear to ourselves something of this hidden life of the Soul, let us
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  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • us once again ask ourselves in what way it has been made evident that
    • the nearest external phenomena away from our field of vision and
    • service, as the flowing sacrifice in the world, it means precisely
    • that we must reduce the elements of heat back to the spiritual, to
    • what we recognise as the spiritual in ourselves.
    • that whether we select this example or any other is a matter of
    • indifference, we may very well put the question:--Is there in the
    • we felt longing arising within it, and we saw how the longing works
    • proceed, belongs precisely to those experiences of the soul which we
    • wonder to the bliss we feel when our riddles are solved, which first
    • actually to feel the dryness and withering of any knowledge not
    • feelings, does not spring from the soul of man in real earnest. All
    • of wonder itself? Why is it that wonder, astonishment at
    • This strangeness is the first element leading to wonder and
    • astonishment. But we do not feel this for everything that is strange
    • to us; but only for that to which we feel ourselves in a sense
    • related, so related that we say: ‘In this being or thing there
    • So that we can feel related to a thing yet strange, which at first we
    • perception goes, considers himself in no wise related. That however
    • depends on himself, or at least it need only do so. And he should not
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  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • knowledge is intimately bound up with the most inward aspect
    • with, for we are all aware of it and feel it deeply. The
    • development we wish to see taken up by humanity, and today we
    • world. We may say to ourselves that it appears as if time
    • were drawn out and had become elastic, as if the things we
    • impression, they will feel more or the less the way one does
    • when one lets the mind dwell on an old book or a work of art
    • seem to have happened an infinitely long time ago.
    • these events developed. Many of our friends will remember the
    • increasing; how does this relate to the idea of repeated
    • a time may well come, sooner than we may expect, when people
    • be to rouse people and make them really wake up. Merely
    • develop notions and ideas of the world of the spirit. This is
    • and to the world and the laws of the intellect, and have no
    • made great play of its intellectual progress and scientific
    • to the twentieth century. Yet, strangely enough, the
    • instinctive and unconscious element has increasingly taken
    • and take account of the element of the spirit is ultimately
    • characteristic element to be found day by day, hour by hour,
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  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • to change in the way people think, feel and use their will.
    • feeling develop. This is what our time demands. I think it
    • development of humanity. Just think what it means —
    • that, knowing this truth, we shall be compelled to feel
    • instinctive level, and individuals are then aware of the
    • intellectual and moral development in human evolution.
    • Strangely enough, recent developments in materialistic
    • conclusion. Haeckel, too, has commented to this effect in his
    • Welträtsel.
    • that this imbalance between intellectual and moral life in
    • themselves, quite rightly, that the life of the intellect,
    • Intellectual,
    • or we may also say scientific, development has shown an
    • upward trend. Moral development has not progressed to the
    • same extent. Surely the present world catastrophe could not
    • development had kept pace with intellectual development. It
    • would be right to say that because moral development has not
    • progressed, intellectual development has assumed something of
    • moral development has not been keeping pace with the
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  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • accepted beliefs. The world holds opinions that not only
    • not be absolutely the case, but, relatively speaking, it is
    • immediate future, people will feel more strongly than ever
    • fanciful and absurd. Nevertheless, truths that until now were
    • closely guarded by small groups of people, with strict
    • believe they have long since outgrown the illusions and
    • entirely given up to illusion. There is a growing tendency to
    • to realize this, for illusory ideas are a major element in
    • the chaos in which we find ourselves today; in fact, they
    • Let me tell
    • you of one common illusion which exists today and is closely
    • physical world and believe that if they realize this we shall
    • themselves as belonging to the many different socialist
    • parties and you will see for yourselves.
    • agitator and writer is absolutely convinced that it is up to
    • evil-minded. One can understand people feeling this way. Yet
    • way but a clear vision of the truth. It tells us that it is
    • illusory to think such levels of perfection can be achieved
    • have the kind of illusion which arises from entirely
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  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • The Elemental Spirits of Birth and Death
    • with human birth and death. You should never believe that
    • human birth and death are actually as they present themselves
    • a name, let us call them the 'elemental spirits of birth and
    • elemental spirits of birth and death. If one were to speak of
    • them, and of the whole way in which these elemental spirits
    • developed in the post-Atlantean age. We might also use
    • essential nature of these elemental spirits of birth and
    • more or less normal feelings, even today, will be shaken to
    • destinies have to use elemental spirits who actually are the
    • welfare and well-being here in the physical world. If
    • well as we go to sleep and wake up again and go about our
    • provides for the welfare of human beings here in the physical
    • really like it to be and that there exists the element which
    • looking at a world that is immediately next to our own, a
    • people had felt the desire to be destructive in some sphere
    • destructive elemental spirits of birth and death.
    • no steam locomotives, when people did not yet use electricity
    • fly. All this has come to realization in a relatively short
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  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • ourselves in all seriousness and dignity with the impulses
    • the Mystery of Golgotha when human beings essentially related
    • seriously. Souls change much more than we believe, and it is
    • today. Today I will merely consider one aspect of this: the
    • relationship to the world around us.
    • did not merely think spiritual entities, for there made
    • themselves known to them through the colours.
    • them. Instead of merely being blue or red, the blue and the
    • they would then think. This created an intimate relationship
    • to the world. It also created an intense feeling of being
    • Up to then everything was growth and development. In some
    • develop cracks and fissures, we might say; and it was only
    • developed. This is something known not only in anthroposophy
    • today. You find an excellent description of the breaking up,
    • be found both on and in the earth, as well as the properties
    • himself entirely on scientific facts, Suess comes to the
    • complete harmony with physical development — I have
    • The Greeks still had an inner feeling for the etheric in the
    • human form; they did not need the models we need today,
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  • Title: Fall/Darkness: Lecture 6: The New Spirituality
    Matching lines:
    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • power, or the gift, of the intellect. What does this mean? It
    • And we also feel, for instance, that when we walk, stand or
    • do anything else, we are guided by our thoughts, by something
    • discuss if this really is the case. For the moment I merely
    • shall not understand how human beings really relate to their
    • the elemental world. When we speak of entities which are part
    • of the elemental world in the widest sense of the word, they
    • You may well
    • ask yourself: If there is such an elemental principle out
    • head — what is the relationship between the two? To get
    • the right idea of how your own thoughts relate to the
    • the elemental world of thought in so far as we kill its
    • living thoughts when we develop ideas on the basis of what
    • thoughts in the outside world are certainly not unrelated to
    • us; there is a living relationship. I can demonstrate this to
    • up. Nevertheless, you can get up out of habit, without
    • themselves up out of sheer habit, and yet there is just a
    • Elohim, when they created human beings as dwellers on earth
    • purely subjective thought, you'd be following ahrimanic
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  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • cardboard. It is merely that the shape and the figures have
    • even the more intelligent ones, are saying or writing about
    • are doing their work extremely well. If you have training in
    • spiritual science, you may be entirely satisfied with the
    • child might as well come and run off swinging all this
    • are not very many people who feel like this, though I have
    • found something like it, at an instinctive level, with quite
    • one particular field, people whom I respect highly,
    • nevertheless leave me with this impression. I have enormous
    • Michelangelo or Raphael, these figures seem as if they had no
    • real weight — comparatively speaking — as if they
    • whole of his Michelangelo, are merely figures from a magic
    • reason for this? It is that people who are merely equipped
    • with the education, the intellectual content, of our present
    • People are infinitely far away from the true reality today
    • because they do not know the element which is always around
    • the weight made of cardboard, for the element which lends
    • the weights lifted by the model were made of cardboard. The
    • realism may have succeeded extremely well in using numerous
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  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • and purely intellectual thinking, and thinking which is based
    • on reality, in order to relate our thinking to the reality.
    • the application of this to reality itself. Please, consider
    • unrealistic thinking which has developed over the last three
    • structure which is always self-contradictory. People are
    • that will not yield; in this case we create the reality. And
    • contradictions. Reality itself comes to realization in
    • where this shows itself in its true form — that is, in
    • significant characteristic of many of the concepts held today
    • relatively limited. The desire for limited concepts, or
    • weight. Widely used ideas today are ‘the
    • see the living reality in anything and lose all feeling for
    • what reality really has to offer. Merely observe the present
    • Let me tell
    • ideas. And what did he say? Believe it or not, he said:
    • a few more tons of organic matter perish in the Fields of
    • itself to reality. And we have to draw people's attention to
    • how horrific this is, for they do not feel it on their own.
    • apply to human life what applies only in the lifeless,
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  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • The Battle between Michael and
    • truths of spiritual development come to mind whenever you
    • developments. We can put these together with fundamental
    • the spiritual development of the peoples of Europe and
    • dead, outer facts with the intellect, refusing to enter into
    • spirit belonging to the hierarchy of Archangels whom we may
    • call Michael fought with certain ahrimanic powers. Please
    • moment relates to this battle fought by Michael and his
    • in this battle between Michael's followers and the ahrimanic
    • in the autumn of 1879, when Michael and his followers won a
    • its evolution — the fight between Michael and the
    • battle between Michael and the dragon is similar to the one
    • its personal — mark this well — its personal
    • resulted when the Archangel Michael drove the dragon, that is
    • which they relate to the physical world. Yet the ultimate
    • continue?’ One has to feel the extent to which
    • spirit. It is helpful to look for other ways of strengthening
    • happens today more at the level of soul and spirit had more
    • is also spiritual; it is merely a different form of
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  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • The Influence of the BackwardAngels
    • however, are not viable. Why is this so? Well, imagine
    • developmental factors which evolution has given except for
    • development of the last decades. I asked you to take into
    • was speaking of something quite concrete, namely the battle
    • immediately above our own. This was a metamorphosis of the
    • battle fought by St Michael against the dragon. I told you
    • this Michael gained the victory — and the dragon, that
    • Since then their fortress, their field of activity, is in the
    • realize that infinitely many of the thoughts in human minds
    • occupy your thoughts and feelings with them — you will
    • kinds of feelings and inner responses of which you are
    • unaware of this — would be extremely powerful compared
    • Precisely such
    • are completely unaware of what is going on in groups, some of
    • else! This is totally different from the way it was in
    • going on in modern times. Who would believe, for example
    • — I am merely giving an illustration — that the
    • would ever fail to make new literary works widely known? You
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  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
    Matching lines:
    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • superficial in their intellect, for instance with regard to
    • confusion than completely wrong ideas. They assume simple
    • will run parallel to it (see Fig. 11a).
    • immediately ahead of us, outer life will very much follow the
    • will be more spiritual. It may well be that people do not
    • but it will happen nevertheless.
    • dwell on this in your soul, you will be able to give due
    • specifically into the evolution of the human intellect and
    • we think and inwardly feel. They are angelic Spirits, I said,
    • who cannot continue their development in the spiritual world
    • and want to use human heads to continue to develop in the
    • secret, hidden soul development is given due attention. As I
    • below, so they need only concern themselves with material
    • Perhaps it is difficult to believe this today, but the time
    • training will have to change completely in many respects in
    • People even wanted to establish a kind of rational religion
    • based only on human reflection, on the starveling among the
    • feel they must behave towards growing children and young
    • people in education and training has entirely come out of
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  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • certain spiritual entities, which had been acting like rebels
    • but also into our inner feelings, our will impulses and even
    • prepared to recognize the relationship which exists between
    • seriously people are in error if they base themselves only on
    • on direct observation of reality. One always has the feeling
    • one ought to base oneself on defined concepts — what is
    • we believe that having got the definitions we have also
    • plucked cockerel: a creature who walked on two legs and had
    • accord with the truth. We must not base ourselves on such
    • poor if we base ourselves on abstract definitions. Yes, it is
    • the ‘luciferic temptation’ of old held major
    • development through the forces of the earth. This was
    • earthly sense, we must therefore see ourselves connected with
    • heredity in the ancient religions. The laws of Judaism
    • as well as those of pagan religions, clearly show the
    • relationship as the signature for the way affairs were
    • customs, inclinations and habits had to develop in various
    • places to take account of blood relationships, of people
    • belonging to a particular nation or tribe. Their laws were
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  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • of the significant events which now present themselves to the
    • customarily represented by the image of Michael or St George
    • fighting the dragon. Michael won one such victory over the
    • time the spirits of darkness who worked against the Michaelic
    • been active in the feeling, will and mind impulses of human
    • which brought the full impulse for the development of
    • materialism. Materialism could only develop in consequence of
    • that the purely physical intellect and a culture based on
    • eye for more subtle elements in human life will note that
    • well defined and critical thinking so well developed as in
    • mirror-reflection develop in human souls of the aims certain
    • tribes, nations and races, uniting those who belonged
    • With their feeling for those blood bonds people then also had
    • a feeling for missions which went a very long way back in the
    • darkness had won the battle in 1879, the relationship between
    • darkness. But it is not. Thanks to the victory that Michael
    • physical intellect which I have mentioned are a reflection
    • using the physical intellect is very much in error. This
    • to the relationship between the physical and the spiritual
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  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • Die Spirituellen Hintergruende der Aeusseren Welt.
    • entirely abstract, it is necessary to characterize many of
    • Archangels — you will find some of the details in the
    • to gain an image of this: angelic spirits pursued their tasks
    • resulted on earth. Angelic spirits belonging to the hierarchy
    • of Angels served the higher hierarchy of Archangels; they did
    • this in such a way, however, that the relationship between
    • members of the two hierarchies was entirely above the earthly
    • for then the members of the hierarchy of the Angels became
    • humanity was more under direct guidance from the Archangels
    • guidance from the Angels during the fifth age — that is
    • relationship is entirely unconnected with the physical world.
    • level.
    • presented at a more physical level, for all things physical
    • route by which the Archangels guided humanity by working with
    • the Angels during the fourth post-Atlantean age, we can say:
    • relationship, on blood bonds. Both the Archangels and the
    • Angels had their dwelling place in the blood, as it were.
    • Truly, the blood is not merely something for chemists to
    • analyse; it is also the dwelling place of entities from
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  • Title: Lecture: Fall and Redemption
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    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung.
    • have seen from these lectures that I feel duty bound to speak at this
    • man, to which all religions refer. The religions speak of this fall
    • of man as lying at the starting point of the historical development
    • powers. And so the religions point to a cosmic-earthly event that
    • speak in more detail about this now, but the religions did see the
    • being has placed himself in a certain opposition to his guiding
    • in his evolution, man no longer felt that divine spiritual powers
    • were active in him and that now he himself was active.
    • to his overall moral view of himself, man felt that he was sinful and
    • my way back again to the divine spiritual powers. What I myself
    • decide for myself is sinful per se, and I can attain a sinless state
    • intellectuality, which previously had not yet been a separate
    • faculty, began to develop. And so, in a certain way, what man
    • developed as his intellect, as an intellectual content, also became
    • oneself that the intellect, arising in human evolution since the
    • consciousness of sin in the intellect.
    • the Middle Ages said to itself: No matter how effectively one may
    • Maximum number of matches per file exceeded.
  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
    Matching lines:
    • Trykt som manuskript for elever
    • han har ervervet seg det erkjennelsesgrunnlag som denne
    • skole meddeler, enten gjennem selve skolen eller på
    • Enhver annen bedømmelse avvises, forsåvidt som
    • noensomhelst diskusjon derom med kritikerne.
    • Utgitt med velvillig tillatelse av
    • Dieses Buch wurde an anonymous donation, Spender zur Verfügung gestellt.
    • De tre åndelige trinn
    • i Golgatamysteriets åndelige forhistorie
    • For de sjeler som i vår tid gjennem sin
    • åndelig forhistorie, meget gikk forut for det og selv
    • danner det i virkeligheten en avslutning på en rekke
    • nærværende innen vår jordtilværelse.
    • Det er av stor betydning for hele
    • stadig større forståelse for detto mysterium. Denne
    • forståelse vil komme til å skape en stadig
    • hengivelse overfor det, som er foregått for
    • også at som forberedelse til Golgatamysteriet blev det
    • åndelige ledelse".]
    • at da det nathanske Jesusbarn var tolv år gammelt,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Man's Fall and Redemption
    Matching lines:
    • A Living Knowledge of Nature, the Fall of the Intellect into Sin,
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung.
    • man influences intellectual life. What people say concerning the
    • the limits of knowledge, this is only the modern intellectual
    • interpretation of how man was cast down into sin; this was felt in
    • course of an intellectual development — do not change. Through
    • intellectualism already bears the marks of this fall and decay;
    • indeed, the decay is so strong that, unless the intellectual
    • believe that this conception of the thinking human being, of man who
    • the contemplation of thinking itself. No notice at all is taken of
    • lifeless thoughts that we form here on earth in accordance with modern
    • habits of thinking were alive, were living elementary beings during our
    • look into our own selves it appears to us as something living, for it
    • elaborate what existed during our pre-earthly life. The forces that
    • speak of a lifeless thinking. Were they to speak of the true nature
    • conceived, is not complete in itself and independent, because this
    • the thoughts, no longer seize the earthly and watery elements in the
    • organism, but only the air element and the fire or warmth element.
    • all four elements. The later development of a child consists in this,
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  • Title: Lecture: Calendar of the Soul
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    • Celendar of the Soul
    • Erfahrungen des Uebersinnlichen. Die wege der Seele zu Christus.
    • writings on religion in support of what I am referring to here, but I
    • shall mention only this well-known and very significant passage in
    • He looks at an animal or a plant, and pictures to himself that these
    • else that is revealed to us in surrounding nature is tantamount only
    • sense-organs, upon intellect and intelligence — all these
    • what they perceive are symbols, nothing but symbols. Nature herself
    • 4:4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. \
    • 4:5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: \
    • 4:7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. \
    • 4:8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. \
    • King James Version', STICKY, CAPTION, 'St Mark, IV, 1–9 ...', HAUTO, 1, VAUTO, 1, CELSt Mark, IV, 1–9).
    • The process of which He is speaking belongs to the kingdoms of outer
    • relationship with the outside world.
    • would, however, be a fallacy, merely an external
    • shall perceive that their activity at night and by day is entirely
    • feeling and through thinking; fatigue is evidence that we have worn
    • of autumn. The Earth-spirits in the plants liberate themselves in spring
    • from the physical element of the plant world and the spiritual beings
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • the principle that the knowing human being should understand himself
    • It was said that the person knowing himself could never
    • fantasy, would be a self-made fantasy, if we were not to presuppose
    • individualizes itself for us, how it manifests itself particularly in
    • particular forms, its particular ways, how it makes itself felt
    • behind this or that phenomenon. Nevertheless, in our spiritual
    • contemplation, which is to concern itself with the spirit that finds
    • Teneriffa thousands of years ago, as well as in the small, unassuming
    • violet hiding in the quiet woods or elsewhere — especially in
    • such a contemplation a person may feel himself in a rather difficult
    • century have been absorbed. Yes, a person feels himself in a rather
    • the great botanist, Schleiden, discovered the plant cell. He was the
    • built up out of small — they are called ‘elementary
    • organisms’ — independent entities, ‘cells,’
    • previously plants were able to be considered only in relation to
    • microscopic formations — the plant cells. No wonder such a
    • discovery had a powerful influence on all thinking and feeling in
    • relation to the plant world! It is entirely natural that the person
    • although it could be said that his excessively fantastic elaboration
    • spoke comprehensively about a soul of plants (e.g., in his book
    • Maximum number of matches per file exceeded.
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • that the materialistic mode of thought assumed precisely the
    • — not only owing to himself but owing to the prevailing
    • is able to think and feel. In his important work, Des
    • physical world of humanity, into the purely spiritual. Thus
    • as Saint Martin's were, in reality, the very last relics of
    • understanding of the Mysteries was completely lost to
    • century, in the channels of Philistinism. Philistine
    • — a celestial materialism; he still had the courage to
    • he got behind them. And the way he did so is extremely
    • telegraphic apparatus, with which he used to telegraph, from
    • afraid his telegraphic communications might appear
    • electric telegraph; nevertheless, the principle of the
    • telegraph was thoroughly carried out by him.
    • elected very soon after as a member of the National Assembly;
    • He belonged, as a rule, to the moderate parties. We must
    • for us to realise that the Time itself was possessed with
    • myth. Dupuis observed the Twelve Labours of Hercules.
    • connection between the passage of Hercules through his twelve
    • Labours and the Sun's revolution through the twelve Signs of
    • constellations. The myths are only veiled descriptions of the
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
    Matching lines:
    • for us, namely, the complete misunderstanding of the
    • reach with his ordinary, every-day intellect. Moreover, until
    • himself, in a certain sense, a pupil and successor of Jacob
    • Mystery-revelations are fundamentally based on error or
    • and restricts himself to a science purely and simply founded
    • on the world of the senses, and on the intellect which
    • to the materialism which was subsequently developed in the
    • most restricted circles, or else they worked with antiquated
    • the 19th century to develop a certain fund drive man more and
    • rightly paralysed in any other way than by intelligent
    • era — the mere repeating of the Gospel story as
    • prejudice that Revelation was only possible at the beginning
    • of our era. Revelation continues. Christ Jesus is always
    • as ever-present, is precisely that Christian spirit which can
    • this requires us to make ourselves acquainted in all detail
    • evolution, namely this: That which is done in a given year,
    • a stream by itself. But I manufacture the shoes for another
    • socially. No doubt an elementary process; and it is a long way
    • large scale. Nevertheless, everything that lies along this
    • line belongs to the realm of those things which become
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
    Matching lines:
    • the birth of Christ Jesus, and therewithal attaches itself to
    • understand. It is essentially Man himself — the
    • clothe himself with a sensely garment. This is the type of
    • which belongs to the secret of death. While the former is
    • with an atavistic clairvoyant power. Man did not merely
    • behold the secret of the constellations, It was, especially,
    • the constellations of the Zodiac. They knew that when the
    • other planets in their several constellations were brought
    • the starry constellations. Throughout the ever-changing
    • himself up with devotion to the language of the stars, he
    • lives in that element which receives the human being when he
    • were speaking through their constellations, — they did
    • regarded the starry constellations as a Question, and human
    • associated with the constellations, Hence we may truly call
    • Stars was well developed. Only we must conceive that in the
    • entity which clothes itself at birth with the physical body,
    • truth that the cosmos is a self-contained organism — in
    • transplant ourselves into ancient times of human knowledge,
    • when the Moon is shining from the Pleiades. They felt the
    • — they felt the kinship of this macrocosmic stream with
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The World Development in the Light of Anthroposophy
    Matching lines:
    • The World Development in the Light of Anthroposophy
    • German in Die Wirklichkeit der Hoeheren Welten, Bibliographic Nr. 79,
    • Self-consciousness: The Spiritual Human Being.
    • Die Wirklichkeit der Hoeheren Welten,
    • Self-consciousness: The Spiritual Human Being.
    • DEVELOPMENT IN THE LIGHT OF ANTHROPOSOPHY
    • designated vaguely in ordinary consciousness as man's outer and
    • being looks back objectively upon the physical body and upon the
    • consciousness. (Self-observation can easily convince us that
    • ordinary life, man's true inner being, woven out of feeling and
    • spoken, we endow the soul itself with organs. This soul element,
    • and which can only perceive an environing world; namely, the
    • death, for then we shall recognize it as a world which belongs to
    • physical world and in the world of thoughts or of the intellect.
    • self-observation anyone can discover that when he ascends to the
    • with it, the external physical world, as well as the world of
    • instance, how different are the inner feelings with which we
    • our feeling and our will must be drawn in through special
    • circumstances; we must include the feeling and the will which
    • world, the fact that we feel induced to do certain things for
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Supersensible in the Human Being and in the Universe
    Matching lines:
    • Delivered at
    • wakeful mind and heart feels that we are now living in a time
    • difficulties of the present time should be sought exclusively in
    • outside, ultimately depend on the soul life that surges and
    • reach an ascending line of development, deriving from
    • enthusiastic human hearts, those men should concern themselves
    • presents itself to our head and particularly to our heart; this
    • world conception that has reached such a great development in the
    • developed during the past centuries.
    • thought is, however, faced by something else that springs out of
    • is man's moral, or religious, world conception. If we observe
    • in past times the human being derived everything that he believed
    • to know, from a moral, a religious, world conception. When he
    • this. Consider, for instance, how intimately human thought
    • Particularly in more remote times, they believed that death had
    • to feel himself within the everlasting, spiritual kernel of his
    • this moral-religious world conception, they had no conception of
    • Nature. And at the present time our moral and religious world
    • ancient times, when a moral-religious aspect of the world alone
    • wonderfully developed conception of Nature and the human being
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Foundations of Anthroposophy
    Matching lines:
    • Die Wirklichkeit der Hoeheren Welten, Bibliographic Nr. 79, Dornach 1978.
    • Anthroposophy, and a 10 lecture series entitled, Self-consciousness:
    • Die Wirklichkeit der Hoeheren Welten,
    • Self-consciousness: The Spiritual Human Being.
    • concerning the human being and his relation to the universe. The
    • limit myself to the anthroposophical horizon; that is to say, to
    • human being, self-knowledge is undoubtedly a problem which must
    • difficult it is, even in the case of people well grounded in
    • proceed immediately from a few concrete examples.
    • personally well known to me, is the following: He describes a
    • scratch. But the patient was under the delusion that this prick
    • only tell him to be calm; that he would be quite well again in a
    • responsible doctor he had to tell him this and could not, of
    • nevertheless nervous, for he was acquainted with soul moods, and
    • so he inquired the next day how the patient was feeling and he
    • die; it was an extremely radical auto-suggestion, and he really
    • statement of an investigator well acquainted with all the
    • reports this case in order to show a purely psychical influence;
    • it is possible to observe the soul, living in thoughts, feelings,
    • fell on the Belgian-German frontier, and Sir Oliver Lodge, who
    • Maximum number of matches per file exceeded.
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • Nordische und Mitteleuropaeische Geisimpulse. Das Fest der Erscheinung
    • Nordische und Mitteleuropaeische Geisimpulse. Das
    • particular should only be dedicated to religious exercises.
    • Nevertheless a deeper insight into present conditions should not
    • things than those which held good for such a long time. We live
    • deeper share in the events of the past years feel as if they had
    • feeling of sorrow upon that part of mankind which is still led by
    • the very elements of the whole life of man.
    • the reproach that many people more and more believe that
    • and intimately unite ourselves with the Spirit of Christ. We see
    • itself in every sphere of life.
    • beginning of its development. But from this young spiritual life
    • be traced back thousands of years. Immense respect can be felt
    • greatest reverence can be felt for it when looking back from its
    • into a development of the Oriental civilization stretching over
    • cause lies deeply rooted in the soul development of humanity. If
    • developed, if we notice, for example, the greatness and loftiness
    • there was something which announced itself as a soul-spiritual,
    • immensely living way in which man experienced the world in this
    • if we transfer ourselves into the development of the times, we
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Man and Cosmos
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    • Knowledge of Nature, the Fall of the Intellect into Sin, the Spiritual
    • Naturerkennen, Intellektueller Suendenfall und Spirituelle
    • Intellect into Sin, the Spiritual Resurrection.
    • Lebendiges Naturerkennen, Intellektueller Suendenfall
    • und Spirituelle Suendenerhebung,
    • them separately, as it were, and consider each one in its special
    • relation to the universe. We can do this in the following way, by
    • penetrate, as it were, below the surface of the human form, into
    • perceptions can approximately be described as
    • us that this statement is absolutely correct; for when
    • illusion. Every direction relating to perception must in the end
    • parallel to the surface of the earth. If I now draw this
    • parallel to the earth. All our perceptions follow this direction.
    • this process, you cannot help saying: When I perceive through the
    • us externally in the present epoch of the earth's development.
    • you to form, even approximately and vaguely, a picture of what
    • in our environment, with which we have thus united ourselves,
    • consciousness which exhaust themselves in what I have described
    • constitution which man has here on earth, the things below the
    • belong the bones, muscles, etc. which exist in him. The bone
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  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • and Michael Klein.
    • Alice Wulsin and Michael Klein.
    • When we emancipate ourselves from the necessities of earthly
    • his ordinary consciousness any conception of his own self. He
    • cannot look into his own self. It is, of course, an illusion to
    • believe, as external science does, that it is possible to obtain
    • observing man's lifeless parts, indeed sometimes by studying only
    • manifests itself particularly — as I have already explained
    • development of freedom is only possible in the world of illusion.
    • human being is not completely woven into this illusion of the
    • The essential thing in the development of mankind is that in
    • not find it in the world of reality which completely withdrew to
    • perceives the human being himself, man's inner being. Man's world
    • as it were. Here on earth, he feels that he is free in regard to
    • so as to feel the freedom of action in the sphere of thought; but
    • between death and a new birth he feels a complete lack of freedom
    • him so as to render him unable to free himself from them of his
    • of man's development since the middle of the Fifteenth Century.
    • independence. I said that if we really develop freedom on earth;
    • i.e., if we submit completely to the semblance in life, we may
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • und Himmelserkenntnis, Bibliographic Nr. 221, Dornach 1978. It is also
    • Erdenwissen und Himmelserkenntnis,
    • evolution is the one in which intellectual life predominates. The
    • man which developed during these epochs, that we reckon the
    • Fifteenth Century man's whole relation to the world of the
    • intellect was quite different from what it was later on. Since
    • a certain inclination towards the intellectual life which existed
    • in ancient Greece and was about to set; nevertheless we find in
    • which can only be fully grasped if we immerse ourselves with a
    • feeling soul into the characteristic of the ancient Greeks,
    • Greek gained what we now call an intellectual world conception,
    • when by his intellectual power he could form a picture of the
    • learning of that time, he believed that he had risen to a higher
    • stage of human development. When he could grasp the world
    • intellectually, he believed that he was a human being in a higher
    • the intellect.
    • Century formed and described his ideas, shows us that he believed
    • intellectual picture of the world through Scholasticism, and who
    • of the world. It was the course of development during the past
    • centuries which induced men to believe that by rising up to
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  • Title: Lecture: The End of the Dark Age
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    • unfolded its intellectual life in the course of many centuries.
    • This intellectual life gradually led it away from spirituality.
    • The intellect itself is spirit, but its content is no longer a
    • spiritual content. Indeed, the intellect is spiritual, but it
    • Nature. Hence the intellect is spirit, but it fills itself with
    • into himself and that he must say to himself: When I am
    • intellectually active, I am spiritually active, but at the same
    • time my intellect, which is pure spirit, cannot absorb in a
    • nevertheless exists in the spiritual regions of the human soul
    • intellect is thus exposed to the great danger of falling a prey
    • intellect was still unfolding and still possessed the inheritance
    • by believing that it is only controlled by neutral laws of
    • epochs; indeed, the powers belonging to the super-human sphere
    • therefore only say: These powers exist, they show themselves to
    • from continuing to develop as it should develop in accordance
    • I have spoken of the future development of the earth, of the
    • powers is to prevent this course of development.
    • Outwardly, the human being would develop in a way entirely in
    • Ahrimanic powers could not touch man while the intellect was
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • Our prayer may radiate helpfully
    • Our prayer may radiate helpfully
    • ‘Revelation of the Divine in the heights of existence and peace
    • ourselves: ‘What are the feelings that unite us with this
    • in which countless men feel the word ‘peace’ resounding,
    • in enmity. Much blood has saturated our earth. We see and feel
    • and feeling around us is interwoven with infinite sorrow. Hate and
    • that love which He wishes to announce Whose birth is celebrated on
    • enmity, aversion and hatred, one and the same feeling may everywhere
    • thought of immeasurable depth of feeling, a thought of infinite
    • We shall feel how much there is that can become strong and powerful
    • thought which must develop in order that many things may be acquired
    • he who really feels himself united with Christ Jesus solemnly vows
    • were organised chiefly by the Christian Churches for believers in
    • through deeper feeling, or through a deeper knowledge, were to grasp
    • the Mystery of Christmas and the Mystery of Golgotha, with the help
    • through sin, rests in his grave. He has united himself with the
    • tree descends to the generations to which Abraham and David belong.
    • made ourselves acquainted with the thought of the Mystery of Golgotha
    • earthly career. Man as he now is belongs to the Earth, through his
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  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • Fellowship Community
    • Revelation of the
    • year as Christmas approaches, we must think of the kind of feelings
    • Nevertheless, it
    • witnessed and must feel countless deaths around us in this
    • feeling. Hate and antipathy race through spiritual space and can
    • spoken about by the One whose birth is celebrated at Christmas. One
    • Him who entered the world on the day we celebrate at Christmas.
    • feeling can impress itself into all human souls everywhere in these
    • times, can impress itself in the midst of blood and hate: the thought
    • beings on earth. And so it is nevertheless a thought of infinite
    • greatness, a thought of infinite depth of feeling, this thought of
    • intensely, especially in our time. Then we will have an intimation of
    • teaches us all over the earth really to feel in the truest sense of
    • us: those who truly feel themselves connected with the Christ Jesus
    • must promise this to themselves on Christmas night again and
    • believers of the mystery of Christmas night. Especially in these most
    • various plays that developed in the fifteenth, sixteenth,
    • festival, an infinitely great thought originally drew together the
    • deeper feelings, a deeper knowledge received from their teachers who
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  • Title: Lecture: Zarathustra
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    • A Lecture delivered by
    • personality in the course of the development of mankind on the
    • state that ever since man has been man, he has thought, felt and
    • man's thought, feeling and will, have undergone great changes in the
    • quite a different nature and we have reason to believe that, in the
    • infinitely long period of time. It is true that certain modern
    • religion, must be placed a great many centuries before Buddha. Greek
    • confronted by a consciousness entirely different from that of the
    • dim. A man of antiquity could say to himself: “I behold the
    • times. They had to be developed by man in the epoch to which we now
    • belong, at the expense of the old clairvoyant consciousness.
    • added to the purely physical consciousness that is bound up with the
    • faculty of intellectual logic. A rising and a falling can be traced
    • purpose in man's development.
    • which there is no documentary evidence. Zarathustra himself belongs
    • level of human consciousness at the time, these leading personalities
    • such personalities were Hermes, Buddha and Moses, as well as
    • another land whose people transmitted an entirely different order of
    • the revelations of Buddha represent, as it were, the final
    • of the soul above their normal level so that we may pass from the
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  • Title: Lecture: Hermes
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    • Nachlassverwaltung. This lecture is number twelve of fifteen in
    • Nachlassverwaltung. This lecture is number twelve of fifteen in
    • A Lecture delivered by
    • at first to be as full of mystery as the Sphinx itself, standing
    • recently been compelled to go back to ages more and more remote in
    • another is that man of the present day feels, whether he likes it or
    • significance that Kepler, at the very dawn of the development of
    • words like these: “When I have endeavoured to unravel some of
    • sanctuaries of the Egyptians and brought their holy vessels into our
    • modern age. I have felt then that the significance of my message to
    • did one of the greatest minds of modern times feel himself related to
    • these ancient Egyptians themselves conceived of their whole culture,
    • Egyptians themselves felt but the way in which Egyptian culture was
    • Egyptian thought and feeling.
    • the combining of intellect and reason, in short, our scientific mode
    • admitting what Spiritual Science tells us, namely, that in olden
    • times, in the place of our present intellectual consciousness, men
    • that of prehistoric man, as well as the clairvoyance acquired by true
    • ideas of outer physical consciousness. The pictures must be related
    • The marvellous pictures that have come down to
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  • Title: Lecture: On the Nature of Butterflies
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    • Mensch und Welt. Das Wirken des Geistes in der Natur. Ueber das
    • Mensch und Welt. Das Wirken des Geistes in der Natur. Ueber das
    • Well,
    • something which links up quite well with matters I have already
    • help becoming curious about it. In the case of the beavers' lodge and
    • time in summer when man walks in the open and sees the lovely iridescent
    • manifold many-coloured fluttering of butterflies moving so freely.
    • that were we to attempt new experiments in the field of aeronautics,
    • really belong to aeronautics but which will shed light on the
    • the caterpillar completely disappears into this covering, and
    • disintegrates; thus it spins itself a cocoon which it attaches to a tree
    • nothing happens. What I am telling you in regard to butterflies applies
    • it has no eyes, so sees nothing and just lives for itself in a world of
    • has entirely transformed itself into a caterpillar. Inner sensation is
    • has been lit that all sorts of insects flutter around in the room, feel
    • drawn to the light, and are even so stupid as to hurl themselves into
    • the caterpillar is drawn to the sunlight by the same urge as that felt
    • sheath. The caterpillar completely surrenders to the light, it dies in
    • short time the insect takes to hurl itself into the flame, could it but
    • spin such a cocoon modelled on light, a new animal would arise from the
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  • Title: Memory and Love
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    • loving work as architect, sculptor, and painter, was completely
    • loving work as architect, sculptor, and painter, was completely
    • Spiritual Relationships in the Human Organism,
    • relation to the spiritual world in so far as knowledge of it can be
    • particular expressions of it can be related to their counterparts in the
    • first to speak of some of the ways in which the human soul expresses itself
    • during earthly life, in so far as they can be related to experiences in
    • imagine, for example, that thinking is a purely spiritual act, and that
    • processes. I may avail myself of a comparison which I have often used
    • conception of the spirituality as well as of the physical limitations of
    • the main inside ourselves, saying: Here is the lung, here the heart,
    • rebirth we feel ourselves actually to be the whole world — when I
    • speak of the whole it is only figuratively, but it is entirely true
    • — at times we each of us feel ourselves to be the whole world. And
    • and a new birth we feel within us and experience the world of spiritual
    • — related to this inward living together with the beings of the
    • only the world of the higher Hierarchies, we would never find ourselves.
    • never become fully aware of ourselves. Hence in our experience between
    • beings within us and begin to perceive ourselves. Certainly it is as if
    • we were outside ourselves, but we know that this being outside ourselves
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  • Title: Conferencia: La Comunión Espiritual de la Humanidad
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    • 23 de diciembre 1922GA 219Translated by Noelle Durandin
    • Esta conferencia, conferencia 8 de 12 en el ciclo de conferencias
    • El hombre y el mundo de las Estrellas,
    • fue dada en Dornach, el 23 de diciembre de 1922, por el Dr. Rudolf
    • Steiner. Fue traducido por D. S. Osmond. El título del volumen
    • en la Edición Completa del Centenario que contiene el original
    • Das Verhaeltnis Der Sternenwelt zum Menschen und des Menschen
    • zur Sternenwelt. Die Geistige Kommunion der Menschheit.
    • Se reproduce aquí con permiso del Nachlassverwaltung Rudolf Steiner,
    • Thanks to a donation by Noelle Durandin, this lecture has been made
    • festival de Navidad puede ser la ocasión para comparar el Misterio
    • sobre el cual se basa con Misterios que fueron el resultado de diferentes
    • condiciones en la evolución de la humanidad. El Misterio de Navidad
    • del mundo espiritual que tenían que ver principalmente con el
    • vínculo establecido entre el hombre y la escena de su vida en la
    • Tierra a principios del invierno.
    • dirigimos nuestra atención a los Misterios que se celebraban en
    • ciertas partes de Asia mucho antes de la fundación del Cristianismo
    • sublimes, o cuando comparamos el Festival de Navidad con Misterios que
    • se celebraban también en tiempos pre-cristianos en Europa central,
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • Spiritual Relationships in the Human Organism.
    • Spiritual Relationships in the Human Organism.
    • word itself we confess our inability to say anything about these forces.
    • We merely label them the ‘unconscious.’
    • manner of manifestations — thoughts, feelings, impulses of will,
    • self-observation enable us to penetrate to the nature and being of what
    • thus reveals itself in the life of the soul, so long as our
    • self-observation is carried out purely with the ordinary forces of
    • penetrate into its world. This renunciation is entirely justified if we
    • want to restrict ourselves to those means of attaining knowledge which
    • relies on these methods alone can ever carry his observation of the life
    • of the soul any further than that during waking life, ideas, feelings,
    • man — surge up from the depths; they are obviously closely bound
    • demonstrate conclusively that what shows itself to begin with in such
    • you know very well, in Anthroposophy we take this as our starting-point.
    • knowledge, that all thinking, feeling and willing, as they are present
    • upon bodily conditions that it may well be inferred that experiences of
    • region, and that what happens during sleep is simply that the purely
    • or feelings or acts of will to flow forth from it. When such a statement
    • absolutely dependent on bodily conditions.
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  • Title: Lecture: Reincarnation and Karma
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    • Theosophy and the Further Development of Religion, Babel, Bible,
    • he asserted that the lower animals reproduced themselves. He
    • barely escaped the martyr's death of Giordano Bruno and Galileo.
    • For the orthodox scholars of that day believed that worms,
    • belief in the origin of living organisms by spontaneous
    • Anthroposophist of to-day finds himself in a position similar to
    • longer appear humane; Anthroposophists to-day could not well be
    • ground; they comfort themselves with the knowledge that the time
    • belonging to different parties — provided that at such a
    • and has completely routed the superstition of a mechanical
    • soul-life apply adequately to external phenomena. He does that
    • imperfect and what deep-rooted relation exist between man and
    • impressing upon their readers what they ought to believe about
    • “Darwin.” They rarely add that you can find the
    • following sentence in Darwin's principal work: “I believe
    • itself, elementary Anthroposophy. Haeckel has only attained such
    • conviction himself, it does not matter; he does not know the
    • show that Haeckel, standing on the ground he knows, is nothing
    • Anthroposophist when he connects himself with modern scientific
    • easily pass on to the less self-evident ones which we find in
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  • Title: Lecture: Life and Death
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • note of many an observation which is made on the relation of
    • Should patch a wall to expel the winter's flaw!”
    • conceptions of the times which are acquired in the field of
    • natural science, and who, might feel himself moved to follow
    • which compose the human body. He might feel himself justified
    • are, again, others who entirely lose the ability of imagining
    • well remove the brain of a man and he would continue to live.
    • merely as a life-process in the organism through artificial
    • — even a human one — the life of man himself,
    • are, perhaps, somewhat further advanced even in the field of
    • themselves by fission; one divides itself into two, two into
    • wished to speak of the immortality of unicellular beings have
    • the nature of death is extremely characteristic. They have
    • corpse behind, and as unicellular beings leave no corpse
    • remains behind of life passes over gradually into lifeless
    • matter. So lifeless matter now becomes in death the outer
    • becomes lifeless matter; but must seek the cause, the
    • principles of life, in life itself, while it is there.
    • the moment it has taken into itself the possibility of
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  • Title: Lecture: The Elementary Kingdoms
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    • The Elementary Kingdoms
    • Natur- und Geistwesen — Ihr Wirken in Unserer Sichtbaren Welt.
    • Sichtbaren Welt.
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • ELEMENTARY KINGDOMS.THE NATURE OF THE ELEMENTARY BEINGS,
    • the generally designated as the Elementary Kingdoms,
    • Elementary Kingdoms belong to what lies behind the world
    • forces itself immediately upon our senses.
    • into the first, second and third elementary kingdoms. It is
    • precisely when we speak of such difficult matters, that we
    • no true goal can be reached, if we believe that a concept
    • astral plane, that world which is immediately beyond our own,
    • nonetheless changeable, for at every moment they have a
    • nature of these Beings. We would, indeed, find ourselves in a
    • must learn instead to adapt ourselves to the mobility of
    • precisely this fact which explains the great variety among
    • mineral kingdom. All apparently lifeless beings, all
    • minerals, belong to this kingdom. You are told, to begin
    • — and here, on the physical plane, he sees merely its
    • of this, you must say to yourselves: I will try to imagine a
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  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • point of view, the many and various religious beliefs and
    • not penetrated this field sufficiently or formed a merely
    • nevertheless intended to bring to your notice several of the
    • facts shall have been named and described, a feeling, quite
    • understand with our intellect — which is bound to the senses
    • apply the means and methods calculated to develop these
    • comparatively recently has been attained for a lower plane.
    • scientists believed that from riverslime lower animals, even
    • worms and fishes, could develop. It was the great naturalist
    • lifeless slime can evolve life in the shape of fish or worm;
    • the highest state of development all that reside as life
    • precept that life develops only from life is in modern
    • science recognized as self-evident. But when Redi, in his
    • day, gave utterance to it, he barely escaped the fate of
    • then it becomes self-evident and common knowledge of
    • precept runs: the Psycho-Spiritual can develop only from the
    • development, as does the worm from his lifeless surroundings.
    • you delve yet deeper into this idea, you'll find it shown
    • development of inner powers. At birth we are confronted by
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  • Title: Lecture: Birth of the Light
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    • Erfahrungen des Uebersinnlichen. Die wege der Seele zu Christus.
    • to celebrate the festival of love and peace outside in the
    • festival near to our hearts. For in this year we ourselves
    • light of human evolution which is celebrated on this night of
    • the feeling that we may have on this Christmas night?
    • fundamental human feeling of love — the fundamental
    • feeling that says: compared with all other forces and powers
    • the feeling that wisdom is a great thing — that love is
    • yet greater. And this feeling of the power and force and
    • feelings during the rest of the year, so that we may
    • we need not be ashamed of them in the light of the feeling that
    • such can be our feeling, then we are feeling together with all
    • and the relation of Christmas night to the whole Christ-Impulse
    • gaze to the Gospel according to St. Matthew. The Being who is
    • born — or whose birth we celebrate — on this
    • once was, passed through his stages of development in
    • kings came to welcome. And so does the Spirit-King of St.
    • Matthew's Gospel confront our spiritual gaze: He brings into
    • which human wickedness feels itself challenged to battle. Thus
    • which must be enmity against the Spirit-King feels itself
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  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • As we shall see, this spirit, which burnt so fiercely in the
    • survey of the lines of thought and feeling of the men of that
    • retrospective glance over the centuries immediately preceding
    • how wide was the field which the term then embraced. We must
    • viewed from an entirely different standpoint from that from
    • intellectual life was through the Church or the school, etc.
    • understand it by placing ourselves, in imagination, in an
    • entirely different mental atmosphere from that by which we
    • lecturer would base all his deductions solely upon the
    • Aristotle stands out pre-eminent as an intellectual giant in
    • Aristotle were seldom read in the sense in which they were
    • revelations of religious documents and tradition and not to
    • and to note how doctors and their colleagues relied upon the
    • was an intellectual giant; and though we must admit that even
    • such an intellectual individuality should not be taken
    • confine myself to showing you from the standpoint of
    • in the intellectual life of their time. I would call to mind
    • which I have often related before.
    • but not of Aristotle himself. Galileo maintained that men
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  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • Wonders of the World, Ordeals of the Soul and Revelations of the Spirit,
    • Weltenwunder, Seelenpruefungen und Geistesoffenbarungen.
    • Wonders of the World, Ordeals of the Soul and Revelations of
    • Weltenwunder, Seelenpruefungen und Geistesoffenbarungen.
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • DELIVERED
    • Revelations of the Spirit
    • the 2nd part of Faust really belongs to the closing years of
    • ideas continually altered regarding the course of development
    • Chaos on the way to Hell.” This reveals to us that it
    • Heaven, — from Heaven, through the world, to Hell
    • Epilogue in Chaos on the Way to Hell. At that time Goethe
    • entertained thoughts which led him to believe that knowledge
    • the soul; on the one hand the losing of itself in
    • indeed one which compelled him to vanquish all difficulties,
    • cannot immediately keep pace with him; because it is
    • impossible for us, unprepared, to transport ourselves into
    • the way to hell, and that other period in which he brings his
    • [Approximately: “He who is ever striving,
    • toils onward, him we can deliver.”]
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  • Title: Lecture: The Errors of Spiritual Investigation
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • ourselves from the hindrances which meet the seeker for truth
    • yesterday, it was shown how the man who attempts to travel
    • develop out of the cognitive forces slumbering in the human
    • soul, feeling herself capable of letting Imaginations arise
    • out of her depths, believes she may grasp this world of
    • Images objectively — as if they were existing outside
    • of herself. Self education must proceed to overcome this
    • these Imaginations merely as mirror-images, shadow-pictures
    • of ones own soul forces, which the soul produces solely out
    • of herself, when she works on herself in the way indicated.
    • itself as the counterpart of Imaginative cognition. Once
    • attention is drawn to its many questionable elements, and one
    • that the usual life of thought and feeling ceases. A
    • a position to reveal himself, i.e. spiritual beings can now
    • work objectively-spiritually, into the physical world. Let us
    • being. Those who occupy themselves with gaining knowledge
    • that some individuality or another could reveal itself with
    • as otherwise, these will make themselves felt,
    • forces itself into the diminished consciousness. Everything
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  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • The Karma of Human Vocation as related to Goethe's Life.
    • ‘vocation’ one remark must perhaps be made, namely this:
    • Nevertheless, in our time, the aspects we are here
    • exclusively predominant in placing a man into this or that
    • position in life. As you are well aware, the Karma of vocation
    • the prejudices of himself and other people, and many other
    • factors too, help to determine how a man is placed in his
    • are well enough known, and need not be gone into here) —
    • ‘Selection of the Fittest,’ which is now being criticised
    • so vehemently by Haeckel's pupil, Oskar Hertwig. (Our standpoint
    • need not be that of the pessimist who adversely judges his own
    • the people of this age pride themselves on the ‘Selection of
    • very opposite tendency — that of selecting the worst, the
    • our time is impressed with a far-reaching belief in authority,
    • life. The prevalent one-sidedness — the selection of
    • what it is, albeit these ‘un-fittest’ are overwhelmed
    • Ahriman-Mephistopheles. And you may well see from the further
    • course of Goethe's Faust how Mephistopheles fulfils his
    • for Faust to free himself from Mephistopheles. Faust comes to
    • paper-money. Mephistopheles is the real inventor. Afterwards,
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  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • The Karma of Human Vocation as related to Goethe's Life.
    • believe ourselves to be unbiased in our thought; but it is
    • always well to be unsparing in self-knowledge and
    • self-criticism, and most of all with respect to the virtue of
    • itself is obstinate when we try to elaborate ideas according to
    • reality. A concept, elaborated — drawn forth, as it were,
    • well have chosen some other example.
    • let us consider the matter well. ‘Vischer with a V’ grew up to
    • Some one may say at this point, Now he is trying to tell us
    • after all excellent schools. No, that is not the point. Such a
    • asked these gentlemen, ‘Well, but you yourselves went through
    • largely to ‘cut.’ What is the origin of this?
    • widely spread, especially in the thought-system of the present
    • time, and that is cruelty. Only it is rooted in the
    • cruelty externally, they practise it in their
    • feel this latent cruelty in the whole manner of exposition. In
    • soul are thereby developed. Not everyone can do that in the
    • grasp of the world in which we find ourselves ... Only so, and
    • post-Atlantean age. We cannot understand this age if we merely
    • criticise it, giving ourselves up to an abstract idealism; ...
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  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • The Karma of Human Vocation as related to Goethe's Life.
    • certain matters directly related to practical life and to the outer
    • that of immediate relation to real life. We shall presently
    • intimately, even with the farthest cosmic future of
    • Karma impels him to some particular calling. While we are
    • intensely through these spiritual studies. For it is the task
    • are always such as to be strong enough, for life itself really
    • it may well be that this fact will play an important part in
    • Science comparatively soon. Nowadays there is much
    • speak of the choice of callings, will also tell us of the
    • of physical heredity — that which is entirely contained
    • its course in this way: There is a first section, approximately
    • study of this period is therefore immensely important
    • For up to this time the human being must have developed all
    • himself — to convey such qualities to his
    • development of these faculties. In a subordinate sense, no
    • age of fourteen to sixteen he becomes completely ripe for
    • which enter into his development after this time of life
    • man ceases, from this moment onward, to develop in himself
    • birth contains much that is related to the development of the
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  • Title: Lecture: The Relation of Man to the Hierarchies
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    • The Karma of Human Vocation as related to Goethe's Life.
    • levelled at our Spiritual Science by theologians and others who
    • believe — though they do not comprehend it — that they
    • Hierarchies, including the Angels, Archangels, Archai, Exusiai
    • kingdom, the mineral kingdom, the elemental kingdom, and
    • from below, just as the kingdoms of Nature descend from above.
    • He rises to the Angeloi, Archangeloi, Archai, etc.
    • themselves are standing on the ground of Christianity.
    • above the Angeloi, Archangeloi and the rest. Those above all
    • who think themselves especially advanced in their Christian
    • precisely the task of the man of to-day to place absolutely
    • nothing between himself and the Godhead. Man shall live in this
    • through Angels, Archangels or the like. Many people hold that
    • whence it comes there is absolutely no knowledge of the
    • whether a man imagines that he of himself can find the way to
    • of an Angel — an Angelos. All those who declare that they
    • are only looking up to an Angel-being. You may search through
    • Angel. Really, what these people say amounts to the
    • an Angel. For instance, what is called God in modern
    • Protestant quarters — is one of the Angeloi and nothing
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • Basel, December 22, 1918
    • Privately printed for the members of the College of Spiritual
    • through the school itself or in a manner approved by it.
    • This lecture was given at Basel in December of 1918, and is
    • Delivered at
    • Basel, December 22, 1918
    • the Christian cosmic feeling within the course of the year,
    • super-sensible element is projected into this physical
    • life — through sense observation, through intellectual
    • judgments, through the content of feeling and will. But this
    • super-sensible element is in other cases clearly manifest as
    • feeling undertakes to symbolize it in the festival of
    • appearance purely physical but which — in contrast
    • with all other physical events — do not immediately
    • manifest themselves as physical events. We can look upon the
    • riddle, the element of mystery, in these two events. They are
    • the earliest Christian centuries to feel in the Crucified One
    • formed for themselves the great and powerful imagination of the
    • since the modern age began, Christian feeling — adapting
    • itself to the materialism rising in human evolution — has
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  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • Sichtbaren Welt.
    • Church: Caspar, Melchior, Balthasar. These names awaken quite
    • special memories for Cologne. An old legend tells us that some
    • been brought here. Another legend relates that a Danish king
    • self-knowledge in the gold; self-piety, that is the piety of
    • the innermost self — which we can call self-surrender
    • — in the frankincense; and in the myrrh self-consummation
    • and self-development, or the preservation of the eternal in the self.
    • understand Christianity as the religion of earthly harmony they
    • different lines of thought and religious movements in the world
    • development, but they saw in the Being embodied in Jesus of
    • the merely human that prevails in this present age. They saw in
    • of the least developed human spirit up to perceptions in the
    • nature they create instruments for themselves. These
    • implements, indeed, they make with the help of the
    • esoteric Christian did not confine himself to such general
    • he said: The sun is not merely an external, physical body; this
    • all that happens in human, social life, in the relationship of
    • external revelation of his Christ. In the first place the
    • but men on earth and the earth itself were not yet matured for
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  • Title: Mission/Folk-Souls (1970): 1. Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
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    • Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
    • Angels, Folk Spirits,
    • in an equally cordial and heartfelt manner.
    • field of investigation if, from time to time, we did not repeatedly
    • which are really somewhat remote from the thinking, feeling and
    • at a certain stage of mystic or occult development one is called a
    • ‘homeless man’. This is a technical expression. And if we
    • term ‘homeless man’ we may briefly say that a ‘homeless
    • association with his native country. Furthermore, a ‘homeless
    • man’ is one who is able to identify himself with the great laws
    • of human evolution without allowing the particular shades of feeling
    • mystical and occult development demands an unprejudiced attitude
    • inestimable boon and which, on the other hand, in relation to the
    • propose therefore to describe this heritage from which the ‘homeless
    • man’ must liberate himself to some extent. Now the ‘homeless
    • homelessness they would meet with little understanding. In the first
    • heritage. This is not so, however. In reality, homelessness is, or
    • homelessness, has been reached, the ‘homeless man’ may
    • relationship with the stable element in the evolution of mankind.
    • understanding for what we might call “the self-knowledge of the
    • Maximum number of matches per file exceeded.
  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • Normal and abnormal Archangels and Time Spirits.
    • Archangels and Time Spirits.
    • stage of development when they work from within the ‘I’
    • not immediately perceptible to the senses or to external observation
    • Archangelic Beings, in proof of this. Furthermore these Beings must
    • Archangelic Beings? And how are we to understand this work? You all
    • that the different regions of the Earth provide widely differing
    • peoples. The materialist believes that climate, vegetation, or
    • undergoes modification in so far as man progressively develops during
    • his lifetime and lifts himself to a higher moral and intellectual
    • be inwardly transformed, develops a certain inner light, a luminous
    • illusion, which is so freely quoted by Theosophists is seldom grasped
    • are largely ignored, and it rarely leads to a change of attitude to
    • influence. The Archangels who embody the spiritual laws cannot
    • the Archangels cannot take effect. They are not sufficiently advanced
    • in their evolution to be able to intervene in purely physical
    • free agents, they are compelled at certain times to wander over the
    • a suitable territory is selected and from this union of the etheric
    • how does the activity of the Archangels, the Folk Souls, work into
    • the Archangel, how does he work into the people who inhabit this
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  • Title: Mission/Folk-Souls (1970): 3. The inner Life of the Folk Spirits. Formation of the Races.
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    • immediate and lively interest. But since the picture would otherwise
    • those Archangelic Beings of whom we have spoken in the two preceding
    • progressive evolution of these Archangelic Beings, this Folk Spirit
    • is reflected in the human individuality itself as the
    • must now look a little more closely into the inner life of the Folk
    • the Intellectual Soul or Mind-Soul, the central member, and
    • Self-consciousness
    • is first developed in the Spiritual Soul. Nevertheless the ‘I’
    • Sentient Soul, in the Intellectual or Mind-Soul and in the Spiritual
    • feebly in the Sentient Soul, struggles to free itself, emerges for
    • the first time in the Intellectual Soul and only becomes fully
    • astral body itself, of the etheric body and of the physical body.
    • modifications can manifest themselves only through the agency of the
    • Intellectual Soul through the etheric body and the Spiritual Soul
    • man from his outer sheath or envelope. Man's inner being
    • as man's inner life which is the field of ego-activity is
    • Soul, Intellectual Soul, Spiritual Soul; in the Archangelic Beings,
    • from an external description to look more closely into the inner life
    • some familiar conception, a conception that bears a close relation to
    • very little in common with that of the Folk Spirits. It may help you
    • Maximum number of matches per file exceeded.
  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • understand the relationship of the races of mankind to one another
    • prefigured, gradually realized and developed until they reached their
    • man has been able to develop a fourth member, an ego. These four
    • Old Moon and the Earth period itself up to the present moment. If you
    • of Movement, of Form, of Personality, the Archangels down to the
    • Angels — and above the Thrones, the Cherubim and Seraphim —
    • closely and watch the activity of the several Beings do we begin to
    • possible. The opportunity to develop ego-consciousness was first
    • ourselves how man would fare if the normal Spirits alone were
    • is to further man's ego-development, which can only be realized
    • period of life, between birth and the change of teeth, man develops
    • interest in the development of the physical body since this is really
    • During this period man recapitulates the development of the astral
    • body that normally belongs to the Old Moon epoch. And again the
    • approximately, have no immediate appeal. The Spirits of Form only
    • intervene on their own initiative at the age of twenty approximately.
    • the normal developmental stage of twenty or thereabouts.
    • the eyes of these Spirits of Form all that has been developed in man
    • germinal condition. And if I may speak somewhat figuratively I might
    • say that the Spirits of Form who have developed normally would far
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  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • Manifestation of the Hierarchies in the Elements of Nature.
    • Hierarchies in the Elements of Nature.
    • describe objectively. So long as one has the slightest tendency to
    • Self is incarnated in successive ages in different races and peoples.
    • When we contemplate the destiny of our integral Self we may be sure
    • mysterious relations of race and nation. If we rightly understand the
    • national and racial characteristics may, nonetheless, provoke
    • individual Folk Souls we shall have to select examples which are
    • folk characteristics which belong to a more distant epoch, in order
    • of Form, and a people the product of a normal and abnormal Archangel;
    • the external world? It would be as well to begin by acquiring today
    • Hierarchical ladder. Below him are the three kingdoms of nature, the
    • animal, vegetable and mineral kingdoms. Above him are the Angels, the
    • Archangels and the Archai or First Beginnings. This is the Hierarchy
    • immediately above man — the third Hierarchy. The second
    • illusion, we must ask ourselves where we must look for them at the
    • us suppose a person is traveling on foot over the bare, rugged
    • terms of his first impression, namely as hard “rocky
    • man believes to have a real existence does not exist at all, it is an
    • below, from within the Earth; they emanate from certain Beings. Thus
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  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • Die Mission einzelner Volksseelen, Sechster Vortrag.
    • complicated matter, as you may well imagine, when the Spirits of the
    • that the mission of the Earth can be fulfilled and ultimately a state
    • the whole picture changes immediately one depicts evolution at
    • lecture-course was given in Dusseldorf, in April 1909, and was
    • Hierarchies in the lecture-course given at Dusseldorf, in which a
    • of these Hierarchies are reflected in the elements of Earth
    • infinite wisdom inherent in a universe of relationships. To a certain
    • extent you will also feel that the field of knowledge must be
    • immediately reject it in favour of another which throws light on the
    • our knowledge: Nevertheless from the indications given in the last
    • in Genesis are called the Elohim. In the whole Universe which
    • therefore seven Spirits of Form or seven Elohim. If we wish to form a
    • conception of these seven Elohim with their various missions and
    • accordance with their declared intention, then collectively they
    • disharmony amongst mankind, one of the Spirits had to detach Himself
    • or Elohim work from the Sun; one of these Spirits had to detach Himself
    • preliminary conditions were first established for the further
    • Elohim, Jahve, accompanied the separation of the Moon — while
    • centred in the Sun (for Jahve withdrew towards the Moon sphere solely
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  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • these Hierarchies themselves undergo evolution or development. We
    • themselves advance to a higher rank. When we look back over the
    • development certain spiritual Beings advance to the next higher rank.
    • Archangels, certain Beings of the Hierarchy of the Archangeloi,
    • Archangels in our terminology, rise to a higher rank, only then do we
    • behind at different points and from these nuclei were developed the
    • guidance of an Archangel. But these Archangels who were the spiritual
    • stages of development; in other words, some were nearer than others
    • the Far East for that movement of peoples whose Archangel was the
    • post-Atlantean civilization after their Archangel had been promoted
    • gradually developing, were for a long time simply under the direction
    • of Archangels.
    • from West to East had long been under the guidance of Archangels when
    • the Archangel of India had already risen to the rank of an
    • India were still under the guidance of the Archangel. After the Time
    • the Old Persian epoch the Archangel became the Spirit of Personality,
    • example of an Archangel, a Folk Soul who has risen to the rank of
    • experiencing the same situation today) namely, that the Archangels,
    • the Egypto-Chaldean epoch, the Archangel of the Egyptian people and
    • the Archangel of the Chaldean people, both rose to a higher rank.
    • Maximum number of matches per file exceeded.
  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • development of Germanic-Nordic history and the spiritual impulses
    • with other mythologies, is nevertheless something quite unique. It is
    • understanding of the kindred relationships between those mythologies.
    • Egyptian. Everything in Teutonic mythology is interrelated and
    • differs widely from the substance of Graeco-Roman mythology. At the
    • present time it is not easy to understand this essential element
    • because — on account of certain intellectual assumptions which
    • religion. But this is a field in which it is possible to perpetuate
    • the mythologies and religions of various peoples with one another? He
    • comparative study of religions shows a most disquieting trend in the
    • comparative studies of religions upon one who knows the facts is
    • person in question were to believe that, because the men with whom he
    • behind the uniform. This parallel may seem farfetched, yet in
    • comparative religion it is tantamount to comparing Adonis to Christ.
    • One is merely comparing externals. The apparel and the
    • the divine-spiritual Beings concealed behind them. If completely
    • merely comparing externals and the parallel has only superficial
    • value. Nevertheless this comparative method is extremely popular at
    • the comparative study of religion with its purely external approach
    • can scarcely understand the fundamental character of Teutonic
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  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • develop gradually the human ego and bring it to fuller consciousness.
    • that the whole of this post-Atlantean age was pervaded by the feeling
    • phenomenal world was merely Maya or illusion. Now I pointed out in
    • undergone a rich soul-development and that they had achieved this
    • high level whilst their ego was more or less asleep, that is to say,
    • reached maturity of soul development.
    • Indian peoples must have experienced their entire soul-development in
    • apparent contradiction will resolve itself at once if you recall that
    • human being distinct from itself, then in the act of cognition one is
    • agent, and the known. In the formal act of cognition it is irrelevant
    • But it is a different matter when the ego knows itself, for then the
    • development of the individual, these two modes of cognition are
    • distinct. Those who had developed the mature Indian culture in the
    • post-Atlantean epoch, developed the ‘I’ subjectively as
    • before man acquires the power to see the ‘I’ objectively
    • as an entity. On the other hand, the European peoples developed
    • comparatively early, whilst they still preserved the old
    • clairvoyance, the power to see the ‘I’ objectively, that
    • is to say, in their clairvoyant field of vision they perceived the
    • before the objective ‘I’ was developed. The Teutonic
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  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • what will emerge from any further elaboration of the significant
    • image of the Twilight of the Gods, it will be well to establish a
    • development of mankind in the remote past, in the present and will
    • of gradually developing it, devolved upon the Christian and post
    • tradition this ‘I’ was bestowed upon man by an Angelic
    • Soul. We have seen that the individual still felt himself to be
    • subjectively such a high degree of perfection that he did not feel
    • developing that finely-spun speculation, logic and wisdom which is
    • Europe; hence the European felt this gradual unfolding of the
    • The Germanic-Scandinavian man still felt himself attached to a Group
    • Soul, to be a member of a closely-knit unit or family, that he
    • belonged to an integrated community. For this reason, nearly a
    • Central Europe as apparently belonging to separate tribes and yet as
    • members of an organism, and belonging to the unity of the organism.
    • Thus each individual still felt himself at that time to be a member
    • of the tribal ‘I’. He felt his individual ‘I’
    • same time he felt that this God was still united with the collective
    • the spouse of Thor. Sif is related linguistically to the word Sippe,
    • kinship, although the relationship is veiled or concealed. Occultly,
    • herself with the God of the individual ‘I’, with Thor,
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  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • Lecture Eleven
    • Vidar and the new Revelation of Christ.
    • LECTURE ELEVEN:
    • Vidar and the new Revelation of Christ.
    • [ Study Guide: Souls of the Nations — Eleventh Lecture ]
    • of this subject which covers a wide field. I can only hope that it
    • reasons why we may hope that the Folk Spirit, the Archangel, who
    • and modern spiritual research with the capacities he has developed
    • developed and perfected under Earth conditions. These Saturn-,
    • watery mists and through these mists those on Earth beheld with the
    • He relates that the chariot of the Goddess Nerthus was driven over the
    • who is intimately related to the Goddess Nerthus is her masculine
    • peoples and their interrelationships which led to the introduction of
    • foreign blood, but also the psychic and spiritual development of the
    • (Home of the Giants). That which developed out of the body of the
    • Earth belongs to Riesenheim. We realize, therefore, that Nordic man
    • was always aware of spiritual impulses, that he felt within his
    • watery mists of Atlantis still covered the region. Nordic man felt
    • divine-spiritual Beings, those Archangels who directed the union of
    • soul-and-spirit with the terrestrial and physical. People believed
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  • Title: Lecture: Wonders of the World: Lecture 1
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • performances themselves some observations linking them with the
    • have not been given merely as a sort of embellishment of our
    • annual celebration which has been held here for many years, and as
    • European cultural development when the several activities of the
    • religion were not yet sundered from one another. It carries us back
    • in feeling to the very first beginnings of European cultural
    • development, to times when a unified culture, born directly out of
    • the deepest spiritual life, fired men with religious fervour for the
    • with religious life, indeed it may be said that it was
    • religion. Men did not look upon religion as a separated branch of
    • their culture, but they still spoke of religion, even when their
    • life. That very concern itself was raised to the level of a religion,
    • for religion shed its rays over every experience which man could
    • have. But this archetypal religion was inwardly very strong, very
    • powerful in its particular workings. It did not confine itself to a
    • vaguely exalted religious response to great powers of the universe;
    • took forms which were none other than those of art. Religious life
    • overflowed into bold forms, and religion was one with art. Art was
    • the daughter of religion, and still lived in the closest ties of
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  • Title: Lecture: Wonders of the World: Lecture 2
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • relationship between the human soul and our Earth evolution, laying
    • the cosmos. On the other hand I showed how the entire intellectual
    • with the names of Odysseus, Menelaus and Agamemnon. I tried to make
    • you feel that this civilisation calls for a continual sacrifice. Thus
    • the finest feelings and sentiments of which the human soul is
    • capable, when it comes under the influence of this intellectual
    • civilisation, were offered up to a kind of religious sacerdotal-ism,
    • real Beings. Such a figure as Persephone is a relic of this
    • different trends — to the intellectual civilisation associated
    • with the names of Menelaus, Agamemnon and Odysseus, and so
    • of Agamemnon, Menelaus and Odysseus. Thus every item of Greek
    • have acquired in the course of years, to consider it in relation to
    • The Mystery of Eleusis
    • of Eleusis thus express to the nature of man himself? What in terms
    • than what it knows by way of intellect, by way of reason. A more
    • development and formation of the ego principle, making it firmer and
    • task of making man clairvoyant, today they devote themselves to the
    • soul. Thus in the course of the historical development of humanity,
    • of human development, the soul was robbed of its ancient clairvoyant
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  • Title: Lecture: Wonders of the World: Lecture 3
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • how the threads all hang together. In the two lectures just given I dwelt
    • a good deal upon the Mystery of Eleusis and upon Greek mythology, and
    • very short-sighted, it scarcely gives a thought to anything beyond
    • the immediate future. To evoke a feeling that we must change our very
    • completely different view of the world and of life, and of the
    • relation of man to the spiritual world, held by the Greeks. For in
    • to eliminate altogether what you mean today by the term
    • unity. We still feel the unity when we make a gesture which our mind
    • calculated according to purely external mathematical-mechanical
    • occurred only rarely, the other kind was habitual, but for him
    • line between what we believe to be governed by natural law and what
    • learn to feel again that the spiritual is active in everyday events
    • as well as in rarer occurrences. But this requires a clear
    • which are classed as miracles by the purely materialistic mind, and
    • other than purely chemical, physiological, biological laws, is proof
    • that the longing to resolve this opposition is very widely felt. It
    • sources of spiritual-scientific insight; we must fit ourselves to see
    • this we must start with man himself, who so emphatically demands not
    • psychic and spiritual, which for anyone who will look attentively can
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  • Title: Lecture: Wonders of the World: Lecture 4
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • feeling associated with the name Zeus. Similarly, if we think of the
    • a peculiar position in relation to the other members of the human
    • into the sphere of Zeus. But when we consider the ego itself, we find
    • that it is closely bound up with all that is happening around us.
    • to feel that the forces of our ego must be very different from the
    • closely connected with the environment, so too we must think of the
    • Think how closely the experiences of our ego are bound up with our
    • environment! How different our ego feels if we raise our eyes and
    • our egos from all this! How intimately we are bound up with the
    • human soul, within the microcosm; in actual life we can scarcely
    • ego-forces holding sway outside in space as far more closely related,
    • far more closely bound up with the human being than the other gods
    • such a remarkable way in the Mystery of Eleusis, will only become
    • terminology Angels, Angeloi. We have often spoken of these superhuman
    • Beings of the first category, and you know the relationship in which
    • embodiment. At that time these Angel Beings, who today take part in
    • the guidance of humanity, were themselves passing through their human
    • advanced as the Angels were at the end of the Moon evolution. Hence
    • another, and when we say that the Angels were the leaders nearest to
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  • Title: Lecture: Wonders of the World: Lecture 5
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • Pluto, Poseidon and Zeus himself. In view of what I said yesterday as
    • belonging.
    • somewhat freer relationship between the divine Spirits and men is
    • have to strive to make progress, the gods immediately above them do
    • could not bother themselves much about men! Hence came that
    • their gods as so human. This very fact may well prompt us to ask
    • where in the ranks of the hierarchies the Greeks themselves placed
    • exception into the ranks of the Luciferic beings. If we ask ourselves
    • men had to do. It follows from this that the Greeks knew quite well
    • know of one nation which had developed to a very high degree a
    • development had attained the full goal of the Moon evolution. Anyone
    • I then said about the Elohim, about the culmination of the Elohim in
    • Elohim, that Jahve, belonged to the gods who could not be directly
    • reached their full development upon the Moon. That is the great
    • Moon, how must this have affected its attitude towards man himself?
    • The Hebrew must inevitably have felt: ‘Devotion to this divine
    • with forces which still belong to the material world, will inevitably
    • Jahve, as the extract of the Elohim, means life itself to the ancient
    • Hebrew people. Union with the hierarchy of the Elohim is life, and
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • which is intimately bound up with the aim we have set before us in this
    • World, Ordeals of the Soul and Revelations of the Spirit’, why
    • well as much else — the basis we need for a
    • the thought and feeling of ancient Greece was really like, we find
    • enkindled in the spirit of this marvellous Greek civilisation when
    • the world, presented itself to them as a kind of knowledge, a kind of
    • wisdom; but for us it is the marvellous structure of their world of
    • of the Greek gods, we cannot help seeing the equivalent of our own
    • progress in Spiritual Science we must acquire a feeling that it is
    • possible to think and feel in an entirely different manner from the
    • aspect. Abstract logic, abstract intellectual thinking, is always
    • development would be possible unless contradiction lay in the very
    • self-contradictory element in the state of things, and today's
    • addresses itself not only to our reason, to our philosophy, but to
    • remind ourselves of the fundamental basis of our Spiritual Science,
    • intelligence. However widely we search, we shall never find this ego
    • study him physically, with purely physical instruments, if we do not
    • enlist the help of the clairvoyant eye, we can never observe his ego.
    • is utterly deceiving himself. With physical faculties for acquiring
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  • Title: Lecture: Wonders of the World: Lecture 7
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • severely shaken.
    • The Greeks felt that
    • with Apollo, Mars and so on. For whereas they expressed pretty well
    • contrast between what the Greeks felt in their ideas about the upper
    • thinking. Knowledge does not come of itself. The human being has to
    • undertake work within himself, he has to allow ideas to pass through
    • have to ask ourselves where in human nature those processes take
    • content goes, you will find nothing in any element of our process of
    • representation, we must attribute that solely to the three higher
    • ourselves what the brain has to do with all this that goes on
    • it cannot and should not be denied, but it is relatively unimportant.
    • Nothing of the mental representation itself lives in the brain. What
    • work of the brain has precisely the same significance as a mirror has
    • for the man who sees himself in it. When you with your personality
    • move through space, you do not see yourself — unless you meet a
    • this activity may become evident to the human being himself, in order
    • there is still absolutely no will to tackle the most serious
    • which we ourselves have first produced, and which are then made
    • in our soul-life. Within the brain there is absolutely no thought;
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  • Title: Lecture: Wonders of the World: Lecture 8
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • together with what we gather from history, are a better help in this
    • and this will perhaps help to make clear what such an inner ordeal
    • intellect, and perhaps indirectly through our intellect to our
    • feeling, a man is only allowing Spiritual or Occult Science to work
    • if his soul is turned inside out, so to say, if it is completely
    • itself. Something like that is what Capesius is depicted as feeling
    • himself as a result of his premonitions, and then plunged deeply into
    • reading, but he feels the spiritual world break in upon him in a way
    • Faust merely shows that, having arrived at a certain scepticism, a
    • Capesius's case something else happens. To begin with he is
    • realise that it is no mere selfish yearning, but deep-seated duty
    • him out of their own body, their own substance. We come to feel:
    • the heavenly powers, we should say to ourselves: ‘We must raise
    • concern of our own, we are not doing anything merely in the interests
    • waste, if we are reluctant to recognise its presence in us.
    • springs from this. In the first scene of the second Play he feels it
    • his duty not to stick fast in doubt, not to persist in the feeling
    • that one can know nothing; he feels that it would be a violation of
    • to waste. Only he feels to begin with incapable of using the
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • that the finest elements of the blood are passing over all the time
    • consists. And we have seen that these etheric elements stream upwards
    • element of our etheric body streams through the brain that we are
    • able to develop knowledge which goes beyond the completely egotistic
    • the heart to the brain, only ideas, concepts, feelings connected with
    • in the period of Earth-development prior to Lemuria. Before man
    • entered upon his Lemurian development he was, even as regards his
    • physical forces, a purely etheric form. A physically solid man such
    • phantom-like in comparison with the later man, it barely hinted at
    • Ordeals of the Soul, Revelations of the Spirit’ we must look
    • somewhat closely into this formation of man, we must see just how man
    • try to picture to ourselves what the human being was like in this
    • merely hinting at what came later. Into this Phantom
    • The Earth itself was
    • continued to develop, since it was by no means the solid lump of
    • oneself to the skeleton. What physical science describes is only a
    • part of the Earth, it is its skeleton. There are yet other forces,
    • continuously towards man out of the Earth itself. We will now examine
    • these forces more closely. First we must pay attention to certain
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  • Title: Lecture: Wonders of the World: Lecture 10
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    • the Greeks and the deeds of their gods, as well as the Eleusinian and
    • widely different epochs men have formed conceptions of what really lies
    • concepts, by acquiring definite sentiments and feelings about what
    • relates him fitly to things, either because it throws light for him
    • world, that the world presents itself to him as a riddle, and that
    • his ultimate relationship to it is not limited to the one he started
    • was expressed by dwelling upon the feeling which men have in face of
    • that the human being starts out from a feeling of wonder about things
    • and Beings and that from this feeling of wonder all philosophy, all
    • its way out of this feeling of wonder to something which reduces it.
    • the whole world would consist of nothing else. The soul cannot
    • seems a marvel by finding, through its own activity, a kind of
    • explanation, an answer to the enigma, an answer to what is marvellous
    • Beings of Greek mythology, his feeling of wonder transformed itself
    • fashion. Today when we deem it necessary to reduce the feeling of
    • in these and other lectures you may well understand that the modern
    • in the struggle to assuage our wonder at the marvels of the world.
    • childish, regarding it as derived purely from fantasy and as having
    • nothing to do with reality — when the man of today believes
    • all time, then we must tell him that he is very short-sighted. For
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  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • The Mission of Raphael in the Light of Spiritual Science
    • Translated by Rick Mansell
    • by the lecturer, by Rick Mansell. It was edited for better clarity
    • https://wn.rsarchive.org/Lectures/GA062/English/eLib2018/RapMis_index.html
    • Thanks to a donation from the Los Angeles Rudolf Steiner Library, this Lecture has been made available.
    • Mission of Raphael in the Lightof Spiritual Science
    • Raphael is one of those
    • figures stand there, making us feel that they emerge suddenly out of the
    • so in regard to Raphael.
    • thinker on Art, has tried to follow Raphael's influence and fame through
    • Raphael's creations went on working after the painter's death as a living
    • element, and that a uniform stream of spiritual development has flowed
    • onwards from the life of Raphael to our own time. Grimm has shown how the
    • evolution of humanity has proceeded since the creations of Raphael, and on
    • preceding ages too give the impression as if they were themselves pointing
    • to the Raphael who was later to appear in world evolution like a limb
    • not at some time reflected in the human soul, celebrating its own higher
    • again in the soul of Raphael, finding their consummation in the sublime
    • was born from the soul of Raphael in the 16th century. Again, we turn
    • our gaze to the figures of the New Testament, and in the face of Raphael's
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • raised as to what lies behind the now so famous horses of Elberfeld
    • with the facts relating to the horses of Elberfeld that can calculate
    • similar to those of Elberfeld which caused such a sensation in Berlin
    • they decided to observe these facts more closely, since the information
    • to be quite reliable. He could do excellent sums, extract roots, etc.;
    • no longer admit, for philologists have already entirely forgotten the
    • soul. Our honorable philologists nevertheless admit that there can
    • be certain influences — namely, influences which are as materialistic
    • is entirely realistic. Herr von Osten then called in animal experts. These
    • influence, and to assert that a horse knows immediately when a professor
    • which I have reached. Nevertheless I must point out that what I shall
    • now tell you must be described absolutely as a hypothesis, just because
    • this question is so extraordinarily complicated. Nevertheless it is
    • Consequently I have the courage merely to draw up a kind of hypothesis,
    • at work with his horse. I feel sure that later on this hypothesis will
    • which works like a kind of automaton, namely in the following way:
    • mathematical ability is principally dependent on three channels situated
    • were, by themselves, and particularly in the sphere of mathematics the
    • of mathematics that we really feel impelled to develop it as it were
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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • The following lecture was given by Rudolf Steiner at Helsingfors
    • Die Geistige Wesenheiten in den Himmelskoerpern und Naturreichen.
    • Helsingfors, April 9, 1912
    • The following lecture was given by Rudolf Steiner at Helsingfors
    • Die Geistige Wesenheiten in den Himmelskoerpern und Naturreichen.
    • The Human's Connection with the Elemental World,
    • Der Zusammenhang des Menschen mit der Elementarischen Welt.
    • Kalewala. Olaf Asteson. Das russische Volkstum. Die Welt als
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • Helsingfors
    • which in the profoundest sense of the word belongs to the most interesting
    • need only to think of some of the well-known national epics, of the
    • of the Niebelungen in Central Europe; and finally of the Kalevala, and
    • immediately the fact shines forth, that by means of these national epics
    • of the ancient people of Greece of whom the Epics of Homer tell us,
    • in such matters, namely Napoleon, was an admirer of the reality of the
    • are presented to our soul by Homer as if they were immediately in front
    • to manifest itself through the various periods? For truly, he who observes
    • dispassionately will not receive the impression that human artific or
    • interest is self-evident and universally human. Yet these epics set
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  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • Four Seasons and the Archangels
    • Archangels are described: Michael in autumn at Michaelmas, Gabriel in
    • winter at Christmas, Raphael in spring at Easter, and Uriel in summer
    • MICHAEL IMAGINATION
    • looks out attentively with his physical eyes and his other senses at his
    • no less significant for the whole development of the world and of man
    • encounters there presents itself as a riddle to be solved. Only
    • and much else, can one discover what the inscription on a spiritual
    • notices to help us find our way — and we find signposts
    • light, presenting themselves first as a kind of riddle to be
    • highest level. And then, when autumn comes, it withers and fades
    • celebrated with festivals — has another side, also mentioned
    • here. During winter the earth is united with the elemental spirits.
    • the earth breathes out, as it were, its elemental being. The
    • elemental spirits rise up as though from a tomb and ascend into the
    • earth there is a surging of life among the elemental beings who had
    • the year feels that his whole human life is wonderfully enriched.
    • like a sensational novel but so that what it imparts becomes the
    • to heart anthroposophical ideas — entirely different from
    • we can enrich our experience so that we feel ourselves living in the
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  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • Four Seasons and the Archangels
    • Archangels are described: Michael in autumn at Michaelmas, Gabriel in
    • winter at Christmas, Raphael in spring at Easter, and Uriel in summer
    • of Michael battling with the Dragon, as shown to us through an inner
    • nothing else than a reflection of what human beings feel in relation
    • to the universe. Of course this is possible at various levels and
    • art only when it expresses human feeling in such a way that through
    • the culminating picture of Michael and the Dragon, we will
    • in-breathing, occurs, and the elemental beings are drawn back into
    • and turned back at Michaelmas are drawn further and further in, until
    • in the depths of winter they are united most intimately with the Earth.
    • is above all self-contained, enclosed in itself. It has drawn back
    • from itself during the summer. Hence in the depths of winter the
    • Earth is more earthly, more truly itself, than at any other time. And
    • has a solid core, hidden below its visible outer surface, which in
    • turn is largely covered by water, the hydrosphere. The
    • watery element. Certainly this is much thinner than the water of the
    • atmosphere where the watery element comes to an end. Hence if we are
    • picture (blue) and ask ourselves what it really represents? It is not
    • something made up out of itself: it is water shaped by the whole
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  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • Four Seasons and the Archangels
    • Archangels are described: Michael in autumn at Michaelmas, Gabriel in
    • winter at Christmas, Raphael in spring at Easter, and Uriel in summer
    • the depths of winter the Earth, in relation to the cosmos, is a being
    • enclosed within itself. During the winter the Earth is, so to speak,
    • these lectures, by considering the purely material side. We will look
    • spring-limestone, and it is precisely this which makes limestone the
    • and spirit are to be found everywhere, we can allow ourselves to
    • say that winter-limestone is a being content within itself.
    • elemental beings who dwell in the Earth. But the limestone is
    • important problem and feels happy to have the thoughts which point to
    • feeling — an inner contentment in the whole neighbourhood of
    • contentment on all sides. It expresses itself as an inner permeation
    • for, as you know from previous accounts, the elemental beings now
    • develops a kind of inner vitality. A subtle life-energy arises increasingly
    • able to draw in also the astral element from the cosmos in order to
    • Earth would feel pain at every footfall on its surface.
    • surely by now the Ahrimanic beings must have become clever enough to
    • suppose that the bread he eats is merely corn, ground and baked. In
    • where the elemental beings of the Earth ascend, where they unite
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  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • Four Seasons and the Archangels
    • Archangels are described: Michael in autumn at Michaelmas, Gabriel in
    • winter at Christmas, Raphael in spring at Easter, and Uriel in summer
    • feeling for it, he becomes one with all that is growing and
    • within itself, man too, if he participates in what autumn — the
    • time of Michaelmas — means for Nature, must experience in
    • himself this dying away; but with his own self he must not take part
    • in it. He must raise himself above it. In place precisely of a
    • Nature-consciousness, a strengthening of his self-consciousness must
    • with Nature, but, if he has the right feeling and perception for it,
    • find our gaze directed to the depths of the Earth itself. We find
    • crystalline forms in which the hard earth consolidates itself —
    • of summer. At midsummer everything down below the earth shapes itself
    • such a way that one really feels oneself dissolved into the plastic
    • design, and feels every silver-gleaming line down there to be within
    • oneself, part of oneself. One feels that as a human form one has
    • grown out of the blue depths of the earth's crust, and one feels
    • oneself inwardly permeated with force by the silver-gleaming crystal
    • lines. All this one feels as part of one's own being. And if one
    • comes to oneself and asks — How is it that these
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  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • Four Seasons and the Archangels
    • Archangels are described: Michael in autumn at Michaelmas, Gabriel in
    • winter at Christmas, Raphael in spring at Easter, and Uriel in summer
    • WORKING TOGETHER OF THE FOUR ARCHANGELS
    • there rings out a wonderful saying which is scarcely at all understood,
    • Wie Himmelskräfte auf- und niedersteigen
    • Vom Himmel durch die Erde dringen,
    • feelings. For what Goethe has evidently drawn from his reading
    • of old traditions and his feeling for them — all this stands in
    • the Autumn Imagination of Michael, the Christmas Imagination of
    • Gabriel. the Easter Imagination of Raphael, and the Midsummer,
    • St. John's Day, Imagination of Uriel. You must really picture to
    • yourselves how from all these Beings, Gabriel, Raphael, Uriel,
    • Michael, forces stream out through the cosmos and as formative forces
    • — a purely material way.
    • understanding, unfortunately, for how things really are. For example,
    • need for a man to have two living lungs; he could equally well have a
    • food, or eat some albumen or anything else, people assume that it
    • immediately. And the forces which make it different proceed in a
    • John's tide, Uriel hovers in the heights, weaving his body out of
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  • Title: Fifth Gospel (1950): Lecture I
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    • The Fifth Gospel
    • beginning let me emphasise that there is no element of sensationalism
    • The Fifth Gospel.
    • speak of such a Fifth Gospel and that in fact no title is more
    • Although, as you will hear, this Fifth Gospel has never yet
    • other four Gospels.
    • order that I may be able to speak about this Fifth Gospel, we
    • elementary education, the branch of knowledge commonly called
    • in the study of history, even the most elementary, than has
    • Christ with feelings of immeasurably greater fervour than is to
    • West. In earlier times these feelings of devotion were
    • the impression that enthusiasm and warmth of feeling for the
    • working through the centuries. If nothing else indicated the
    • aside from this and look at the development of the spiritual
    • at a comprehension of the Christ and His revelation. For
    • intellectual achievements of men would suffice for such
    • Christ. On the other scale let us lay all the deep feelings,
    • the scale upon which have been laid all the deep feelings and
    • body of knowledge would be of very little help. I hardly think
    • the gods concretely and perceptibly real. Think of Homer and of
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  • Title: Fifth Gospel (1950): Lecture II
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    • The Fifth Gospel
    • look back into the past it presents itself as a kind of
    • awakened, feeling at the moment of waking that they had been
    • themselves ... a sleep of such a kind that at the same
    • woke at this time of Pentecost; and the awakening itself was a
    • strange experience. The Apostles felt as if there had actually
    • be called the Substance of the all-prevailing Love. They felt
    • had, it is true, behaved somewhat strangely during recent days,
    • narrowness, all selfishness in life, to have acquired largeness
    • Moreover they were able to express themselves in such a way
    • that everyone present could understand them. It was felt that
    • men themselves in whom the transformation had come about,
    • who had been awakened by the Spirit of Cosmic Love, now felt
    • into the soul of him who is called Peter in the other Gospels,
    • into the past, that his normal earthly consciousness completely
    • Gospels as the Denial. He beheld this scene of the Denial, how
    • experience of things belonging to the world of pure
    • Frankly, it is with a feeling altogether unparalleled
    • revealed to the eyes of the soul. Nevertheless for
    • modern science. Nevertheless I feel compelled to put into
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  • Title: Fifth Gospel (1950): Lecture III
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    • The Fifth Gospel
    • that the Apostles were at that time immediately or fully
    • conscious of the content of the Fifth Gospel as I am relating
    • and minds of the Apostles themselves at that time, these things
    • — as very life, as vivid experience, as feeling, as power
    • the development of Christianity — what they thus bore
    • within them as power of soul and of feeling — all this
    • blossomed forth from the living power of the Fifth Gospel. They
    • deciphering as the Fifth Gospel — though they did not
    • speak of them in the words in which this Fifth Gospel has to be
    • Power which Christ Himself had now come to be. And here we have
    • life, according to the Fifth Gospel.
    • ideas acquired from our studies in Theosophy will help us to
    • Gospel reveals that this event was something like conception in
    • existence. The Mystery of Golgotha itself is to be understood
    • completely transformed. After the brief intermediate period
    • dwelling-place for heaven. Christ left the heavens in order to
    • exchange this, His dwelling-place, for the earth. I beg you, my
    • then associate with it the feeling of what came to pass through
    • feeling of what Christ's sacrifice really signified. It was the
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  • Title: Fifth Gospel (1950): Lecture IV
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    • The Fifth Gospel
    • I set myself to the task of speaking to you to-day on the
    • contents of the Fifth Gospel, the concluding words of St.
    • John's Gospel afford me a certain consolation. As you know,
    • recorded in the Gospels, for if in those days attempts had been
    • made to record them all, the world itself could not have
    • there can be no doubt, namely, that as well as what has
    • happened. In order to make myself intelligible when I am
    • about the contents of the Fifth Gospel, I will begin to-day
    • with narratives of the life of Jesus of Nazareth approximately
    • Gospel have been communicated. [See e.g.
    • “Gospel of St. John,”
    • “Gospel of St. Mark,”
    • “Gospel of St. Matthew,”
    • “Gospel of St. Luke,”
    • of Nazareth from about his twelfth year onwards. As you know,
    • St. Luke's Gospel. Our narrative begins, then, from that year
    • Gospel had received the Ego of Zarathustra. In the Gospel, this
    • child of St. Luke's Gospel was lost and when he was found he
    • that welled up as it were from the Spirit into the
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  • Title: Fifth Gospel (1950): Lecture V
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    • The Fifth Gospel
    • Jesus of Nazareth from about his twelfth year to approximately
    • what I was able to tell you, that during this period many
    • This scene which I have to relate concerns a conversation
    • other members of the family in the house. Jesus himself could
    • twelfth year as the natural result of the transference of the
    • him, but he knew well that in his twelfth year a tremendous
    • change had come about in him. And now he often felt: Ah! how
    • entirely aloof from mundane affairs; he had been keenly
    • his twelfth year this Jesus child was, in the outward
    • feelings, tenderness, an angelic quality of being. Then, in his
    • twelfth year, it seemed as if all this had been driven out of
    • twelfth year, he had lived in the most intimate communion with
    • life had been since his twelfth year, how he had found himself
    • to well up quite spontaneously in his soul, how his journeys
    • knowledge and religion; he thought of how between his
    • his twelfth year, when he felt as if he were united with the
    • pristine, spontaneous, welling up from a warm and loving heart
    • these feelings led to a memorable conversation between Jesus of
    • the gifts that had shown themselves in him since his twelfth
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  • Title: Lecture: The (Four) Great Virtues
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    • are developed in the direction of that comprehensive picture of man's
    • saying is familiar, and even self-evident. But one may well say that
    • friends upon their last paths on earth. Tomorrow morning at eleven we
    • already a considerable number of souls belonging to us, who have gone
    • can be said that these souls have become faithful fellow-workers with
    • them in our Society something which is itself upon the path between
    • compared with man's birth. Immediately after death man passes through
    • embryonic life in relation to physical life. Then follows what can be
    • world from his mother's body finds himself able to receive the
    • way there comes the moment after death when the soul feels: that
    • And this soul then feels how this will is really received through the
    • the Angels. That is like drawing the first breath in the spiritual
    • in which they themselves live. To be able to relate oneself in this
    • physical world belongs already to the spiritual world. For those who
    • have gone through the gate of death this is something infinitely
    • can flow entirely into that stream which flows up to them from the
    • because it is based on spiritual relationships.
    • intimate love to our spiritual movement, in order to help with
    • wonderfully clear feeling about the need for our spiritual movement.
    • spiritual world we know that we can help and how we must help at a
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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • develop new mental faculties to bridge the gulf between matter and
    • science in the field of human knowledge, and the
    • achievements of scientific research. And it would be merely a
    • of educating the civilized world. And it is precisely in
    • discussing this educational rôle in the development of
    • development, thinking inevitably added something
    • experience is excluded from the relationship that man enters
    • into with the world. It has become a purely formal aid for
    • something self-manifesting.
    • it is precisely when we now ask ourselves: How, in turn, can
    • against the paradox, and find ourselves saying: If thinking has
    • to confine itself to the working-up of natural processes and
    • processes themselves. It thus becomes paradoxical to
    • many people today, I believe, are fully conscious of the force
    • of it. Only as thinking beings can we regard ourselves as
    • pointing to what is noblest in our human nature, we feel
    • ourselves to be in an area of non-reality.
    • in the human soul. Doubts arise first in the intellect, it is
    • true; but they flow down into the feelings. Anyone who is able
    • state, or disposition, the mood of life wells up in turn.
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • develop new mental faculties to bridge the gulf between matter and
    • great problems in life, but life itself. They become the happiness
    • element within him. It is precisely because he is certain of
    • his spiritual substance and because he cannot help seeing in it
    • tremendous riddle. To deny the mind in man himself does not, of
    • fate of this soul of his, will find himself confronted by a
    • select only two.
    • or unconscious, establish themselves there, and flow up into
    • feel it informing our senses, feel too that our psychic
    • physiological. We feel the spiritual element descending further
    • alert and self-possessed, able to make use of our body, our
    • organism. On reflection, however, we cannot help
    • looking from within, we ourselves, by means of ordinary
    • interrelationship between our spiritual element and our bodily
    • hand, tells us: First there exists in us the thought or
    • hidden the spiritual element that informs this wonderful
    • mental life and by the darkness into which we feel our spirit
    • soul): this spiritual element in its relationship with
    • different form, to psychology itself. It would need a great
    • the relation between this and the physical, the external and
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • develop new mental faculties to bridge the gulf between matter and
    • part of himself he can and will influence his time!”
    • affect us, we are initiated into the whole relationship of man
    • their powers in the development of humanity in accordance
    • development shows that men have increasingly been compelled to
    • increasing consciousness is itself a factor in history.
    • development of humanity with a certain degree of consciousness,
    • mankind's historical development to help us in our
    • after all. Its novelty is apparent, one might say, in the
    • Historians have produced magnificent things. In developing from
    • below. And human observation can scarcely presume to gain
    • In the human organism itself, which is such a richly
    • which the organism expresses itself. In the same way, we must
    • gradually accustom ourselves to study historical
    • precisely, and, by including more and more symptoms in our
    • historical development to work on us. In this way, by a
    • — we can find our own place in the development of
    • modern man leads us to see that we must develop these cognitive
    • powers differently nowadays from the way they were developed in
    • earlier times. Not only this: when we do develop
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • develop new mental faculties to bridge the gulf between matter and
    • relationship of East and West is often expressed
    • sharply delineated concepts, closely linked to external
    • shifting, fluctuating, less closely and less sharply linked to
    • the Vedas, there did of course then develop the clear-cut
    • there. We cannot merely take over its concepts and ideas. In
    • down to the present), we feel a spiritual need to go beyond
    • as that of man's relation to the secrets and the mysterious
    • immerse ourselves lovingly in shifting concepts that are more
    • concepts. We may say: in immersing itself in these
    • experience of the concepts themselves.
    • rather that there is in the Oriental concepts themselves an
    • incentive not merely to accept them, but to apply them to the
    • outside world. Europeans may feel that such things cannot be
    • can we track, with sharply delineated concepts, the
    • in immediate revelation, as they appear to the human senses and
    • there survives an element from which it was once directly
    • the time when the Oriental was developing the finest part of
    • the development of the world. But once it has appeared on
    • considered objectively, especially at a time when we need to
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • develop new mental faculties to bridge the gulf between matter and
    • development of the world in specific terms, discussion
    • spiritually in the world's development, and about the
    • possibility that this development, after having passed through
    • least, we cannot compromise ourselves by becoming involved in
    • world's development. The reproach that is usually
    • levelled at anyone who now attempts such a task is that of
    • its development through a spiritual cognition that is just as
    • carefully where the limits of purely natural knowledge are
    • one-sided conclusions. If we wish to examine the relation of
    • to penetrate below the surface of things to their inner
    • constitution would a man need? Well, his relation to the world
    • relationship of man to the world will realize: a being whose
    • individual, whatever realm of nature it may belong to, as
    • self-contained individuals. We must not invade this other
    • at the very moment when we develop love, our essence must
    • pellucid concepts! The moment we were able to invade the other
    • whole being, we can conclude: man definitely needs limits
    • himself; even so, it reveals something that has certain
    • is to be taken seriously today must not lose itself in nebulous
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • develop new mental faculties to bridge the gulf between matter and
    • spiritual, does not remain at the abstract and Utopian level,
    • but instead is peculiarly well equipped to deal with
    • existence in a quiet cell. The conception of life
    • fellow-men. It is, of course, easier to speak of social
    • actually no party that is entirely mistaken in what it asserts.
    • other hand, I do not believe that any party is completely
    • right; in a sense, it must always be mistaken as well.
    • the world, we can understand this mistakenness well enough. A
    • tree, too, can only be photographed adequately from several
    • “This picture is completely wrong,” knowing only
    • that this has been true for only a relatively short period of
    • man's development. There have, of course, always been
    • really mean something different; they mean man's feeling that
    • but are less well suited to arousing in man the social
    • Looking back over man's development, we see that, in the course
    • intellectual — the power of reason, of a more or less
    • successful in the field of natural philosophy. It can carry men
    • a tremendously long way towards developing their intercourse,
    • clear view of this problem can, ultimately, throw light for us
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • develop new mental faculties to bridge the gulf between matter and
    • a result of the cruellest of wars, to realize the
    • the fact that not only economic and social relationships, but
    • the whole of human relationships throughout the world are
    • tending to transform themselves into a totality, a single
    • establish a relationship with one another. Understanding
    • Western civilization itself.
    • rests on a democratic basis. The individual very largely
    • do not want to claim that what they say is absolutely correct,
    • only to illustrate what is in fact a widely-held view — a
    • individual human relationships. There is — or was before
    • the ordinances of administrators, but also by a religious
    • impulse: men therefore feel that what they do on earth is
    • feelings.
    • man with his whole thinking and feeling is bound up in the
    • practical detail. He has an immediate personal relationship
    • psychologically perceptive observer cannot help noticing,
    • belongs to one of these systems. And he regards his personal
    • imposes itself upon them.
    • many millions of men like a kind of religion, fifty years
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • develop new mental faculties to bridge the gulf between matter and
    • scarcely anyone who does not have something really significant to
    • hopelessness.
    • of the most extreme expressions of this hopelessness came from
    • a man, moreover, who belonged to a period for which such an
    • opinion cannot help striking us as something out of the
    • conflicts, then we feel ready to set a date for mass suicide,
    • statement as striking precisely because it comes from Herman
    • Grimm — since his philosophy of life was in itself a
    • the things that can elevate mankind and that exist in man
    • observation sprang entirely from the spirit of the nineteenth
    • happened since then seems likely in any way to cushion the
    • bogged down in mere hopelessness; we must rather be on the
    • developed inside European civilization. Even if we believe that
    • long way in human development. Specifically, I pointed out
    • community even at the expense of the development
    • he sees it — into its fabric, are not in fact completely
    • accepted into the organization. Much else might be said, too,
    • on the question: How does Plato's ideal relate to the
    • is still directed entirely to the community, which is seen as
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • develop new mental faculties to bridge the gulf between matter and
    • There are, of course, self-deceivers, on a greater or lesser
    • relatively easy to work out, on a would-be national basis, any
    • to come close to his real self.
    • particularly in circles where they feel the social
    • by not merely showing how a
    • impressively presented through works of art and literature,
    • able to speak in such a way that we are not felt to be academic
    • institutions for adult education, up to university level. What
    • man's relation to existence as a whole. On this point, it is
    • reflections, human essence and human destiny ultimately
    • emerge; and if you show people that what you say is well
    • regards all spiritual phenomena as merely the effect of
    • experience. Not so much the expulsion itself, as the preceding
    • feel you are saying something to them that reaches into their
    • today a feeling that enlightenment — not in any party
    • something that has no relationship whatever with their
    • production. They are primarily concerned with the element
    • present with work that turns them back upon themselves.
    • what confronts a man when he is alone with himself after work
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • develop new mental faculties to bridge the gulf between matter and
    • development. My book was intended not as a call
    • many cases, for example, what I included solely to illustrate
    • feeling and a social will, I gave as an example the way the
    • would no longer be felt by many people to be oppressive, as
    • this solely by way of illustration. Anyone who seeks to
    • influence human life as a whole must surely hearken to it
    • precisely that this unconscious movement contradicts in
    • part what mankind has worked out intellectually and embodied in
    • There is another reason why I do not believe there is any real
    • institution. In the historical development of mankind in
    • about relationships among and between men, however
    • unless it is something towards which they are themselves
    • impelled, though for the most part unconsciously.
    • time, therefore, I believe we must reckon with the democratic
    • democratic feeling that something is really valuable in the
    • standpoint, we cannot help concluding that, although it
    • may know perfectly well and be perfectly willing to put into
    • complicated economic conditions, have ranged themselves
    • alongside the prejudices, feelings and impulses of class
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • for the transformation of the present age, belongs an ever wider and
    • we have to surmount, do not disclose themselves through the revival
    • and represent something to themselves concerning it, they are of course
    • You can clearly conceive how you put a morsel of food on a fork; you
    • can also conceive to a certain extent how you bite this morsel; but
    • how you swallow the morsel, this you do not even dream. For the most
    • as regards our powers of desire, for instance and the feeling-impulses
    • connected with them, we would develop an extraordinary activity. We
    • our blood, into all the blood-vessels. This means, if you could follow
    • blood-vessels. You would see from within the activity of the blood,and
    • the feelings attached to it, for example, you would see inwardly the
    • fluidity found therein. You would inwardly experience yourself, along with
    • own blood-and nerve activity. But during our earth-life we must be withheld
    • would experience this inner self-enjoyment. But man, as he has become,
    • feel the greatest reverence.
    • not happen to man. I cannot develop this motive further here to-day,
    • yourselves. But starting from this point there is something else you
    • through our senses and our intellect, which is closely connected with
    • and taste nerves — we follow the path of the blood vessels;
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • Martha Keltz. It is presented here with the kind permission
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • transformation of the present age belongs an ever wider and more
    • must surmount do not disclose themselves through a revival of old
    • impulses. When they will, and represent something to themselves
    • morsel of food on a fork; you can also conceive to a certain extent
    • of how you bite this morsel; but how you swallow the morsel, this
    • regards our powers of desire and the feeling impulses connected
    • with them, we would develop an extraordinary activity. We would
    • blood, and into all the blood vessels. This means that if you could
    • right into all the blood vessels. You would see from within the
    • activity of the blood and the feelings attached to it, for example,
    • inwardly experience yourself, along with the activity of blood and
    • of our own blood and nerve activity must be withheld from us,
    • we did we would experience this inner self enjoyment. But man, as
    • which we should always feel the greatest reverence.
    • gratification, and this must not happen to man. I cannot develop
    • be able to make further discoveries for yourselves. However,
    • starting from this point, there is something else you can keep in
    • intellect, which is closely connected with such an inner enjoyment.
    • Maximum number of matches per file exceeded.
  • Title: St. Augustine
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • revelation of certain historical personalities, we shall
    • through a trap-door into a kind of `cellar' as regards his view
    • well escape notice in the “Weltanschaumergaleben,”
    • Manichaeism only “gets on” (this is coarsely
    • itself such ideas of a physical appearance, (sinnlichen
    • explained lately) a mistake even made by modern Theosophy# St.
    • any knowledge of the truth itself. It was doubt of the
    • if one wishes to see what led St. Augustine to place himself in
    • he finally developed. That is the point, my dear friends; and
    • subject to absolutely no deception, which can only he acquired
    • Everything else may be uncertain. Whether the things which
    • that one cannot know. We cannot even know how this world itself
    • regardless as to how he experiences it there, he himself
    • experiences those ideas and feelings in his inner being. He
    • knows himself to be living in his own inner experiences. And
    • he gives himself over to no possibility of deception. One can
    • believe that everything else the world says is subject to
    • experiences in one's inner being, as one's ideas and feelings,
    • which remains true even if we doubt everything else, that
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  • Title: The Social Question and Theosophy
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    • Publications, Blauvelt, N.Y.). The Fundamental Social Law reads:
    • “In a community of human beings working together, the well-being
    • himself the proceeds of the work he has himself done, i.e., the more of
    • these proceeds he makes over to his fellow workers, and the more his own
    • (Rudolf Steiner Publications, Blauvelt, N.Y.). The Fundamental
    • together, the well-being of the community will be the greater,
    • the less the individual claims for himself the proceeds of the
    • work he has himself done, i.e., the more of these proceeds he
    • makes over to his fellow workers, and the more his own requirements
    • Anthroposophy can, however, be thought of retrospectively here,
    • Welträtsel und die Anthroposophie
    • name held in Hamburg, 2 March 1908.
    • well as with the essay ‘Anthroposophy and the Social Question’
    • especially for people who have connected themselves and come to
    • terms more intensively with the Fundamental Social Law and
    • the related thought of the separation of labor and income.”
    • immediately become clear for everyone, arise out of a mere idea
    • could well be that someone who does not want to hear this
    • is at times still playing itself out under the surface of our
    • social order. One who wants to say, more or less precisely, how
    • Maximum number of matches per file exceeded.
  • Title: Architectural Forms
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • which is to stand as a promise that into the recent development
    • life. Three years ago we held this celebration, feeling that we
    • development which, some of us for a long time already, and some
    • all that the human heart can feel as the progress of mankind.
    • no time for joyful celebrations. We should be untrue, in
    • shall do better, to-day, to dwell — in a few thoughts
    • historical moment in our movement, when we set ourselves to
    • This thought arose from the self-sacrificing spirit in which
    • creative thing, not merely on a foundation of modern spiritual
    • itself demand as a thought expressing modern culture? The
    • cannot think of Greek architecture without feeling that its
    • himself placed harmoniously on the earth? If, creating the
    • with his way of seeing the world in its substance, we feel how
    • Spirit of the Earth itself. Out of the Spirit of the Earth
    • such a cursory survey, there develop, under the influence of
    • to show how the Christian spirit identified itself with
    • art, to show how it found a home in Pre-Raphaelite, in
    • Raphaelite art, in the art of Leonardo, of Michelangelo, in the
    • completely, but so that it is clear, this whole misery of the
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  • Title: Goethe's Secret Revelation: Lecture I
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    • Goethe's Secret Revelation
    • The theme of Goethe's Secret Revelation is that the process of
    • through consciousness of our Inner Self.
    • REVELATION
    • Whoever follows the history of human development, not only
    • development, really point the way to the inner and therefore true
    • and fell into conversation. The younger said to the elder:
    • sets one by the side of another, and scarcely takes into
    • The elder man replied: ‘It might perhaps be
    • lead to knowledge, has, as its aim, the unifying element, namely
    • unifying element. The younger man looked at it and said:
    • The elder man was unable to understand this objection
    • that the younger of these two men was Schiller, the elder Goethe.
    • We may well say that Schiller, who at that moment was
    • incapable of realizing what lay behind, when he believed that
    • and noticed the path you have set yourself. You seek the necessity
    • adheres to facts without stopping merely at the surface of things
    • human development. We may say that there is something exceedingly
    • view, Fichte, Hegel and Schopenhauer, we find from a study of their
    • mutual relationships and of their relationships to Goethe something
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  • Title: Goethe's Secret Revelation: Lecture II
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    • Goethe's Secret Revelation
    • The theme of Goethe's Secret Revelation is that the process of
    • through consciousness of our Inner Self.
    • imaginative fancy. The day before yesterday we set ourselves the task
    • Tale of the Green Snake and the Beautiful Lily.’ We may well be
    • development! This objection against the botanist or the lyric poet
    • that as the plant grows according to laws of which it is itself
    • these laws of its growth, one must also say to oneself that it does
    • originated it, though it is itself unconscious of it.
    • idea-conception and as if he who, as it were, feels himself called
    • figures, and in pointing out their correlation — just as the
    • Goethe's psychology or soul-philosophy, namely, what he
    • be a good thing if, in a preliminary study, we make the spirit of his
    • stationary once for all. The view is widely held that man is as he is
    • organs and our capacity for knowledge and that we ourselves are, as
    • men, capable of development; that we can work on ourselves, and raise
    • higher such capabilities as we have on a given level of existence. It
    • holds that we can educate them, and they can be developed still
    • further, even as man has developed himself from an imperfect
    • trivially: if we leave out altogether a development of humanity
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  • Title: Goethe's Secret Revelation: Lecture III
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    • Goethe's Secret Revelation
    • The theme of Goethe's Secret Revelation is that the process of
    • through consciousness of our Inner Self.
    • barely one year longer — in that he should have
    • comparatively young man.
    •  Thou feelest
    • One may well ask whether these lines may not have signified
    • when considered with reference to its literary and intellectual
    • which he had poured the feelings, the degrees of knowledge and also
    • knowledge, striving to feel himself into life, experiencing every
    • worlds, between the spiritual world to which man can raise himself
    • through purification, through the ennobling of himself and that
    • placed between heaven and hell. Thus the poem reaches an
    • thousands of years of human development resound. We are
    • Mephistopheles, the messenger of the evil spirituality:
    • MEPHISTOPHELES: The Doctor Faust?
    • part is a complete character picture of the inner human development
    • completely true to life and to the reality of life is this
    • self-dependence. All this is given in the second part of Faust as
    • Faust has been so little understood. People merely saw symbols and
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • Goethe's Secret Revelation
    • The theme of Goethe's Secret Revelation is that the process of
    • through consciousness of our Inner Self.
    • the end of Part II, Act 3, Mephistopheles, who in this Act had worn
    • the mask, descend from the Kothurni and deliver a kind of Epilogue.
    • The idea, as the now meaningless stage instruction tells us, was that
    • Faust was to be taken. The words Mephistopheles was to speak as
    • the mouth of Mephistopheles Goethe seeks to tell the public in a not
    • born in some spirit fashion, and jumps and hops about immediately
    •  So straight and crudely, that there's more behind.
    •  How to squeeze all together, brew it well
    • Therefore also Mephistopheles says: ‘We say it also, and the
    • But everything that rests on study or might lead to a merely
    • which is withdrawn from the physical world. Marvellously and
    •  Phœbus' wheels in rolling clatter,
    • at the sun, and feeling the world full of spirit, spoke the great
    • from far or near, desire to listen: Mark well, for He will be
    • Faust now feels also that he has awakened in that world, into
    • beginning of the journey. He feels that he is at the gate of
    • morning-red, in order to prepare himself to look straight at the
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  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • Allgemeinen Anthroposophischen Gesellschaft.
    • help us to become more intimately conscious of the nature and
    • commonly believed that, as regards his life of soul and spirit,
    • human beings were childlike, that they believed in all kinds of
    • actual sphere of knowledge, it is generally held that the
    • soul-life undergoing comparatively little change. Then the
    • ape-being. Such is approximately the usual conception of
    • relatively not very far distant past, — say, of the 11th,
    • from what we ourselves are.
    • Science, but according to a general feeling, — which is,
    • of course, experienced by man to-day in an extremely weak form,
    • but which nevertheless is experienced, — according
    • to this general feeling man localises such a memory-concept
    • have undergone, in external life.’ He had no such inner feeling
    • head; they perceived and felt their whole head. These men did
    • not give themselves up to abstractions as we do. To experience
    • experience, as a relationship exists between your
    • memory-picture and the experience, similarly these men related
    • there exists in the Cosmos I myself, and as a part of me, my
    • in relation to the whole Earth.’ Thus an ancient Eastern felt
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  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • feeling, such as we have to-day was unknown. A thinking that
    • does not feel itself to be connected with the inner processes
    • of the human head, was unknown. So too was the abstract feeling
    • a “happening” in the head, a feeling that was
    • this was closely connected with the altogether different
    • experience man had of his relation to the world about him, to
    • the rivers; but I live also with the elemental beings of the
    • There below was this realm that for us has become the earthly
    • realm. Man lived in it. But he pictured to himself that where
    • Exusiai; and the Third Hierarchy: Archai, Archangels,
    • Angels.
    • Oriental felt the whole of Nature penetrated with the elemental
    • possessed life, accelerating the life-processes in a living
    • Picture to yourself what may happen to the man of to-day in a
    • by the human intellect in its matter-of-fact way with the aid
    • experiences manifested themselves in such dream-pictures.
    • these dream-pictures man experienced the elemental spirits of
    • ourselves. I believe there are people who sleep so in these
    • thought and feeling. Thus these Eastern peoples had first their
    • Lemuria, or of the Moon epoch. Nevertheless they were still
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  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • of thought and feeling that has come about in the course of
    • human evolution, prehistoric as well as historic. In to-day's
    • befell the Earth in the time commonly known as the later Ice
    • means of which we can take ourselves back in time — was
    • particularly strong in the Atlantean period, namely, the
    • which he found in the external world or which he himself set
    • there, as memorials by means of which he put himself into
    • relationship with the past; and not alone with his own personal
    • constellations in the heavens served man as memorials,
    • recurrences. From the constellations man perceived how things
    • more important organisation than itself, namely, the astral
    • with these connections. But an ancient humanity felt this fact
    • Egypto-Chaldean. At that time man experienced himself as spirit
    • with them that he could observe and feel. And in this spirit
    • he feels the entry of natural substances into his physical
    • knew that Angels, Archangels and other Beings up to the highest
    • Hierarchies are themselves spiritual substance that penetrates
    • not as built up from below by means of physical and etheric
    • vehicle, in which he feels himself borne forward in the
    • characters on twelve tablets. This text is based on older
    • Maximum number of matches per file exceeded.
  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
    Matching lines:
    • themselves in the human being. For not until our own epoch does
    • man feel himself for reasons which we will discuss in the
    • the rest of the world. In all previous epochs man felt —
    • and, be it noted, in all subsequent epochs man will again feel
    • himself as member of the whole Cosmos, as belonging to the
    • can have no independent existence for itself, but can only
    • clouded in order that he might develop to the full the
    • consciousness of belonging to the whole Cosmos.
    • more closely into what such souls were able to receive into
    • themselves in these three successive periods.
    • illusion, and that the truth conceals itself behind the
    • Now, very likely you will say that this conviction you
    • yourselves have held for a long time; you know this quite well.
    • to say to themselves: There is for man no possibility of
    • pupils were by this means trained to content themselves,
    • attitude of despair: the illusory character, they felt, is so
    • it. And in the life of these pupils we find always the feeling:
    • Very well then, we must remain in the illusion. That means,
    • the ancient Mysteries, we to-day can scarcely form any idea.
    • Men shrink in terror before what inner development actually
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  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • in the Mysteries the immediate presence of the Gods themselves,
    • North-West, where the Spirits of the element of Water held
    • that quarter — as we to-day feel how the wind blows from
    • perceived in the Mysteries — man felt himself one with
    • the whole of Nature. Here we have something in the relation of
    • contact with the Mysteries, namely, with the Mystery of
    • of the elementary spirits in Nature, and the working of the
    • Beings of Intelligence in the planetary processes, he was led
    • feel that we ourselves have breathed out the carbonic acid, we
    • from himself this plant-world. Imagine that you were to become
    • in the watery element — coming to life, fading away,
    • soul feelings and experiences that once lived in it. Those who
    • time of Gilgamesh were able to say to themselves that these
    • when they looked abroad upon the meadows and beheld all the
    • the plants from ourselves, we have put them forth from us in an
    • the Earth. In this way man felt an intimate and near
    • relationship with everything of a plant-nature.
    • With the higher animals the human being did not feel a
    • relationship of this kind. For he knew that he could only work
    • who had this great experience acquired a feeling that may be
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • West in its relation to the East is the period that lies
    • that culminated in the rise of Aristotelianism and in the
    • divinely-inspired civilisation. And four hundred years after
    • last of the hierophants of the Eleusinian Mysteries. This means
    • in the Eleusinian Mysteries.
    • bordering on it, namely, the Soul-world; and then the world
    • feeling, before we can comprehend the Land of the Spirits. And
    • our inner life of thought and feeling in just the same way when
    • across the years to human beings who still knew that as surely
    • surely is he in constant union through his soul with the
    • grown up through the centuries of the Middle Ages and developed
    • the basis of what the human being himself can produce with the
    • help of his own conceptions and ideas. We may see a beginning
    • direction. Nevertheless in Greece we always feel a last breath,
    • begins the period to which man to-day may still feel himself
    • related, the period that has an altogether new way of thought
    • and feeling, different even from what we have observed in
    • personality such as Julian the Apostate who feels something
    • certain honesty in getting himself initiated into the
    • Eleusinian Mysteries.
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  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • Intellectual or Mind-Soul to that of the Consciousness or
    • entirely bereft of true insight into the connections of the
    • under the heading of what the chemist calls the elements.
    • or less degree, and instinctively gifted natures were able
    • Paracelsus, Jacob Boehme and others, the true insight into
    • completely away.
    • up since the 15th century, know of the relation, let us say, of
    • that we should learn to know again what is the real relation of
    • certain metals show themselves in greater or less degree. For
    • the being of man. And a disturbing element enters the picture
    • In those times, however, something else was known, namely, that
    • perceive things, he does not merely see with the eye, but
    • infinitely minute quantities something of the substance of the
    • receives in infinitely minute quantities that may be found
    • Lead is a metal that cannot immediately be demonstrated as
    • means of processes that are many times more delicate than the
    • lived, who belonged to medieval times, — to the 9th,
    • etheric body, astral body and ego, or ego-organisation. Well
    • (You will see presently why I am developing this line of
    • forces work in it. These too are related to the earthly forces.
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  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • descriptions of Nature, of relationships that can be observed
    • worlds and the revelations of the spiritual worlds in the
    • earthly into the distant stellar spaces, wherein the spiritual
    • understanding and feeling for them, they spoke of them somewhat
    • home and a dwelling place in the Mysteries. And when in those
    • peculiar force and earnestness when we see it shape itself out
    • of strange and unparalleled events, when we see it written with
    • this physical world, this word is, I verily believe, one of the
    • closely united with mankind, from Whom man in his innermost
    • too in that which lives in our own inmost selves, — these
    • Divine-Spiritual Beings can never be jealous. Nevertheless in
    • real to man. If we study the period of human development that
    • what the good Gods held out to them in the Mysteries. For it is
    • true to say that an intimate relationship exists between good
    • human hearts and the good Gods, and this intimate relationship
    • Greeks knew very well that this Jealousy of the Gods exists;
    • Golgotha in a true light, when we add to all else we have
    • below in the physical life of men. We can already describe how
    • Hibernia, where the Mystery of Golgotha was celebrated in the
    • almost entirely gone. For whoever would find the way, for
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  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • same for years now — destructive elements on a colossal
    • scale are everywhere in evidence. Forces that are actively at
    • the others in respect of content but which nevertheless
    • approximately — but in the whole Cosmos something is
    • during the Meeting itself — be an impulse originating in
    • develop the strength to follow impulses from the spiritual
    • from that world itself. Everything for which the earthly world
    • bitter feelings regarding the future destiny of humanity on
    • Earth. One could encounter one's fellow men on the Earth in the
    • importance are preserved — many a legend tells of how, in
    • well-being you may not cross the threshold. You may not be
    • they would feel on awakening: I am incapable of thinking,
    • imagined, one feels: Oh! if only it were possible to protect
    • ideation would vanish from the Earth. A diseased, purely
    • instinctive human race would people the Earth. Evil feelings
    • different connection there is another factor as well.
    • can be observed, one is accompanied by a human being belonging
    • well give rise to a sense of great responsibility. And here in
    • place where sufficient strength is generated not merely to
    • into and control the natural world and Nature itself. In
    • Maximum number of matches per file exceeded.
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • A single lecture given by Rudolf Steiner at Basel on April 9th 1923.
    • It is lecture one of eleven in the lecture series,
    • A single lecture given by Rudolf Steiner at Basel on April 9th 1923.
    • It is lecture one of eleven in the lecture series,
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • Basel, April 9, 1923
    • the lecture itself that I am to present to you is not to be
    • to give here in Basel, in this same hall, for many years past.
    • inimical to religion were being practiced; and there is even
    • thinking and a logic of life. And anyone who immerses himself
    • in Goethe, not merely with a logic of thinking, but who takes
    • up actively his impulse-filled suggestions, and tries to gain
    • he will believe — no matter what he may think of the true
    • developing his conclusions, in a modest way.
    • connected with the Evangelist, St, John; but the building was
    • author of St. John's Gospel.
    • because the anthroposophical world-view feels the deepest
    • believe, can take exception to it. For the rest, it is quite
    • not merely to receive Anthroposophy into his mind, but
    • to build it up, must, before all else, have gone through
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  • Title: Goethe, Comte and Bentham
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • A full insight into those relationships which we
    • closely into the nature of man in the period between going to sleep
    • diagrammatically, the sleeping condition is well-known to you. That
    • the soul of man when he develops Imaginative Consciousness, that in
    • Hierarchy of the Angels, Archangels and Archai.
    • as the Angels, Archangels and Archai, he does not experience
    • man's soul, or perhaps of half-dreamy feelings and willings. This
    • have external nature around him, but would immediately feel in
    • himself the Beings of the Angels, Archangels and the Time-Spirits.
    • Hierarchy of the Angels did not work into our and Astral body, we
    • would never feel ourselves to be individuals. Therefore, just
    • because the Hierarchy of the Angels work into our Spiritual,
    • psychic nature, we can feel ourselves to be free persons.
    • Because the Hierarchy of the Archangels work
    • into us, we can feel ourselves as members of the whole of humanity.
    • We might also say, that because these Arch-Angelic Beings shine
    • we really feel ourselves as men.
    • Intuition, therefore we feel ourselves as earthly human beings
    • evolution to the very end of Earth-life. In that way we can feel
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  • Title: Whitsuntide in the Course of the Year
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    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • in himself and in nature both what we call growth and what we
    • instinctively forms his ideas in such a way that he is
    • permeated with a certain belief in reality when, whether in
    • himself or in nature, he perceives building up —
    • growth, only development in us as physical beings, we could
    • should make ourselves familiar with the ideas which
    • dream. This dream-life of the child is, however, closely
    • grasped, and every conscious feeling that asserts itself, are
    • must accustom ourselves to have not merely a positive feeling
    • a process of growth, but we must rise to a feeling for the
    • to believe that man's waking life is to be compared with life
    • the earth itself as spiritual being wakes when towards autumn
    • that the moment of time when man is destined to unite himself
    • summer, namely, the Christmas festival. On the other handy I
    • the corresponding festival, the John festival, had to be held
    • that we come to feel man's renewed connection with the cosmos
    • We enter into this connection concretely, not by merely
    • the night, in sleep, I should have to draw it completely
    • the soul-life as permeating itself with this budding,
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  • Title: Meditation and Concentration
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    • Weltanschauung.
    • Kuenstlerischer Weltanschauung.
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • acquiring knowledge, not with the help of the instrument of
    • enter into relationship with the world, and in the sleeping
    • essential that anyone occupying himself with spiritual
    • scientific activity as such, and its relation to the personal
    • thought, feeling, and will-impulses, or in any other manner,
    • could be uttered in ten to twelve words, and he was so joyful
    • cosmos. He would explain heaven, earth, and hell out of this
    • who was able to bring forward another such completely
    • makes it possible for one to believe in this Unity-demon,
    • feel, as soon as the threshold of the spiritual world is
    • experience of three worlds. In reality, we already belong to
    • which are relatively strongly independent of one another, is
    • belongs to the head, we must, even if we are merely speaking
    • formative forces, belong to suite another world from that of
    • formative forces of everything belonging to our heart,
    • belonged to quite another world than the formative forces of
    • legs belong to quite another world than the two other members
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  • Title: Tree of Knowledge and the Christmas Tree
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    • Basel, December 28, 1915
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • elementary moral instruction given to man in ancient
    • were shown that freewill can only be developed if a person is
    • one side, now to the other, but he himself holds the correct
    • into foolhardiness he loses himself and lays aside his own
    • individuality and is crushed by the wheels of life. Life
    • himself and tears himself away from his connection with
    • himself, who, as he cannot bring his deeds into harmony with
    • world; on the other hand, he may degenerate not merely in
    • he hardens within himself. Thus at the head of the moral code
    • thy deeds thou dost not lose thyself in the world, and that
    • lost to him, because he hardens himself in his egoism, as is
    • that goodness cannot merely be striven for as goodness
    • the sentient-soul was chiefly developed in the old Chaldean
    • development was prior to that time, for in external history
    • We know that the intellectual, or mind-soul, developed in the
    • developing the consciousness or spiritual soul [Since
    • The spirit-self will only come into prominence in the sixth age of
    • Atlantean development.
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  • Title: Karma of Vocation: Lecture I
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    • this activity releases forces that will bring about future worlds. Through
    • Tomorrow I shall begin my discussion of the problems related to
    • an opportunity to connect various related matters. I shall
    • endeavor to point out the element in Goethe's life that
    • epoch. In relation to the spiritual interests of humanity, the
    • ‘Tis delightful to transport
    • Oneself into the spirit of the past,
    • is gravely in error; he
    • presents this as his own innermost sentiment and believes that
    • he is thereby associating himself with Goethe, who is renowned
    • associating himself with Wagner, whom Goethe sets up as a foil
    • more genuinely than the numerous people who, in quoting Goethe,
    • He had traveled in Italy and representations of important Roman
    • French culture of his time completely permeated the life of
    • Frankfurt and most intimately influenced Goethe's home. The
    • today because they are dragged into school at a relatively
    • early age. This did not happen to young Goethe; he developed
    • extraordinarily freely in his parents' home under the austere
    • supposed. In telling how he practiced the piano,
    • relations to the tones. This indicates how Goethe was to be
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  • Title: Karma of Vocation: Lecture II
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    • this activity releases forces that will bring about future worlds. Through
    • refuted in the scientific sphere, but in the field of the
    • principle altogether. Certain uncivilized people belonging to
    • the Kamchadales believe that the water wagtails or similar
    • one thing follows something else in time, it must proceed from
    • it. That is no more intelligent than when the coming of spring
    • need to do so. It is explained quite nicely, for instance, that
    • contact with painting and the art of the theater while scarcely
    • the elevation and spiritual permeation of humanity — have come
    • Mettrie's statement that Erasmus of Rotterdam and Fontenelle
    • would have become entirely different human beings if only small
    • and Fontenelle produced, but consider this question in relation
    • to another case. Can you imagine, for instance, the development
    • nor Fontenelle have been Fontenelle, nor Erasmus have been
    • rather self-evident that America would have been discovered
    • It was not merely Goethe's subjective needs that demanded the
    • relationship similar to that between Columbus and the discovery
    • himself.
    • nevertheless, something quite similar in them — not to mention
    • is present that, under other circumstances, might just as well
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  • Title: Karma of Vocation: Lecture III
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    • this activity releases forces that will bring about future worlds. Through
    • on earth and include them in our deliberation of the molding of
    • that of each individual and ask ourselves: What conclusion can
    • does not belong to the head but to other parts of his
    • that belong to the ganglionic system [autonomic nervous
    • the important point is to know how they are related to the
    • relationships exist everywhere so that our brain system is
    • naturally related to the astral body or the ego. But these are
    • secondary relationships. Those between our nervous system of
    • into existence with the help of the astral body. This is
    • however, and other relationships have been introduced since its
    • intimate and important relationship with our etheric body. The
    • relationships with our present astral body, and the ganglionic
    • system is related with the actual ego. These are the primary
    • relationships as they now exist.
    • active relationship exists during the state of sleep between
    • relationships are lessened during the waking life of day. They
    • are more intimate during sleep, as are the relationships
    • then, that during sleep especially intimate relationships
    • spinal cord system, man wakes in relation to the ganglionic and
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  • Title: Karma of Vocation: Lecture IV
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    • this activity releases forces that will bring about future worlds. Through
    • period all human relationships will be essentially modified in
    • instinctively; that is, when he received by inspiration the
    • fact that each person belonged to a certain class into which he
    • of man's freedom much that at present belongs there. To be
    • times whereby the guiding personalities acquainted themselves
    • extraterrestrial relationships. The consciousness of these
    • period, in which the individual freed himself from the will of
    • more completely to man. Thus, it is all the more necessary that
    • post-Atlantean period. It has vanished completely in our fifth
    • post-Atlantean period which began, as we know, approximately in
    • conditions, how man's relation to his vocation has changed
    • grasp these deeper connections and impart to the intellectual
    • would find fault with themselves, in a way, for living in such
    • as men, we have gone successively through the Saturn evolution,
    • in which the ego develops. But other periods are to follow: The
    • intimately bound up with evolution that we owe the first
    • attain a fourth stage of development, just as certain processes
    • on Saturn have reached a fourth stage of development of earth.
    • pursue vocational lives, something develops on earth within
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  • Title: Karma of Vocation: Lecture V
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    • this activity releases forces that will bring about future worlds. Through
    • subsume individual human elements from a life's destiny. In
    • transformed, but the things we must mention here relative to
    • and prejudice of an individual, as well as the people around
    • through all sorts of means that are well-known and need not be
    • may be in themselves, has brought forward such a theory of life
    • as that of the “selection of the fittest.” Even Oskar Hertwig,
    • the student of Haeckel
    • produced such a doctrine clearly selects the least fit for the
    • unparalleled when compared to the total scope of life in other
    • very people who take pride now in the theory of the selection
    • of the fittest are the ones who in reality yield to the
    • present age were not entirely under the influence of the most
    • one-sidedness, in the selection of the worst. This must
    • Official positions are often filled by Ahriman-Mephistopheles
    • Mephistopheles attends to his official responsibilities. Faust
    • was able to free himself from Mephistopheles only at the end of
    • century. But it is Mephistopheles who really invents it. Faust
    • come into existence through the help of Mephistopheles. He even
    • reality, Mephistopheles carries on these wars. In the end we
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  • Title: Karma of Vocation: Lecture VI
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    • this activity releases forces that will bring about future worlds. Through
    • correctly put himself into the nature of those phenomena that
    • have attained to unprejudiced thinking, it is always well to be
    • quite unsparing in testing ourselves and our self-knowledge,
    • occult science is directed toward an entirely different
    • question of human destiny; we could just as well select another
    • how this compelled him to take the theological training in the
    • seen a map until they were fairly well along in years. Many
    • Much else that is severely criticized had to be so. In short,
    • world and chose precisely his environment. It wanted to have
    • we study Vischer, we shall see that precisely all his whims and
    • kind. But for Vischer it was entirely right and had to be so.
    • the scientists: “You yourselves experienced these conditions —
    • surely slashing in many respects. What is the cause of
    • comes from cruelty, a quite definite characteristic that is
    • this cruelty outwardly, they are cruel in their concepts and
    • cruelty in descriptions and representations. We observe it in
    • characteristics are thus developed in the soul. Not everyone
    • entirely clear. We arrive at an unprejudiced grasp of the world
    • relationships of the fifth post-Atlantean epoch do exist
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  • Title: Karma of Vocation: Lecture VII
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    • this activity releases forces that will bring about future worlds. Through
    • is related directly to the practical and general outward life
    • of humanity, in order to cast light on the direct relation to
    • sense much that is related to the questions we are
    • intimately related with his remote cosmic future. Each person
    • integrates himself in a way into the social order of life.
    • Because of his karma he or she is impelled to a certain
    • precisely the mission of our spiritual scientific endeavors not
    • merely to communicate pleasant sounding theories. Rather, we
    • not revel in comforting conceptions, but will take in those that will
    • relatively short time, perhaps play a most important scientific
    • those things related to the future vocation of a person just
    • passes through a period of seven years, approximately to the
    • of my lecture delivered a short time ago in Liestal,
    • division of human development between birth and death into
    • develops inwardly between birth and the change of teeth, that
    • the etheric body develops up to puberty, and that the astral
    • body then passes through its development.
    • because the human being must by this time have developed all
    • descendants. He cannot develop these capacities later, so this
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  • Title: Karma of Vocation: Lecture VIII
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    • this activity releases forces that will bring about future worlds. Through
    • real meaning only if we do not take them in a merely
    • our feelings and sentiments that may enable us to look upon
    • merely about everyday matters but also about the most important
    • the truth only when we feel and realize how everything, every
    • single fact, can be viewed from many standpoints. I will relate
    • well-acquainted with music, played the lute and other string
    • tell you about in a slightly disguised way. As was the custom
    • great importance to having him well-instructed. He studied the
    • mathematics and mechanics, he continued to excel in these
    • fields and became quite a versatile young man. Even as a boy he
    • had made all sorts of models of machines that were useful at
    • Having one of these critics as his teacher, our young man fell
    • was not well-liked because of his various characteristics. So,
    • succeed, however, and was compelled to provide further
    • studies, he had reason to feel most fortunate. He became a
    • eminent gentleman who was not too intelligent, but who was the
    • son of an actual princely personality of that particular state.
    • Our professor, although still relatively young, had little
    • himself through his accomplishments, he no longer felt entirely
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  • Title: Karma of Vocation: Lecture IX
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    • this activity releases forces that will bring about future worlds. Through
    • many theologians and others who believe they stand on a
    • hierarchies embracing the angels, archangels, archai, exusiai,
    • mineral, and elemental kingdoms within the earthly world. It is
    • to the higher kingdoms that tower upward from below just as the
    • ascends into the kingdoms of the angels, archangels, archai,
    • and so on. The person of the present day who believes, but
    • place in this super-sensible space, i.e., the angels, archangels
    • and so forth. Especially the people who believe themselves to
    • their beings represents a relapse into an ancient polytheism
    • is precisely the mission of contemporary man to place nothing
    • whatever between himself and the Godhead, but to live in the
    • mediation of angels, archangels, and so forth. Many people
    • is absolutely no understanding of what the spiritual needs of
    • directly from our souls to our god.” What is the concept held
    • Nothing other than the being of an angel, and all those who say
    • really looking only to an angel. If you examine all the
    • seem, you will find that they describe nothing but an angel,
    • than an angel. For example, what is called God in modern
    • the protestants, is nothing other than one of the angels —
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  • Title: Karma of Vocation: Lecture X
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    • this activity releases forces that will bring about future worlds. Through
    • relationship with the Christ today, the objection is made by
    • many that a number of human beings already have a relationship
    • faith that makes me happy; anything else is no concern of
    • mine.” But in general, humanity's relation to the Christ-Being
    • that a basic element in the confession of Christ must be the
    • apply himself solely in egoistic fashion to his own creed.
    • soul must find the way to Him for himself with those means that
    • Being signifies for the earth, we must first acquaint ourselves
    • with the truth of an essential element in the Mystery of
    • held, even by us; we should not simply seek to remove it by
    • in time and space belongs to the realm of maya, the great
    • illusion; that is, it does not belong to the real and eternal,
    • significant contradiction that the Mystery of Golgotha belongs
    • representations of religious documents.
    • primeval, atavistic clairvoyant, revelation that was brought
    • now a relatively short period of earthly time since we cannot
    • world conceptions of the religions as reverence for a more or
    • say, in various regions of the earth we find religious cults
    • superficial contemporary science, that those belonging to them
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  • Title: Mysteries of the Sun: Lecture I
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    • connections, to enlighten himself about the impulses, the
    • mankind's development passed at the time of the Mystery of
    • did not pass over immediately into the other. But when we
    • less self-evident. It was particularly natural for him to
    • thus spoken of in physics is only one element of the whole
    • the Greeks Helios. Then, third, there came the physical
    • expression of the Good and of Helios, the physical Sun. Thus,
    • Mystery, with the Mystery of Golgotha itself. For those who
    • To feel all
    • element' comes into human evolution. The Greeks, for
    • because the Mystery of Golgotha did not descend purely into
    • had particularly to concern themselves with shrouding the
    • the development of Christianity (as it is called) a veil was
    • Roman concepts are precisely those that have the hard
    • developed to grasp, for example, the truth about man, as I
    • Take a phenomenon that forces itself on the attention of any
    • knowledge. Although modern man is not a believer in
    • superstition, he takes on trust everything upheld in the
    • various spheres by the learned. And these among themselves,
    • always believe their brethren concerning a matter outside
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  • Title: Mysteries of the Sun: Lecture II
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    • that in our present life of spirit very little feeling exists
    • from the standpoint of spiritual science. Nevertheless, we
    • must bestir ourselves to get a clearer understanding of man's
    • whole of human life, including man's development between
    • form of being. You can picture to yourselves the human
    • skeleton and how easily the head can be detached; it can be
    • definitely separated. We have gradually to work ourselves
    • away from the purely diagrammatic away too, from what nature
    • herself suggests, to a living feeling, a living experience
    • is, as you saw yesterday, a young formation (see small yellow
    • formation whereas the head itself is an old physical
    • third man of the limb-system, to which sex man belongs, there
    • waking conditions. One definitely cannot say that the
    • soul-spiritual actually disconnects itself in sleep; it
    • remains more or less united. So that one can well draw this
    • would be thus (yellow with circle a) And this would
    • it is into whom the Elohim breathed the breath of life. He is
    • the skeleton; the breathing process through nose and mouth
    • belongs to the breast man. Thus the partition in reality is
    • in their development, and will not be so until the earth has
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  • Title: Mysteries of the Sun: Lecture III
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    • obtrude themselves upon those who really think, even though
    • in these times of overwhelming materialism these thinkers
    • questions belong those, for instance, raised in the course of
    • questions; and surely anyone can feel that infinitely much in
    • up to approximately the middle of the eighth pre-Christian
    • time indicated, all conceptions related to spiritual and
    • soul-sun, according to the Greeks Helios, and behind this
    • sense in speaking of Helios, the soul-Sun, or for that matter
    • to travel to the place where the physicist places the sun, on
    • definitely maya, complete illusion. This representation
    • absolutely nothing. I will draw it diagrammatically (blue
    • centre in yellow circle, diagram not available) but in
    • accurately — there is less than nothing there. It is not
    • absolutely nothing strange or difficult to understand when
    • west thinks to himself — especially when he is a hard and
    • to himself that if there is nothing in space then it is just
    • this corona of the sun, you would feel the empty space into
    • help of the simplest mathematical concept and when I say
    • held in the bonds of materialism, strictly confined by
    • is drawn (see yellow in diagram 5).
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  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • occurrences has played itself out, another set of occurrences
    • will of itself inevitably evolve a crisis, and that this will
    • person, who wants himself to embark on any sort of
    • hundred years should give rise to this belief in an
    • affairs of practical life as well.
    • purely theoretic. The reason of this is simply, that the
    • middle-classes, — who were developing ever more and
    • Materialism. And now they believe in this
    • materialist world-conception as in an infallible gospel, and
    • simply cannot free themselves from it.
    • commonplace. But, once anyone has trained himself in the
    • spiritual field, firstly to strict, clear logic, and secondly
    • life as well, and in every way fitted, there too, to let
    • facts tell their own tale and to allow them their due weight.
    • matters. Whereas, if one has trained oneself in the things
    • such as spiritual science absolutely requires, then one
    • delivery,’ and succeeded so well at that time as to get
    • ‘for future delivery.’ Now let us suppose that a
    • delivery’ in stock of this kind, in order to sell it
    • ‘for future delivery’ in the same stock. Suppose
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • as this, if I do not deliver a regular lecture, but begin
    • Well, it is
    • concern, — especially not in the economic field. From
    • feel to be absolutely needful.
    • Tag. We are quite well aware, that if our propaganda for
    • to which economic relations are adjusted. There can be
    • middle-class circles held aloof, for they thought that we
    • arranged things only to suit the working classes. Well, in
    • understanding completely dried up. The people gradually left
    • cannot help thinking, in comparison, of an occasion I had,
    • The party-programmes of the fourteen parties just elected to
    • life, and does not merely go crying the old stock-in-trade
    • understand to-day, it simply means that he has no feeling for
    • practically all the things which it is more immediately
    • found in them all that is more immediately necessary to know.
    • Yet what can we only tell ourselves to-day? People still come
    • always expected to find something new to say! Well, they
    • they all reside entirely in the human will. They reside in
    • propaganda: namely, the recognition, that in the so-called
    • talks in this way has absolutely no understanding of what is
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • of Man. Lecture given at Basel, Switzerland, January 12, 1916)
    • all the problems related to the soul life of the human being
    • intimately they belong together and how it is hardly possible
    • immediately be aware of two facts. Apart from approaching such
    • to grips with them purely on the basis of thinking,
    • scientifically and philosophically. Entirely on this basis of
    • the soul. The human soul incessantly tells itself that within
    • scientifically. It also tells itself that there must be
    • two problems that is humanly satisfying, but it believes it
    • concern to the human being himself, for they are pre-eminently
    • questions of human self-knowledge.
    • many times — that the science of spirit is definitely an
    • times. But it is precisely because it realizes how to value the
    • today, questions that concern human self-knowledge above all,
    • than a help. Therefore by way of introduction let me give you
    • Serious and well-intentioned scientists have constantly
    • within the human being himself, to what surges to and fro in
    • Concerning Mollusks, I cannot help
    • audible, for it is a long way off, the sound of a barrel organ,
    • and this barrel organ is playing the very tune to which I first
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • Nature of Anthroposophy. Lecture given at Elberfeld, Germany,
    • may well be surprised at such a view of historical
    • human history that is important, but rather the feelings and
    • enthusiasm that history stimulates. However, the more we feel
    • impelled to go into what is called historical knowledge, the
    • — and there were quite a few of them — believed
    • has the impression that Schiller believed he could arrive at
    • kind of prophecy. Immediately after Schiller had come to
    • history has been completely disproved by the facts in the most
    • got beyond the merely factual kind of historical observation
    • the imagination which felt itself stimulated to think in
    • different inner motives. In place of the merely comradely sort
    • Then follows a relatively short period, from the 12th to the
    • around the middle of the 15th century. He believes that the
    • first time, for the conventional relationships between human
    • merely individual, are no longer uppermost. The individual then
    • enters decisively into historical evolution. Lamprecht shows
    • intellect, the understanding, that belongs to the individual
    • aspects of this evolution from this viewpoint quite well. He
    • earlier centuries which prevailed in the relations of the
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  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • brain, as is more or less believed by the materialistic form of
    • knowledge remains unsatisfied and we are left with the feeling
    • university and those who heard his lectures elsewhere,
    • the soul had to develop in order to find its way from the
    • think the wall.” Well, of course, this was easy. The
    • audience tried to put itself into the position of thinking the
    • was completely nonplussed when they tried to think the person
    • felt that the attempt to think thinking put a person, keeping
    • super-sensible worlds can only rely on the thinking at the
    • thinking he is within himself, and in employing the power of
    • everyday life or in science, but thinking is developed in a
    • be developed into something quite different in the soul from
    • it were, outside itself and become this new power in the soul.
    • consciousness and in being related to them in such a way that
    • convince us more than any purely materialistic theorizing that
    • our thinking cannot free itself from its connection with
    • a standstill all our inner feelings and sensations, devoting
    • ourselves inwardly in meditation entirely to a certain thought,
    • is precisely in our meditation that we learn how we make use of
    • released from the physical organism — only not the kind
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • Die Menschenraetsel In Der Philosophie Und In Der
    • all kinds of occult and mystical endeavors are likely to spring
    • much else with which it is often confused today. Anthroposophy
    • exactitude which have been developed particularly in the
    • however, seeks to develop what can be achieved within certain
    • of the eternal in the human soul and of the relation of this
    • foundations, it had to develop — since it is
    • religious endeavors in the way that I will describe this
    • evening, although having itself a thoroughly scientific origin.
    • believe that they are standing on the firm basis of present-day
    • which belongs to this sense world as the human physical, bodily
    • unsatisfactory if it attempts by itself to penetrate to
    • by itself attempts to go from the sense-given data to the
    • supersensory. Such thinking, relying upon itself alone,
    • leads beyond the world of the senses and develops its own
    • thought, which rely upon themselves alone. Here it sees one
    • more far-reaching minds look elsewhere for the help in
    • outer impression has been received by all kinds of feelings and
    • constitution; it may arise in the soul years later, entirely
    • changed. He who has taken hold of it may believe that what is
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • Die Raetsel des geschichtlichen Lebens der
    • disregard hunger by the use of certain drugs and to believe
    • by means of steam, electricity, modern economic and social
    • mystics. Those who level this sort of criticism, from whatever
    • its origin from religion or mystical movements — although
    • world. The science of spirit must be well versed in the ways
    • ourselves an answer derived from preconceived opinions, or from
    • one form of belief or another, but only from the facts of
    • present-day scientific development and its method of thought.
    • absolutely honest and genuine.
    • the scientific outlook began to believe (around the middle of
    • differently about such matters today, nevertheless what I have
    • of the scientific development. The idea was to
    • molecules and atoms, and of the forces and mutual relationships
    • and feeling.
    • with the methods of modern science. Years ago it was believed
    • that one could investigate the tiniest lifeless beings,
    • species below him. And in following the transformation of
    • help solve the mystery of man.
    • thought that we would find the single egg cell, out of which
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  • Title: Eurhythmy (Introduction to a performance)
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    • Eurythmie, die Offenbarung der sprechenden Seele. Eine Fortbildung der
    • Eurythmie, die Offenbarung der sprechenden Seele.
    • Thanks to a donation by the Los Angeles Steiner Library, this Lecture Series has been made available.
    • must speak for itself. An explanation of any kind is not in
    • itself “artistic” and would consequently be out
    • groups of individuals in reciprocal relationships and
    • Art, having as its instrument Man himself, and its movements
    • are absolutely in accordance with law. The movements which
    • man expresses himself in sound have been studied by a kind of
    • developed his teaching of Metamorphosis out of his universal
    • evolving a theory, but only of making myself clear.
    • plant as a unit originates from the right development of what
    • principle, an elaborated leaf, and each individual leaf is a
    • organic functions and development and then transformed into
    • develop a true artistic understanding and rendering of
    • musical element to be found in it. When recitation or
    • element, the rhythm, the metre, and the inner form of the
    • have gone by we have developed the subject. At first we
    • Eurhythmy while the recitation itself was going on. Now we
    • can also be displayed to advantage by itself.
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  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • Thanks to a donation by the Los Angeles Rudolf Steiner Library,
    • inwardly dependent on humanity itself; and we can only gain a
    • interchange, the inter-relation between man and the world.
    • speaks of the connections of nature, it is, as a rule, merely
    • you know, has in a sense been necessarily developed in the
    • to believe that, simply from being Born as human beings on
    • not rooted in earthly existence itself; for before the
    • previous development. You find this evolution described In my
    • uniform thing. When I naw speak of knowledge, I mean not merely
    • primeval knowledge specialised itself in such a way that it
    • answer: The inner relationships, the inner dispositions of
    • is always an adaptation of the inner relationship of the
    • consider the relationship between the Russian and his earth.
    • Now we must say, in reference to these relationships, that
    • themselves from their territories. That is true. they
    • consciously have emancipated themselves from their
    • territories; but they are nevertheless dependent in a certain
    • the forcing house, compared with plants growing freely in
    • treasure of Spiritual Science which can develop freely, they
    • very decadent ways, would confine itself more and more to
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  • Title: The Real Being of Man
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    • Der Verantwortung des Menschen Fuer Die Weltentwickelung Durch Seinen
    • Geistigen Zusammenhang Mit dem Erdplaneten und der Sternenwelt.
    • Der Verantwortung des Menschen Fuer Die Weltentwickelung Durch Seinen
    • Geistigen Zusammenhang Mit dem Erdplaneten und der Sternenwelt.
    • Thanks to a donation by the Los Angeles Rudolf Steiner Library,
    • chief beings who dwell on a planetary-cosmic body at a given
    • time, and that cosmic body itself. From the most diverse
    • earth life can be studied, with all that belongs to it. We
    • during such times he is himself more withdrawn from the Earth
    • relationships with other beings, because, my dear friends,
    • of the Cosmos is finally, merely the expression of certain
    • relationships between Spiritual beings. Although to physical
    • vision the Earth appears as it presents itself to the
    • perception, is merely the external sensible expression of a
    • certain relationship of Spiritual Beings, of the Hierarchies.
    • gravity — that which approaches us very closely because
    • it forms the firm basis on which we develop our life between
    • external physical Earth, we develop especially our life
    • world of Stars, with that we are more closely related between
    • starry world, then reveals itself in its nature, in its
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • The Necessity for a Spiritual Deepening through Freely Acquired Knowledge,
    • THROUGH FREELY ACQUIRED KNOWKEDGE
    • It may well be
    • knowledge. And it has been pointed out. how completely,
    • convince themselves that this spiritual deepening, at least
    • feeling not for theorising about the spirit but they should
    • have a feeling for the real, living activity in the spiritual
    • people it is something entirely incomprehensible.
    • criticise what is stated objectively in the lecture. But then
    • different, for example, he feels aggrieved that the hitherto
    • existing bourgeois culture has been adversely criticised, and
    • all this mean? Today I shall consider the matter entirely
    • a man — and it is just as well there should be people
    • But today it does not help to be in theoretical agreement
    • with anything. It means that the man has no feeling for the
    • something that for once has to be said. People who themselves
    • have a living feeling for the active working and weaving of
    • of a matter that they have taker-in the matter itself. But
    • of culture today we are living more than we believe Am a wave
    • pure illusion. It may well he that here or there
    • Maximum number of matches per file exceeded.
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • The Necessity for a Spiritual Deepening through Freely Acquired Knowledge,
    • should be sought with the help of these new methods of
    • come to the absolutely firm conviction that in the very
    • men must not have a feeling merely for theories about the
    • is to many people absolutely and utterly
    • and that he entirely agreed with the idea of the
    • — he feels aggrieved that middle class culture, as it
    • way — and so on. I need not go into details. Very well,
    • relationship with those who can,and who would be able to
    • as the result of a vital connection, a relationship wherein
    • perfectly well how I ought to speak to these people; I know
    • It may well be
    • said that men who themselves are able to follow a thing
    • things. For there is a general belief among men to-day that
    • also absorbed the thing itself, whereas, as a matter of fact,
    • — or a book written — but both may very likely
    • themselves be the product of the spirit of materialism. Above
    • ourselves out of it!
    • Well, now, wherein consists the real corruption of the
    • such a way which would immediately make some group of
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  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • The Necessity for a Spiritual Deepening through Freely Acquired Knowledge,
    • The best way to make ourselves familiar
    • yourselves back to the consciousness of the Greeks, to the
    • portion of Europe was comprised — namely his own land and
    • and that beyond this definitely limited region, the world was
    • as it were, has developed into an Earth
    • has shut itself off within definite boundaries. As a result
    • Earth consciousness as a development out of a territorial
    • the case when the old Greek confined himself as it were
    • mechanical concepts, which for men who think very accurately,
    • are merely mathematical and nothing else. The concepts which
    • else, by something empirical, something that can be
    • invented, devised, built up from a comparatively small number
    • do to-day. The mathematical-mechanical conception yields no
    • astrophysics have to tell us today about the
    • world that is merely mathematical and mechanical. Just as the
    • epoch, has developed an Earth consciousness, so from now
    • consciousness which merely embraces the Earth. Of course a
    • who is travelling in a railway train. He looks out through
    • is itself moving forward. The forward movement which he
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  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • Translatod by Rick Mansell
    • Thanks to a donation by the Los Angeles Rudolf Steiner Library, this Lecture has been made available.
    • Intellect in Man and Nature Bereft of the Gods
    • difference between merely abstract concepts and that which
    • is, nevertheless, reality. Let us realise once for
    • tendency to reject spiritual conceptions and occupy himself
    • himself more and more akin to the material, is descending so
    • falsely when he declares that it is the material substance of
    • it because they cherish the belief that the soul-and-spirit
    • give himself up to material life to such an extent that he
    • severs himself from the soul-and-spirit altogether, sinks
    • into a cosmic stream which does not belong to our world. But
    • thereby he loses his own Ego, for the Ego does not belong to
    • development when a human being pursues the normal course of
    • intellectualizes the inner experiences of his life of soul;
    • can they lead to the heart of reality. It is merely a
    • what we must bring home to ourselves. In this Nature that is
    • an oyster is there within an empty oyster-shell or a snail in
    • an empty snail-shell. This whole world which we assume
    • which the Gods have separated off from themselves in the
    • Maximum number of matches per file exceeded.
  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • Thanks to a donation by the Los Angeles Rudolf Steiner Library, this Lecture has been made available.
    • general but above all out of a deep feeling for art, that
    • to reveal her open secret feels an irresistible longing for
    • reveal her secret feels an almost invincible antipathy
    • aesthetics.” That science is not what I wish to dwell
    • had, in connection with art, in the way we like to relate
    • perceptive feeling for art and the creations of art it is
    • is, of what belongs purely to the world of the senses. The
    • difficult to approach art either perceptively or creatively
    • feeling: Anyone wishing in art for the physical alone can
    • which may indeed be raised to the level of art but can never
    • become true art. And it can well be said that it reflects a
    • by the merely illustrative element, of copying the physical
    • embodiment of what is purely spiritual. Interpreting a
    • a state of barbarism in man's life of feeling Art itself,
    • justification for existence. For in face of a purely
    • life. It is precisely because art is obliged to introduce
    • feeling — from a lower boundary up to one that is higher,
    • which in many people has to be first developed — artistic
    • feeling in life makes its appearance everywhere. Even if not
    • Maximum number of matches per file exceeded.
  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • Thanks to a donation by the Los Angeles Rudolf Steiner Library, this Lecture has been made available.
    • felt from of old that a certain kinship or at least a
    • Spiritual Science. On the other hand it is also widely known
    • spiritual figures, appear before their eyes, so that the feel
    • enables a man at any moment to wrest himself away from the
    • spiritual world with knowledge. Nevertheless, many people
    • feel obliged to adduce against the spiritual-scientific point
    • purely through activity of the soul, independently of the
    • transformation of what a man reproduces within himself from
    • when he is able to eliminate sense-perception as well as the
    • sense-impressions, must be completely suppressed and silent
    • composed merely of remembrances surging up from the
    • subconscious. The kernel of the matter is that the man who
    • completely to eliminate the faculty of remembrance that his
    • soul lives only in immediately present impressions, unmingled
    • mean by seership — even by those who believe themselves
    • own power, completely to disregard any impression from the
    • The seer is able to eliminate everything that presses in upon
    • him from the external world, everything that wells up from
    • of soul; but even when he deliberately puts himself into this
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  • Title: Der Grundstein
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    • Menschenseele!
    • Die dich durch die Raumeswelt
    • In Seelentiefen,
    • Weltenschöpfer-Sein
    • Im Menschen-Welten-Wesen.
    • In den Weltentiefen Sein-erzeugend:
    • Das hören die Elementargeister in Ost, West, Nord, Süd:
    • Menschenseele!
    • In's eigne Seelenwesensfühlen leitet:
    • Im Seelengleichgewichte,
    • Welten-Werde-Taten
    • Dem Welten-Ich
    • Im Menschen-Seelen-Wirken.
    • In den Weltenrhythmen Seelen-begnadend;
    • Das hören die Elementargeister in Ost, West, Nord, Süd:
    • Menschenseele!
    • Die Weltgedanken erschliesset:
    • Wo die ew'gen Götterziele
    • Welten-Wesens-Licht
    • Denn es walten des Geistes Weltgedanken
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  • Title: La Piedra Fundamental - Meditación
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    • que por el mundo del espacio
    • al mar del ser espiritual te llevan:
    • practica la recordación del espíritu
    • en lo profundo del alma,
    • donde, en el obrar
    • del ser creador de los mundos,
    • el propio yo
    • en el yo de Dios;
    • en el ser cósmico del hombre.
    • Pues obra el Espíritu Padre de las alturas
    • generando ser en las profundidades del cosmos.
    • Oyen esto los espíritus elementales
    • tú vives en la pulsación del corazón y del pulmón,
    • que a través del ritmo del tiempo
    • al sentir del propio ser anímico te conduce:
    • Practica la contemplación del espíritu
    • en el equilibrio del alma,
    • acciones del devenir cósmico
    • el propio yo
    • en el actuar del alma humana.
    • Maximum number of matches per file exceeded.
  • Title: The Foundation Stone Meditation
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    • The elemental spirits
    • And you will truly feel
    • The elemental spirits
    • Archai, Archangeloi, Angeloi
    • The elemental spirits
    • 1924, does not mention the spiritual hierarchies, and is entirely in
    • toned-down version to be the one used exclusively within members'
    • necessary to ask oneself whether one will be strong enough to endure
    • “toned-down”, but made available to everyone who feels
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
    Matching lines:
    • Das Raetsel des Menschen.
    • Das Raetsel des Menschen.
    • Thanks to a donation by the Los Angeles Rudolf Steiner Library,
    • may ask themselves: Whatever more is there to be said about the being
    • become intelligible to us.
    • of these things will be absolutely essential. It will be a vital necessity
    • ourselves are still living in an age when it is not as yet left entirely
    • our time these members are held together without our intervention. Nowadays,
    • under a delusion. Times will come when knowledge, and knowledge alone
    • himself.
    • namely, that man's being is essentially twofold. Man is a twofold being
    • itself is not the essential. The substance is Maya in the real sense.
    • ask ourselves: By what means are the forces contained in our present
    • possible? That is the question we must ask ourselves.
    • probably say to himself: ‘I will use chemistry and investigate
    • is an entirely secondary consideration so far as the real nature of
    • the grain is concerned. Those who look at everything merely from the
    • their essential and original purpose, namely that of bringing forth
    • of our efforts to get hold of truth, is to develop forces within us
    • anything.’ And those who make this remark generally include themselves
    • Maximum number of matches per file exceeded.
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • development of morality is based on the belief in the Divine at the bottom
    • of every human soul, on the boundless love that springs from this belief,
    • Translated by M. Cotterell
    • development of morality is based on the belief in the Divine at the bottom
    • of every human soul, on the boundless love that springs from this belief,
    • Christus und die Menschliche Seele. Ueber den Sinn
    • Sweden, May 30, 1912, translated by M. Cotterell.
    • Donated by the Los Angeles Steiner Library, this lecture has been made
    • elementary moral instruction given to man in ancient
    • were shown that freewill can only be developed if a person is
    • one side, now to the other, but he himself holds the correct
    • into foolhardiness he loses himself and lays aside his own
    • individuality and is crushed by the wheels of life. Life
    • himself and tears himself away from his connection with
    • himself, who, as he cannot bring his deeds into harmony with
    • world; on the other hand, he may degenerate not merely in
    • he hardens within himself. Thus at the head of the moral code
    • thy deeds thou dost not lose thyself in the world, and that
    • lost to him, because he hardens himself in his egoism, as is
    • that goodness cannot merely be striven for as goodness
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  • Title: Teachings of Christ the Resurrected
    Matching lines:
    • preliminary knowledge propounded by it. In as far as the author
    • is so extensive and belongs to a sphere of such importance and
    • richness that, in order to approach it even approximately from
    • the most varied points of view, we are compelled to elucidate
    • evolutionary streams of human earthly existence: namely, first,
    • nevertheless a certain sort of thinking; and when we
    • speak of this beginning we must make clear to ourselves that
    • certainly was quite a different sort of relationship. What
    • had intercourse with divine worlds. These dwellers in divine
    • beings and revealed themselves in such a way that the earth man
    • to fathom by themselves. In the beginning of earth existence
    • human beings were of themselves able to know but very
    • primitive times, nevertheless we may consider important
    • facts of present-day animal life. This life lies below the
    • level of the human. In the beginning, the life of primitive man
    • lay, in a certain sense, even above the level of the
    • carelessness and lack of interest with which the animal
    • takes place at death. He must have had feelings somewhat
    • old skin, it is compelled to replace it by a new one. The
    • impression of birth and death was something more self-evident
    • Maximum number of matches per file exceeded.
  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • im Entwickelungsgang unserer gegenwaertigen Menschheit - Fuehrende
    • der spirituellen Ökonomie, The Principles of Spiritual Economy
    • Thanks to a donation by the Los Angeles Rudolf Steiner Library, this Lecture has been made available.
    • Spiritual Science, Goetheanum, Class One. No person is held
    • who has not acquired — through the School itself or in
    • requisite preliminary knowledge. Other opinions will be in
    • A lecture delivered in Berlin February 15, 1909
    • beginning as elementary truths becomes modified — we
    • elementary a form as possible. It is, however, necessary also
    • namely, the possibility of understanding and penetrating the
    • developed with the humanity of our earth just as it is —
    • the most varied stages of development. All the souls embodied
    • developed with varying rapidity. Some have made
    • relatively slow progress through the various
    • incarnations, and still have long distances to travel in
    • the future; but there are also souls who have developed
    • soul-spiritual development which will be attained by the normal
    • speak of this soul sphere, we may say nevertheless that however
    • have merely advanced more rapidly. Besides these leading
    • their development in higher, more spiritual regions, who, in
    • Maximum number of matches per file exceeded.
  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • It was translated into English by Martha Keltz. It was James Gillen's wish
    • Translated by Martha Keltz.
    • It was translated into English by Martha Keltz. It was James Gillen's wish
    • English by Martha Keltz. It was James Gillen's wish that it be
    • that is indeed related to the deepest needs, the deepest
    • beliefs, within the same things said about these things as are
    • perception and feeling on the fingers. This is the familiar
    • here, that has arisen from valid points of view, can absolutely
    • on the expectation of the knowledge itself. One must ask
    • into the supersensory is possible; whether an entirely
    • to make myself understandable so that what I want to add as
    • they often carry, namely, an interesting character, but have a
    • entirely different state of consciousness. What happens because
    • taken hold of; we are able to turn ourselves to the natural
    • itself presents as full reality. So long as we dream we see
    • Let us allow ourselves, once, to take up a
    • ourselves during our conscious life on earth with all the ideas
    • could therefore definitely think that any force of nature
    • concepts, we would be doing something completely different of
    • not allow ourselves to think that, if we can wake up out of the
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
    Matching lines:
    • riddles of life such as our relation to the spiritual world, evolution,
    • science, for example, our relation to the spiritual world,
    • interest for everyone. Each lecture will be self-contained,
    • Know About Theosophy?”; and a lecture about religion,
    • fantastic with no relation to facts, something that belongs
    • of knowledge; at times perhaps even charlatans helped to
    • scientific pursuits, or those that simply feel that solution
    • no point in devoting themselves to something which seems to
    • contradict well-documented scientific discoveries. They
    • prejudice comes from religious quarters. There are people
    • who, because of their calling, feel they must protect
    • religion from Theosophy, or they fear that if they accept it,
    • it will create conflict with their religious conscience. They
    • assume that Theosophy aims to establish a new religion or
    • dispel these three kinds of prejudice.
    • aimed to transplant an ancient religious system into Europe,
    • to understand every religion and spiritual aspiration. Every
    • to transplant it into a completely different culture. If
    • soul. The seeds for future development in the hidden recesses
    • the great religions. Spiritual science, while resting on its
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • riddles of life such as our relation to the spiritual world, evolution,
    • from hell, Mephistopheles. Faust is to sign the pact in
    • undoubtedly meant the words spoken by Mephistopheles at this
    • novelist, and playwright.
    • Mephistopheles' remark to be ironic, but Minor adds a curious
    • of the passage is that Goethe, as well as earlier writers of
    • evil believes, or rather is convinced, that he will gain a
    • blood, one gains power over the person. In short, the feeling
    • with knowledge provided by spiritual research we delve into
    • thorough study of myths and fables yields infinitely more
    • insight than today's intellectual, experimental sciences.
    • but from that of spiritual science. It will be a help if
    • before pursuing our subject we remind ourselves of a maxim
    • where the priestly wisdom of Hermes held sway. This maxim,
    • maxim and runs as follows: As above, so below.
    • senses, far from being complete in itself, is a manifestation
    • intellect, is called the “world below,” and is an
    • does instinctively when faced with an ensouled being, the
    • axiom, As above, so below, when applied to a human being,
    • wisdom is related to experience, particularly to painful
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
    Matching lines:
    • riddles of life such as our relation to the spiritual world, evolution,
    • and comprehensible by itself.
    • contemplates his own life, as well as life in general,
    • closely bound up with evil, illness and death, often cuts
    • appears like an unwelcome intruder; it destroys, in the midst
    • of happiness, enjoyment and hope. People who feel pain and
    • according to its pleasures, that, as it were, exist solely
    • beautiful stars on the Hellenic firmament. The wise Silenus,
    • occupied himself with this saying in his effort to
    • itself, and the sorrow it caused. However, not muck later
    • would no doubt prefer to see eliminated, while seeing in the
    • immemorial, the belief has existed that life on this planet
    • creation, where knowledge of good and evil is intimately
    • sin. In the uniquely tragic personality of Job, we see a
    • dawning consciousness of a different connection, namely, a
    • higher development go together. Furthermore, humanity has
    • exists; but he also has Bone through a catharsis, and feels
    • suffering, and even death itself, are conquered.
    • portrays more sublimely than the tragedy the greatest human
    • precisely through contemplating a suffering of world
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • riddles of life such as our relation to the spiritual world, evolution,
    • suffering, illness and death, but does not concern itself
    • and cruelty, but one cannot apply the concept of evil to
    • a kingdom by itself. Let us now consider this issue in the
    • selfless purposes. During the last decades the elementary
    • of this development.
    • science points to the fact that there are highly developed
    • could reach higher stages of development. Such exercises lead
    • senses and the intellect. Inner meditative work enables the
    • higher development in no way neglect worldly, everyday
    • of the beings belonging to the forms of existence they have
    • themselves passed through. When a person has become
    • connected with the past and the future. The Elohim, the
    • must not be thought that the same repeats itself; nothing
    • develop from the most elementary stage to the loftiest.
    • physical body has gone through a corresponding development;
    • developed before love; as yet love is far from perfect, but
    • even now it is to be found at all levels of existence, in
    • who have developed the urge for love are destroyed in the
    • wisdom is vouchsafed to human beings as divine revelation
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • riddles of life such as our relation to the spiritual world, evolution,
    • to a wider public, and provide insight that will help to
    • It belongs to everyday life and must be of interest to
    • are intimately connected. No aspect of social life can
    • it is possible to provide practical guidelines in this realm
    • by the intellect is for spiritual science only part of their
    • organism that is considerably more delicate and refined than
    • someone who has developed the spiritual faculties that
    • all kinds of passions, lower as well as higher, and also of
    • the higher senses are developed. The astral body permeates
    • feeling. But why the name “astral?”
    • creation. This name can only be applied to himself; it
    • divine spark. The designations of everything else we share
    • the I am” the soul ascribes to itself.
    • physical body is related to the mineral kingdom, the ether
    • bodies develop in each individual in a particular way from
    • beings; they develop within a certain environment, and can
    • universe. During embryonic life they must be enveloped by the
    • development, the child goes through more events of a similar
    • embryonic stage must be enveloped by the maternal organism,
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  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • riddles of life such as our relation to the spiritual world, evolution,
    • that of life itself.
    • illness and health; we must confine ourselves to the question
    • The well-known
    • Modern people are unable to see how sin, which belongs to the
    • connected with actions done for egoistic or selfish reasons,
    • bear in mind that egoism and selfishness indicate that a
    • and self-consciousness. These are aspects that must be taken
    • strive towards a particular goal. Those belonging to lower
    • sorrow, but we find that as life reaches higher levels things
    • change. Those who shudder at the idea of teleology must
    • theory. Every living being, at all levels including that of
    • belonged the possibility of egoistic selfish behavior.
    • deeds dwells in a body, then that body is of necessity
    • mortal. A soul possessing independence, self-consciousness,
    • immortal body.” The two go together: self-conscious
    • personality with one-sidedly developed impulses, and a mortal
    • concerned themselves with the riddle of death — a
    • significance to the problem of death; what he says elsewhere
    • book Eduard von Hartmann concerns himself with the riddle of
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  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • riddles of life such as our relation to the spiritual world, evolution,
    • this time leave undisturbed what should develop naturally of
    • itself.
    • expressed it by saying that no world traveller learns as much
    • development is reached does the human being begin a life that
    • is entirely new. Up to then his life is a repetition of
    • the Greek heroic age, as well as the time of the North
    • up to the twelfth year, corresponds to the time of the Roman
    • inner forces should be ennobled through religion, corresponds
    • certainly from beings who, in regard to physical development,
    • were far below what human beings are today. Yet in no way did
    • could be termed somnambulistic; the intellect was undeveloped
    • reasoning did not exist. But they beheld many aspects of the
    • immensely strong. The higher animals such as apes were
    • developing through soul and spirit to ever higher levels. The
    • development up to the seventh year. Between the change of
    • lawgiver and prophet who led the Israelites out of Egypt.
    • The religion Zoroastrianism is based an his teachings.
    • child to the time up to the twelfth century, the time when
    • self-evident for the children, just as what was taught by the
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  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • riddles of life such as our relation to the spiritual world, evolution,
    • lay people as well as professionals, mainly because of the
    • persecution-mania, religious-mania are spoken of, but these
    • being occupied with religious ideas. Yet the most curious
    • have expressed himself differently.
    • religious person becomes mentally ill, his religious ideas
    • sought. All the medical professions can offer in this field
    • ideas in this realm. Many illnesses that in fact belong in
    • profession, for example, querulousness, religious
    • itself in human nature? To answer this question we must turn
    • purifying it and by compelling it not to follow urges and
    • high level of initiation is reached can work on the physical
    • itself; the rest accompanies the soul into the future. This
    • arises, is the Hermetic axiom: As above, so below; as below,
    • so above. A smiling face immediately conveys cheerfulness,
    • sadness, as representing the “below.” When
    • of earth existence and is related to it as the above.
    • condensed water; as ice can be melted to become water, so can
    • first the purely physical, what is built according to purely
    • Purely
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  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • riddles of life such as our relation to the spiritual world, evolution,
    • to be effective in life, not for the merely curious.
    • are capable of developing spiritual forces of greater
    • capacity than the ordinary intellect. In these circies there
    • holiness; it was felt that the Holy Spirit was the wholly
    • healthy spirit that united itself with mankind's soul to
    • cosmos. Nevertheless, the higher forces it bestows often are
    • is an elixir of life; though it cannot be proved by argument
    • person might as well know nothing about spiritual science if
    • ourselves placed in life, there we must seek it; then
    • already made this highly unlikely. If a person was able to
    • and capabilities must first be developed. In our time this is
    • forthcoming: An elderly lady with a lantern was in the habit
    • about scientific laws is a scientist; someone who immediately
    • not a product of fantasy. Fantasy is related to imagination
    • We must develop
    • believes we must just wait for some nebulous manifestation of
    • pictures, and images within itself, the spiritual world
    • spheres of life a healing force, not only for ourselves, but
    • are corrected by that which guides us. Paracelsus was a sage
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  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • Stages in Man's Development in the Light of Spiritual Science
    • riddles of life such as our relation to the spiritual world, evolution,
    • Stages in Man's Development in the Light of
    • above the ancient Greek Temple: “Know Thyself,”
    • earnest self-introspection. And indeed it expresses one of
    • everyday self, nor expect to find the sum total of all
    • is for knowledge of the higher self.
    • person's higher self to be found? We can by means of a
    • comparison make clear where the higher self exists, and what
    • purpose of the eyes is not to perceive themselves. From the
    • task all the better the more they forget themselves and
    • higher self — the light. The situation is the same in
    • regard to a person's ordinary self; that too is nothing but
    • an organ, a tool; and self-knowledge becomes ever greater the
    • more this self can forget itself and become aware of the
    • self-knowledge rightly understood means self-development.
    • lecture, which concerns the subject of self-knowledge in the
    • ourselves that at death the human being leaves behind only
    • together of themselves, so do the physical forces need the
    • painting, and just as we do not feel the stab of the dagger
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  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • riddles of life such as our relation to the spiritual world, evolution,
    • to connect even remotely adequate ideas. And indeed, it is
    • implies. For most people it remains extremely vague. If books
    • virtues should be developed. When the Rosicrucians spoke of
    • mysteriously told, Paracelsus, the great medieval physician
    • gain even elementary knowledge of this spiritual stream that
    • today about certain elementary aspects of Rosicrucianism that
    • grotesque, often merely comic, but also often fraudulent, and
    • seldom accurate information.
    • who genuinely strives to attain knowledge of the spirit
    • been developed through certain strictly circumscribed
    • The great secret is revealed of what “ultimately holds
    • the world together” — a revelation that is truly a
    • as senseless to seek that path as it would be to first walk
    • of today's European is completely different from that of the
    • methods are developed whereby he becomes the instrument able
    • method developed by the Rishis, the great spiritual teachers
    • in ancient India, is still valid for those belonging to the
    • first basic rule; to elaborate it further would lead too far.
    • relaxed, but the higher Rosicrucian knowledge is not
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • riddles of life such as our relation to the spiritual world, evolution,
    • look at Richard Wagner's relation to art on the one hand and
    • expressing what he discovered, or what he felt about plants
    • feelings and sentiments it aroused in the poet would be
    • unjustified. The reality is that in the human soul, precisely
    • what the external world is unable to say about itself is
    • of the laws, however, it nevertheless grows and develops.
    • strove, his whole life long, more honestly and sincerely to
    • his “doubts and delusions” (sein Wähnen
    • by error and delusion is all too well-known to someone who
    • honestly and sincerely pursues the path to higher knowledge.
    • person believes he will discover finds expression through
    • many deluding images that come to block his path and slow his
    • travels the path of knowledge will eventually reach that
    • peace from error and delusions.” (“Weil hier
    • mission of world historical relevance; he felt that the
    • of artistic creativity in religious feelings and perceptions.
    • The artist, he felt, has a kind of priestly calling, and that
    • religious dedication. It should fulfill a religious task and
    • mission in mankind's evolution. He felt that he was one of
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • riddles of life such as our relation to the spiritual world, evolution,
    • in relation to religious records. Today we shall attempt to
    • instances. The Bible is after all a religious document that
    • actual writing of the four Gospels and Scriptures in the Old
    • aware that someone who, out of a heartfelt need of his
    • Christian faith, turns to the four Gospels known as the
    • Gospel according to Matthew, to Mark, to Luke and to John,
    • more religious age. Nor can a person have any idea of the
    • faithful were in no doubt that the writers of the religious
    • impossible for them to believe that fault could be found in
    • beings find it difficult to transport themselves into such a
    • mood and attitude. They read the Gospel of Matthew and that
    • seed of all the doubts aroused by disparities in the Gospels
    • subjecting the Gospels to detailed scrutiny we believe to
    • In regard to the fourth Gospel, the conclusion is drawn that
    • must ask ourselves how it came about that no one for
    • are now criticized. It is difficult to believe that only very
    • have access to the Bible. But are we really to believe that
    • decided which Gospels were true, and there it was ordained:
    • so-called harmonizing of the Gospels took place. This meant
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  • Title: An Impulse for the Future
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    • and Elisabeth Vreede. Mieta Pyle-Waller's notes were reviewed and corrected
    • and Elisabeth Vreede. Mieta Pyle-Waller's notes were reviewed and corrected
    • based of the notes by Meita Pyle-Waller and Elisabeth Vreede. Mieta
    • belong many things said in intimate circles at certain decisive
    • nevertheless one can well sense how diverse the tasks are which the
    • words express, and a light may be felt which must be half veiled,
    • who could accept these seeds of the future, surely there were some
    • those who – like the hard ground in the Gospel parable –
    • develop new forms of being. Passing through death and the submergence
    • development to new forms of being rules.
    • describing it pictorially according to race and nation, the religions
    • contained what the soul needed as strength in order to develop in a
    • intellectualism, which separated the soul for a while from its
    • isolation, grasping the higher I, could find itself again in the
    • fire-spirit of the helper sent in the time of need.
    • relation of dependence on the teacher would gradually develop into
    • which consider themselves anchored in
    • spirit, must pass a trial. Such a self-desired trial always calls
    • forth an accelerated karma; also what is gladly hidden from the self
    • objective of which is to raise human development to a higher stage.
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  • Title: Article/Lecture: West-East Aphorisms
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    • We lose the human being from our field of vision if we do not fix the eye
    • himself in the act of cognition. In cognition, man uses as an instrument
    • his sense-nerve nature. For feeling, he is served by the rhythm living in
    • feeling lives and the waves of will pulsate.
    • rhythmic life of feeling than does the man of the present age. The Oriental
    • experienced the world as Self. Upon the rhythmic waves of conscious breath,
    • weaves in a spirit element or music and picture. It is released from the
    • breath and woven together with the spiritual in the world. The Self is now
    • world in himself, and in his spiritual life today he has the echo of this.
    • way to find himself in the world. If the Western man should wish to become
    • given him the feeling of the Self. which the Oriental had only in a
    • dream-like way. If the Yogi had sought for himself in the world as the
    • The Eastern man had the spiritual experience as religion, art, and science
    • state of a true human being. This was religion. But in the sacrificial
    • religion developed its own being, and only beauty still continued united
    • knowledge. Art was transferred to its own world. Religion, the source of
    • when the middle region of the earth held sway; knowledge became the
    • independent mistress of its own field in man's soul. Thus did the spiritual
    • Whoever follows him in the spirit may find a religiously Intimate knowledge
    • striving in beauty toward artistic revelation. If the Western man beholds
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  • Title: Contrasting World-conceptions of East and West
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    • Human Soul in Relation to World Evolution,
    • Menschliches Seelenleben und Geistesstreben im Zusammenhange
    • Mit Welt- und Erdenwickelung.
    • Human Soul in Relation to World Evolution,
    • Menschliches Seelenleben und Geistesstreben im Zusammenhange
    • Mit Welt- und Erdenwickelung.
    • Delivered
    • To-day I feel called upon to explain to you a few
    • anthroposophical facts closely connected with the human
    • that I am telling you now, applies to the present-day human
    • being; that is, to man and the way in which he has developed
    • ourselves: How are we connected with a world which is closed to
    • we are asleep? When we ask this question, we immediately
    • human evolution, unless we bear in mind the development
    • human being belonging to our so-called civilised world must
    • development without any clear thoughts. At that time
    • that ancient culture which developed and flourished in the
    • developed through our education, and what we have learned
    • were unable to do so, we should be helpless in the present-day
    • to a certain extent completely under the influence of the
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  • Title: The Mystery of Golgotha
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    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • remote past of the world's development. It is not a plausible
    • transformed into Manas, Buddhi and Atma, or into Spirit Self,
    • Life-Spirit and Spirit-Man. Jesus of Nazareth was a Chela of
    • When a Chela has absolved the purification of his three bodies,
    • to sacrifice himself. In his 30th year, the Ego of Jesus left
    • back into the history of the development of the earth and of
    • Also planets develop through different incarnations:
    • us now transfer ourselves upon the Sun. There, the so-called
    • Christian esotericism they are called Angeloi = Angels. Only
    • development.
    • that below, upon the physical earth, there lived highly
    • developed beings, but physical beings, higher than the present
    • animals and less developed than present-day man. These
    • physical beings formed a kind of shell, a dwelling-place
    • Beings. The physical shells of human bodies were upon the
    • sea, which were then poured into a number of vessels.
    • Moon-Spirits, whose stage of development was one degree higher
    • being into mankind, thus enabling it to develop further, Man
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  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • to a new one is celebrated in our part of the world in the
    • through our senses. Let us now look upon the so-called lifeless
    • lifeless substances appear devoid of life. But in every
    • lifeless object we can see a soul-element, a spiritual
    • element, so that we can also speak of a soul and spirit
    • pertaining to our so-called lifeless, an-organic, purely
    • skeleton, or the earth's solid substance, so that when we
    • of a skeleton, or of solid parts, but also of water, air, etc.,
    • kingdom which develops upon the earth. The laws which govern
    • parallelism between our consciousness and, for instance, the
    • Parallel to this we have the fact that when, for instance,
    • external physical development. The vegetable kingdom is then
    • at this time of the year something else takes place. You see,
    • earth? Those who only rely upon their physical senses and upon
    • the intellect which they think forms part of the physical
    • us now envisage something else — let us consider the
    • while the plants develop their leaves, flowers and fruits they
    • cannot develop thoughts about these processes. They can think
    • at this time of the year, approximately around New Year's Eve.
    • INTERPENETRATE, continue their development separately and again
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • Spiritual Relation in the Configuration of the Human Organism
    • side the physical and etheric organism are connected more closely and
    • merely on the factual act, it means that something makes an impression
    • organism. I will indicate this by mingling the eye with this (yellow
    • absolutely clear about this: what first comes into consideration in
    • immediately, if you observe your seeing not superficially, but in a
    • seeing somewhere a red color, distinguish yourself, in regard to your
    • cannot distinguish yourself from the red. This red is something that
    • fills your consciousness completely, you are nothing else than this
    • red. You can realize this especially well, if you, let us say, imagine
    • first have to make it clear to yourself, while looking at this large
    • (diagram, dark blue). This kidney system belongs first of all to the
    • physical organism of man and has in itself parts that are solid. You
    • much of the solid, the mineral, in himself: 90% of him is a column of
    • water. Nevertheless, he has firm parts in himself. These solid parts
    • liquid there are finely dissolved those solid parts, mentioned before,
    • in the human astral body (red). And this (yellow) is what arises through
    • meet in the right way? Well, we have to deal again with something extraordinarily
    • forces, it is also developed very early during embryonic life, and it
    • only a dead body. This human head is a marvelous creation (Gebilde).
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • Spiritual Relation in the Configuration of the Human Organism
    • about man himself in his constitution. I would like to do this today
    • this time. Man needs nourishment to sustain himself. He has to take
    • takes into himself from the outer environment undergoes a very powerful
    • process is very well known today. We take up the food — staying
    • ourselves and assimilating them, they will already be somewhat changed
    • change over into something entirely different from what they were outside.
    • plant — have as life in themselves, has to be driven out. Only
    • if I want to express myself that way.
    • where our foods have undergone a certain inner development until they
    • get into the bowels, where they have approached these lower digestive
    • must first be achieved on the way from the mouth to the bowels, that
    • the bowel into the lymphatic glands and then into the vessels of the
    • way from the intestinal organisation through the vessels toward the
    • I have described to you up to now. Namely we would have to be beings
    • and then we would have to begin to be angels, because our ether body
    • would take up the foodstuffs and completely dissolve them. We would
    • the earthly state, what other wise by itself would form only as something
    • the ether body and fly around on earth as such angels. But since the
    • the ether body. Now an activity has to be developed that everything
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • Spiritual Relation in the Configuration of the Human Organism
    • from the Dark Age into the Light Age, present cognition has to completely
    • think today, is nevertheless true. Only we must understand matters in
    • the right way. I would like to make clear, with the help of an example,
    • — the Light Age, which once existed (approximately in the 7th
    • one can see much by it. Namely, during that Light, or illuminated age,
    • it in this way: in him death is fighting. And making well one regarded
    • One spoke that way because healing was then done entirely from the etheric
    • one was healing altogether in relation to the etheric body.
    • a somewhat different type at that time, but one can nevertheless speak
    • of this type of illness. One then said to oneself: this person has become
    • people--mostly spent all their life at the same place. Nevertheless
    • himself. Therefore one said to oneself if a person has been taken ill
    • relation his human organization had to the spot on earth on which he
    • one said to oneself: if the person lives there, then he is too strongly
    • surroundings. One has to heal him in bringing him into the right relationship
    • person has too many effects of the earth in himself — because
    • one has to give him relief — one has to bring super-earthly forces
    • into him. One said to oneself: In these or other plant-blossoms, super-earthly
    • extracting their juice. One said to oneself: this plant is blossoming
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  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • carry responsibility for these developments.
    • aka: Elementary Beings Behind Physical Activities)
    • connect ourselves inwardly with the soul-stirring events of our
    • There is hardly anyone who is not more or less intensely
    • souls. If we look at world events and our own actions, feeling,
    • something that has happened and that perhaps we ourselves have
    • to happen as it did, and we ourselves could not have acted
    • another thing will happen in which we believe we may be
    • runs to some extent through all our intellectual endeavors.
    • firmly to the belief that the world is pervaded by spiritual
    • that human beings cannot do other than submit passively to a
    • Immanuel Kant, 1724-1804, German philosopher of the
    • these just as well as the other. We can prove with the same
    • questions we have introduced also belong among the ones Kant
    • fact that one can just as well prove positively, in as proper
    • because we can prove the one just as easily and conclusively as
    • both these alternatives can be conclusively proved. You will
    • intellects, something occurs that can be called confusion in
    • as on the left, namely an infinite number, for each number on
    • confusion. What I have just said is extremely important.
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  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • carry responsibility for these developments.
    • however, is negligent and delays the departure by five minutes.
    • deliberately, one would have to say that all those people were
    • thinking and believe we can solve it that way. I showed that in
    • also examine all the implications for human knowledge itself,
    • thinking precisely in life's most difficult problems, why we
    • thinking, feeling, and willing. I mentioned that as late as the
    • fifteenth century people had a feeling that just as positive
    • and negative electricity play a part in natural processes, and
    • explained that a simple folk tale grew out of the feeling that
    • play their part. The story tells us that this clock in the
    • received the power to create it entirely through a kind
    • governor wanted to keep this clock all for himself and would
    • he felt death approaching was the clockmaker allowed to touch
    • this folk tale we feel that on the one hand there was a sensing
    • composition of this story that we see people's feeling
    • namely in the form of the clock itself. We see that the
    • perfection, this clock included something else as well. Apart
    • in which he could see himself all the time.
    • who gives himself up to external values: the rich miser, the
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  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • carry responsibility for these developments.
    • will of course apply to every possible level of life. So let us
    • “Well, during the holidays I noted down carefully all the
    • I had obviously not prepared well. And I have drawn up a new
    • teacher, and I reckon you will achieve excellent results with
    • instances where he had achieved excellence, and tried to plan
    • you will achieve excellent results with your class. I see with
    • self-knowledge guide their future steps.” You see, a
    • “Well,” said the headmaster, “you will also
    • have seen the mistakes you made and the things you did well,
    • I have done well. But I have only studied the pupils'
    • I have just observed what I believe had to happen out of a
    • “Well,” said the headmaster, “you seem to be
    • a very self-satisfied person. Have you at least drawn up a
    • that.” “Well, what do you intend to do with your
    • what kinds of pupils I will have this year. And I believe I
    • they will be like next year. Only time will tell.”
    • “Well, are you not intending to plan subjects for
    • set the work accordingly.” “Well,
    • exceedingly well, but with the third he always found that
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  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • carry responsibility for these developments.
    • aka: Angels, Man and Animals in the Light of
    • interrelationships are in the world, and that what takes place
    • in one area must be looked at in an entirely different light,
    • happen immediately afterward. With this kind of observation we
    • point of view we can say lightly, “Well, we try to
    • made those Romans feel compelled to carry out their campaigns
    • subsequent developments.”
    • Teutonic tribes, the whole subsequent development of Central
    • were in those days, all the later events have developed right
    • mentioned in connection with these studies, namely, that
    • right relationship to our past actions if we merely continue
    • is past, including our own actions, belongs to the realm of
    • relationship to our actions if we can look objectively at
    • objectively and not wishing we had acted differently. The
    • the feeling of regret, we would be removing a moral impulse of
    • with it when we simply look at all that has happened completely
    • objectively?
    • “If it had consciousness it would believe” —
    • unconscious of it. Consciousness would be eliminated. And that
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  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • carry responsibility for these developments.
    • of Religion)
    • become so well acquainted with. We consider man as a synthesis
    • astral body and the I. If we confine ourselves to what
    • observe it externally with our senses, and everyone else
    • to it by saying “I.” Nevertheless, it remains
    • and that we come to the point of naming it actually tell us
    • are philosophers who imagine they know merely from philosophy
    • immediately respond to this philosophical opinion by saying,
    • are speaking of something entirely different.
    • and a person cannot say “I” to himself. If he
    • though he is encountering a picture of himself, that is to say,
    • he looks at himself. He does not call himself “I”
    • coming in feels like hitting our hand against a solid object,
    • more than this ego reflection? Well, this reflection
    • so long as we are active solely on the physical plane? If we
    • will. Everything else underlying the physical body cannot
    • how the physical body has developed and what it is composed of.
    • will we actually become conscious of ourselves. But of
    • physical body. Nothing else remains in the I but the
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  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • certain reluctance to merge themselves into the cultural
    • feeling of the link with the spiritual world still lingers,
    • concerned themselves with conceptions of the spiritual world.
    • personalities who have lived entirely in the conceptions of
    • difference is felt particularly strongly by those souls who
    • that in the course of recent times, until well into the
    • materialistic thinking and feeling, on the earth became more
    • came to earth with those children helped in large measure to
    • interrelationship between the physical and super-physical
    • and souls of our youngest fellow citizens has contributed
    • melancholy expression seen in our youngest children, in their
    • noticed. Should it be noticed, that in itself would awaken an
    • human beings in their earliest years; one must indeed develop
    • sound to many today) by allowing oneself to enter into the
    • and above all interjections, are relatively easily understood
    • by the dead — I repeat relatively easily — but
    • ourselves, in those, that is, who speak with the dead. And
    • feeling for the picture expressed by the noun has been so
    • concretely. To speak of a germ does not generally mean that a
    • abstract to the concrete. Then because you yourself go from
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  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • this problem is intimately connected with the fundamentals of
    • movement, and for this it is necessary to make ourselves
    • in the social life comes ultimately from what people think
    • and feel, and, according to the impulses of their characters,
    • what they will. But in the age of the development of the
    • feeling and willing: this is the task of the epoch of the
    • development of the consciousness soul. Therefore much will
    • spring from subconscious sources in human relationships to
    • and farther afield making enormous demands of the people.
    • mankind fell into the present catastrophe and this
    • say that real goodwill exists extensively in regard to this
    • question. What exists is something like a yielding to what
    • morsel now and again, for fear that otherwise their mouths
    • out of knowledge of the relation between physical and the
    • these problems than most people can develop my reason of our
    • feelings and will impulses depending upon languages. Consider
    • again how infinitely much that is not clear in such things
    • turning our attention to the development of language, till
    • now we, as earthly men, have developed a certain inclination
    • task in this fifth post-Atlantean period to develop the gift
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • of facts they themselves often advance concerning it and form their
    • judgment entirely in accordance with their own knowledge. It is not
    • no one else knows, others can at best only believe it.” Such a
    • judgement comes about merely because one refuses to go into the sources
    • arising in this way we may include the belief that Spiritual Science
    • misunderstanding. Spiritual scientists who seriously and adequately pay
    • of mind, the mood of soul, of their contemporaries, and will ask themselves
    • world, which can appear to men as a reality and not merely as something
    • that should arise in our time is nevertheless extraordinary. This rejection
    • Movement would feel moved by what is so critical in the present state
    • selves instead of being aroused to some interest in the great questions
    • and if they can satisfy themselves that some particular thing does not
    • delusion. For some time we have actually been living in an age very similar
    • are very different from those who previously held the power. This migration
    • of the cultural basis and a raising of levels as a whole. But this would
    • wisdom succeeds that of passion and delusion.” For, as an abstract
    • to succeed the old deluded ideas? It is just such men who immediately
    • fall back on any kind of deluded ideas that have become mere fine words.
    • Then they are at once ready, once more to seize upon the old delusive
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • in relation to the whole understanding of his connection with the world
    • be differently understood which, apparently well founded, shines forth
    • of men and so on. Only a deep understanding of things can help to clear
    • is exposed. For this deep understanding is well adapted to strengthen
    • the soul, so that this soul is a match for much that always makes itself
    • felt precisely in opposition to the most earnest endeavours in world
    • absolutely objective towards other spiritual streams, how he certainly
    • if they would bestir themselves to go into the facts concerning the
    • the chaos that is about to break upon us, unfortunately far too little
    • reason to assume this spiritual scientist to be an unintelligent reader
    • taking into account all the prejudice belonging to certain religious
    • way, nature herself is to be looked upon as direct revelation of the
    • to make it appear that it is believed where the actual ranks of the
    • individualised among themselves and having a personal and superpersonal
    • existence in themselves—it is believed that there can be any question
    • from “Voices of the Time”, namely, that in sir Spiritual
    • soul of man is itself a drop in the ocean of this divine. Such and similar
    • teaching that a divinity should live immediately in the soul is heretical
    • that where men would deceive themselves these things should play a really
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • from many sides today to the detriment of present knowledge as well
    • to look for a new relation to external nature since the old means to
    • this end no longer suffice, and also find his way to a new relation
    • to his fellow men, the old relation no longer being suitable, so that
    • relationship with merely the outer manifestation of his fellowmen. Life
    • and we exert ourselves really to study these things just in their relation
    • itself into seven great successive epochs, of which the fourth was the
    • it is true only the beginning of a crisis. There was merely a preparation
    • of things that were actually to be developed in the following evolution
    • throughout the old Indian end old Persian development, and so on, ever
    • more definite relations were arising. But the Greco-Latin time, the
    • form merely a kind of repetition of what existed on another level of
    • noticeable; now they appear in his being noticeably, nevertheless there
    • new relations are making their way into mankind's evolution. I have
    • already indicated how from a certain aspect these new relations can
    • fellow men. He is not surrounded by the real beings into whom he must,
    • man himself. Both—mineral kingdom and plant kingdom as well as
    • human kingdom and animal kingdom—unveil themselves to him in such
    • and on the other hand the animal kingdom and human kingdom reveal themselves
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • borne in mind that man's ordinary sound intelligence, as I have often
    • sound human intelligence; when rightly directed, is sufficient for the
    • sense through merely understanding, through open-minded acceptance,
    • these things with sound human intelligence, man has himself the possibility
    • spiritual world, to learn to understand it with sound human intelligence
    • far man can become ripe to look into the spiritual world himself is
    • the things of the spiritual world simply through his sound human intelligence,
    • and not through intelligence prejudiced by natural science or any thing
    • else.
    • their sound human intelligence active so that it may understand, or
    • so happen that the man says to himself: What! Sound human Intelligence?—that
    • accept some particular thing through belief in authority. There is really
    • to be easier, even though this is an unconscious opinion, namely, through
    • the help of sound human intelligence is indeed very common. Those initiated
    • it so near complete disaster, that he is left with a feeling like someone
    • himself or let the coal drop. This is an experience arising very often
    • in those who meditate. They do not seek to let their sound human intelligence
    • which indeed in themselves naturally have their justification. It is
    • excluded, it must be actively, diligently, applied. If for sometime
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • Paganism, Hebraism, and the Greek Spirit, Hellenism
    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • Paganism, Hebraism, and the Greek Spirit, Hellenism
    • soul, his whole heart and not just by ordinary intelligent reflection,
    • unites himself with the knowledge gained by anthroposophical research,
    • repeatedly to ask himself what attitude to the Mystery of Golgotha is
    • say this. It cannot recognise the Gospels as historical records in the
    • notes which, in addition to the Gospels, we have about the Mystery of
    • what creates the special relation of Spiritual Science to the Mystery
    • certain time by livingly re-uniting Himself with earthly development.
    • It goes without saying that in relation to its inner law this belongs
    • out to you something that, when looked at purely from the point of view
    • But next we have to look at the other side and say to ourselves: And
    • themselves the burden of that guilt, that greatest of all guilt, the
    • understanding when they want to give merely abstract, logical form to
    • in such a way that the culture of the civilised world not only was absolutely
    • transformed but entirely renewed. This is to begin with the external
    • heathen world. In its religious conception Judaism has something radically
    • different from any heathen religious conception. It may be said at once
    • religious conception.
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • First six lectures (out of twelve) from Rudolf Steiner's Collected
    • Leyh died. I believe from the very fact of her expending so much energy
    • to come up and down here—I believe that from the keenness with
    • to feel what a delightful and precious personality has left us if one
    • standing-by, in all the help given her, how fond they had become of
    • this personality. I need not dwell at length on what we all feel in
    • so well in her intimate circle, not only during her suffering of the
    • with her in her intimate circle, and also those less intimately connected
    • whom physically they have been permitted to be so closely connected
    • follow only with sorrow, what our Anthroposophical development wills.
    • the Mystery of Golgotha, has not been entirely imparted to mankind either
    • all at once nor during the relatively long time that there has been
    • revealing Himself actively, entering into their souls, giving souls
    • connection with the Christ and feel themselves strong for their earthly
    • it is already necessary today to make clear to ourselves what actually
    • belongs to the revelation of the Christ impulse. To come to a right
    • that the human race has really developed, really changed, in the course
    • this force, for making oneself acquainted with the spiritual world by
    • a crisis. This crisis showed that the force in connection with the revelation
    • help from a region that was not of the earth, a region outside the earth,
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  • Title: Regarding Higher Worlds
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    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • means to have advanced in the spiritual scientific fields, that
    • the soul, but rather a certain development of our world of
    • impressions, our feeling-world, a certain inclination, we could
    • world view comes ever closer, and the world of feeling makes it
    • These revelations become absorbed just like facts on the
    • statements is not to be sought in the same fields as are the
    • scientific or occult methods, we can build in ourselves a
    • our next lecture: “What is self knowledge?” Today
    • religion, as the heavenly world, the actual spiritual world.
    • Worlds is withdrawn because we haven't developed the organs
    • substance of their world just as we, humans, self conscious
    • blood. The distinction of these described beings is namely that
    • we need to immediately make a note when we speak about these
    • our physical plane which belong to the various kingdoms of
    • established. When you see a person today, you may well
    • Just think about yourself, how you may observe your soul in the
    • the joyful message filled your soul with delight and pleasure
    • and how this feeling lived in the soul. Then think how your
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  • Title: Goethe's Relationship to his 'Faust'
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    • Goethe's Personal Relationship to his 'Faust'
    • Goethe's Personal Relationship with his “Faust”
    • Goethe's “Faust” undoubtedly belongs to one of
    • This ever fresh insight may bring about the belief that we can
    • Discoveries made by delving ever deeper into Goethe's
    • “Faust,” within the work itself, prompting a
    • observation of Goethe's relation to his work hold him to it,
    • wish to speak now about the personal relationship of Goethe to
    • regarding the relationship of the spiritual character of Goethe
    • conclusion, that by studying these relationships of Goethe's
    • mentioned about himself, regarding his life, his striving, his
    • itself. One goes along with the idea of being convinced,
    • to one or other individual, that these are useless in relation
    • at the way Goethe considered himself, that one can't really get
    • Goethe himself, in his personal consciousness, within his
    • degree to the relationship of Goethe to his
    • “Faust.” I can't allow myself, due to a time
    • constraint, to closely discuss Goethe's relationship within the
    • and such-like. I wish to restrict myself to the discussion
    • regarding the relationship of Goethe to his “Faust”
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  • Title: What is Self-knowledge?
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    • What is Self Knowledge?
    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • What is Self-knowledge?
    • occult themes namely getting a glimpse into the Higher Worlds.
    • Yesterday we had an open lecture in which we occupied ourselves
    • theme to which we will apply ourselves today relates in a
    • relationship to all anthroposophical striving. What is so often
    • self-knowledge of mankind, a self-knowledge which leads to the
    • theosophical literature and elsewhere, but is adhered to;
    • genuine self-knowledge is an accompanying phenomenon which
    • needs to run parallel with all real research into the areas of
    • the Higher Worlds, running parallel with development of all our
    • inner soul forces. The “Know Thyself” ancient human
    • the occult scientific sense self-knowledge in relation to the
    • most varied stages of human development. We will commence with
    • the most ordinary, everyday self-knowledge and rise up to this
    • self-knowledge which can be called World Knowledge in the
    • anthroposophic sense; and to above all, relate each single
    • element we discuss to what could be called “occult
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  • Title: Eleven kölcsönhatás élők és holtak között
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    • Eleven kölcsönhatás élők és holtak között
    • Ez az előadás 19-20-előadások, amelyeket Rudolf Steiner
    • Címe Az előadás sorozat,
    • Ben megjelent németül,
    • Die Lebendige Wechselwirkung zwischen Lebenden und Toten.
    • Az angol, a címe ennek előadás,
    • leíró Vázlatok a lelki világ, 1. rész,
    • Ez az előadás 19-20-előadások, amelyeket Rudolf Steiner
    • Címe Az előadás sorozat,
    • Ben megjelent németül,
    • Die Lebendige Wechselwirkung zwischen Lebenden und Toten.
    • Az angol, a címe ennek előadás,
    • Bemutatjuk, hogy itt az a fajta engedélyével Rudolf Steiner
    • Thanks to an anonymous donation, this előadás has been made available.
    • Eleven kölcsönhatás élők és holtak
    • lebendige Wechselwirkung zwischen Lebenden und Toten)Bergen,
    • legszívélyesebben köszönöm az Önök képviselőjének épp az imént
    • elhangzott kedves üdvözlését, és meg vagyok győződve arról,
    • hogy azok a barátok, akik velem ebbe a városba eljöttek, hogy a
    • emberi csoda-műről, a vasútról, amellyel ide utaztunk, kaphat
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  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • it will itself possess the inner force with which to create its own
    • would have been an external relation between what went on within it
    • and the building itself, which might be either of the Renaissance period,
    • merely external relation between the conception of the world which is
    • The relation between them is to be an inner one. Every detail connected
    • had to proceed from the impulses of this world-conception itself. If
    • position Spiritual Science or Anthroposophy claims in the whole development
    • of mankind. The life of modern humanity has become simply intellectual;
    • the historical development of mankind. One of these, which has achieved
    • its greatest intellectual development in the last few centuries, can
    • to thyself any graven image of the Lord, thy God”. The pictorial
    • the one stream of human development. And this still holds good up to
    • the present day in the modern development of this stream.
    • the world have been built up, but none of these have, of themselves,
    • the establishment relationship with the inartistic element of the present
    • entrances into the world of the spirit; it may be entered in the intellectual
    • way in which it is penetrated by the monotheistic religions, in which
    • case the thought element, the intellectual, is principally developed.
    • our most recent times. Or, on the other hand, the element which is to
    • be found in the imaginative may be cultivated, the element of vision,
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  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • in itself which has to be introduced into the present evolution of humanity;
    • something that has a new element to be brought into the evolution of
    • development in the configuration in the capitals of the columns as well
    • the chief thing about this Building is that everything is felt to be
    • organic body is felt to be in the place determined by an inner necessity
    • included in the Building itself is in organic union with its spiritual
    • the organ left (photographed as you see from the model) which will show
    • architecture, so that you have not the feeling that it has been added
    • the way in which the motive of every pillar develops out of the one
    • we must look at the next picture (3) where the second pillar develops
    • in a developing metamorphosis, every succeeding form springing after
    • pillar develops itself out of the first — that is to say when
    • you take the forms which reach up from below and those which reach down
    • from above, and when you picture to yourself how
    • pillar develops out of the form of the first pillar. The whole of it
    • matter of fact only-relates to exterior conditions.
    • called Saturn, the second pillar Sun and so forth. Well, that is conceivable
    • essential thing is the relation of the second pillar to the first and
    • by itself. In the next picture (5) we show the second and third pillars
    • how the architrave motif progresses, each form building itself up out,
    • Maximum number of matches per file exceeded.
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • in the painting entirely out of colour, so that, as regards the painting
    • of view is actually felt — even then of course everything is only
    • from colour, can really only be at the very beginning of its development.
    • of Raphael, Leonardo, Michael Angelo and others? — that the greatest
    • which is unspiritual can scarcely do otherwise than somehow strive for
    • thinking, especially in the art of painting must make itself felt. This
    • artistic feeling certainly will only be admitted by him who has a presentiment
    • that in this world each element represents a creative whole. If we have
    • in colour. Anyone able to sink himself into the world of colour is able
    • to soar up to the feeling, that from this mysterious world of colour
    • a world of beings spring up, that the colour itself through its own
    • inherent forces will develop into a world of beings. I might say: as
    • that we should have merely a feeling for the single colour; the single
    • colour, as a rule, establishes only a relationship between man and colour
    • as such. To see blue means to feel an intense desire, longing, to go
    • colour; to look at red calls forth a feeling of being attacked, as if
    • one had to defend oneself against something, and so on with the other
    • colours. Colours have also a certain relation with that which can be
    • Blue, for instance will always help if we wish to express movement,
    • red will always help if we wish to express physiognomy. But what I mean
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  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • well as a starting point for more thorough deliberations
    • what Goethe has made of him is most closely connected with
    • what history tells of man's mood of soul, of his capacities
    • centuries, even the centuries immediately preceding the age
    • of Faust, things looked completely different from how they
    • of the sixteenth century, this wisdom was definitely on the
    • well. He knew it not only with his intellect but with his
    • the well-being, the soundness, of man. He wanted to find an
    • he makes his Faust a magician. Faust has given himself up to
    • We shall shortly hear how completely in the ancient wisdom
    • would have been able to develop in those days. Actually this
    • today. Here we see clearly that Faust both is and feels
    • himself to be a product of the new age, in which the ancient
    • Wagner, goes out from his cell into the green world where, to
    • begin with, he watches the country people celebrating the
    • Easter Festival out-of-doors in the meadows, until he himself
    • And you yourself, a young men then,
    • Helped was the helper from above.”
    • ancient wisdom could be really helpful to humanity, for it is
    • And racked myself with fasting and with praying.
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • the whole development of the Faust poem. It is indeed
    • — her mother killed herself with a sleeping-draught,
    • completely in the lurch, and knowing nothing himself of what
    • on by Mephistopheles, has fled, leaving Gretchen behind in
    • have known what befell Gretchen after Valentine's death,
    • whole is quite clear. Mephistopheles takes Faust away to
    • But the love in Faust is stronger than Mephistopheles can
    • Walpurgis-night take too great a place in relation to the
    • Mephistopheles on the Brocken.
    • like your here to set against against this, something purely
    • external — that the Walpurgis-night belongs to the most
    • Walpurgis-night itself. We may therefore slows that Goethe
    • Walpurgis-night themselves show, deeply initiated into
    • I will tell
    • you a simple story — I could tell you hundred of the
    • prevent people from believing things that were objectionable
    • speaking thus to a large congregation, for he himself
    • believed that spiritual forces do work through such
    • preacher said: very well. But may I take sacred relics with
    • he took the relics with him and was led to the place where he
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  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • Goethe's Feeling for the Concrete.
    • Goethe's Feeling for the Concrete.
    • with a really intelligent reception in the widest circles
    • expression of deep knowledge. To help us to a full
    • that Goethe's inner imagination develop out of the
    • all the concepts through his studies and mysticism as well as
    • itself. Both mystical striving and the deeper striving after
    • was developing at the time when the scenes were living in
    • said about Fichte both in the development of the
    • they are about him how he strove an elemental way to
    • formulate the divine spiritual dwelling in man's innermost
    • soul, in such a way that, by developing this in his soul, man
    • By this means he sought to feel the union of the inner human
    • to the feeling that can then be weakened to full life by the
    • however, by living feeling and experience. And for what
    • produce. He often expressed himself strangely and in paradox
    • Then came caricatures of him, caricatures of others as well
    • Jena at the time. Among these was Schelling who, striving
    • This conception gradually developed into a kind of Theosophy
    • in his opinion had dwelt in those old Mysteries. Then there
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  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • this regard will fit in well with the whole course of our
    • is allowed to work upon us, we shall well be able to soy that
    • by this scene where Faust is offered by Mephistopeles the
    • Faust henceforward refers to himself as ‘priest’,
    • When we dwell
    • remind yourselves of how the moment Mephistopheles mentions
    • sounds!” And this is all introduced by Mephistopheles'
    • words “It is with reluctance that I disclose the higher
    • development of his Faust.
    • spiritual world immediately bordering on our physical
    • understand with our intellect, and that world from which the
    • when not sufficiently developed and prepared. It might be
    • the modern materialistic intellect to grasp — that in the
    • Mephistopheles, the force of evil working into the physical,
    • not to develop errornous opinions in this sphere. We, in
    • he himself must undertake the action. But in what is meant to
    • proceed between Faust and Mephistopheles this is not the
    • Helen; therefore he does not only have to look into the
    • connection with Faust, Mephistopheles, in his capacity as an
    • ahrimanic force, belongs to our world of the senses, but as a
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  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • to post-Atlantean time) we can select one item or another out
    • think in this connection of a merely theoretic or scientific
    • task, or of anything exclusively concerned with
    • life itself. In actual life itself, impulses have to arise
    • which proceed not only their ideas but their feelings, their
    • they receive into themselves. Thus in the widest sense we can
    • is chiefly related to what we may comprise with the words
    • no longer has a true feeling of the deep way in which the
    • the problem of Evil belongs to the fifth post-Atlantean epoch
    • epoch far more vividly and directly, in a far more elemental
    • and from human feeling. Now the Graeco-Latin time,
    • himself will have to free himself from all this by means of
    • placing him in conflict with Mephistopheles who is the
    • also another necessity. It is insufficient, as a rule, merely
    • to know what belongs to the one epoch. These things can only
    • what the poet Goethe felt is connected with this perception,
    • perception, as well as it could be known in his time. He
    • to the fact that Goethe felt himself in the fullest way a
    • Professor of the History of Art, who thinks himself already
    • evidence of this. Goethe said to himself as it were: If I
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  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • The Helena Saga and the Riddle of Freedom
    • The Helena Saga and the Riddle of Freedom
    • this in relation to Goethe's endeavours in his Faust,
    • where he relates Faust to the impulse of the fifth
    • post-Atlantean age by associating him with Mephistopheles, an
    • rouse and bring forth within itself in order partly to
    • itself, entering in as it did in the first third of the
    • precisely in this fourth post-Atlantean epoch. Has not the
    • discussion, how much thought and feeling has there not been
    • on Christian soil about the Birth of Christ! How infinitely
    • struggle had already been there in a more elemental, in a
    • were in the Atlanteansforces that could be developed and that
    • had influence on Birth and Death in a far more than merely
    • their fellowmen, and thereby also upon Birth and Death. In
    • with the forces of Evil in an elemental way, just as they did
    • the force of Electricity, which will assume far greater
    • Electricity itself, Evil comes over the Earth.
    • Darkness — Beings of the hierarchy of Angeloi. In the
    • are derived out of the blood-relationship of men. Now they
    • are in the realm of men, and as Angel-beings who have
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  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • Helen — specially shows how Goethe divined and felt the
    • that there is anything in the course of Goethe's development
    • capacity for self-knowledge, From our studies during the past
    • twenties that man, through the forces he develops out of his
    • own bodily organisation, becomes capable of achieving self
    • what he is solely by virtue of his dependence on his own
    • those beings with whom man, as man, must therefore feel
    • himself quite specially connected. If we separate man out in
    • We should discover the working-together, the mutual relations,
    • physical development between birth and death if he were only
    • then be the being who only becomes ripe for self-knowledge in
    • creative beings set themselves the task of so forming man
    • that in the course of his earthly development he should
    • organisation, that organisation that is itself derived from
    • preparation for self-knowledge and for the knowledge of the
    • world derived from self-knowledge right up to the end of his
    • to give him the opportunity to pursue this self-knowledge in
    • to self-knowledge at the time that the spirits of the
    • have attained self-knowledge and the world-knowledge bound up
    • he cannot He would have had this self-knowledge as insight,
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  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • Goethe himself felt deeply that the spiritual forces,that can
    • be developed today in man's conscious life, cannot go so far
    • as man by nature reaches. Those who believe that what is
    • extends more and more widely, but to our having recourse to
    • may advance on its own lines, what Goethe felt to be
    • with the spiritual, in reality relates only to earthly being
    • lying, as it were, both below and above the threshold of
    • ordinary consciousness. Below the threshold of ordinary
    • themselves to know a little more about waking. If they would
    • things. As we all know, we are in a genuinely waking
    • condition only as regards our ideas and part of our feelings,
    • while the greater part of our life of feeling, and above all
    • Sleep-life projects itself into waking life. We could be far
    • abandons himself to the flow and the caprice of his ideas.
    • Consider hew, when you give yourself up in this way to the
    • sleep-life and the dream-life arising from it. Nevertheless,
    • intellectual thinking, and yielding conclusions beyond the
    • grasp of human senses or human intellect.
    • dreams with the utmost surety, namely, that in them something
    • position consciously to transport ourselves into that world.
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  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • make ourselves thoroughly acquainted with the character of
    • of spiritual science. It is not merely that from an
    • possible within the course of human development, when we look
    • thinking where natural science is concerned is precisely what
    • understanding. nevertheless, it appears to me of quite
    • spiritual life — and not least for the religious life — that
    • He tells of this himself. I know that what I now have to say
    • physics of tomorrow will find itself obliged to accept. In
    • Goethe himself tells us that up to the beginning of the
    • nineties of the eighteenth century he believed, as did other
    • himself; as currents of matter, or as oscillations, or as
    • some kind of electrical impulse. The arising of colors was
    • Goethe found himself obliged to abandon this conception that
    • for a materialistic physical representation, but is useless
    • the disposal of His Excellency von Goethe. But, once in his
    • glance through a prism, believing that if he looked through
    • phenomena to another, traced them merely to primal
    • bright colors appear, red, yellow and so on. Here it is not a
    • hypothesis is expressed here nor any theory — merely
    • not concern him merely to invent hypotheses like the wave
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • Faust's Knowledge and Understanding of Himself and of the
    • Faust's Knowledge and Understanding of Himself
    • the demonic powers dwelling in the sea, — that is, the
    • self-knowledge and self-understanding in human evolution? It
    • own nature by merely acquiring knowledge received through the
    • nature that a human being could be intellectually put
    • simply the image of himself that a man can form with the help
    • developed atavistic clairvoyance, man contemplated nature
    • not wanting to invent an imaginative world himself, calls in
    • the Greek world in order to tell us that, whatever a man may
    • sea-festival? To understand his feelings, we must take
    • ourselves back into the conceptions of the old Greeks, to
    • which Goethe himself went back in his representation of this
    • these people when they forsook the level ground, the plain,
    • the open sea. This feeling that the open sea has special
    • power to release the soul and spirit from the body was
    • with the feeling.
    • open sea, where he no longer feels himself within reach of
    • but for the Greek it meant entering a completely different
    • felt as freeing one from the body.
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  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • prejudices the purely artistic force of its construction. I
    • Eckermann, namely, that there is much concealed in his
    • form that, regarded merely from the theatrical standpoint,
    • following up the problem of man's self-knowledge, man's
    • comprehension of himself. For Goethe, knowledge was never
    • something merely abstract and theoretical; to grasp the truth
    • and opportunities of development. But, in addition to this,
    • the urge for knowledge must be related to all the claims life
    • meant to be represented merely as a man striving after the
    • comprehension of the self, comprehension of the forces at
    • by the understanding, cannot lead to this self-knowledge. For
    • world, can recognise in himself. Whoever makes use only of
    • soul only Homunculus, an elemental spirit who has come to a
    • the whole of his life, Goethe was ceaselessly occupied in
    • been, in existence. Hence Goethe tried to associate himself
    • felt and experienced that man is not to be grasped through
    • represent; and to help in the task, he took the pictures of
    • his feeling he was removed at least form the superstition of
    • myths developed by the Greek spirit, there is not merely
    • poetry, there is a true vision of reality. And the element
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  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • Mephistophelianism
    • to evoke the feeling that, in the whole of his inner life,
    • I wanted you to feel that he succeeded, as perhaps no other
    • artist, no other poet, has ever done, in developing an
    • to be utterly useless. All that was attempted in these
    • enjoy a poem, a work of art, in the same element in which it
    • of use. You see, there are two fundamental feelings at the
    • towards spiritual experience. One of these feelings comes
    • ourselves. Then, too, if we wish to make our lives fuller in
    • to think but also to will. And feeling lies midway between
    • purpose of our proposed study, we may ignore feeling, and
    • reaches it. And while he is feeling that he is still nowhere
    • be able to reach the goal thinking itself has indicated.
    • begin to feel harassed by the hindrances to thought. This
    • feeling of being frustrated in thought is a profound human
    • establish ourselves in life with our will that passes over
    • the will translated into deed, we again find ourselves up
    • against a boundary. But now it is a different feeling that
    • willing one is snatched away. Someone else arises in our
    • the second feeling which, when experienced by man, leads him
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  • Title: Anthroposophy as a Demand of the Times
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    • satisfied with what is called a belief, an assumption arising
    • out of obscure feelings and such like. Particularly the
    • have yielded the greatest successes in the field of natural
    • so forth, namely the sense perceptible real world. This is,
    • successes to the fact that it has limited itself to the
    • with this, as one believes, fully proven acceptance of limits
    • which lives in many human souls in vague feelings, in all sorts
    • unsure and unable in outward actions, in relationships to their
    • fellow human beings and so on. For it is gradually felt more
    • still something quite different involved. Man gradually feels
    • one calls a halt before human self-knowledge. Then one
    • the human being himself.
    • thereby one also undermines one's real inward self-confidence.
    • Whereby does man feel himself to be part of the natural world
    • bears this world of nature within himself in his outer physical
    • of it. Through this we can feel connected with physical nature.
    • We would not feel that we existed in this physical nature if we
    • explore ourselves as physical beings. But in the same way it is
    • with the supersensible, with the as truly felt spiritual inner
    • consciousness. If we cannot feel ourselves as belonging to a
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  • Title: The Ten Commandments
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    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • Today we will occupy ourselves with an important document of
    • present line of study, yet nevertheless stands in an inner
    • relationship to it. It is the Ten Commandments, which we will
    • help clarify our understanding of this document.
    • What we have examined in the developmental route of mankind in
    • understanding of the revelation regarding the greatness, the
    • in Sinai. Let's remind ourselves about our contemplation of the
    • will strive to direct our souls more precisely to how
    • can ask ourselves in which spiritual regions these Rishis moved
    • out of their bodies, and thus step into a relationship with
    • planes because these elevated beings of the lower Devachanic
    • astral plane in the old Egyptian time. A relatively large
    • he moved freely throughout the astral plane. Even his people
    • were chosen to behold certain revelations, and were capable of
    • began, was this: those people who were completely dependent on
    • the physical plane were to be given a revelation out of the
    • and it was relatively easy for people to understand: we give
    • establish a kind of relationship between the people and the
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  • Title: Way of Knowledge
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    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • Die Beantwortung von Welt- und Lebensfragen Durch Anthroposophie.
    • and will best fill our time by immediately entering into a
    • life of feeling and of experience is enriched, calmed and
    • thoughts are unimportant in our life of feeling. It's like
    • worlds or whatever else, to fill our minds with enough science.
    • — That is definitely correct because science, as
    • work into us, it becomes transformed in us as feelings, as soul
    • of this knowledge. It is quite different to merely recognise
    • to come to grips with the relationship between the outer
    • surrounds us, as well as in those things which we also meet as
    • and the apparently lifeless world of stones we can come to
    • doubt that feelings, pleasure, joy and pain can be inherent in
    • related to the entire surrounding world, that all beings are
    • yes, one may be tempted to admit that an apparently lifeless
    • also feel hurt