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  • Title: The Inner Development of Man
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    • can certainly not be elaborated upon in the course of a brief lecture.
    • as a human being. The course that the inner training takes is quite
    • essential for this comprehension. The golden rule is this, “Live your
    • to which you can surrender yourself so that you can sense how a given
    • you will wake up tomorrow morning, provided circumstances and your
    • mortal. Check the thought that passed through your head a moment ago
    • soul and for awhile all our surroundings, be they of the era, the
    • in the first four sentences of the book,
    • These four sentences, which are carved into the inner walls of every
    • soon be extinguished if he did not give it new nourishment every new
    • difficult to cast aside in our civilization, namely, the urge to learn
    • if you confront your fellowman immediately with your own opinion. We
    • and peace, as well as the other virtues mentioned above, he nourishes
    • The first four sentences of
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • strange that something like our theme today, which touches so
    • to be something unpractical. But if, in our time, Spiritual Science
    • questions which play into our day-to-day thinking and into our
    • to say about those questions which are a part of our times. For how
    • question regarding women. Of course, no one must imagine that
    • everyday life, and which since then, has transformed the whole of our
    • life of public commerce, our whole social life? It happened little
    • course you know the other incident which occurred in the Bavarian
    • — and also for our question today. For this reason anyone who
    • our culture, for today this is simply a fact. There are opponents to
    • taken up these professions under significantly less favourable
    • conditions than men. One has only to consider under what unfavourable
    • Of course a materialistic view of the world and of the human being,
    • course, there is also the general social question concerning women
    • only in our time? Let us be quite clear about this.
    • to study at university in order to have an influence on the course of
    • question is a product of our present culture and can be posed only
    • labourer in earlier centuries. One cannot say that the peasant woman
    • because in past centuries and particularly in the last century, our
    • regards the academic professions, everything in our world, in our
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  • Title: Lecture: Problems of Nutrition
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    • Although the animals, too, derive their nourishment from plants,
    • the capacity to extract nourishment where nourishment for men no
    • fears aroused by our industrialized agriculture, the individual
    • be seen, however, that particularly in our age spiritual science
    • have to say, therefore, does not recommend one course as opposed to
    • however, and similarly our bodies are of no use to our higher
    • organism if they do not function properly. Our freedom can be
    • When we as spiritual scientists consider our
    • organism, we can ask ourselves if we do not make our bodies unfit
    • our lives if we become bound by and dependent upon our bodies
    • instrument for the impulses of our spiritual life? Will we lose our
    • freedom and become dependent upon our bodies if we ignore what is
    • the right nourishment for us? What must we eat so that we are not
    • replenish them with further nourishment. Men must concern
    • materialistic one. We must rather ask ourselves what the essential
    • Our attention has frequently been focused on how
    • body beyond the physical. Added to these is the ego, the fourth
    • when we see in him this fourfold being. Only with the total
    • fourfold man before us can we do justice to the scope of the
    • question of how these four members of man's organism react to the
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  • Title: Lecture: The Etherisation of the Blood
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    • are to reach a worthy goal in world-existence and if our actions are
    • Let us ask ourselves the question: Why is the achievement of
    • Here we have examples of the two extremes of human behaviour. The
    • in which we can find our bearings only by summoning the findings of
    • occult investigation to our aid. Here another polarity confronts us
    • Anthroposophy we know that in waking life the four members of a man's
    • ego are outpoured into the great world bordering on physical
    • an awakening of our spiritual senses. In the night, of course, we are
    • your own thinking, of your personal resolutions. When someone knocks
    • a decision of your own thinking and will. If you are hungry and seat
    • yourself at a table, that cannot be called a decision made by the
    • will, because it is occasioned by your circumstances, by the needs of
    • your organism. Try to picture your daily life and you will find how
    • little the will is directly influenced from the centre of your being.
    • the waking life of day, our will is influenced only in an indirect
    • permeates our organism from outside, and invigorates it. We feel
    • strengthened in the morning because what has penetrated into our
    • conceptual activity ceases when we ourselves are asleep. To begin
    • you represent thinking rightly to yourself when you picture the human
    • irrespectively of any other factor. But our soul experiences sympathy
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  • Title: Lecture: Overcoming Nervousness
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    • Nervous Conditions in Our Time
    • four members of physical body, etheric body, astral body and ego
    • example. Many other conditions might be mentioned, but who in our
    • hopeful. There are many harmful factors strongly influencing our lives
    • It is extremely harmful for our time that many of the men who hold high
    • worse than to feel remote in your heart from the things you have to do
    • with your head. It is not only repugnant to sensitive people, but it also
    • our lives. Strange as it may seem, anthroposophy shows it to be harmful
    • means of remembering where it is. This does not, of course, apply to all
    • of immense importance because in our time weakness of the etheric body
    • mean that we need become fanatical about the indifferent use of our right
    • one wishes, provided, of course, it will do no harm to leave the wish
    • unfulfilled. Just examine your life and you will find countless desires it
    • quite well do without. If you set out to examine yourself systematically in
    • is, strength of the ego over the astral body. If we subject ourselves to this
    • been neglected in our earlier education.
    • through our interest in anthroposophy, our thoughts are directed in the
    • a strong force within me. When you thus place yourself in consciousness
    • weakness simply from the manner in which your decision is made. This
    • and you will find it will do much to strengthen your will.
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  • Title: Jesus and Christ
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    • requested by our friends here, a subject having great significance for
    • of our day. Misunderstandings can easily arise especially with a
    • many in our time the most important question in the spiritual life of
    • whole course of mankind's evolution.
    • phenomena with each other, or when we immerse ourselves in them. In
    • we realize that facts in history arrange themselves as do facts in our
    • anything else. Of course, any comparison concerning mankind's
    • those of our time. In those ancient epochs man's soul lived in
    • the same as ours are today. Human development passes through various
    • the way our soul-spiritual being prepares the bodily organization and
    • the course our destiny takes depend[s] upon what we have elaborated and
    • gained for ourselves in former lives.
    • ascending course of our lives, up to our thirties, the fruits won from
    • still exercise an immediate influence upon our physical existence and
    • destiny. Our soul, being connected with the external world, progresses
    • kernel forms itself within us. Up until our thirtieth to thirty-fifth
    • years we arrange our lives in accordance with the spiritual forces we
    • have brought with us from the spiritual world. From the middle of our
    • lives onward the forces of our soul-spiritual kernel begin to work.
    • work within us for the rest of our lives.
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • IT MIGHT SEEM as if our world conception, based on spiritual science, could
    • be impaired by our teachings concerning Jesus Christ that encompass such a
    • our world conception. Indeed, every heart and soul will be filled with joy
    • Nevertheless, it is an illusion to think that our more complicated way of
    • approaching the miracle of Bethlehem with our understanding impairs the
    • directly, not only through memory as we do. On the contrary, our
    • Our teachings concerning the two Jesus boys, the Solomon child and the
    • thirteenth, fourteenth and fifteenth centuries, which present with the
    • I should like to turn your attention away from this play to a wonderful
    • secrets that show us how our existence is bound up with the eternal fount
    • our teachings must include the knowledge of the Nathan Jesus boy, who
    • All our knowledge has always lived deeply in the feelings of men. We see
    • possess the holy order of the sun's course. In spring and summer we feel
    • that the sun journeys along triumphantly and is stronger than the
    • atmospheric changes of the weather. Indeed, our thinking, feeling and
    • earth. Then he was filled with strength and courage and could feel that
    • necessary that we connect such knowledge with our most sacred feelings and
    • the aura of our earth contains something to which we shall never turn in
    • vain when we wish to be filled with hope in our earthly suffering, and with
    • strength and courage in all our joys. It is just as necessary for us to
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  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • IN our age it has become of ever increasing importance that those
    • “The Mystery of Golgotha.” Those friends who were present at our
    • time in our Earth-evolution there took place the union of the
    • our Earth-existence.”
    • the Christ-Being. At His death the Christ-Being poured Himself out
    • Golgotha, can pour forth spiritual forces into the souls and hearts of
    • three times and then a fourth time in the post-Atlantean epoch at the
    • beginning of our own era. That which we know as the Mystery of
    • about by the first three events pour into the Earth from out the
    • Cosmos. Looking at the course of our human evolution we note that the
    • approached in these first stages of his life by means of our external
    • for us to convey to him by our external education even the faintest
    • the awakening of his Ego-consciousness. In our present post-Atlantean
    • in the course of the ages. This power to stand and to walk in an
    • epoch, and we now recapitulate it in infancy before our Ego awakens to
    • the process does not yet depend upon our consciousness but works as an
    • poured the Ego into man out of their own substance. And the first
    • to our Earth, the Being — at that time, however, of an angelic nature
    • the first Christ Event, poured in with the forces of the physical Sun.
    • Yes, my dear friends, Spiritual Science is here that we may enrich our
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  • Title: Lecture: The Four Sacrifices of Christ
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    • In our present civilization we need, above all, a new knowledge of Christ.
    • must come to be realized that a school of unselfishness is needed in our
    • human development that fall gently into our souls, warming and
    • But by contemplating the Mystery of Golgotha, by permeating our
    • knowledge of it with all our feeling, we may acquire again, with our
    • had not yet been fulfilled upon the physical plane. Only the fourth took
    • 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.
    • right living, and of all the deeds of love possible to earthly humanity. Our
    • life. If the same degree of selfishness could take over our senses, it would
    • be a great misfortune because our senses now work in our bodies in a
    • We have eyes in our body; through these eyes we see, but only because
    • but the eyes themselves are apart from our perception; it is the same with
    • the other senses. Let us assume that our eyes were self-seeking. What
    • and because our eyes would use up the color immediately within
    • suction in the eyes. If our eyes were as selfish as we are in our moral,
    • of red in themselves, we should feel a sharp stab. If our eyes were self-
    • seeking, all our impressions would give us sucking or stabbing pains. We
    • In our senses unselfishness reigns, but they would never have reached
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  • Title: Lecture: Anthroposophy and Christianity
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    • I'd like to ask your forgiveness, first of all, for being unable to
    • speak to you tonight in your native language. But friends who have
    • tasks required spiritually of our contemporary culture.
    • truth when it considers the course of natural science at the beginning
    • and who we are. We would lose everything that makes us human. Our
    • childhood, is essential to our life as human beings. The study of
    • the body at all. I am just calling this to your attention. Even the
    • long past enter our soul as images. Although the events themselves may
    • lie far in the past, our soul is actively involved in conjuring them
    • up from the depths of our inner life. And what emerges from these
    • contrast to the images provided by our sensory perceptions memories
    • our soul life. And without memory, we would not find our way in the
    • processes valuable is the boundless heightening of our attentiveness
    • or, in other words, the concentration of our thought life.
    • This evening I have only a short hour to speak, so I'll just be able
    • upon the concentration of thinking, begin just where our everyday
    • We must choose mental images which we ourselves can form for ourselves
    • in detail and bring them into our field of consciousness. These should
    • the center of our full consciousness, so that for a longer period we
    • turn our attention away from everything external, concentrating on a
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • One of Rudolf Steiner's lecture tours, May 6 through May 18, 1915,
    • measures to discourage Germany's militarists from asserting
    • in the course of this evolution lived three years in the body of Jesus
    • Lucifer and Ahriman into our Dornach building because the science of
    • must realize that what wove itself into our evolution here on earth
    • battle, even though his army was three-fourths smaller than that of
    • to the skeleton of man. Yet the spiritual also belongs to our earth
    • whose aura has been permeated by Christ. During the day's twenty-four
    • hours, this earth sleeps and is awake just as we are. We must
    • familiarize ourselves with the fact that the state of wakefulness on
    • beings were not as advanced as they are in our time. Now it is no
    • What is of decisive historical significance is the plain date in our
    • I want to explain these facts in order to instill in your souls a
    • hundred people. Fourteen percent of all these souls experienced a
    • West. Therefore, the plastic group in our building in Dornach must
    • represent what we consider the most significant spiritual task of our
    • to emphasize in the Christ of our building in Dornach. Even though
    • luciferic qualities. Of course, this observation does not detract from
    • clear understanding that we cannot turn our attention just to the
    • Christ, but must set our sight on the threefold configuration: Christ,
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • come here today for the opening of the group founded by our friend,
    • life of the present and future in the way that is customary in our
    • associate in groups and to ask ourselves why we found working groups
    • and cultivate in them the spiritual treasure to which we dedicate our
    • group like this and our other work in the world. Those who are
    • spiritual science without forming ourselves into groups, but simply by
    • treasure of which we speak. We could, of course, proceed in this way.
    • and harmony. Not only are relationships and intercourse affected by
    • the fact that we can speak quite differently among ourselves, knowing
    • conception that we hold of our Movement if we understand its inmost
    • nature. We must all be conscious that our Movement is significant not
    • Movement our souls are seeking a real and genuine link with the
    • say to ourselves that by the cultivation of spiritual science we
    • transfer our souls as it were into spheres that are peopled not only
    • the beings of the invisible worlds. We must realize that our work is
    • The work carried out in brotherly harmony within our groups has quite
    • may undertake. To understand this fully we must remind ourselves of
    • Greco-Latin, then our fifth post-Atlantean epoch. Each of these epochs
    • Egypto-Chaldean epoch was prepared, and so on. Our fifth
    • Our task in spiritual science is not only to acquire spiritual
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  • Title: Lecture: Outlooks for the Future
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    • enlarge our horizon in regard to the true nature of man and to make us see
    • form of modern science. It wishes to draw our attention to epochs of human
    • before our soul's eye — what can we discover if we then cast our gaze upon
    • up in our mind the facts which we know in this connection.
    • very different from ours. I have repeatedly drawn attention to the fact (you
    • was quite different. If someone harboured evil thoughts, his face completely
    • forms. To-day, we are still able to move our hands and our face can still
    • has taken on rigid forms from the Atlantean epoch onwards, up to our
    • heredity: we resemble our parents, our ancestors and bear the
    • characteristics of our race. But these things will have no meaning
    • whatever during the sixth epoch, our bodily form will then obtain its
    • expression from the series of our incarnations. The human beings will
    • that this is a good person and that a bad one ... Of course, there will
    • even the outward physiognomy of our environment will have a very changed
    • upon our whole being. And we shall be unable to do anything whatever
    • not cover his cerebellum. This is merely a materialistic theory in our
    • steps to prevent that the course of evolution should follow the direction
    • world-conception MUST NOT triumph! Let this be our firm and unshakeable
    • conviction! Let us bear in mind the fact that if our etheric body is to
    • be strong, so that it may be able to correct the mistakes of our physical
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  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • Spiritual Science, stands directly before our eyes.
    • thoroughly with the conditions of human progress in the course of the last
    • three or four centuries, and especially during the nineteenth century right
    • up to our present day. Just cast an eye over all the changes which have
    • How different is the environment in which we find ourselves placed today
    • acquire by his own handiwork. In the course of life, attention is drawn to
    • recent centuries, and more especially our modern era, have given a
    • human life which have taken place during the past three or four centuries.
    • in our own age.
    • the natural course of events, riddles not arbitrarily presented but which are,
    • We might of course imagine that we could make ourselves insensitive to
    • them. But if we did so we would paralyze certain of our spiritual energies
    • to imagine that any other sources save scientific ones could be relied upon
    • led astray by the currents of his century came to reject all spiritual sources
    • of knowledge. True, he enjoyed life up to the hour of his death; but this was
    • characteristic of our modern age. Many such examples might be cited.
    • considered highly illuminating, and it is taught to our school children.
    • in the undivided state. Empiricism often leads us astray in our search
    • excrement of creation, the final form in which our earth would eventually be
    • returned to its home in the “sun.” The avidity with which our
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  • Title: Evil and the Future of Man
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    • strivings within the bourgeoisie or middle class, especially since the
    • eighteen-seventies. This cultural sleep of the bourgeoisie could
    • ourselves: These forces which are active in the great Universe — what
    • Nevertheless, the engine will spoil the rails in course of time;
    • course be talking nonsense, though it cannot he disputed that the
    • important matters. Our modern thinking — I say this once again not by
    • way of criticism, but as a pure characterisation — our modern thinking
    • deeply significant for our time.
    • into his own being. In the course of the present age they will work in
    • as he must receive, in the further course of his earthly evolution —
    • the course of the fifth Post-Atlantean age, that is to say, by the
    • our attention from the consequences of these inclinations —
    • extent. We must direct our gaze to the evil inclinations. If we do so,
    • work during our own fifth post-Atlantean period — those inclinations
    • itself. You see, my dear friends, if one is obliged in our time to
    • We shall do best if, to begin with, we turn our attention to what is
    • evil actions of man. We shall do best to ask ourselves: What is
    • said, not to encourage pessimism, but as a call to awakening, an
    • Perhaps the best way of attaining our present purpose is to start from
    • for the remainder of earthly evolution — and especially in four
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  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • and modes of thinking which we have acquired from our studies of
    • but our conceptions of Spiritual Science also justify us in a certain
    • way, especially in what we have to say today. In many of our basic
    • Post-Atlantean Epoch. Four periods of it have passed by, while we are
    • development, which began in the 15th century of our Christian era, is
    • other periods of civilization. In our civilization which has followed
    • we will particularly look at what is a peculiarity of our age — this
    • Many present difficulties and much that is chaotic around us in our
    • era, become quite explicable when one knows that the task of our era
    • But he who has earnestly studied our anthroposophically oriented
    • in our soul and spirit life. If one looks at the matter this way, one
    • recognize the terrible one-sidedness of our age, which should not of
    • course be deplored, but which should be looked at calmly because it
    • has to be overcome. Man has such a great inclination in our day to
    • We must ask ourselves: What is the relation between people with regard
    • Meetings of course point to differences which vary according to
    • specific circumstances; but we must fix our eyes on the common
    • ask ourselves: What really happens then, not merely in that which
    • people of our present day consciousness during sleep. You are, in so
    • to be surprised when your social being seeks to lull you to sleep in
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  • Title: Lecture: Spiritual Emptiness and Social Life
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    • difference of soul-life between the so-called educated bourgeoisie and
    • out-and-out phrasemonger as Wildenbruch! In the course of years I have
    • going about masked as prophets to-day endeavouring to better the lot
    • culture was devoid of spirit. What is meant here, of course, is spirit
    • monograph on Goethe — what is our experience then? We feel: this is
    • direction of natural scientific thinking he must have known the odour
    • light of the spirit! This is an impulse which must take effect in our
    • spirit ray forth — for those, of course, who were willing to receive
    • Thus the economic sphere and the political sphere, the former coloured
    • endeavouring to apply the concepts he had acquired to jurisprudence —
    • We must be courageous enough to face these things fairly and squarely,
    • selfconsciousness. And so the bourgeoisie in Middle Europe were imbued
    • with an outworn form of Greek culture, and this was the source of all
    • allows all this to stream into him, when he endeavours not to pride
    • evolution in our time. The development of Europe, with her American
    • soul-element coming from the spiritual world. And if men of our time
    • that is spread over the earth. The leanings towards internationalism in our
    • and senses — and there he stops. Further observation will, of course,
    • not, of course, go to the lengths of the scientific thinker who said:
    • With every thought we harbour, with every movement of the hand, with
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  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • Today I just want to draw your attention to some deeper aspect of the
    • essential to man, just in our time. In that case it is vital to understand
    • tells you, we can see human life running its course in
    • seven-year stages. The pushing through of our permanent teeth, as I have
    • merely confined, let us say, to our jaws or their neighboring organs, but
    • fill our whole physical body. There is work in progress within our
    • an end with the pushing through of our permanent teeth.
    • him. And they can be drawn forth from your being when you do the sort
    • Now the forces that are active from the seventh year to the fourteenth
    • used to be the source of youthful ideals between the fourteenth and the
    • but are the same forces as those we grow with from our birth to the age of
    • entirely, arises through the fact that the force in our souls with which we
    • of substances of which our body can make use. If you eat a piece of bread
    • and this bread is transformed inside your body into the sort of substance
    • And you actually always have to oscillate a bit between your soul and
    • your body if you want to dwell in memory. If your body is carrying out
    • forces by means of our ordinary senses nor by means of our intellect
    • bound to our ordinary senses. We perceive only what is in the realm of
    • understanding. And these are the same forces that also form our head. So
    • that is, from our point of view, the forces of the earth. Yes indeed, the
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  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • It is, of course, acknowledged that the fluid and the aeriform
    • We then come to consider the fluid organism, which cannot, of course,
    • Fourthly, there is the warmth-organism with all its inner
    • impossible for our thought to come to a standstill within the limits
    • such which surrounds our earth, and say: it penetrates into our
    • organism and withdraws again; but by penetrating into our organism it
    • becomes an integral part of us. In our aeriform organism we actually
    • process takes place whenever we breathe out. Our aeriform organism
    • does not, of course, die, it merely undergoes a change; but there is
    • And now we come to the warmth-organism. It is of course quite in
    • course, in communication with the warmth outside. But what is active
    • This Tone Ether or Chemical Ether is essentially active in our fluid
    • organism. We can therefore make the following distinction: In our
    • fluid organism lives our own etheric body; but in addition there
    • have within us our etheric body; it works and is active by giving rise
    • to thoughts in our fluid organism. But what may be called the Chemical
    • Ether continually streams in and out of our fluid organism. Thus we
    • penetrates into our air organism, and it underlies what there passes
    • into and out of it. Thus we have our astral body which is the bearer
    • continues within our being, via the fluid organism, also while we are
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  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • The Moral as the Source of World-Creative Power
    • perceptions with our intellect; we also have feelings in connection
    • with these perceptions, and we have our will-impulses. But we
    • in our dreams it comes to expression in pictures. I said that we may
    • point us to our organism; the consciousness of dreamless sleep is, as
    • really nothing to do with our own essential being beyond the fact that
    • we can say: On the one hand our conception of the life of soul is such
    • that it leads us to the body. And our conception of the bodily
    • The great question with which we have been concerning ourselves for
    • organism, and a warmth-organism. If you picture to yourselves that as
    • aeriform organism — though these are of course fluctuating and
    • counsel with yourself, however, you will find it quite possible to
    • course inwardly in movement, in fluctuation, but equally with the
    • source of light. Sources of light, as it were, are imparted to
    • upon the warmth-organism produce sources of light in the air-organism.
    • To external perception and for ordinary consciousness these sources of
    • yet the developed plant. Nevertheless man has a source of light within
    • be called a source of light which remains, to begin with, curbed and
    • sources of tone, therefore, arise in the fluid organism.
    • deepest levels of subconsciousness is actually the primal source of
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  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • success or lack of success of our deeds, how in truth all action is
    • links the two poles of our being: the pole of thinking and the pole of
    • gives us the consciousness of our essential manhood is connected with
    • contemplate the world would entail forfeiting our essential manhood.
    • As doers, as men of action, we have our place in social life and
    • can picture ourselves as beings of thought, also as beings of will.
    • social life — without our identifying ourselves in thought with
    • at work in your inner being, raying out its forces into the realm of
    • every case that they are linked with something in our environment,
    • something that we ourselves have experienced. Between birth and death
    • us by life. If our life has been rich in experiences we have a rich
    • thought-content; if our life experiences have been meagre, we have a
    • meagre thought-content. The thought-content represents our inner
    • there is something that is inherently our own; what is inherently our
    • ourselves in the life of thought — all this is inherently our
    • own. The will in our life of thought is our own.
    • concerned, come to us from outside, but that it is we ourselves who
    • respect of our world of thought we are entirely dependent upon the
    • experiences brought to us by our birth, by our destiny. But through
    • inherently our own. For the fulfillment of what self-knowledge demands
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  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • painful events in the course of world history can show us the significance
    • course of many years. I have told you: We look back into the first
    • We come then to the fifth epoch of the post-Atlantean humanity, our own. Our
    • your attention to the fact that the Greco-Latin, the fourth epoch of
    • the fifth epochs, that is, between the Egypto-Chaldean epoch and our own.
    • a feeling that his solar and planetary system was repeating, of course in a
    • order to call up before our minds the spiritual connection between the
    • 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
    • the body into fourteen parts. Isis buries these fourteen parts in various
    • different form during our fifth post-Atlantean age. Humankind must
    • the mysteries of the Egyptian priests in a form appropriate to our own age,
    • imagine that our being of the sun, the Christ, who has passed through the
    • Christmas carol proclaims each year anew: “Unto us a Saviour is born.”
    • But the Isis legend must show itself as being fulfilled in another way in our
    • gives us; but we can lose, and we have lost, what is portrayed for our
    • mother of the saviour, the divine wisdom, Sophia. If the Isis legend is to be
    • imagination, suited to our own times. An understanding must arise again of
    • was moral in earlier stages also exists of course today. (The significance
    • strives to separate morality as such, all moral forces, from our world
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  • Title: Lecture: The Two Christmas Annunciations
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    • our feeling.
    • raise ourselves to an understanding of the real Mystery of Golgotha,
    • touches man can be brought before our consciousness in the most
    • during the course of the years, we have considered the
    • clairvoyance and proceeds through the state found in our modern
    • present among single favoured individuals. We may recognise as such
    • giving them insight into the course of world-events. Thus, on the one
    • differing, modes of knowledge. Let us turn our attention for the
    • different from that of to-day. Our astronomy is in a certain sense
    • the surrounding universe than does our waking life to-day. And the
    • our geometry and mathematics. Euclid was the first to give geometry to
    • nevertheless true, that what our children learn as arithmetic and
    • Our modern conceptions of these things are by no means always
    • To-day in our great learning we agree that we do not know what the
    • we hold of them with our present-day abstract, theoretical grasp of
    • poured into mathematical mould, that the pupil of the ancient
    • which is present within us before our external, empirical knowledge,
    • before our experience of it existed. This is mere word-wisdom;
    • priori” experience, when considered in relation to our life on
    • way out of our inner being into the sphere of consciousness. Unless
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  • Title: Lecture: The Threshold In Nature and In Man
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    • questions concerning our inner life and our knowledge of the world;
    • and to-day I will ask your attention for one such specific question.
    • him to undertake the labour of cognition, were it not the hope of
    • more apparent the more seriously we occupy ourselves with questions of
    • remind ourselves of conceptions that were intimately bound up, for the
    • any satisfying conviction. In our day we are not accustomed to think of
    • order of our life; it leaves us free to go forward in everyday life as
    • before. And one must admit that the knowledge offered to us in our
    • It is inevitable that in our day all manner of confused and hazy
    • survey the course of human evolution, that what men feared in those
    • four centuries. Let me illustrate this for you in a particular case.
    • This view places the sun in the centre of our planetary system; the
    • The very same knowledge that our whole education renders familiar and
    • has in the course of evolution been pushed across what was for Olden
    • sense-perceptions; but thought we ourselves produce by inner activity.
    • to-day. Self-consciousness has grown steadily stronger in the course of
    • with our word “freedom,” the feeling we associate with the word
    • allow the impulse to quicken in our soul to action, then the action we
    • we are at once free and unfree; unfree where we are still governed by our
    • desires, by what rises up out of our organism, out of the life of
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • THE SUN-MYSTERY IN THE COURSE OF HUMAN HISTORY
    • us hither and thither on the turbulent waves of life often without our
    • another respect too, namely in respect of our knowledge of the
    • this spirituality is active in him only during his waking hours or in
    • rise into our consciousness inasmuch as we can form mental concepts
    • when we are walking; but we can see ourselves stepping forward. We form
    • mental images of the workings of our will and in this sense are
    • will stream through our being while we are asleep, although we have no
    • work during sleep, when the bodily part of our being is engaged in
    • But during waking activity too, that is to say when our will is in
    • with the surrounding world. Our antipathies really come from more
    • as though our sympathies lie more on the surface, whereas antipathies
    • ourselves, shut ourselves within our own being. Inwardly up-streaming
    • our connection with the outer world becomes abnormal, and when the
    • way. This happens when our breathing, for example, functions
    • trying to penetrate into us, preventing us from full experience of our
    • permeates our limbs, our entire organism. The most that can be said is
    • consciousness of what lies in the will that works in our organism
    • have the counterbalance of our organic activity in the very forces
    • good. What is radically evil when it breaks into our conscious life,
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  • Title: Lecture: The Alphabet
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    • to supplement our past studies. If we consider how Man lives in the
    • In the lectures last week, I mentioned that in the course of mankind's
    • is to say in the fourth Post-Atlantean period, the single sounds in
    • I have previously called your attention to how a real understanding of
    • covering, a house. Thus, if we were to put our experience on uttering
    • Mystery of Man. This sentence would begin by our being shown Man in
    • poured out over the matter-of-factness of life. In speaking today, Man
    • past, we must plunge beneath memory to perceive the primal source of
    • inwardly from our etheric and physical bodies; if we then look down
    • Now just picture to yourselves the Zodiac, the representation of the
    • the cosmos. This is imprinted into the etheric body. Thus, in our
    • consonants, whereas in our etheric body we bear a reflection of the
    • Something is expressed that is the cosmic working of four planets. Let
    • secondly of etheric body, thirdly of astral body, fourthly of ego. But
    • the way it normally confronts us and otherwise stands before us, our
    • Three was contained in the one in a different way — four again in a
  • Title: Lecture: The Human Heart
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    • although we are not conscious of this fact. In our eyes, for example,
    • even in the forming of our thoughts and feelings, which the child
    • him. Language itself he will of course learn by imitation, but that
    • then united, to undergo our period of earthly existence between birth
    • must always have recourse for our descriptions. Today, however, we
    • This is of great significance. On our descent into the earthly world,
    • when we draw to ourselves the forces of the universal ether, we
    • actually take with us in our etheric body a kind of image of the
    • inwards. As etheric body it is, of course, undifferentiated at the
    • our usual standards, but it meets the case exactly.) The first etheric
    • the change of teeth we have our inherited teeth; these are cast out,
    • our own. So, likewise, the etheric heart we have until puberty is cast
    • out, and we now receive our own. That is the point — we receive our
    • adult life, our organs have imprisoned in them the several forms and
    • structures of our astral body.
    • you are forty-five years old, almost all your movements are inscribed
    • inscribed — the movements of our arms and leg, and not only these,
    • but all that we accomplish through our arms and leg. For instance,
    • when we do not do something ourselves but give instructions to a
    • of the content of our words to what the person does. In short, the
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  • Title: Lecture: Truth Beauty and Goodness
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    • sublime nature and lofty goal of all human endeavour. In epochs
    • earlier than our own there was a deeper knowledge of man's being and
    • more concrete reality than they have in our age of abstraction.
    • always meet with the approval of the times. For in our age men love to
    • that a feeling for truth is connected with our consciousness of the
    • true reality within us; we must be aware of our connection with the
    • up our own etheric body. Now in earlier epochs of evolution man had a
    • through any art — to portray a human being, we endeavour to create a
    • vividly aware of the reality of the etheric body, and in the course of
    • enthusiasm for truth can help us to maintain intact our relationship
    • The world of spirit in which we live during our pre-earthly existence
    • is always present. We have but to stretch out our arms, as it were, to
    • the world, if man is not able to pour through it the forces
    • And the impulse exists within us not to cut ourselves off from spirit,
    • To be true is to be rightly united with our spiritual past. To sense
    • beauty means that in the physical world we do not disown our
    • they have faded away into shadowy words, and it is only our present
    • divides history into epochs and calls our present epoch, that
  • Title: Lecture: Self Knowledge and the Christ Experience
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    • Suppose that we observe an animal during the course of a year. We will find
    • eggs, and so on. We can follow the course of nature, follow the stages of
    • Returning to our example of a lower animal, in insect, where these matters
    • thread through long ages of our earth's planetary evolution, as we have
    • repeatedly observed during our historical studies. We have become familiar,
    • modern consciousness which is intellectual, conceptual. Our own historical
    • during the course of a year. Now in ancient times people still
    • should orientate yourself’ — suppose that he were not to arrive at
    • the month of September takes its place in the course of the year, so does
    • this or that century take its place in the whole development of our planet.
    • whole regular historical development of our planet — in the whole regular
    • way an animal stands within the course of the year. Now, in order to gain a
    • concept of what we need to arouse in our own soul-life in this age, we have
    • is rich and diverse, and if one wants to reach some reality concerning our
    • points of view, from which the particular tenor of soul-life in our own
    • Though not of course in the abstract, intellectual manner of today, the
    • and all that lives in them. In the lowest classes of our schools we learn,
    • richly diverse in form and colour, and sounding with inner music — this
    • glowing colour and radiance and musical tones, let him down when he made
    • reality of man's being, the source of his human dignity, escaped him — it
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  • Title: Lecture: The Invisible Man Within Us
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    • we have an invisible man within us. It is contained in our
    • nourishment occurs. It is contained in everything in which the human
    • contained in our forces: growth and nutrition, as well as in our
    • formative forces), and the physical organization. Of course in the
    • the course of today's considerations you will begin to understand how
    • invisible man is contained in the nourishing and restorative
    • the metabolic-limb organization, in the forces of our outer movement,
    • for the course of food taken in by the mouth. Schematically, however,
    • from below upward (speaking schematically), pours itself into the
    • certain extent a destructive process. Our life would be much shorter
    • breathing process, the longer our life will be.
    • blood process courses through the eye in fine ramifications. This is
    • exudative, tumor-like, but then have the tendency to run their course
    • body refuses to take up the soul-spiritual, our goal must be to
    • certain heaviness by encouraging the breakdown processes. If one
    • which hardens and finally falls to pieces (in healing, of course,
    • human being. Let us assume, for example, that you stick yourself with
    • a foreign object like a splinter. Your body can react in two ways.
    • this encapsulation our body has actually made use of the destructive
    • the tendency for our organism to harden toward the inside in a
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  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • The fact that within our anthroposophical movement there is also a
    • medical-therapeutic endeavor is certainly not based upon our desire as
    • anthroposophists to participate in everything and to stick our noses, so to
    • arises “at the proper time,” a word, a label for our ignorance.
    • course, if one goes into the smallest parts and ignores all other forces, all
    • endeavor within our anthroposophical movement.
    • rump consisting of chest and abdomen, and limbs. Of course, in this
    • illness develops out of a healthy process. If our head, with its nerve-sense
    • fever. If our lower body were not organized as it is, we could never have
    • Let us direct our gaze to an ore which can be found in nature, so-called
    • take recourse to that which I have described to you from the most varied
    • another course.
    • processes by detour through the digestive system. If, however, we see
    • In this way something can be brought about in the laboratories within our
    • courage to heal.” It is evident that this courage to heal is necessary,
    • courage in order to heal.
    • then certainly in the course of life. When I give pedagogical lectures I
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • this lecture at our London centre.
    • Earth, including that which we ourselves contribute to if, we shall of
    • course fix our attention mainly on the times we spend in waking life.
    • When we look back in memory from any given point in our life, we
    • Even more important than the daily periods of sleep throughout our
    • our life; in a sense, we only supplement them by what accrues to us
    • what came about through us, as our own concern.
    • darkness when you look back on your own life. The times you spent
    • ability to say ‘I’ to yourself, not to the fact that you were
    • with, darkness of life, emptiness, even non-existence. If we consider our
    • life truly, we shall not say that we owe our consciousness of self to the
    • Truth is, we never bring our real and inmost Ego with us from the
    • spiritual world, and it is there again between our falling asleep and
    • our awakening. It stays there always, and if by day — in the present
    • 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
    • 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
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  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • today — the day when the Michael mood of dedication must pour its light
    • into all our hearts, I did not want to let pass without speaking to you at
    • devoted care of our friend Dr. Ita Wegman. And so I hope that I will still be
    • our anthroposophical understanding of times and seasons, if we are really
    • Michael mood in our souls by giving ourselves up to thoughts that will
    • especially stirred to activity within us when we turn our gaze upon all that
    • be accomplished for human evolution in the course of this present century by
    • That you yourselves, my dear friends, in so far as you truly and
    • — this I have endeavoured to make clear to you in the lectures of the
    • Let us now bring before our souls beings who are intimately connected,
    • sense in which we have described it here. Let us direct our gaze to beings
    • destiny of their existence. And we have shown how in the course of time the
    • into colour and form the very nature and being of Christianity itself —
    • mankind in colours and forms of rarest loveliness. We see, thus following
    • whole and healthy in colour and line. All that he has painted, whether on
    • whose soul had been aflame with love for colour and for line, transplanted
    • Jesus, — he now beholds all this pour its rays into the cosmic
    • And now I must draw your attention to something in the life of Raphael that
    • Raphael — Hermann Grimm — set to work four times to write
    • Germans have thought of Raphael in the course of history through the centuries.
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • The mystery of death taught by Jesus Christ to his disciples after his resurrection. Saul and the event at Damascus when he became the apostle Paul. The role of Ahriman, Satan, the World Prince, in the course of human evolution.
    • gathered of the intercourse of the Christ who had passed through
    • little about the intercourse of the risen Christ with his disciples.
    • But what the Gospels tell us concerning this intercourse of the risen
    • their teachings to human beings — in a spiritual way, of course
    • dreaming state, but in a living intercourse with divine beings which
    • course, that the people around them died. You will not think that I
    • course, did not assume the form of a problem formulated in a
    • comes from another direction than our own — The Ahrimanic
    • Being. Ahriman is a being who does not belong to our hierarchy.
    • extent their rule over the Earth in favour of Ahriman. There was only
    • Ahriman uses every opportunity to encourage men in the exclusive use
    • concerning death. As human beings, we must immerse ourselves into a
    • already, and particularly, during the fourth and fifth centuries
    • content of these records — in our age, certainly not. These
    • wisdom was the source of the knowledge which came streaming down even
    • through crucifixion! Especially if things took the course they did
    • take during the trial of Christ Jesus. This was the course of Paul's
    • and that this enemy is the source of error on earth. In bringing the
    • renders us cold and dead within. It paralyses us. When our intellect
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  • Title: William Shakespeare
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    • Shakespeare's plays. He simply allows the events to take their course
    • and daring, all bear witness to a life full of movement and colour.
    • flourishing state, he went to London. There he began his theatrical
    • Shakespeare's plays “LOVE'S LABOUR LOST,” “AS YOU LIKE
    • We should not forget that the modern stage is not favourable to the
  • Title: William Shakespeare
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    • simply allows the events to take their course consistently,
    • flourishing state, he went to London. There he began his
    • written during Shakespeare's first period: Love's Labour
    • not forget that the modern stage is not favourable to the effect
  • Title: The Manicheans
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    • who was exceedingly learned. He was the Author of four works: (1) The
    • influenced by that which stands above man. Not until our own epoch
    • Osiris, who represented the inpouring Divine. He is the Revealer. The
    • to behold your own soul.’
    • poured into the old Form. What was formerly Life, later becomes Form
    • that was the contrast in the third and fourth centuries after Christ.
  • Title: Mathematics and Occultism
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    • Of course, it is only with difficulty that Man can emancipate himself
    • We can train ourselves to this if we only avail ourselves of the first
    • courage to make this giddy height their goal: — “Learn to
    • mathematics in our knowledge of Nature. This implies nothing else
    • from sense-perception — for our reckoning. We calculate what is
    • our calculation from the imperceptible. Applying the Infinitesimal
    • Thus, for our spiritual perception, Space itself is called to life.
    • “self-knowledge” the inner nature of our own spiritual
    • the finite through Infinitesimal Calculus. Here we find ourselves
    • such as Gauss, Riemann and our contemporary German thinkers Oskar
    • statement about four-dimensional space, our statement must be such
    • that when we leave the fourth dimension out and restrict the result to
    • three dimensions, our truth will still hold good as the special case
    • Infinitesimal Calculus, therefore, we can train ourselves to grasp the
    • Here, of course, it is at first only in an elementary manner that one
    • we had to present our accounts to the strictest geometrician. For it
    • clearness reveals each and every defect in our assertions, and its
    • formless protoplant, and he endeavours to derive therefrom the actual
  • Title: The Dead Are With Us
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    • OUR
    • only seemingly the case. What we receive into the sphere of our
    • hour, at every moment, of vital and profound significance for our
    • ourselves acquainted with it. But to know the spiritual world it is
    • essential that we ourselves think through and make mental pictures of
    • And so we will study again to-day the life that takes its course
    • You will realise from many of the Lecture Courses that have been given
    • When we enter into relationship with the things in our physical
    • us in the physical world react to our actions, our manifestations of
    • these actions of ours to beings in our environment. Reaction of-this
    • kingdom; but we are justified in our conviction that the mineral world
    • actions are performed by us. (Spiritually considered, of course, the
    • he does. We must try to think our way into these conditions of
    • speaking, without awakening pleasure or pain in our environment. The
    • exist for the dead, neither does our plant world. As you can gather
    • is the animal kingdom. I do not of course mean the individual animals
    • all those forces which, working in from the Cosmos, organise our own
    • death and a new birth we know that our body, down to its smallest
    • particles, is formed out of the Cosmos. For we ourselves prepare this
    • nature; we ourselves build it up.
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  • Title: Lecture: The Origin of Speech and Language
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    • encouraged them to raise questions, to express their opinions and
    • spiritual work grew out of a course originally held by Dr. Roman Boos
    • after hours on the construction site for those interested in such
    • continued these courses. Then the workers asked Rudolf Steiner
    • knowledge. They also asked to be allowed to use an hour of their work
    • hour after the midmorning break was set aside for the lectures.
    • talked about how closely connected nutrition is with our life and
    • then lifeless in our intestines. These substances are then
    • transmitted into the blood. There this living nourishment encounters
    • process occurs in the chest, and it is this process that gives us our
    • activities of the blood and the air, our feelings come about. Now we
    • because in our time people are not very interested in celebrating
    • move your lips. When you were a child, you had to learn this through
    • imitation. If you say L, you must move your tongue. Thus, you
    • entering the brain in this process? Well, blood, of course. As I
    • Through our breathing, blood is constantly being pushed into the
    • in others), our brain is actually structured through the combined
    • You have nerves everywhere in your body.
    • our nerves. Now, the movements we make with the right hand while
    • side of our body much less, and that is why the right half of the
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  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • we have cured ourselves of the trivial attitude which is taken by
    • have had to accustom ourselves to regard these senses as a shadowy
    • the situation in ancient times was more favourable, though knowledge
    • example, very beautiful descriptions of the outer forms of courageous
    • their journeys and alter their positions relatively quickly. In the
    • said that during the Old Moon period our present sense-organs were
    • still organs of life, still worked as life-organs, and that our
    • in fact out of his mind. That, of course, would be complete nonsense.
    • period, and yet to adapt this behaviour to his present organism.
    • life-organs, are now poured into the sense-organs. The eye not only
    • sees the colour red; it feels sympathy or antipathy for the colour.
    • other four life-processes are united. Secretion, sustenance, growth
    • into separate unities of three and four processes, they work together
    • reality in our materialistic time, the significance of the alteration
    • course.
    • colours, the red or blue or violet; he really tastes the colours, not
    • of course with the physical sense-organ — then he would have to
    • way we grasp things through the senses, it is your eyes that see the
    • green colour. But if you appreciate a painting, a delicate
    • imaginative process comes about in the region behind your tongue
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  • Title: Lecture: A Turning-Point in Modern History
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    • the social life of the present in the light of our recent studies of
    • the social life of our own time. The middle of the century brought a
    • us so deeply into our theme as the study of Goethe can do. At the
    • there are four personalities to whom a German can look if he wishes to
    • find, in a certain sense, the direction for his life. These four are
    • German cannot look in the direction given by these four personalities,
    • decades ago something could be taken as a matter of course by an
    • out of love, as an inner matter of course.
    • Now if we consider honestly the course of history, we can say: this
    • Spiritual Science, which extends our range of vision and can also
    • own resources. It lived on in such a way that a man like Schiller, who
    • endeavours to achieve self-education. Only the social structure in
    • a matter of course. Today it is said: If we bring about a right social
    • general, we must look out at the world and find ourselves there, find
    • the course of evolution through Saturn,
    • of what our time instinctively intends, out of impulses that remain
    • — except for our own — he has been active in a threefold
    • people may write lengthy books and the youngest journalists may review
    • Today, when a man eats — that is, unites external nourishment
    • nourishment into my body, What is out there, what eyes see and ears
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  • Title: Lecture: Elemental Beings and Human Destinies
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    • limbs. These are of course crude expressions that are only roughly
    • is a dream-life. Even in daytime the life of feeling pervades our
    • One thing is usually quite disregarded, my dear friends, in our time
    • this. In our life of ideas, in our head life, we have processes which
    • our rhythmic system, the processes that go on in the sphere of our
    • feeling, are by no means our own individual property. They take place
    • world-processes. This means that when you feel, you have of course an
    • experience in yourself, but this experience is at the same time
    • behind our life of feeling.
    • life runs its course in such a way that we can separate it into
    • these boundary lines are of course only approximate. Here then we have
    • one division that shows itself in the course of human life.
    • true, in fact, for the whole course of human life.
    • Now let us go back to the event that makes a strong impression on our
    • made upon your feeling is there, and then gradually the vibrations of
    • it die away in your consciousness. But something takes place in the
    • objective world quite apart from what is in your consciousness, quite
    • apart from any share your life of soul has in it. And this process
    • impulse that works upon your life of soul from outside. I will not say
    • life, but it falls into the course of the next seven-year period,
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  • Title: Lecture: Man, Offspring of the World of Stars
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    • The civilisation of the fourth Post-Atlantean epoch — the period
    • time a perception, just as we today have a perception of colours or
    • and colour which there appear. And it is the same when the Sun sets in
    • the colour of which the Greeks used a word which simply meant
    • must never be forgotten when we are studying the course of evolution.
    • in our inner, intellectual activity, only a shadowy reflection of the
    • spirituality which pervaded the life of the mind in the fourth
    • intellect of ours a living understanding of the universe. The
    • modern science. In our age it never occurs to man that his being
    • Knowledge of our connection with the Cosmos beyond the Earth —
    • that is what we need above all to make our own.
    • We take earthly life today as the basis of our ideas and concepts and
    • imbued with a new vigour when the rays of the Sun begin to shine down
    • forces. These Sun forces are, of course, associated with the Moon
    • Egypto-Chaldean period, three or four thousand years before the
    • evolution is denoted precisely by the fact that in our age, which, as
    • ourselves free and independent of them. And do you know how we can
    • make ourselves free? Nothing is worse than to give oneself over to the
    • shadowy intellectualism of our age. If we do that, the Saturn forces
    • that are so very prevalent in our time. When a man suffers from
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  • Title: Lecture: The Ear
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    • but give ourselves up to an illusion. For the truth is that the inner
    • us with our senses; nor can we say this of the human ear. Rather must
    • we say: To understand a human eye or human ear we must have recourse
    • the drum of the ear. Within your ear you actually have a human member
    • upon the drum. Just as you touch and feel the ground with your feet,
    • formed. Coarsely you feel the ground with the sole of your foot, while
    • with this hand or foot which is there within your ear you constantly
    • is immersed in your own brain. Indeed, we bear within us a whole
    • may say that in our ear we have an actual recollection of our
    • spiritual and pre-earthly existence. In our lower human organisation
    • we have forgotten the pre-earthly life; we have adapted our organism
    • our birth. Only then do we learn to orientate ourselves into the three
    • witness to the fact that we have incorporated ourselves into this
    • These transformations, however, not only take their course in the
    • your legs you walk about on Earth. And — if you will forgive my
    • to worse. Now as to the movements of your legs, on Earth, to begin
    • by your walking — whether you go out to do good deeds or bad
    • — taking always the moral colouring, the moral quality of it
    • — this is transformed into a head-system after your death. And
    • world. Your morality becomes a beautiful, your immorality an ugly
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  • Title: Education for Adolescents
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    • Published in The Journal for Anthroposophy, Spring 1979. In a few cases the
    • Published in The Journal for Anthroposophy, Spring 1979. In a few cases
    • Journal for Anthroposophy, Spring 1979
    • laws, its course, causes and effects, into men's intentions and goals
    • smacks of illness. Our entire pedagogical art and science is becoming
    • are thrown back into ourselves. Taken all in all, we have to say that
    • best remedy for the overcoming of pain is to bring yourself, if you
    • from it and toward the world outside ourselves ...
    • 21, you simply must not expose your latent inadequacies and so make a
    • fool of yourself ...
    • If we spend too much time pouring a mass of information over young
    • transformation of the courses one gives that the pedagogy must concern
    • itself. If we have children of six or seven, then the course is
    • put ourselves into quite another life-condition. When this happens,
    • relationships they will be just such men and women as those of our
    • teacher to pupil. Mournful teachers, un-alterably morose teachers, who
    • we do not expose our latent inadequacies and that we approach the
    • only as urban life triumphs altogether in our civilization will these
  • Title: Lecture: The Work of Secret Societies in the World
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    • development of consciousness. The task of our epoch to permeate
    • whole course of lectures to a close before we pass on to a different
    • But I can tell you — and in the course of the lecture you will
    • fruits of occult science do, of course, find their way out into the world
    • strengthen our consciousness in the future struggles for existence. —
    • contribute nothing at all to your own means of subsistence. What has still
    • the epoch of evolution that may be called the mineral epoch; and our task
    • is part of you, into that machine; the actual machine does, of course,
    • vanish without a trace. Every atom bears a trace of your spirit and will
    • be lost to it. Moreover, through your having changed the atom, through the
    • to the objective world without asking for honour or for the preservation of
    • him some in order that we may feel justified in eating our own Christmas
    • of the pictures. It is only in our epoch of civilisation that people have
    • spiritual than our own, the individual name was of less importance.
    • Spirituality in those days was directed to reality; whereas our epoch
    • much as you yourself lay into the world, that much consciousness the world
    • will give back to you. The measure of what you yourself place into the
    • perfection. But the soul and the spirit were already there before your
    • physical body existed; they were present before your first physical
    • around you. And what was then outside you, is now your soul; you have taken
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  • Title: Lecture: The Three Stages of Sleep
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    • provide no nourishment; then they are stones the soul cannot
    • solution would be a matter of course. Human beings would never
    • course taken by these dream pictures lies more deeply within
    • picture this to yourselves as though a man sank under water,
    • yourselves someone asleep. During sleep, processes of the
    • eyes are used to perceive light and colour, the ears to hear
    • night without returning to your physical body, so that this
    • course, described something of what sounds forth from
    • the first hours after awaking. I am sure that many of you are
    • your bed a mountain crystal, it would be possible for you to
    • enter with your soul right into the inner being of the crystal;
    • we see with our sense consciousness, as it were, the external
    • as in our waking consciousness we live the life of thinking,
    • so take us up into themselves that we rest within them with our
    • ourselves as well. We find ourselves as beings of soul; not,
    • world in which we lived before we descended into our physical
    • Intuition awakes, then we experience our destiny — our
    • karma. We know then why certain capacities are ours in this
    • we learn to know our destiny, our karma. We can learn to know
    • are in that world in which we can understand our destiny. We
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  • Title: The Cosmic Word and Individual Man
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    • move his limbs — unable also to pour his will through his bodily
    • as the influence of light and colour from outside upon the eye is
    • during sleep, these streams can be followed further along their course
    • activity — the physical body of course as well — and this
    • moment, one would draw of course lines, or coloured forms. But to
    • describe the substance of these lines or coloured forms one could only
    • the ears of our fellow men, is as if transformed, turned inwards
    • of our soul. In so far as man's essential being is experienced in what
    • It was the necessary course of human evolution to see Being everywhere
    • organism, like the hair upon our own organism. Men knew that all these
    • In our human Thinking there lives the activity of the Angels.
    • In our human speech, which springs from Feeling, there lives for man
  • Title: Christ and the Twentieth Century
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    • have pointed out in other lectures that every age, including our own,
    • Christ Being has of course assumed the forms which were suited to the
    • it. The Gnosis has of course many aspects, many nuances in its
    • that of the Universe, of the Cosmos itself. Our consideration of the
    • how during the course of evolution, man, proceeding from a purely
    • beginning of our era, the Christ descended into the sphere which had
    • spiritual world has taken immediate hold of the course of historical
    • arise from perceiving the ‘concrete actualities’ of our
    • that he was born in a miraculous way, held loving intercourse with
    • men even in his childhood, and then came forward as the Saviour of
    • feelings that have arisen among men towards this loving Saviour,
    • into this to-day. Rather is it our task to indicate how by the time
    • of the 19th century the whole course of evolution had led to the
    • renounce the real Christ Idea, and endeavoured to confine attention
    • and you will see that our age, after much painstaking research into
    • extraordinary anomaly in our age for we are told by
    • you convince yourselves that the Gospels or other documents are
    • Surely this is most extraordinary? Our age has
    • nations in the course of human evolution. This is the greatest
    • superficiality imaginable. Ideas are not the source of development of
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  • Title: Lecture: Richard Wagner and Mysticism
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    • Spiritual Science lived in one of the greatest artists of our time. In
    • lead us too far, but a comparison will show that our method of
    • uses his intellect when he endeavours to understand the laws of the
    • of spirit, just as a blind man is surrounded by the world of colour
    • his eyes, colour and light are revealed to him. It is possible for the
    • our interpretation of these words will be put down as inartistic
    • alike of religion, science and art, they were the source of new
    • course of later evolution were destined to separate into three
    • to them through colour, light and sound and to such men the laws of
    • of the inevitable course taken by evolution. He believed that the
    • place in human nature in the course of the development of art?’ Man's
    • more deeply connected with the sources of life than can be expressed
    • and that in the course of its evolution certain beings are continually
    • find that the mystical life is the source of them all.
    • Our remote ancestors lived in a region lying to the West of Europe,
    • of our ancient forefathers whose form was very unlike our own. As I
    • sun's rays in the air. The air was permeated with vapours and clouds.
    • forefathers of ours were possessed of dull, instinctive clairvoyance.
    • Instead of objects in space, colour-phenomena arose before them. They
    • of course, only be indicated here in the briefest outline. As
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  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • the end of the fourth century A.D. I have often referred to one aspect
    • by the time of the fourth century A.D. and which in the later
    • four centuries of Christendom — for example, of the way in which
    • certain personalities in the first three or four centuries after the
    • man, in direct personal intercourse. Something else — again not
    • — but these concepts poured down as it were from the world of
    • more hours in the year. And these hours are directed by forty-two
    • universe, whereas nowadays we begin our physiological studies by
    • four centuries after the Mystery of Golgotha. With this wisdom men
    • in all, four hundred and seventy-four Divine Beings of different
    • Phoenicians, Greeks, Romans — all will name their Gods. The four
    • hundred and seventy-four Gods include all the Gods of all the
    • or maybe seventeen Gods from the four hundred and seventy-four,
    • another race has taken twenty-five, another three, another four. The
    • number of racial Gods is four hundred and seventy-four. And the
    • totality, one great system — the four hundred and seventy-four
    • Greece, in Egypt and in Asia Minor. It is, of course, true, that
    • And then, on the soil of Italy at the beginning of the fourth century
    • School — which lasted beyond the third on into the fourth century
    • savoured of the ancient wisdom, little more than the names of men like
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  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • whole course of mankind's development resembles the life-course of
    • whole of mankind, during our fifth post-atlantean epoch, Humanity has
    • ourselves from this chaos. The very course of human evolution demands
    • that we should extricate ourselves from this chaos. Indeed, for this
    • time has come to an end and that we must close our accounts with it.
    • close our accounts with the old time. For the NEW time can only be
    • ourselves that we can carry over into the new time the things which
    • we have cherished in the past. In our external life, we must begin to
    • Let us now turn our
    • the night in common with that Being whom we call our “angel”,
    • take over thoughts into the course of his day. Let us assume
    • night should become fruitful in the course of his day.
    • past four or five years, can send a great truth trickling into
    • night, unfortunately did not exist. What a different course would the
    • events of the past four or five years have taken, had the human
    • agreement with the arrangements which you have made with your
    • arranged between you and your angel from the time of your falling
    • civilised world, during the past four or five years. Many people have
    • the past four or five years resembles the waves Of the sea,
    • we designate as “history”. We must say to ourselves:
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  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • that we should orient ourselves with the aid of encompassing
    • particularly within the more restricted circle connected with our
    • first of all, cast our spiritual eye upon these two members of human
    • such, needs to say least of all (of course, this is at first only
    • developing in every direction here, upon the Earth; of course, it
    • what is contained in our lecture-cycles. We must remember, in this
    • made possible through the outpouring, as we may call it, of the
    • We may thus say: Our
    • the kingdom of man! If we cast our gaze over the surface of the
    • Central Europe of course present a different aspect from the European
    • populations! Differences can of course be perceived when we cast our
    • individual human beings. The colour of the skin must, for instance,
    • as a truth: In your thoughts and, in your observation, add the
    • experiment is to be made; in reality, of course, this experiment
    • etheric body may be left entirely to its own resources, and may no
    • which could not, of course, be developed fully, those who were unable
    • human being really consist of animal forms. He even had the courage
    • to express this, but this courage very much annoyed the learned
    • Of course, the things which I have just explained to you lay at the
    • accordance with the four fundamental animal types: Lion, eagle, angel
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  • Title: Lecture: And The Temple Becomes Man
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    • words which echo in our ears when the Dornach Speech Chorus declaims
    • flowing colour-effects, was ultimately destroyed by fire. Those who
    • initiated such a courageous plan, had chosen the name because the
    • help which are no longer available in our epoch. The Gods let their
    • forms, the colours and so on. For in those times the Gods themselves
    • The Fourth
    • Post-Atlantean epoch already lies in the far past and our age is the
    • What we ourselves have to create is essentially new — in
    • free activity of our own human souls. The hallmark of our age is
    • must open our minds and hearts to thoughts which shed light upon the
    • spiritual impulses our work must be grounded, only if what we do is
    • as a whole — only then will achievement be within our reach ...
    • And now let us turn to certain fundamental ideas which can make our
    • In a certain sense our
    • arch arose, of course, from a deep feeling for the dynamic
    • wonderful impression is that the multi-coloured windows provide such
    • coloured windows of a Gothic cathedral among the tiny specks of dust?
    • temples. This, of course, is a matter in which the help of occultism
    • We come now to our own
    • into the soul must be able to pour into form. Just as the human being
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  • Title: Lecture: The Migrations of the Races
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    • If we want to have a picture in our minds of the migrations of the
    • races have continued to exist among us, and even in the Fourth Root
    • Remains of the Fourth Root Race (Atlantean) are to be found in Western
    • Semites) of the Fourth Root Race. We must bear in mind that to these
    • Pariahs (Sudras/Outcasts), out of the Indians, the four castes. The
    • through Chaldea and into history in the journeyings of Abraham. On the
    • with the remains of Atlantean civilization — actually the fourth
    • bringing together everything that had originally been poured into this
    • preparation for the Messiah of the Fourth Subrace is made in
    • He must come from a hidden source. Hence the Apocryphal writings
    • Race. The whole Fifth Root Race emerged in the Fourth Subrace. This is
    • The Manu resolved: I will make the Fourth Subrace into a confluence of
    • secret of the Fourth Subrace was to be made. In earlier times it had
    • When we survey the course of the whole development, we find that the
    • evolved gradually in the first three subraces. Until in the Fourth
    • Christ is the inner, divine principle. He must pour Himself into the
    • So much for the Fourth subrace. We have seen that it had been
    • Jerusalem and received initiation through the Baptist. Therefore our
    • Fathers, but John, the Initiator himself is our Teacher.” This
    • “In the course of our Fifth Root Race, thus, in the time lying
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  • Title: Lecture: The Mystery of Golgotha
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    • as we have a Science whose only appeal is to our life of Thought, we
    • must derive the sources of our Will (and these for Christianity are
    • the most important) from our instinctive life, and cannot realise
    • Thus it will be indispensable to turn attention in our
    • intellectual abstraction. We can no longer feel our way into the
    • events and movements of our day. In reality the souls of men have
    • descends into an earthly body. As we in ordinary life remember our
    • experiences since the age of three or four or five, so had the human
    • Sun not only pours forth light, but sends out radiant Wisdom into a
    • meaning Christ the Saviour] the healing Saviour.
    • we must find our way to it again, for only when we can feel His
    • times I gave you the faculty to remember your spiritual life, your
    • into your hearts and souls, I give you power to go forward through
    • Such was the purport — though not of course
    • live with you on the Earth, that ye may have power to kindle your
    • valued in our time, for it requires us to recognise the Christ as One
    • Thus in the course of human evolution, in the
    • In order to bring before our souls what came upon
    • of our own time. The initiate is one who does not approach life with
    • referred to them in my other course of lectures in this College.
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  • Title: Lecture: The Recovery of the Living Source of Speech
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    • The Recovery of the Living Source of Speech
    • Also known as: Archangels and the Living Source of Speech
    • Also known as: Archangels and the Living Source of Speech
    • THE RECOVERY OF THE LIVING SOURCE OF SPEECH
    • If you will remind yourselves of some of the things I have said in
    • opportunity of realising in our study of his being, has had its
    • therefore we shall not concern ourselves with the differences that
    • course of the evolution of mankind on Earth.
    • are round about him. As you will know, we have in the course of our
    • object. In our day however there is hardly any feeling left for this;
    • must take our thoughts right back to Atlantis. For we have to reckon
    • impossible in the course of that very study to come to a knowledge of
    • himself, or whether something else had a kindly and favourable
    • out of this Inspiration they pour down to Earth the speech-forming
    • that the source from which the Archangels drew, in order to
    • continuous stream back from our own day to Rome. A certain element of
    • in Rome. But, thinks Hermann Grimm, if we are honest with ourselves,
    • the Roman we can still feel ourselves near; then comes a great gulf.
    • deplorable! They are made out to be just like ourselves. They were
    • And now when we come to consider our particular sphere, the sphere of
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  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • a view, but in our age this justification has ceased. In the lecture
    • which have been at work in the course of evolution and have led on to
    • course, quite inadequate, but no other words are available.) The life
    • turned with the deepest fervour and reverence to the Mystery of
    • the various ideas current in Greece, Asia Minor and its neighbouring
    • the first three and greater part of the fourth centuries of our era.
    • endeavoured to evolve their concepts and ideas of the super-sensible
    • any real sense before the second half of the fourth century of our
    • against the grain in our days, when men prefer to receive knowledge
    • activity is lacking in our present age, whereas in Scholasticism it
    • the learning will not be of the kind that finds favour to-day. It
    • picture to yourselves this great wall which grew up in Europe in
    • course of evolution is such that when the time is ripe for the
    • influences of which pour down upon human beings. And so, Eastward of
    • the Ural and Volga regions, in the astral world which borders on our
    • through the centuries to our own day, an Ahrimanic form of magic
    • earthly world. Approximately at the turn of the third and fourth
    • centuries of our era these astral beings withdrew into regions lying
    • world. They were preparing for something that must be achieved in our
    • nourishment for certain astral beings who set out to direct the
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  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • in our so-called physical life between birth and death. We ourselves
    • leads to our own birth.
    • before our souls the connection of man with the spiritual world from
    • our sense perceptions. It is a trite saying and we need scarcely
    • repeat it: If we did not have our sense organs, we could know nothing
    • of our connection with this physical world. All that gives us this
    • even say: It is our specific task between birth and death to make
    • physical body in order to make ourselves acquainted through it with
    • physical world of the senses. For as soon as our sense is awakened
    • emancipate ourselves from what is solid in us, the moment we feel
    • ourselves only in our liquid part, Imaginative experiences can
    • emerge. It is only our existence in the solid element which prevents
    • our knowing by Imaginative perception all that surrounds us as the
    • will gradually arise in our Fifth post-Atlantean epoch will be a
    • Let us now return to what I said before. Our relation to the
    • elemental world is different from our relation to the ordinary,
    • determine our relationships with other beings by our own free human
    • choice. We form our friendships for ourselves, likewise our other
    • which we are through our etheric body, this is no longer the case in
    • the same direct way. Through our whole life in the elemental world we
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  • Title: Lecture I: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • In the course of the public lectures lately given in Switzerland I
    • which prevails among the men of our time and has taken root in human
    • sometimes how myths have been formed among neighbouring peoples of
    • the pre-Christian ages. Neighbours to one another and much
    • belonging to the Egyptian culture. I have already called your
    • such beneficent arts and institutions but that he undertook journeys
    • found there had of course other names yet he recognized their being
    • It is, of course, quite unthinkable that one would find the same
    • course of world events it is very necessary to consider such things.
    • we have of course said various things about these Gods, but let us
    • place ourselves into the Greek consciousness — what were they?
    • of course, that is long past and in the time of the Greeks it was
    • remember that the really clever people of today are, of course,
    • fundamental concepts in order to pass over in the right way to our
    • we confine ourselves today to the two mythologies and tomorrow touch
    • actually faded away in the fourth post-Atlantean epoch. This was
  • Title: Lecture II: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • times. We look back from our Fifth Post-Atlantean epoch, in the
    • development of which we are standing, to the Fourth Post-Atlantean
    • that we in our Fifth Post-Atlantean epoch have to recapitulate in a
    • begins with the 7th or 8th century before our era, there was a kind
    • Fourth Epoch knew: when we look around us we see only the physical,
    • In the Fourth
    • of course not one Osiris, but it was believed that there had
    • World-Saviour) so too have those whose thoughts centred on the Osiris
    • lately in our minds, I might say: You have heard in the
    • them. Imagine to yourselves such pictures, but in a far more perfect
    • the course of mankind's evolution. We are there looking back to an
    • lived, no, it was a soul process. The boy of fourteen or fifteen
    • have spoken. That the divine was then pouring itself forth in man —
    • In our language —
    • most respectable sense of course — ‘The Call for the
    • longer in our present age be kept under lock and key. Certain
    • genuine, honourable truth comes in contact, on the one hand, with
    • developed. There where the boundary lies between the fourth and fifth
    • Universals in re; and then the Ideas are in our mind, our
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  • Title: Lecture III: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • We have been endeavouring in these lectures to understand something
    • of the course of mankind's evolution; we have sought to follow up the
    • further sought to find our way again, from a certain aspect, in the
    • the course of these studies we shall see to what an infinitely
    • uniform source; they have very different origins, and we bear much
    • lies as yet in our programme and we shall have to build it up in the
    • course of human evolution which points in a significant manner to the
    • taught in Egypt. During his absence upon journeys, as he conferred on
    • Egypt. Typhon cut up the corpse into fourteen pieces. Isis
    • there is to stand before our soul's gaze that which once sounded over
    • Golgotha. There must stand before our soul's gaze all the mystery
    • this other Osiris-Isis myth I must count upon your freedom from
    • prejudice, your impartiality in the highest degree, in order that you
    • upon your unbiased understanding. This other Osiris-Isis myth then
    • into fourteen parts through the very power of the world.
    • in fourteen pieces. When the spirit-visitor, the new Typhon, had come
    • to know of this, he gathered together the fourteen pieces, and with
    • a being, a single whole, out of the fourteen pieces. But in this
    • the machine. And since this being had arisen out of fourteen pieces,
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  • Title: Lecture IV: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • bring before your spiritual eyes in showing how one can look towards
    • within the soul, must be awakened. Yes, contrary to our custom of
    • source.)
    • that must be said in the course of these observations and it might
    • easily be thought that their purpose is merely to blame our times. I
    • of painting everything in glowing colours must not find entry into
    • from reality; furthermore, all that must break into our age
    • our fifth period is in a certain respect and from certain aspects the
    • harbours within it immense possibilities for the evolution and
    • highest human goal. Evolutionary possibilities are in our time
    • 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
    • clock we practise astrology. We have subconscious members of our
    • than those we go by when in physical life we set our clock by them.
    • this World-Clock shall now be set before your soul. We will use it as
    • separates our post-Atlantean culture from the Atlantean culture, had
    • that it took its course while the vernal equinox of the Sun was in
    • say: it took its course when man for his knowledge, perception and
    • relation with the world through the forces that are in our ‘crab’.
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  • Title: Lecture V: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • It is our aim in these lectures to speak of important questions of
    • preparatory facts drawn from distant sources are necessary to our
    • you that in that evolutionary course of mankind which can be regarded
    • We know that at our
    • independently of our own action; we are capable of development
    • through our nature, our physical forces. We have stated that in the
    • spirit nature after our twenties, we must seek for this development
    • by our power of will. We become physically different in our twenties
    • time something that determines our progress of soul and spirit.
    • speak, our physical nature hands over nothing more, and through our
    • and from our time onward quite specially significant. For as regards
    • called your attention last time to the immense incision in the
    • evolution of humanity. It is of course a triviality to say, as I have
    • often remarked, that our time is a transition age — for in
    • gone on in people's minds during the course of the 18th Century then
    • life-time lasted that was granted him after his fall. Four times
    • of course speaking of the science, the political life of his time,
    • Europe have become in the course of the 19th Century! I repeat: it is
    • this can only become clear in the course of our study. Our time is in
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  • Title: Lecture VI: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • this statement applies particularly to our own time. We know that
    • time, as we know from our various studies. For even in this Grecian
    • result of our always seeking to understand through abstract
    • so indolent, so theoretic in our thinking as we now prefer. For you
    • physical form that wanders about before our eyes as man — far,
    • before our eyes as man, and all that belongs to it, is none the less
    • complexity. Our modern science, which is made popular and so can
    • this (see diagram: moon form), only, of course, the two circles must
    • committed to use the head alone as an instrument of our spiritual
    • to ourselves. For what is this head? This head is in truth, as it
    • macrocosm, an image of the whole world. And only the prejudice of our
    • given in our head an apparatus, as it were, which is like an extract
    • can see and can think through our head. Many people say nowadays
    • brought to your attention that besides this external mythology the
    • of our wisdom; it is so strongly the instrument of our wisdom, that
    • our immediate wisdom is connected with its development. But even
    • does our skeleton show the head and the remaining organism, but life
    • itself shows this twofold nature: our head develops quickly, the rest
    • of our organism slowly. At our present time the head develops
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  • Title: Lecture VII: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • inner forces of the human head. Of course, it is also true —
    • star-heaven in general that builds up our head, but its special
    • it ourselves. Between death and a new birth we come to know all the
    • spiritually, the wide universe is our home between death and a new
    • we ourselves take part in working in the cosmos. And from the
    • of our organism, in so far as it is physical, through a kind of
    • colour aura that sparkles round him. Now Professor Moritz Benedict,
    • southern areas of the fighting. Driven by necessity, of course, one
    • be nationalistic, my dear friends, if we were to follow our head
    • in our thoughts does not come from the head; it comes from that
    • stream of humanity. This of course plays into the head when man is
    • we touch upon another field which natural science cannot of course
    • enter forthwith. Inasmuch as we are born we bear in our head the
    • forces of the universe; they shape our head. A little, to be sure,
    • course even in the embryonic stage) and then the features and so on
    • just described. Thus we come into our bodily nature with what I have
    • this is so in our time-cycle. It was not always so on earth — I
    • will speak of this presently — but it is so in our time. Now
    • has a share in our life, is inwardly interested in it. And
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • It is our intention today to begin by considering the soul's
    • with the outer phenomena connected with this as a result of your
    • anthroposophical studies; but today it is our intention to speak of
    • have already drawn attention in our literature to the fact that one
    • stamps itself upon the cosmos; what has thus happened in our life and
    • and mode of our behavior towards the etheric body. Our life is not
    • human beings who have lived in former times. That which through our
    • feel ourselves as participants in the creation of the world.
    • which we continue to bear as our astral body must not be looked upon
    • have incorporated into our astral body is to be found outside in the
    • and in a similar manner the ego takes its own course. We cannot,
    • a result of our having implanted into it the effects of certain moral
    • incorporated into it in the course of life. One can thus say that the
    • expression, it strikes against the outer limits of our spiritual-soul
    • the skin and the senses. So far as the outer periphery of our body is
    • through our ego, what grows from within outward against the
    • the human being is really born out of the universe. And his sojourn
    • to these extra-earthly forces. What we call our mental faculty, our
    • intellect, our power of forming mental pictures, is deeply akin and
    • intimately connected with what comes to us from the cosmos. Our power
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • animals make uniform use of their four limbs, whereas in the human
    • he pours into words the force of his inner convictions, the
    • state. There is, of course, no force of vibration such as is
    • And now let us consider the Ego during the hours of sleep. The Ego is
    • soul-element that pours into speech (speech being in itself so
    • our limbs and our movements is taken by the Ego out of our physical
    • as well. Part of the experience of the Ego during the hours of sleep
    • will remember what I have said in earlier lecture courses, namely,
    • call idealism. Our words relate entirely to things of the outer,
    • In our days it is often so that people who claim to believe
    • no order prevails during sleep in the intercourse which should be
    • effort to develop idealism of such a kind that our words do not
    • of the duty or aim we have set ourselves in freedom of thought. In
    • our thoughts we are free beings; but the power to use the freedom in
    • ourselves, to begin with, are unconscious during sleep, the Being
    • live through the period between death and a new birth, but, at our
    • even hatred were harboured. No more than an approach was made to the
    • woven out of feelings of hatred for our fellowmen. Love and hatred —
    • the present one, and when you say: ‘It is my karma,’ your
    • the weakness would have persisted. Looking into the depths of our
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  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • course of historic evolution man's life of soul has changed, we
    • must make our ideas plastic and form quite a different conception of
    • as he says later — for at seven years he would not, of course,
    • around him in his youth. And we see how in the course of his Italian
    • journey the idea of metamorphosis arises from this mood of soul, how
    • Faust which he had written earlier. After that journey he
    • have to admit that before his journey to Italy Goethe could never
    • was opposed to it, and after his Italian journey he let it pass,
    • fifteenth century that our thinking has been so influenced by our
    • with our method of constructing a world out of chemical and physical
    • pervert our clarity of consciousness. Abstract reason is, after all,
    • intellectualistic as our thinking is to-day. Something like the sound
    • them to-day. It is characteristic of our civilisation —
    • large majority of our boys and girls between the ages of ten and
    • beginning and an ending of a mineral Earth to-day and build up our
    • that the ideas here are nourished and fed by the very way in which
    • out of our concepts and observations of the material world, so did
    • absolute. But those who are less prejudiced will say: Our way of
    • of our way of viewing the world, based as it is on the principles of
    • are more interested to-day. In our age, men live in the intellect
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  • Title: Lecture: On the Reality of Higher Worlds
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    • in your own language. As this is not possible, I must ask to be
    • inadequate and incomplete. My endeavour must be to indicate by
    • In the realm of philosophy, of course, many endeavours have been made
    • has, of course, its stores of memories which it calls up again and
    • These are the two pitfalls lying ahead of us when, in our longing to
    • involuntarily or at will, pictures of our life since birth, or rather
    • If anything from our store of ordinary memories were to be brought up
    • practised — we may have evolved them ourselves or they may have
    • picture or combination of pictures, but that it comes into our
    • sense-experience and that we dwell upon it with our forces of soul.
    • feel that the powers of our soul are being strengthened and enhanced.
    • when our attention is directed to external sense-impressions,
    • everything teems, is saturated, has great intensity; our whole being
    • is given up to these sense-impressions. But if, having turned our
    • thought is colourless, has little warmth. There is good reason for
    • speaking of the colourlessness, the ‘pale cast’ of
    • the marvellous organ it eventually becomes in the course of life. It
    • To begin with, this tableau of life causes us to feel our innermost
    • wishes and the like, arise, seems to have departed and we feel our
    • illusions, visionary experiences or hallucinations in our Imaginative
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  • Title: Lecture: The Dual Form of Cognition During the Middle Ages and the Development of Knowledge in Modern Times
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    • This document was literally crumbling in your hand when it was found ...
    • should observe the events which have taken place in the course of
    • contradict the fact that in our times the essential character of a
    • intellectualism, as such, has made its first appearance in the course
    • the course of about six centuries, humanity has been trained to take
    • world-conception, which began to ebb at that time, in the course of
    • that in the course of human evolution intellectualism has, in a
    • fourth century of our era. Particularly a man like Augustine clearly
    • the Occident (and this is, to begin with, our present subject of
    • followed the first four hundred years after the Mystery of Golgotha.
    • the fourth and fifth centuries of our era, up to the fifteenth
    • time, arouse our interest not so much in view of the contents which
    • born at the end of the fourth century of our era, but we may also say
    • place in the fourth century. But to begin with, intellectualism
    • Idealism”. Of course, at the present time we cannot agree
    • the task of the time which lies between the fourth and the fifteenth
    • spiritual development of our modern times, we must penetrate into
    • soul-attitude which still existed after the fourth century of our era
    • spiritual development of the last three or four centuries merely
    • the evolution of mankind. Of course, it would be superficial to
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  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • The Remedy for Our Diseased Civilisation
    • This document was literally crumbling in your hand when it was found ...
    • The Remedy for Our Diseased Civilisation.
    • the past three, four, five centuries, something entirely new had
    • say: this was merely the result of what had arisen in the course of
    • the one hand, and this is evident from our considerations of
    • the world. In our modern civilisation we find that what is contained
    • the outwardly pious Roman Catholics. Of course, on Sundays they
    • life of dreams; the life of dreams takes its course in pictures; the
    • dream-representations, and what we experience within our will,
    • reality, we are only awake in our life of thoughts. You fall asleep
    • waking up, it escapes your consciousness, you do not know anything
    • about it within your consciousness... At the most, dream-pictures may
    • you when you lift your arm through your will. The real inner forces
    • as human beings, we may be soundly materialistic within our life
    • materialists with our head ... but in that case we do not control our
    • dreaming life of feeling, nor our sleeping life of the will. These
    • is how things take their course. Idealism and spiritualism exist ...
    • the best and most liberal bourgeois conceptions of the nineteenth
    • can, of course appear to the head as altogether clean, bourgeois
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  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • This document was literally crumbling in your hand when it was found ...
    • our spiritual science as a riddle which must be solved. The times in
    • of hope. Let me therefore unfold a few thoughts before your souls.
    • ourselves: When we begin our physical life on earth through
    • birth, then our etheric body, that has become united with our
    • physical body, is, comparatively speaking, old, and in the course of
    • our earthly life it grows younger and younger, until it reaches its
    • real event of recent times, experienced by quite a number of our
    • boy of one of our members. After an evening lecture at Dornach, we
    • were told that the son of our friend Faiss was missing — a
    • was missing. When our friends, with the help of other people, began
    • in our circles. I have frequently explained to you that a
    • effect. We should therefore say to ourselves: When we have before us
    • instance, the following course of events took place: That the
    • occur. Of course, those who think in accordance with the mentality of
    • our time, will find that this is quite an insane idea. Spiritual
    • your attention to the fact that this etheric body was of such a
    • can see that our Dornach Building is enveloped by the greatly
    • artistic structure of our Building. Those who work upon the
    • see, clairvoyant knowledge arises when our soul-spiritual part is
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • As I propose to follow up the theme of our lecture yesterday, [
    • the turn of the sixteenth and seventeenth centuries right on into our
    • words are entirely devoid of meaning. They were used, of course, by
    • From this again the animal derives its nourishment. So that we may
    • perception of the processes taking their course in the etheric body —
    • ancient knowledge which disappeared in the course of time.
    • able to transfer ourselves into one of the old Mystery-sanctuaries
    • course of the Middle Ages this wisdom was gradually superseded by a
    • to evolve this knowledge, they were able to have actual intercourse
    • intercourse did not enlighten them only in regard to the vital fluids
    • times. If they had been confronted with our concepts of thinking,
    • vessel from which all the air has been pumped. This is how our
    • fourteenth and fifteenth centuries still showed traces of this
    • out into nature. I have told you that our concepts to-day would have
    • But precisely in our age it is possible to attain to what in olden
    • We are, of course, only at the very beginning of this phase of
    • in pre-earthly existence they are living. What we perceive with our
    • last lecture I drew your attention to the fact that of the way man
    • very different from what they now find (i.e., at the beginning of our
    • his God had revealed to him, namely, that in the course of time a
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  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • It is a Necessity of Our Earnest Times to Find Again the Path
    • These documents, literally crumbling in your hand when they were found,
    • IT IS A NECESSITY OF OUR EARNEST TIMES TO FIND AGAIN
    • briefly my heartfelt thanks to your esteemed president for her kind
    • these conditions of our times from those standpoints which result
    • this course of development, know that the second half of the 19th
    • never there before. This wave of a special course of development then
    • the course of this morning's considerations, and in a way that will
    • of transformation, in a special course of development. We know that
    • then began, and a certain intermediate course of development took
    • world very superficially and we translate our thoughts on “Jus”,
    • something quite different from that which constitutes our modern
    • fourth post-Atlantean epoch. It is that point of time when a
    • through a great deal during the fourth post-Atlantean epoch. Roman
    • the second half of the fourth post-Atlantean epoch, lasting up to the
    • 15th century, when our present epoch began.
    • heredity, but particularly through the fact that we ourselves
    • post-Atlantean epoch the inheritance of the fourth post-Atlantean
    • fourth post-Atlantean epoch lives in everything that constitutes our
    • intellect, the thinking, into our consciousness soul. That means a
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • You must remind yourselves that as well as living through his life
    • experiences through the instrumentality of our body, we also have
    • by no means without significance for what we do during our earthly
    • dead are perpetually working into our physical world. The forces of
    • nevertheless at work in the physical world. Our physical environment
    • that can explain man in his whole being and the whole course of human
    • of to-day, if evolution on the earth takes its normal course.
    • endeavours of the Ahrimanic Powers is to keep humanity fettered too
    • and a new birth. Only our life between death and a new birth in the
    • real evil of our time is not that men have no super-sensible
    • It is of course unpleasant to have to say this to a generation that
    • never uttered about the events of the last four or five years,
    • course, but actually they are so little matters of course that
    • time ago how a friend of our Movement, shortly before he died from
    • In our life by day — or also by night, for then there is
    • only. Directly we leave this body, our thinking loses definition; it
    • the moment our thinking is received into the light, it is no longer
    • pass academic tests with flying colours — then his reasoning
    • free spiritual activity. And even in our Elementary Schools to-day
    • Now I would like to call your attention to another tendency which is
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  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • can no longer be ours, although in this age we must again advance to
    • have gradually become those of our arts — bodily, plastic
    • Movement will become clear if we take our start from the forms in
    • before him. The theology and religion of our time has gradually
    • otherwise Christianity cannot be the really vital force for our whole
    • enter the spiritual life of man. It is of course not the case that
    • What I then had to say out of the needs of our human evolution to
    • might be such a movement for religious renewal, which of course has
    • depends on our developing the strength to carry out what we have set
    • our will to do, it is absolutely necessary in these early days that
    • things — should it encroach on sources which in any event only
    • course saying merely in order that these things may be correctly
    • cannot flourish if it in any way damages the Anthroposophical
    • Religious Renewal shall grow and flourish more and more, but always
    • had to be given for a Cult, a Cult whose growth in our present time
    • necessary to insert these words today as an episode in our course of
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • This document was literally crumbling in your hand when it was found ...
    • send our thoughts to those who are outside on the battlefields, where the
    • May your pinions bring
    • Our souls' beseeching love
    • To the human beings on this earth, entrusted to your care,
    • That, united with your might,
    • Our prayer may helpfully ray out
    • May your pinions bring
    • Our souls' beseeching love
    • To the human beings of the spheres, entrusted to your care,
    • That, united with your might,
    • Our prayer may helpfully ray out
    • we seek through our spiritual-scientific endeavours, the Spirit Who
    • with your difficult tasks!
    • live, reminds us daily and hourly of death, this significant event
    • of human life. Even from our own ranks, dear friends of ours have
    • often been given in our spiritual-scientific lectures on the life
    • course which spiritual science has followed up to now, will have
    • subject, a few things that may be useful to our comprehension of
    • our senses and the scientific-dissection of what we perceive through
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  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • This document was literally crumbling in your hand when it was found ...
    • in the neighbourhood of a centre of initiation need not at all be a
    • place in the course of evolution. With the penetration of the
    • the course of development. I explained to you that “Kalevala”
    • the solid earth, as it were, and in our time these spirits of the
    • to the watery, to the liquid element. The essential element of our
    • And if we become the pupils of the Spirits of Form, we ourselves can
    • mission in the course of the earth’s evolution as that of the
    • of still deeper sources of the soul’s life. This cannot as yet
    • have had at some earlier time of our life, still exist later on in
  • Title: Lecture: Awakening to Community - I
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    • by discussing how a society like ours comes into being. I believe
    • such as ours has to act as a vanguard in an ever wider disseminating
    • the surface of his soul from the eternal sources of all humanness.
    • notice the longing, experienced so keenly in our time, that wells up
    • moral, religious nature that had developed in the course of one's
    • that we may not, perhaps, absorb with our mother's milk, but are
    • and go on receiving — all these things that our minds in their
    • our sixth year onward is the product of externally influenced will
    • life that has to be built up in the midst of our decaying culture.
    • living force, the source of one's power to overcome.
    • experience of the time's true significance is what gives us our first
    • real feeling for the fact of our humanness. The term
    • could take place only in our age, the age of the consciousness soul,
    • office manager, who did what he had to do in that capacity. He poured
    • Of course, this made some people happy indeed, for many a little
    • breaking his legs. It is much harder to pour good thoughts so
    • accounts for every enemy the Anthroposophical Movement has. Our
    • You know, of course, that a fear of water can express itself in
    • phobia. Sometimes, of course, it can be comparatively harmless. Some
    • on in the Society. We should keep our eyes wide open to everything
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  • Title: Lecture: Perceiving and Remembering
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    • turn our attention to the light-ether. It is true that the whole etheric body
    • consists of an inner blend — an inwardly organised blend of the four
    • which is light-ether; and in order to fix our attention on that part of the
    • we thus remember a man and our former meeting with him?
    • when we met the man five days ago our etheric body experienced certain
    • considering; of course, the other members of the etheric body — the
    • light-body. Our etheric body, then, experienced certain movements, for the
    • thoughts evoked by the man whom we met, revealed themselves within our
    • our having perceived the man with our senses, we received impressions [not
    • communicated through the senses] that gave rise to movements in our
    • light-body. Thus the whole result of our meeting with the man consisted in
    • our light-body experiencing all kinds of movements. Picture this vividly to
    • yourselves. While you stood before the man and spoke to him, your etheric
    • thought regarding him, is all disclosed in the movements of your light-body.
    • stirs your soul, and this movement causes your etheric body, purely because
    • of what he experienced previously. We have really to picture to ourselves,
    • that during the waking state we are both with our ego and astral body within
    • 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
    • are always doing with a large part of our ego and astral body — through
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  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • as we say, slipped your memory. You may then have wondered why such a
    • You know, of course, that memory or remembering has something to do
    • only throw light on forgetting by turning our attention to its
    • ought to ask ourselves how it happens that the etheric body acquires
    • this etheric body, and man has it too. Of course there can be no
    • case without our needing to educate it. That belongs to its nature.
    • astral body, but to remember it when you turn your head away you have
    • organ, and we can now ask ourselves whether this free etheric organ
    • will, of course, still have to be proved by external medicine why the
    • remained alive. You can see this for yourself if you look at the
    • world with your eyes open and notice how mentally lazy and mentally
    • today, you will notice a certain difference, of course, but beans
    • made an impression on you since your childhood, every day of your
    • life, from morning till night, were always in your mind. You know of
    • course that it is only present after death for a certain time. And
    • mental image that has gone from your memory, that you have
    • “forgotten”, has by no means disappeared from your whole
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  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • certain continuity. In the course of each winter, too, the lectures
    • be of the utmost importance to follow up the various courses that are
    • be taken into consideration in the various groups of our German
    • speak about the same theme in a very elementary way, of course, but
    • essential part of our anthroposophical life. Even the inserting of a
    • this group. There will be a certain inner connection in the course of
    • course will then close. Last week's lecture was a small beginning,
    • responsibility for the “how”. Most of our contemporaries
    • job have been appointed to do so by the authorities. In our time
    • our age of materialism it appears to anyone who can see to the bottom
    • works according to the rules that arise entirely out of our
    • fourfold nature and for everybody to go repeating that man consists
    • Unless you make it your business to know what spiritual science can
    • tell you about the nature of the fourth member of man's being, the
    • course that when he makes a prick in the body blood will flow out
    • bearer of the ego. I could speak to you for hours about the types of
    • ourselves what the actual basic character of the ego is like. What
    • Maximum number of matches per file exceeded.
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • We will keep to our set
    • towards which we will gradually work our way. In the first lecture of
    • All that goes beyond this text will follow in the course of the
    • coming meetings. Our main concern last week was to acquaint ourselves
    • have focused our attention on this moment in time to start with,
    • This is a childish way of looking at things and can only lead to our
    • our world, we must step beyond the physical world and enter the
    • must picture to ourselves that in the times preceding bisexuality
    • fructifying forces with their food. This food was still of course of
    • nourishment in those times there was something else contained in
    • these nourishing fluids which gave these beings the possibility of
    • that the nourishing fluids taken from the substance of their
    • and so on. The nourishing foods imbibed from the surroundings by
    • in our present cycle of humanity, these differences did not exist
    • difference between the various times that were comparable to our
    • influence on him. If people go on a long journey nowadays, however
    • gradually individualised in the course of life. Then this possibility
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  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • the courses running parallel with the group lectures. Therefore I
    • would like to ask you to give these courses all your support. It is
    • will concern ourselves today with something that will again appear to
    • fit into our present train of thought. We want to take as our
    • than to an understanding that lies in our whole soul constitution,
    • understood when we know that he has a fourfold structure of physical
    • body, etheric body, astral body and ego. These four members of man's
    • tell ourselves that this human ego is within the human body when man
    • larger ego of its sphere of influence. What does our own limited ego
    • the great ego at night. For sixteen hours on average it is outside
    • the night ego and for eight hours it is within it.
    • quite literally, namely that your ego never stays the same for the
    • whole sixteen hours — assuming that to be the normal time for
    • again. We must say, then, that in the course of twenty-four hours the
    • astral body because it underwent rhythmic changes in the course of
    • seven days, that is seven times twenty-four hours, that can again be
    • period of twenty-four hours, still expressed today in the alternation
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  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • (21st December 1908) and take our start from there. You will remember
    • that we spoke of a certain rhythm existing in the four members of
    • there is to say about the fourth member, the ego, is best seen if we
    • by the ego in the course of the twenty-four hours of the day. One day
    • with its twenty-four hours, during which the ego experiences day and
    • similar way to our astral body is the number seven. Whereas the ego
    • twenty-four hours or a day, our astral body does the same thing in
    • experience this in the morning and again twenty-four hours later,
    • with the occasional exception. This is the regular course of events,
    • and we can say that our ego returns to its starting-point after a day
    • of twenty-four hours. If we look in the same way for the astral
    • body, on the other hand, takes four times seven days; after four
    • starting-point. You know of course that a great difference exists and
    • rotation’ for the four members of man's being. This is of
    • course speaking figuratively, for they are not really rotations but
    • archetype basis of the lungs came into man on the predecessor of our
    • astral body. The actual expression of the astral body is of course
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  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • our studies which are to bring us closer and closer to a deeper
    • November) we spoke about the four different ways in which it is
    • explained before that the division of man's being into four members,
    • life runs its course, and we know that at this stage of his existence
    • we must picture to ourselves what man actually does in Kamaloca. We
    • could say a great deal about it, of course. Today, however, we shall
    • have taken an entirely different course; it would also have failed to
    • he can become stronger in the course of karmic development than he
    • when he was twenty, so that it really hurt. In his reverse journey
    • in the spiritual world everything you yourself did in the external
    • inclination to compensate for the pain in one of your future
    • incarnations. Your own astral body tells you what it felt like, and
    • you realise you have laid an obstacle in the way of your further
    • you arrive back in your childhood filled with the intention of
    • about the special character of your future lives on earth.
    • have acquired in Kamaloca. Our experiences there lead us to those
    • have taken into ourselves for the righting of wrongs in life can by
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  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • aspects as possible. Today we will make it our task to speak of
    • animal but out of the group soul. It is very difficult, of course, to
    • human capacities and characteristics we inherit from our parents and
    • other ancestors, and which can be passed on to our descendants, and
    • of course, as it is different in exceptional cases. It changes the
    • ego, the fourth member of man's being, contracts the forces of the
    • course, man has a certain mobility, and that in a way it is left to
    • became a living soul. This is often wrongly understood, of course,
    • our being. Thus you could say that pain and joy became creative world
    • at yourself or at someone else your ego is always feeling superior to
    • something in your surroundings or in yourself or others that is
    • the four members of man's being. In the days when people still to
    • the course of time. We must be conscious of the fact that there is a
    • These two aspects are absolutely there at the root of our world, and
    • we must understand our middle world as deriving its forces from these
    • man bears in his ego-hood. And we can say that when in the course of
  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • in both our immediate and more distant surroundings upon which this
    • course of ages. All this gives you an idea of how external conditions
    • beginnings of our earth evolution, after it has passed through the
    • know, still one body. The conditions within our whole evolution must
    • begun to acquire a form that is anything like our present-day one. We
    • on to the earth from outside. You know, of course, that the nearer we
    • the sun and moon were still united with it. Today, of course, these
    • vapour. Thus there was at the North Pole in Lemurian times a kind of
    • we had taken a journey in Lemurian times from the Equator to the
    • way. And it was only in the course of time that the human body
    • tremendously strong ego-feeling, much too soon, of course; for human
    • permeates his external being with the colour of his inner nature as
    • it were. Now the colour of egohood is red or copper or a yellowish
    • colour of those peoples that migrated to the West and the yellow
    • colour of the man whose ‘blood boils’ as we say, and
    • development. These were also turned to account, of course. To some
    • colouring arose. Thus for example there was that particular part of
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  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • Throughout our life, we have to struggle with questions that cannot
    • be answered on the basis of our experience or with our ordinary thinking.
    • bodies of the human being. Steiner shows how we can become, through our
    • like to draw your attention to a fact that can tell you a great deal
    • different way from the later period up to fourteen, and again from
    • the fourteenth to the twenty-first year. We will only touch on this
    • course of his earlier incarnations work its way free.
    • perceives the outer world, of course, but its brain is not yet an
    • only in the course of life. And not until this has happened is it
    • up. The length of life varies according to circumstances, of course,
    • one who is observing the other two, and say to ourselves that he has
    • karmically connected. Our concern is the joy the man feels because he
    • but through the relationships we ourselves create connecting the
    • karma, and those not determined by karma but appearing on our horizon
    • stolen something. What has happened is, of course determined by
    • on whether you are clever or not. Your train of argument does not
    • through ancient Saturn, Sun and Moon as far as our Earth evolution,
    • fourth wheels, and so on, until you can easily imagine that one day
    • the Earth evolution. He will have discarded all this, Just as in our
    • understand how the gods have first of all given us our three bodies
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  • Title: Between Death and Rebirth: Lecture One
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    • the Medici tombs in Florence. Our attitude to spiritual knowledge can
    • long absence. Those of you who were present at our meeting in Munich
    • anthroposophical endeavours. If there is one thing that I have tried
    • should embark upon all your anthroposophical efforts in this spirit
    • process of humanity and in the spiritual content of our present age.
    • anthroposophical endeavour.
    • In our present age there are many influences which
    • of what I mean is our study of the four Gospels. This autumn I
    • brought these studies to a provisional conclusion with a course of
    • essential about this Mystery until we have studied it from the four
    • different viewpoints presented in the four Gospels.
    • what way have our studies over the last ten or twelve years demonstrated
    • the gist of what I have since said in the course of years, about the
    • Mystery of Golgotha and the four Gospels. Nothing, however, would be
    • In the course of years we have spoken a great deal of
    • are due to our Movement. The demand will continue to be made that by
    • have to be active, to use our hands, to move our physical body from
    • one place to another. Activity on our part is necessary if we are to
    • it must be achieved through our inner calm, our inner tranquillity;
    • less we bestir ourselves on the physical plane, the less we can bring
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  • Title: Between Death and Rebirth: Lecture Two
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    • already been announced that our studies in these Group Meetings
    • point of view will become thoroughly clear only when the whole course
    • carried out during recent months. It is only as our studies progress
    • person. At about the third year of life, although of course there are
    • become ‘I’-conscious. You can discover for yourselves how
    • often you become conscious of your ‘I’ in later life. You
    • certainly be made aware of your ‘I’. This collision with
    • given yourself a hard bump! In the case of a child these collisions
    • took place — which means, of course, the less we are
    • participating in them with our immediate ‘I’-consciousness.
    • We may remember events which took place very long ago in our life,
    • preserved in our memory tends continually to break loose from our
    • ‘I’. The reason why, in spite of this, we find our ‘I’
    • returning each morning clearly into our consciousness is that we come
    • back into the same body. Through the resulting collision our
    • by colliding each morning with our inner being. This takes place not
    • only in the morning but throughout the day; our ‘I’-consciousness
    • is kindled by the counter-pressure of our body. Our ‘I’
    • our ‘I’-consciousness to the fact that we press inwardly
    • into our bodily constitution and experience the counter-pressure from
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  • Title: Between Death and Rebirth: Lecture Three
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    • Earth. Only during the last four centuries has consciousness of this
    • first, the same as was formed during our existence on Earth and we
    • our death. For instance, if at some particular time, say ten years
    • before the death of the person in question, or before our own death,
    • we allowed the relationship caused by our self-incurred debt of love
    • has elapsed shall we be able to experience once again, during our
    • would be judging from the standpoint of our limited earthly
    • changed we acquire the power to change them in our later karma. The
    • effects of the contents of our upper consciousness, our
    • experience in our upper consciousness is less significant than all
    • kind of case that may frequently be observed in our own ranks.
    • Anthroposophy takes hold of our very life. We shall then no longer
    • of the fact that our world consists of physical existence and
    • We leave our home at eight o’clock in the morning, walk along
    • the street, reach our place of work, have a meal during the day, do
    • this or that to amuse ourselves. This goes on until the time comes
    • for sleep. We then connect our various experiences; one makes a
    • also produced in our soul, either of sympathy or antipathy. Even
    • may be said that this happening had no significance for our outer
    • life. For our inner life, however, it is certainly of importance.
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  • Title: Between Death and Rebirth: Lecture Four
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    • Lecture Four
    • LECTURE FOUR
    • the forces which he pours upon his being for the needs of the next
    • as if you could duplicate yourself, move around while leaving
    • yourself at the centre, and could drink in the forces of the
    • characteristics as it pours into your being which you have left at
    • that our condition in sleep is objectively far more similar to the
    • Our conception of the state of sleep is, as a rule, too
    • regulated connection between the four members of man's being:
    • course the sketches are only very rough.
    • coloured chalks which would have indicated the several members of
    • our Earth and all the forces that have played their part in that
    • restoration of what has been used up during the waking hours, are
    • course of his evolution are very complicated and as evolution
    • We ourselves have now reached the point when it is
    • period, then in the Graeco-Roman period and then again in our own.
    • in any way imply reproach, for it lies in the natural course of
    • very great. Our present age, however, has a definite advantage over
    • consciousness which ours today is quite unable to experience.
    • you are merely holding it and what you experience is your own contact
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  • Title: Between Death and Rebirth: Lecture Five
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    • with whose name we ourselves connect the spiritual impulses of
    • Jesus Child described in that Gospel. [See the Lecture Course entitled
    • Let us remind ourselves of what has been said about the
    • Mercury, Venus, Sun, Mars, Jupiter, Saturn. We then draw our life
    • Through birth we bring into our existence on Earth the forces we have
    • Now let us remind ourselves of how life flows by on
    • the course of his incarnations an individual will have lived in
    • pass between death and a new birth. Like our Earth, these heavenly
    • because the heavenly bodies are also undergoing evolution, our souls
    • Christmas Festival, our thoughts are directed to the spiritual
    • personalities who harboured the same soul within them! Nicolas of
    • science into existence; these forces poured with such strength into
    • of materialistic knowledge of the world; and in the further course of
    • materialistic conception of the world by pouring strong forces into
    • that our goal in
    • Thus the Buddha became a Redeemer and Saviour for Mars
    • death it is our task to establish the right relationship to the
    • and in its light follow the course of evolution; then you will
    • which you yourselves are living; you will understand it because you
    • invigorated by consciousness of our connection with the forces of the
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  • Title: Between Death and Rebirth: Lecture Six
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    • In our fifth post-Atlantean epoch the sixth is prepared
    • present age, though not, of course, for the age when the
    • connection with the evolution of worlds is possible only if our
    • ancient Persian, the Egypto-Chaldean, the Graeco-Latin, and our own.
    • it were in germ. In our present epoch the sixth post-Atlantean period
    • the way that is right for our time. This understanding depends upon
    • been possible, we shall be unable to make further progress in our
    • until our own time, Rosicrucianism did not contain the teachings of
    • to the world in our own main epoch, in the epoch that was preceded by
    • We can form a valid idea if we say to ourselves: the ‘I’
    • Our observation of the human being during the first
    • To begin with, the human being crawls about on all fours
    • made the first effort to lift yourself from the crawling into the
    • is still under the sway of gravity and crawls on all fours, while his
    • Other factors too, of course, play their part. The human being is not
    • him down, causing him to move about on all fours and to be incapable
    • Spirits whom he has to overcome in the course of his life, who give
    • life would realise: You are a warrior; you are aware of your
    • of our consciousness.
    • that we should endeavour to vindicate to healthy human reason what
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  • Title: Between Death and Rebirth: Lecture Seven
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    • Hierarchies. Essential changes take place in the course of time both
    • the course of man's physical life — about which something has
    • puberty at about the fourteenth year; then a third cycle, and so on
    • significance cut across these seven-year periods. We ourselves have
    • is evident in other spheres as well. And as our endeavour in these
    • course of evolution. If we realise this, it will, become evident that
    • fact it exists in a much more oppressive form in our time than it did
    • there were, of course, defects, but there was no blind belief in
    • centuries. People belonging to our civilisation usually concern
    • primitive human being in earlier centuries endeavoured to have some
    • trends of judgement and feeling force themselves into our life! These
    • It first arose in an epoch preceding our own by four or five
    • spiritual heritage, a spiritual endowment. But in the course of time
    • even dimmer. And especially in the fourth Atlantean epoch, the
    • the course of time that a human being now possessed very little of
    • lecture-course entitled
    • course of evolution and become Luciferic in character. It is
    • which are inevitable in the course of evolution. Men can, however,
    • [See the lecture-course,
    • Basle, September 1909, particularly lectures four to nine.] and
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  • Title: Between Death and Rebirth: Lecture Eight
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    • as our memory-pictures continue into our present life. With our
    • outside us in life on Earth becomes our inner world. Preparation of
    • course of evolution. Men are now beginning to be interested only in
    • But if and when in the course of development the time comes when
    • the real sense, we cannot penetrate it to any depth. We direct our
    • into our own being.
    • been deposited in our living soul-existence, is fixed there. All this
    • is, of course, to be taken metaphorically, but the memories embedded
    • our memory-pictures continue into our present life of soul. Hence we
    • As to the content of our memory, this may well be of
    • interest because with our memory we grasp a tiny corner of
    • existence. Our memory-pictures are the first, the lowest, the most
    • our vision when we are contemplating the world from the viewpoint of
    • but without sadness. For the feelings we might have in our waking
    • different when viewed from the other side of life but all our
    • from our body into the world that is not our body; from the point of
    • heavenly worlds are within our being, just as here on Earth we feel
    • the Earth. The physical body we bear is in itself fourfold. It has
    • Moon conditions. Our physical human body is the product of
    • process of continual destruction, and what is seen when our own inner
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  • Title: Between Death and Rebirth: Lecture Nine
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    • health. Life in the spiritual world depends upon the mode of our life
    • case. Nothing can replace the significance of our connection with the
    • concern ourselves only with the affairs of earthly existence and take
    • ourselves what this contact signifies for one who is passing through
    • physical existence through birth. Our whole earthly existence depends
    • upon our physical body possessing organs which enable us to come in
    • for ourselves out of the forces of the super-sensible world, we remain
    • birth. What we need for the shaping of our life must be acquired
    • during the time that has preceded our birth since the last death.
    • the Beings who can endow us with the forces we need for our physical
    • necessarily choose in our life between death and the new birth, is
    • what gifts we may receive from them for our next life on Earth —
    • unknowingly through our super-sensible existence until the next birth,
    • whether indeed we shall encounter any reality at all after death. Our
    • have been receptive or antagonistic in our souls to concepts or ideas
    • be the light through which we must ourselves illumine the path
    • the light means that all the gifts have a particular colouring and
    • concern ourselves only with what is around us in earthly existence
    • prepared ourselves for it here.
    • and in our time they are very numerous — who can, as it were,
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  • Title: Between Death and Rebirth: Lecture Ten
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    • lecture-course the descriptions are of great cosmic conditions and
    • endeavoured to present many aspects of this life; moreover it has
    • Today we shall occupy ourselves chiefly with the
    • related to what has been said in the course of the lectures given
    • In the course of these lectures descriptions have been
    • is to embark on the course of earthly life, the being who is to live
    • and in the lectures was fundamentally the same, and your attention has
    • their own distinctive colouring in every individual. Whereas thoughts
    • colouring of wishes are only later discarded in the region of Wishes.
    • realise that endeavours were made to describe this region first from
    • as the only valid law of life on Earth. That is, of course, an error,
    • I want to quote this particular chapter today in connection with our
    • Thus as the result of our studies in the course of the
    • Our own embodiments dissolve here into a unity
    • ourselves belonged. We learn, therefore, gradually to know our
    • relationship, our unity, with the surrounding world, by observation.
    • that book. We shall realise that our studies during the Winter were
    • as the fourth region of Spiritland already extends beyond our planetary
    • the experiences of the soul in the fourth region of Spiritland could
    • something so utterly foreign in what is conveyed by the fourth region
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  • Title: Christ and the Spiritual World: Lecture One
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    • Anthroposophy in our present age will find it necessary to clear away
    • history of mankind if we are to understand rightly our own spiritual
    • before the soul of anyone who wants to accept in the right sense our
    • through our anthroposophical studies we must of course include
    • came in at the beginning of our era. And we are bound often to ask
    • ourselves how we can hope to penetrate more effectively, with
    • deepened anthroposophical knowledge, into the course of human
    • take most earnestly the deeper principles of our anthroposophical
    • up before our souls the whole spiritual situation of humanity at the
    • beginning of our era.
    • time, we can make a most peculiar discovery. We can say to ourselves
    • therefore try to enter quite historically into the endeavours that
    • thought and ideas were made at the beginning of our era, and Western
    • through revolutions in our ways of thinking about the external world.
    • little since the beginning of our era. They were all present — even
    • invest this term with any colouring drawn from religious traditions
    • course of human evolution. I shall have to say many things which will
    • thought-world that belongs to the beginning of our era; one can try
    • our world lie other worlds — the Astral, the Devachanic, and the Higher
    • Devachanic. Let us first remind ourselves that these three worlds lie
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  • Title: Christ and the Spiritual World: Lecture Two
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    • beginning of our era took all possible pains to understand the
    • endeavour encountered the very greatest difficulties. We must pause
    • have something to say in connection with our subject.
    • When we recall the beginning of our era and look at its
    • the following references in lecture courses by Dr. Steiner:
    • help of spiritual investigation we ask ourselves a series of
    • questions and try to answer them, the course of events will become
    • man the splendour of the wisdom of the Logos, the wisdom that pulses
    • not endowed with the high spiritual resources of the old Indian
    • honoured their Sun-Spirit with an offering of shining gold, the
    • as far as it did in the fourth post-Atlantean epoch, the Graeco-Latin
    • When we come to the fourth post-Atlantean epoch, we can
    • there. In this fourth epoch, however, men lack the possibility of
    • take a course which leads it farther and farther away from this
    • course of time I have tried to come near it through the most varied
    • our era through a very remarkable manifestation of spiritual life,
    • utterances of the Sibyls pour out in such a way that — if they
    • accompanying the fourth culture-epoch like a shadow of its wisdom,
    • many centuries — indeed all through the fourth post-Atlantean
    • in the fourth post-Atlantean epoch.
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  • Title: Christ and the Spiritual World: Lecture Three
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    • of human soul life during the fourth post-Atlantean epoch. Finally,
    • approach them as it were in circles, with our themes inscribed at the
    • be understood if we follow the evolution of our system back to the
    • in the fourth post-Atlantean epoch aspired to understand the Being of
    • the following references in lecture courses by Dr. Steiner:
    • have already drawn your attention to the fact that in this child we
    • wherein they were exposed in the course of human evolution to the
    • to enable human beings to pursue the course of evolution which in
    • affected by a colour that it would have felt itself permeated with
    • intense feeling. At the sight of one colour it would have positively
    • glowed with pleasure; for another colour it would have felt intense,
    • tormented by sympathy and antipathy; on seeing one colour or
    • resolved (if we may use this expression, for of course all these
    • a suitable instrument for the further course of evolution. The human
    • Then in the further course of human evolution a third
    • Jesus-Being while that Being was journeying round the planets. From
    • Later still, in the fourth post-Atlantean epoch, we can
    • Christ journeyed from planet to planet and on each planet became one
    • willing took an orderly course. This was an important event, coming
    • reflected if we allow ourselves to compare the reflected images with
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  • Title: Christ and the Spiritual World: Lecture Four
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    • Lecture Four
    • FOURTH
    • available. And so I shall want to appeal to your souls to understand
    • creates, and nourishes itself in creating, in that which takes the
    • courses of the stars, in the signature of their movements in cosmic
    • his Hyperborean land. We connected this journey of Apollo with the
    • journeys of the sun; but it is the spiritual sun that speaks
    • Helios; it was he who regulated the course of the sun in the sky.
    • water-vapour, and so through the vapours which (as we have seen) rise
    • from the site of the Castalian spring and coil round the neighbouring
    • still echoing the threefold Christ-event — take in the fourth
    • Christ-event, but it came from quite another side. And this fourth
    • element, running as though parallel to the Meteorology of the fourth
    • in our sense of the term. How do we first come upon the ranks of the
    • Lecture-course given by Dr. Steiner in Munich,
    • course of his evolution the Ruler of Earth, breathes out of his own
    • And now to carry this further, let us try to call up before our souls
    • in the midst of forces pouring in on the Earth from the surrounding
    • Cosmos; pouring into the air and pervading the atmosphere. The
    • sent forth an angel to gather earths of different colours from all
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  • Title: Christ and the Spiritual World: Lecture Five
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    • neighbouring regions than external history is willing to recognise. I
    • wanted to indicate that this peculiar outpouring from the souls of
    • course of human history, changes occur. The forces which the Sibyls
    • they were not adapted to the fourth post-Atlantean epoch; for the
    • earth. Just as in human life, after we have been using our
    • important for Christianity takes its course in the subconscious
    • alignment with the course of Western history.
    • with an army four times the size of Constantine's — not
    • Maxentius obeyed it and with faith and courage went outside the
    • “Carry in front of your troops the monogram of Christ!”
    • lecture-courses, and if you feel about it as I do, you will find,
    • further course of this stream — when I tried to unravel the
    • slowly and by stages, if at last our research is to bring to light
    • they appeared in the course of really a good many years, during which
    • rendering is “journeying viaticum.” (See
    • learnt much about knightly ways and knightly honour, and
    • which the Fisher-King's aged father is nourished in a separate
    • Fisher-King and Parsifal partake. These two nourish themselves with
    • earthly food. But each time a Dew course — as we should say
    • the Fisher-King's aged father, whose only nourishment comes
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  • Title: Christ and the Spiritual World: Lecture Six
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    • spiritual world. Of course I know very well that if modern
    • expositions are printed as lecture-courses. They are given to people
    • outside our Movement, who then make the most senseless remarks about
    • them and of course take pleasure in quoting from them out of context
    • appear presumptuous — that because of our Movement a time has
    • in the heavens, I must draw your attention to an important law, an
    • renewed; it sinks into the Grail like a rejuvenating nourishment —
    • our symbol for the Christ — reaches the first Sunday after the
    • Now let us try again to get our bearings with regard to
    • developments that have taken their course below the surface of
    • Hebrew endeavour was to keep at bay the elemental activities that
    • During the fourth post-Atlantean epoch, the power of the
    • especially as the fourth epoch advanced further and further, was
    • constrained to say to himself: “Let us guard ourselves against
    • the Christ Impulse having poured itself out into the Earth's
    • Lectures II and III of this Course.] I
    • entourage of the King whom the Maid of Orleans liberated. After
    • armour. She says that the English have no right to France, and
    • Duke of Orleans, your nephew, she says that he will be delivered in a
    • write this, the aforesaid Maid has already gone to the neighbourhood
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  • Title: Perception of the Nature of Thought
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    • we remember the course of yesterday's lecture [note 1],
    • we know that there is concealed within us, within our human being,
    • 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
    • uncover the forces which at that time worked upon our physical body.
    • externally. We find it if we look into what we call our personal
    • karma. Please note, my dear friends, that our personal karma is
    • connected as cause and effect. The forces active in our personal
    • our personal karma. The laws prevailing there are withdrawn from
    • colouring. The modern investigation of historical evolution, the
    • to our own time, contains laws which have nothing to do with the
    • forces active in our karma. Thus the historian, the modern
    • modern materialistically coloured history.
    • old Saturn we have to go to the law of our personal karma. Only when
    • If we turn our attention to the
    • cosmic script, and consider what radiating forces pour into human
    • first, so directly) in our surrounding field of vision; external
    • them in the laws of our personal destiny, that is to say, quite
    • Ego. But deep in the background of your being lies your invisible
    • and cares for its nourishment before it is born, in all that
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  • Title: Lecture: The Spiritual Individualities of the Planets
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    • the Moon and Saturn? It is of course true that very important
    • Initiation-science we must again learn to realise that our planetary
    • outer and its inner nature, the Moon in our universe presents itself
    • light being, of course, by far the strongest. All the heavenly bodies
    • We wrestle our way through the deeply significant truths still
    • outermost planet of our system, Uranus and Neptune having been added
    • all events not to the Earth. Saturn too, of course, is irradiated by
    • in our planetary system, raying his own being into the
    • steadfastly participated in whatever has come to pass in our
    • like a kaleidoscopic memory of our planetary system. As a faithful
    • Whereas in endeavouring to fathom the mysteries of the universe we
    • Thinker in our planetary system, and thinking is the activity
    • genuine activity of thinking. Jupiter is the Thinker in our universe.
    • and vigour.
    • Saturn, then, is the preserver of the Memory of our universe; Jupiter
    • is the Thinker in our universe. To Jupiter man owes all the impulses
    • when, at the cosmic hour of destiny in the life of a human being, a
    • things were revealed to our ancestors in those days. Modern man has
    • Jupiter separately in the course of his spiritual development.
    • is not everything. Mars is the most talkative planet in our system,
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  • Title: Lecture: The Problem of Destiny
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    • shall, therefore, have to base our justifications only upon the
    • its significance in the face of the demands and requirements of our
    • objections against spiritual science, arising from our modern
    • were not so, we would not have to pass through a course of
    • development rendering us more and more capable. For our capabilities
    • must be the result of victories; our strength grows if we overcome
    • difficulties. In the spiritual sphere, too, our strength increases
    • regards the whole course of human evolution. We need not be afraid
    • many things. In our public lecture
    • before our spiritual eye which must constitute a problem of destiny
    • encompassing than those which are dependent upon our existence within
    • our daily experiences, the experiences we have when we face one
    • another in our physical bodies, flow into the stream of karma, into
    • the progressive stream of evolution, so the feelings arising from our
    • this way are added to the experiences which we have made during our
    • as experiences which are based upon our karmic connection with them.
    • that during our life between death and a new birth every situation
    • contribute to the evolution of the earth during our succeeding lives
    • earth. This may perhaps not soothe our pain in single cases, but if
    • Of course, the details differ for every individual case,
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  • Title: Lecture: On the Connection of the Living and the Dead
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    • our spiritual-scientific endeavour to form concrete ideas of how we,
    • of our studies we may well take our start from what is already known
    • to us — what has already come before our souls during these
    • years. Here, for instance, is the world of our sense-perceptions, the
    • world to which we direct our will-impulses for which the physical
    • body mediates — that is to say, our actions. Immediately behind
    • beings. For in truth our whole life between birth and death —
    • and also our subsequent life which takes its course between death and
    • a new birth — depends on our co-existence with the various
    • moment of our sleeping or waking life we are not in relation to the
    • world. Just as when we open our eyes or lend our ears to the outer
    • world we have sensations of colour and light, perceptions of sound,
    • giving rise to imaginations — in this case, in our etheric
    • instrument of conscious assimilation and experience. In our
    • our organism — albeit, it is our etheric organism. In our
    • Moreover, though they do not enter our consciousness directly in
    • for our life as a whole they are far more important than our
    • intimately with our imaginations than with our sense-perceptions.
    • what lives as imaginations in our etheric body is due to our
    • relations to our fellow human beings, and all that these relations
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • to pour into man's earthly existence. The present forms a link in
    • now practically run its course — and a future devoted to the
    • noticeable in our young people. Not so long ago it was a real
    • rhythm of the external cosmos. We must go with our thinking out of
    • ourselves into the external world, whereas the yogi crept into his
    • inner rhythm of breathing. By contrast, we must give ourselves up to
    • the four elements of earth, water, air and fire, then it makes no
    • logical thoughts, but by uniting ourselves through our thinking with
    • of course — and out they flow in an endless stream. But
    • in order to say that twice two makes four. One would be wrong, for
    • with our sensitivity, whereas they are right inside the process
    • course. The earth would not continue what is described in my
    • our present civilization to replace the declining intellect.
    • happen will happen to the earth. No matter how far or how deeply our
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • in which we live reminds us daily and hourly
    • of human life. Even from our own ranks, dear friends of ours have
    • Explanations have often been given in our
    • particularly in regard to this subject. The course which spiritual
    • useful to our comprehension of the world as a whole.
    • externally in the physical world through our senses and the
    • our etheric body: this already possesses a super-sensible character
    • inaccessible to our ordinary science. The etheric body is an organism
    • through our ordinary sensory knowledge.
    • We then ascend in our contemplation to the astral body.
    • through our external senses, or in the same way in which we
    • contemplate our etheric body through our inner sense; the astral body
    • within it. The same thing applies to the fourth member which must be
    • grasped in the physical world, to the ego. With these four members of
    • human nature we build up our whole being.
    • beginning of earthly existence up to our time. A complicated process
    • of development therefore built up our physical body.
    • ordinary science merely sees this external aspect. We might say: our
    • Of course, those who stand upon the foundation of
    • This must sound strange. But our sense-organs —
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  • Title: Lecture: Relationships Between the Living and the Dead
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    • Let us, first of all, turn our thoughts to those who
    • May your vibrations waft,
    • to the Earth-men committed to your charge.
    • Our souls' petitioning love:
    • That, united with your power,
    • Our prayer may helpfully radiate
    • May your vibrations waft,
    • To the Men of the Spheres committed to your charge,
    • Our souls' petitioning love:
    • That, united with your power,
    • Our prayer may helpfully radiate
    • And that Spirit whom we seek to know through our
    • may He be with you and your difficult duties.
    • It is our striving to penetrate, knowingly and at the
    • think during the course of years, which is only a part, a small part,
    • must assume to be known from other meetings and through our books.
    • For particularly at such a gathering it may, indeed, be our desire to
    • place within the circle which nurtures our spiritual science. A
    • larger number of our dear friends have passed through the portal of
    • these great events. In other words, within our circle, we are
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  • Title: Mission of Folk-Souls (1929): Lecture 1
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    • somewhat at length for the third time to our friends here in Norway,
    • and I should like briefly to reply, in answer to our dear friend Mr.
    • I hope that this course of lectures, which I am about to
    • entire picture of our view of the world. I should like to call your
    • attention to the fact that this particular course of lectures must
    • our esteemed friends who have occupied themselves less with the more
    • that we should not make progress in our work, if we did not from time
    • to meet our explanations with a certain amount of good-will; for were
    • require a much longer time. We should not advance in our knowledge of
    • your goodwill and sympathetic spiritual understanding. For indeed the
    • province which we touch upon here, is one which up to our own times
    • all times, from primeval ages down to our own day, have always known,
    • so — a détour or roundabout way, so that, after this sanctuary
    • addressed to the Folk-souls; ‘Know yourselves as Folk-souls’.
    • Now in our age it will be peculiarly difficult to
    • do not exist, so to speak. It may perhaps not be so difficult for our
    • must appear very unreasonable to our age, to be told about beings,
    • this conception, — is difficult to make clear to the man of our
    • beginning of Spirit-self or Manas, — four different members. We
    • perceive our present life to be the result of earlier earth lives, of
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • Now of course it might be said: It must certainly be
    • different parts, and that in the different parts of our earth there
    • certain part of our earth, it is comprehensible that for a
    • consciousness there arises over every part of our earth a peculiar
    • the surface of our earth. This etheric aura differs very considerably
    • from within. The auras over the various countries alter in the course
    • So that those who wish to follow the destinies of our human race in
    • our earth. The various etheric auras of Europe altered very much at
    • of mountain and plain, in the contours of the ground and so on, in
    • idea, picture to yourselves the human etheric body embedded in the
    • clear as to these Beings, from our general knowledge of the
    • of our humanity there have always been beings who have remained
    • these Spirits of Form, tower four stages above the human stage. They
    • during the Sun-state of our earth. There are therefore in the same
    • as well as with man. We must not therefore ascribe our speech merely
    • We must accustom ourselves to quite different ideas. Man
    • to a working with physical forces within our earth existence. You can
    • of our earth in general.
    • become Spirits of Personality during our earth existence, work in
    • there is a manifestation of those Spirits of Form who appear in our
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  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • In the course of these lectures we shall study matters which will, so to
    • which is, so to say, the central theme of our lectures. To-day, for
    • through the power of your own mind, from within. You need only carry
    • If you once clearly visualize this figure in your mind,
    • operation in pure thought, by the power of your own inner being; you
    • need not go outside yourself. You may imagine for one moment, that
    • necessary for an outer object to approach your senses, it only needs
    • the Archangels. If, therefore, you eliminate from your picture of the
    • of the human sentient-soul, and tell yourself that all that is in the
    • call our moral ideals come to us. There would be no moral ideals if
    • our sense-perceptions; true we might then be able to rejoice over the
    • flowers in the field and also over a beautiful landscape, but our
    • inscribe in our soul and then follow with enthusiasm. But we must not
    • ideals into our sentient-soul from outside, but we must let them pour
    • life of the peoples from epoch to epoch, how it has run its course,
    • therefore we must see that one half of our inner life, half of our
    • intellectual-soul or mind-soul and of our spiritual-soul is filled
    • still have that which we call our ‘ I ’. To us
    • the ‘ I ’ is the highest member of our being;
    • what we carry into our moral consciousness are ideals, moral,
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • [ Study Guide: Souls of the Nations — Fourth Lecture ]
    • other observations on the evolution of man, that formerly our earth
    • three other conditions, in the course of which the three so-called
    • These four parts of his being show us all that has happened during
    • the three or four incarnations of our earth, through its incarnation
    • as Saturn, Sun, Moon, and through our Earth period itself in so far
    • as that has run its course hitherto. If you will bring before your
    • epochs, certain Beings should renounce the normal course of their
    • man in a way that would have been impossible in the normal course of
    • appears before our eyes to-day, we must look at a wonderful tissue,
    • these particular Beings which they direct to man and ask ourselves
    • to the fourteenth year, i.e., up to puberty. That too is a stage in
    • third age, which runs its course between the fifteenth and
    • and his fourteenth year, he would have a sleep consciousness. From
    • his fourteenth to his twentieth year, he would be very active
    • the first third of our earth life. We must therefore say: The first
    • third of our earth-life is not directed by the spiritual Beings who
    • are in about our twentieth year. Man must pay for this by passing the
    • normal Spirits of Form, — in that a descending course, a
    • And now you can understand the whole course of human
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  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • of the facts contained in this course of lectures. With this also is
    • about the character of this or that people, and however our feelings
    • that, with the inmost kernel of our being, we shall be reincarnated
    • therefore be sure, when we contemplate this kernel of our being, that
    • our inmost being we shall receive share after share of the blessings
    • Our consciousness, our horizon, becomes wider, more
    • present time must come before our mental eyes as the secrets of Race
    • part of this course of lectures it will be shown how the
    • however, can only come gradually before our mental eyes.
    • folk-characters of our times, in which we ourselves live with our own
    • ourselves with the character of nations, which as regards time are
    • What we have learned in the course of the last lectures,
    • Now let us ask ourselves: How do the still higher
    • external surface of our earth is simply a delusion. The truth is,
    • produces the various contours of the earth's surface. So that
    • our earth to form itself into just such a planet as it now is. The
    • on the map. In the first place I should like to draw your attention
    • yourselves a mighty wave being thrown up from the South, which
    • which expresses itself on the surface of our earth by the fact that
    • Will. That which on our earth appears externally chiefly as a fluidic
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  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • understand also, that statements such as those made in our last
    • you must always take one course of lectures in connection with the
    • be taken as a sort of annotation. In the equilibrium of our earth the
    • what we described in our last lecture as the third hierarchy, the
    • You must naturally picture to yourselves this hierarchy as originally
    • course of lectures given at Düsseldorf on the Hierarchies
    • only advance little by little in our knowledge; nevertheless, from
    • Form, which brings about in our life on earth that there should be
    • in the course of the evolution of the earth, the pure activity of the
    • universe which surrounds our earth and together with it makes one
    • our last lecture, in our present cosmos shine towards us in the
    • close of our last lecture.
    • our recent statements we placed in Africa, by saying, that through
    • of force, the point of equilibrium was sought for on our Earth, and
    • what we call the four fundamental parts of man, are projected and
    • this part which in our sense does not yet belong to the higher mental
    • Isaac and Jacob’, Jehovah says: ‘I act in your blood’.
    • nervous system through the senses. Of course the Greeks were also
    • as those of you will know who took part in my course of
    • ground upon which walk the conquerors of our country, the bones of my
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  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • guiding and directing of the events on our Earth and above all in
    • Now let us ask ourselves the following: Do these
    • our own period of evolution witness the spectacle that they are, so
    • our lecture to-day, we are experiencing in our own time, that the
    • special attention in our last lecture.
    • Monadology, which therefore conceives the origin and source of
    • whole is expressed in our Anthroposophy by our recognition of a
    • has been spun out by the Semitic Spirit in the course of thousands of
    • their several Archangels. It was only in the fourth post-Atlantean
    • fourth, the Greek age of the post-Atlantean epoch; so that we see the
    • exceptionally interesting in the course of post-Atlantean evolution.
    • significance occurred in the fourth age of post-Atlantean
    • impulse then given was, in the course of the following centuries and
    • Greek Spirit of the Age renounced for this our present period his
    • fulfilled his mission in the fourth post-Atlantean age of
    • will be a source for everything which may again be changed and
    • whilst on the other hand we are experiencing in our age the mighty
    • is of course exceedingly difficult to speak impartially of these
    • who is the guiding Spirit of the Age of our fifth age of civilization
    • civilization. But this Spirit of the Age of our fifth post-Atlantean
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  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • and your attention was drawn in the last Lecture to the fact that
    • most disquieting tendency in our present-day science, because
    • the sacred primeval Indian civilization. Later, nearer our own age,
    • after which followed our own.
    • world. Now transfer yourselves for a little while into the ancient
    • to the East. In the course of these migrations many different
    • that was what may lead us a little further in our studies. The Greeks
    • as remembrance, has sharper contours; sharper outlines. The influence
    • Christ Jesus upon earth. He only came in the fourth post-Atlantean
    • stage of the Angel, in order that at the time when in the course of
    • air through our respiratory organs, which then transforms the air
    • must feel the ruling of Odin within ourselves in the transforming of
    • which lives in us and organizes our speech, — that is to say,
    • depicted in pictures of imaginative form, events for which we, in our
    • Folk-souls, and we shall see what is the nature of our Western
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • whole of our post-Atlantean epoch, and in fact even the later ages of
    • Now it was explained in our last lecture, quite in
    • the course of evolution. Therefore here in Europe special attention
    • activity, therefore, in our earth-existence is such, that his point
    • Spirit of Light, the Spirit of Darkness, who dims our knowledge of
    • course. They were at a period in which they endeavored to raise
    • course of his evolution man has seen the approach of certain powers
    • selfishness. I should like to draw your attention to the fact that
    • during an eclipse of the sun, (of course a man at the time of that
    • possible to indicate wherein our physical view of the world is most
    • of the Loki influence. You must now transpose yourselves back to the
    • experienced in connection with our divine spiritual home is now
    • Minor, the words, ‘Change your attitude, repent, for the
    • the words: ‘Change your view, for the kingdom of Heaven is come
    • course of the Germanic Scandinavian evolution, — that the world
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • of the Germanic Scandinavian Folk-soul, and from the results of our
    • through our present age on into the future.
    • Mysteries, a much more direct intercourse between the
    • external experience is that which pours forth from the inner nature
    • primeval clairvoyance and which had already been poured into the
    • All this was poured into the Spiritual Souls of the Central European
    • our earlier lectures we called ‘The Great Spirit,’ you
    • the Spiritual Soul in our own, which is not yet completed. Then comes
    • source in the old clairvoyance. The peculiarity attaching to the
    • what appears in our mythology in Western Europe and the strange
    • that we may compare what it gives us as a direct out-pouring of the
    • Folk-spirit, with our various planes or worlds, through which we
    • prepare ourselves to understand a spiritual, a higher culture. For
    • fertilizing our earth, so do we find this heavenly world, the world
    • Figures, but not that which we present in our Anthroposophy as the
    • Sun-being who so pours his blessings into the other three worlds that
    • post-Atlantean civilization, which is to succeed our own. We meet
    • also show that we must form our ideals from such knowledge. We shall
  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • In beginning this our last lecture I may truly say that there is a great
    • able in this course of lectures to deal with the very smallest part
    • extract in the shape of knowledge from the spiritual research of our
    • capacities he has developed in the course of centuries, that which
    • various planets of our system, and who at the end of the Lemurian and
    • one may still find to-day in the Akashic Records. In the course of
    • were, by that which poured down from spiritual heights, is preserved
    • poured into the human souls all that those souls required to enable
    • present time shows us that after Kali Yuga had run its course, which
    • natural course, that the Christ can be seen in that world in which He
    • persons, in the course of the next three thousand years. That which
    • forces will evolve, and hence, in the course of the next three
    • materialism of our day they will be believed, just as was Sabbatai in
    • Norse mythology. When we feel ourselves to be related to this figure
    • So you see, that when our Anthroposophy of to-day
    • announces the knowledge of the Christ-Being, and when our hopes for
    • our souls a Christianity of which we know that Christ was active in
    • allow ourselves to be led astray by being told that He must be like
    • dogmas of Eastern dogmatism. That which is drawn from the sources of
    • other here. Friends who have journeyed here have said to me again and
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  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • colours [Three lectures on
    • entitled “Colour” (new edition in preparation).]
    • is a capacity of which our own time particularly stands in need. The human
    • receive new impulses into his life of soul, and we will turn our attention
    • Today we will confine our attention to what came to pass on earth in
    • lectures on colours we have learnt that minerals — that is to say, the coloured
    • substances with their many colours came into being, man was not adapted for
    • it was until the epoch of the fourth century after Christ. It was then for the
    • possible until the 27th year. In the fourth millennium a time will come when
    • plunge the earth into tragic conditions, for in the course of the next
    • behaviour and action on the earth.
    • our own sphere of existence. Their home is the sphere lying between the moon
    • can also be expressed as I expressed it just now, by saying that our shadowy
    • the course of the next few thousand years.
    • ourselves to be shocked by descriptions of this kind. Such facts are the
    • conclusion of my lectures on the nature of colours, when I said that the
    • science of colour must be lifted out of the realm of abstract physics into a
    • real nature of colour go hand-in-hand with a perception of the world illumined
    • by Spiritual Science. We have seen how the nature of colour can be understood,
    • established a theory of colours — remote, it is true, from the tenets of modern
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  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • ago there was a question of giving our cause a name, I thought of one
    • gave the name. Our science itself leads us to, the conviction that
    • science, but knowledge of something spiritual. Numbers of our
    • something about the development of our Anthroposophical Society,
    • said that our Anthroposophical Society is only a kind of development
    • it is true that what we aim at within our Anthroposophical Society
    • Theosophical Society, yet our Anthroposophical Society must on no
    • till then I had, I may say, endeavoured as a solitary thinker to build
    • time endeavoured, purely out of what I had discovered for myself, to
    • time was particularly flourishing in England; and from this quarter I
    • substance of our Anthroposophical view of the world, as studied in our
    • our Anthroposophical movement must claim to be considered wholly
    • which our spiritual science, our Anthroposophy, gave in its teachings.
    • representations at Munich to that which our investigations lead us to
    • for having a building of our own for such representations, and for the
    • prosecution of our spiritual science generally and the art which
    • possibility arose of our erecting the building at Dornach near
    • who has our cause at heart. And thus, through easily comprehensible
    • should be brought against it; and one who knows the course taken by the
    • first Christian centuries. But one who really learns what our spiritual
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • When we turn our attention to
    • the pictures in our dreams are woven from our reminiscences, that
    • they rise up from the organism and, unlike our thoughts, do not
    • We must try to transport ourselves
    • the way we live in ours. We regard our thoughts as the possession of
    • our soul; we know that we have worked to acquire them. They have, as
    • it were, been born from our own life of soul, they have arisen out of
    • ourselves, and we regard them as our property. The man of olden time
    • of snow; it is in perpetual intercourse with its atmospheric
    • men who must acquire their wisdom again in the course of the year. It
    • To share in this way in the course
    • course of the earth's evolution the Being who in pre-Christian ages
    • about that in the course of the ages the Midsummer festivals in the
    • of humanity we can deepen our understanding of what is. presented to
    • times (then, of course, it would not have been a book but something
    • — which of course it cannot be for unbiased thought. When the
    • be sincere again in our experience of the course of the year. All
    • spiritual part of our being. It is a ‘World-Christmas’
    • her raiment of snow, we try to feel that our world of thought is
    • with the course of the seasons than is the custom today. About 20
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  • Title: Lecture: Michelangelo
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    • at our e.Gallery.
    • nowadays regarded as scientific, we shall have to admit that our
    • every means to understand the secrets of our existence, we shall find
    • ourselves becoming gradually more and more convinced of the fact of
    • the course of human history, that in fact the structure of the soul
    • for yourselves in actual detail, what I am describing. When Herman
    • We need not concern ourselves whether this Zeus or this Hera and the
    • ourselves feel withdrawn when we experience in the organic process of
    • muscular tension the activity of the soul in our organism, and the
    • and about us is the rest of the human world, and indeed ourselves;
    • and the work of art has some relation to us only when we direct our
    • own spiritual power and pours his own will over a whole people and
    • within our space, and the same space which gives us life gives it to
    • effect on our souls as from another world, Michelangelo sets his
    • figures into the same world in which we live; they share our life
    • Michelangelo's breathe the same air as ourselves. This is not
    • them within this earth existence of ours so that they live as real
    • faculties which he brought with him from the spiritual world. Our
    • our right when we enter St. Peter's. This work still bears
    • been true of the Jews who had, of course, as one of their Ten
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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
    • indications, we must remind ourselves of a familiar truth of
    • Ego and astral body are generally in the immediate neighbourhood of
    • our physical and etheric bodies, so that while we are asleep in a
    • caught up in these anything but musical experiences of our
    • machine. This is of course a crude simile, but you will not
    • painted in colours suitable for spiritual sensitivity, so that none
    • life, should never find favour in the sphere of our movement. In a
    • Our real task is to strengthen the soul by permeating it with the
    • indeterminism and determinism. In fact, we are conscious of our life
    • tumult more with our life of thought and feeling; in day-sleep, more
    • with our life of will and feeling.
    • in our modern age. Then at last — so it is said — men
    • achievements of our modern age.
    • endeavour to master through Spiritual Science, in which the words
    • and the spiritual beings we have now enticed into our machinery
    • we cram ourselves through and through with Ahrimanic spirits as the
    • brought to us in modern life, we must protect ourselves from Ahriman,
    • be endured. World-karma demands a courageous attitude to modern life,
    • sphere and allow ourselves to be filled with Ahrimanic spirituality.
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • say to ourselves that in the men of the present age souls are
    • It is, of course, quite true that most people fight shy of taking the
    • courage to apply these truths neither in practical life nor even in
    • And so in all seriousness we will ask ourselves this question: Why
    • has been of comparatively short duration. Our investigation leads us
    • you have a true picture in your minds of the nature of these Indian
    • They were not, of course, cultured people in the sense in which we
    • are, of course, other souls, whose earlier incarnations during the
    • is to observe how the souls of men express themselves in our present
    • certain warmth of feeling which pours out in all his utterances and
    • personality of Rabindranath Tagore. If our outlook is healthy and
    • Today, of course, it has become altogether decadent, but at the time
    • pour through the fibers of his being, were not, of course, possessed
    • speculations were to some extent still nourished by forces of the
    • courageous enough to get out of the groove of physical, sense
    • statements made, for instance, by leading scientists. It is of course
    • is current in our present age. But on the other hand it is urgently
    • example, that our Waldorf School shall be prevented from becoming a
    • Our task today is not only to speak about the spirit, but to bring
    • spirit can be seen in concrete, material existence. Our sciences are
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  • Title: Lecture: Morality and Karma
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    • This document was literally crumbling in your hand when it was transcribed
    • our own life and if it becomes living substance within us.
    • meaning of the word. Of course, all theosophical facts discovered
    • being able to test them. Among our audience many people prefer to
    • a certain relief in being able to say that he had never harboured any
    • capacity of appraising another person's value. We damage our
    • Envy and falsehood bring us in opposition to the course of the
    • world's course of events. They can easily be recognized as
    • mysterious laws hold sway, which easily escape our observation, and
    • course, if anyone is conscious of this feeling, he tries to get rid
    • into our etheric body. There it takes on the form of an opinion, of a
    • critical judgment. We say: This person has done this or that, and our
    • he falsifies our judgments.
    • against Lucifer, the source of envy. What does Lucifer do in that
    • insinuate himself into the etheric body, darkening our judgments on
    • the course of a single incarnation. Let us now speak of facts which
    • our youth are fully realized in our old age. This applies, of course,
    • our character is then the architect of these three bodies. If envy
    • the laws of Karma hold good, it will soon appear whether our attitude
    • When there is such a person in our environment, we must say that
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  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • This document was literally crumbling in your hand when it was transcribed
    • a fourfold being. We
    • we always have before us these four members, implies that the
    • with our ordinary power of vision, if it only stood before us as a
    • physical body. We see the physical body with our ordinary eyes, as it
    • 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
    • space what you imagine to be your physical body. You would have a far
    • better conception of yourself, if you were to think of yourself as a
    • corpse, carried through space by your Ego, your astral body and your
    • course, be ascertained with the aid of the ordinary science dealing
    • all be ill. They would bring us illness. We would bear within our
    • from ours, his intelligence worked differently from our intelligence.
    • sources, when certain truths are transmitted which do not seem to be
    • your childhood upward, can say “I” when referring to
    • yourself. You pronounce this word “I” very carelessly.
    • But in the course of human development this word was not always
    • grasp the world through our lifeless body. That is to say, we only
    • lifeless body, our intelligence now follows the path described to you
    • something to our intelligence.
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  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • This document was literally crumbling in your hand when it was transcribed
    • different picture of the world. The essential thing is that our
    • horizon of our consciousness appear forms, beings, and events
    • which now rises up in our consciousness with everything that
    • appears before us, might be described as follows: We ourselves
    • undergo a change — in our own sight, of course, we
    • ourselves change, and even the surrounding world which exists in
    • our physical-sensory perception undergoes a change. Let us first
    • physical body) and look back upon our body, upon our whole
    • physical life, or in general upon our whole being, it is evident
    • that we grow richer and richer; our content grows, our whole
    • spiritual development we identify ourselves with the world. We
    • perceive a new world which seems to come out of our own being. We
    • ourselves within the earth — I purposely say within the
    • are outside our own world, and our inner world, this inner
    • is what we should be able to conceive. When we transcend our own
    • 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
    • with the awakening of Nature outside; the daily course of human
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  • Title: Lecture: The Coming Experience of Christ
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    • the general course of modern civilisation will inevitably involve the
    • time. The course of human evolution has brought it about that ever
    • period between the middle of the nineteenth century and our own day,
    • of scientific learning when we held our course for scientists, and we
    • the age of fourteen is what it should be, children on leaving school
    • ourselves, the less we understand of man.”
    • intellect, the development of which has been and still is of course
    • world, but merely a child of characteristics inherited in the course
    • centuries; it has come to a climax in our own day. Those who are
    • in our ideas; because this twentieth century has had to give us an
    • know that spiritual science shows how our earth-planet, upon which
    • subsequent embodiments, so that our earth is in a midway state. Now
    • inheritance from the first, second, third and fourth conditions what
    • he has as his ether body is a result of the second, third and fourth
    • and fourth conditions; and now in Our present earth-evolution comes
    • discordance weigh heavily upon him: “Of course I must regard
    • spiritual-scientific endeavour that enables man once again to appear
    • in truth as a super-earthly being. The solution to our social
    • conception of man as an earthly being. But in our own day man is
  • 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
    • acquired, he is, of course, ready to be himself — to be man —
    • feature of the knowledge that has made such advances in our day and
    • basing our conclusion on the facts of experience. Once we have come
    • stands there before us in its truth or untruth and our personality
    • has very little concern with it. We can of course — and should
    • loathing from error and falsehood; but if we compare our personal
    • relation to the scientific findings of our lime as regards their
    • our hunger, we are doing something in which we are ourselves
    • before us as something objective to ourselves. Whereas when we come
    • seek rather to keep our personality out of the decision. If yesterday
    • we have not essentially changed in our personal being. If, on the
    • truths of spiritual science. As we gradually find our way on this new
    • it be our guide. Few people, however, are aware of its origin. If we
    • a purely spiritual world — or as we take our way into the
    • and with all that they contain; we feel impelled to unite our very
    • a familiar everyday experience. Normally, man takes nourishment, and
    • means of nourishment man has a feeling of well-being. Conditions,
    • body; he begins, so to say, to devour himself. Certain illnesses are
    • one with it; we are finding our way to the Gods, and to our own
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  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • alive, and is something which in the course of time can and must
    • bring life into our most external concerns. I should like to make
    • this clear today by a particular example. Most of us know that our
    • present age was preceded by the so-called fourth post-Atlantean
    • fourteenth and fifteenth centuries continued to be influenced by
    • into which we ourselves in our present incarnation have been born and
    • We know furthermore that in man in the fourth post-Atlantean period
    • our present task. What does the cultivation of the consciousness soul
    • destiny of mankind for our entire fifth post-Atlantean period. In
    • all sides we find it confirmed that our age stands for the
    • were dependent upon it in a different way from ourselves in the fifth
    • necessary in the further course of the fifth post-Atlantean period —
    • the fourth post-Atlantean period heart-and-feeling developed. And
    • the preceding centuries down to the fifteenth century, and our own
    • the present, through the medium of our senses, we can still
    • accurately distinguish the colours, and so forth, of plants; but it
    • our actual connection with plants and human connections in the fourth
    • today. In the fourth post-Atlantean epoch human relationships and
    • terms of intercourse are such that, fundamentally speaking,
    • [a] more and more pronounced characteristic of our time. The hallmark
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • we look out into the world and through our senses perceive colours,
    • our imagination. It was different in the remote past for then, as we know,
    • for us to see colours and so on. However, there was another aspect to this
    • depend only on our senses and nervous system as instruments of thinking.
    • world. He must rise into higher worlds, not by the detour of the breath,
    • himself into a living experience of, for example, the colour red. Thus he
    • form concepts of our natural environment is not only connected with nerves
    • blossoms are red. This our eyes tell us and our intellect confirms the
    • other hand, pass out of the physical body with our soul and unite
    • ourselves with what lives spiritually in the rhythms of the external
    • we perceive colours, so we must perceive our own balance or we should slip
    • penetrating into the external rhythm with our thoughts we learn to
    • cannot be the way for present-day man. In our time it is perfectly
    • great religious truths which fill our soul with awe, conveying as they
    • do those lofty regions in which, for example, our immortality is rooted,
    • indeed demand an inner courage of soul which enables it to say to itself:
    • to discourage anyone, but because it is the truth. It may be discouraging
    • and how they run their course. This knowledge is a demand of our age. These
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • whose significance lies, not merely within the course of earth-evolution,
    • beyond the earth; it contains a promise to man that in the course of
    • 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
    • in the course of evolution through the Indian, Persian,
    • Egypto-Chaldean, Greco-Latin epochs, on to our own time. When we look
    • kind of hallucination, then it is only a proof that in our day even
    • should confess today, in all sincerity, how difficult it is to find our
    • accustomed. For the most part we have ceased to concern ourselves at all
    • Christianity cannot possibly be comprehended without having recourse to
    • knowledge that has its source in the super-sensible. It is essential that
    • cosmic happenings; it is essential to see in this light what he laboured
    • day to place before our minds one of the things that seemed to Paul, as
    • older times, had run its course; it was finished for man. New experiences
    • you will only find the way out of your purely physical vision of the
    • spiritual ring than has the mere echo left us in our translation. It
    • also to have the courage to say: Away with Christianity! For Christianity
    • it — first of all, seriously, and secondly, with courage. As a
    • soul-and-spirit sickness of our age comes to clearest expression; for a
    • and to be ready to contemplate the necessity of mighty changes in our own
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  • Title: Agriculture Course: Lecture 1
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    • The Agriculture Course
    • are able to hold this Agriculture Course here in the house of Count
    • said during this Course.
    • the “discomforts” are shared by some of our other
    • purpose of our present gathering, it seems to me we could scarcely be
    • accommodated better for this Lecture Course than here, in a farm so
    • with our feelings — in the necessary atmosphere. And for our
    • Course on Farming this condition will most certainly be fulfilled at
    • Koberwitz. All this impels me to express our deeply felt thanks to
    • prevailing which came from the innermost heart of our Movement and
    • which drew us hither, quite as a matter of course, the moment the
    • Agriculture Course. We who have come here can express our thanks just
    • as deeply and sincerely, that your House has been ready to receive us
    • with our intentions for these days. For my part, these thanks are
    • the right colouring to these words of thanks, and I beg you to
    • fully satisfied with your kind hospitality.
    • away equally satisfied with the Lecture-Course itself, is doubtless a
    • more open question, though we will do our utmost, in the discussions
    • first time I have been able to undertake such a Course out of the
    • heart of our anthroposophical striving. It pre-supposes many
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  • Title: Agriculture Course: Lecture 2
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    • The Agriculture Course
    • indifference whether we get our cow-dung from the neighbourhood or
    • from our own farm? But it is not so. Although these things may not be
    • hand, from which our farm springs forth, and on the other hand, that
    • which works down into our Earth from the Universe beyond. Nowadays,
    • life, which is not even thought of in our time.
    • Taking our start from
    • say to ourselves: Above the human diaphragm there are certain organs
    • coin the phrase. We, in our farm, are going about in the belly of the
    • reason. Take everything there is in the immediate neighbourhood of
    • the Earth by way of air and water vapours and even warmth. Consider,
    • once more, all that element in the neighbourhood of the Earth in
    • which we ourselves are living and breathing and from which the
    • — works upon plant-growth in the same way in which our head
    • works upon the rest of our organism, notably in childhood, but also
    • throughout our life. There is a constant and living mutual interplay
    • pours down from the Cosmos and is caught up beneath the surface must
    • be able to pour upward again. And for this purpose is the clayey
    • dead warmth brought to our body. But the moment the warmth is
    • exposed to the most distant cosmic forces. And in our cosmic age they
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  • Title: Agriculture Course: Lecture 3
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    • The Agriculture Course
    • works in the life of Nature, has so to speak four sisters, whose
    • so-called household. The four sisters of nitrogen are those that are
    • clear to the outer science of to-day. I mean the four sisters,
    • shall, however, best approach it by first considering the four other
    • of modern chemistry about them is scarcely more than our knowledge of
    • presently emerge). Carbon indeed has fallen in our time from a highly
    • do we see in carbon nowadays? That which we use, as coal, to heat our
    • ovens! That which we use, as graphite, for our writing. True, we
    • our time when speaking about carbon. It is quite true, carbon occurs
    • our form like a palm. Carbon is constantly about to make us still and
    • firm in this way, and for this very reason our breathing must
    • constantly dismantle what the carbon builds. Our breathing tears the
    • within our physical and earthly world. It would, so to speak, always
    • our breathing the living quality is killed, is driven out, for the
    • our breathing it becomes alive again. Inside us it must be alive.
    • this oxygen in our environment. But we pay far less attention,
    • yourselves that the nitrogen is immediately replaced. If not from
    • establish the right percentage-relationship between our whole inner
    • bearer of that mysterious sensitiveness which is poured out over the
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  • Title: Agriculture Course: Lecture 4
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    • The Agriculture Course
    • Lecture Four
    • to twelve stone) requires about four-and-one-quarter of protein a day
    • for adequate nourishment. It was, so to speak, an established fact of
    • four-and-one-quarter oz. of albuminous food are not only unnecessary
    • nourishment of man — not without reason. I wanted to show you
    • a man daily consumes. Undoubtedly, our daily food is important. But
    • when we walk or when we work — nay, when we only move our arms
    • On the other hand, what we receive through our stomach is important
    • between that which is contained within the contours of the plant and
    • the life ceases with the contours — with the outer periphery of
    • relationship to all things that concern our farming work, and above
    • organism — all that is inside the contours of the skin —
    • outer world, the organism must live in this way: through the contours
    • where the plant-soil has to be. This is our task, and we must fulfil
    • consume; for in its further course it works in such a way that they
    • words, we shall do well to manure our meadows and pastures
    • be able to see the whole. Our detailed measures must still depend on
    • our inner feeling, to a Large extent. This inner feeling will develop
    • life with the conviction that we need to pour vitality, nay even astrality,
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  • Title: Agriculture Course: Lecture 5
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    • The Agriculture Course
    • yesterday for the improvement of manure was intended, of course, simply
    • still further, in view of our necessary standpoint that whatever is
    • and revolutionary spirit, interfering with all that our time has achieved
    • with that which can flow from our own, living conception of the Universe.
    • our farms, we are taking forces away from the earth — nay, even
    • to know what is abstractly correct. If our correct knowledge is merely
    • tillage we can gradually impoverish the soil. We are, of course, constantly
    • our manure not only as I indicated yesterday; we should also subject
    • gradually get our soil ever so rich in this or that substance, it would
    • The men of our time are
    • people in human society, who have a favourable influence by their mere
    • of our Agricultural Circle should make experiments; they will soon see
    • work down into the soil where your precious little sausages are buried.
    • other hand, most difficult to replace for its good influence on our
    • are almost as beneficial to the whole course of Nature as our own iron
    • radiations in our blood. Truly, the stinging nettle is such a good fellow
    • Now, to improve your manure
    • here or there in our farming work, with the occurrence of plant
    • in this respect is simpler than animal or human nature; therefore our
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  • Title: Agriculture Course: Lecture 6
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    • The Agriculture Course
    • course of our studies must be based on such insight as we have already
    • taken as the starting-point for your experiments — will lead you
    • to one's student days. Thus I endeavoured, though with no great
    • all the resources that were once upon a time applied. They had exhausted
    • thick or bulky — i.e. what we can take away as nourishment,
    • We see the rays of the Sun reflected — we catch them with our
    • eyes — and the Earth, too, of course, receives These rays from
    • course the Moon permeates them with its own forces. They come to the
    • that pour on to the Moon are rayed back again. Thus the whole starry
    • and discourtesy to the Moon in sowing and in reaping. We have the Full
    • till the next full Moon. So it gets over our human errors and takes
    • nothing to arrest its influence upon our weeds. For there are wet years
    • ourselves: We must contrive to check the full influence of the Moon
    • Do not be alarmed; say to yourself: Something must now be done. So now
    • weeds, and scatter it over your fields. You need not take especial care
    • things in Nature being subject to a cycle of four years, after the fourth
    • which have now been scientifically proven in our Biological Institute.
    • the dandelion-seed. Repeat this fire-process with it, prepare your little
    • Our scientists
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  • Title: Agriculture Course: Lecture 7
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    • The Agriculture Course
    • time at our disposal, I wish to say something about farm animals,
    • In our
    • no progress in certain domains of our farm-work. Notably we must observe
    • with intelligence, let us say, the many coloured world of insects, hovering
    • out of which our herbaceous plants and cereals spring forth.
    • ask ourselves: Where is the root of this plant?
    • the astrality is far denser. Once more, it is far denser. Our trees
    • such as you have in your nostrils when you sniff what is so beautifully
    • yourself to specialise your sense of smell — to distinguish, to
    • parasitically growing on the tree — brings about in the neighbourhood
    • (This poverty of ether extends, of course, throughout the tree, for
    • birds. In course of evolution a wonderful thing has taken place
    • for our part, will use the treeing tendency of other plants; there we
    • surrounds the trees. So there came about a regular division of labour
    • our souls most clearly. Through the flying world of insects, we may
    • guide the astrality in the right way just as the blood in our body is
    • Thereupon our vision is still further sharpened, and a fresh relationship
    • instance. To improve our stock of mammals in a farm or in a farming
    • now we have not only woods but meadows in the neighbourhood of the farm,
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  • Title: Agriculture Course: Lecture 8
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    • The Agriculture Course
    • our last lecture, though we may still be able to supplement it a little
    • in the discussions, according to your needs. As far as possible in the
    • it will be much improved when our agricultural training tends more to
    • remember the outcome of our last lecture. The plant, as we saw, has
    • of earthly matter. (So it is in man, too, but let us confine ourselves
    • metabolism and the limbs — permeating our intestines, limbs, muscles,
    • remember how we walk; we are constantly placing ourselves into the field
    • of earthly gravity, and in like manner, all that we do with our limbs
    • the cow as a beast of labour. It needs its limbs for the work. Or if
    • you use an ox as a labouring beast — it is important to feed the
    • in this respect! Moreover, the head can only assimilate this nourishment
    • shut our animals in dark stables, where the cosmic forces cannot flow
    • to yourselves how we manure the plant. We bring the manure from outside
    • There, through the intercourse with air, astrality unfolds —the
    • astral principle is added — whereas down here, through intercourse
    • as these things are so, your farm is in truth a kind of individuality,
    • and you will gain the insight that you ought to keep your animals as
    • much as possible within this mutual interplay and your plants
    • too. Thus, in a Sense, you mar the working of Nature when you take your
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  • Title: Lecture: The Significance of the Mass
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    • the outpouring of the Cosmic Spirit in nature is
    • the return journey to the original chaste created form.
    • thine own.” He saw the picture of himself in our
    • name, which is ours through all our incarnations. This
    • fourth event in the Mysteries. Only one who was transformed
    • inner Mass consists of four parts, the Gospel, the
    • heart. What we have in our hearts represents something for
    • in the Host — substance such as we have in our brain;
    • and in the Wine, substance such as we have in our heart
    • the Fourteenth, Fifteenth, and
    • with as full security as the Sun circles in its course, are
  • Title: Lecture: The Universe
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    • begin with, the fact that the human form, of course,
    • occupy ourselves with arithmetic and geometry, we look back
    • into ourselves. We recognize the laws of geometry simply
    • out of our own being. But on the other hand, we know that
    • as it were. By looking back upon ourselves, we discover the
    • only need to clasp your left hand
    • consciously with your right one; you only need to touch
    • 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
    • way in which our hands cross, when the right hand clasps
    • third thing is: To experience or touch ourselves (see
    • when we thus grasp ourselves. We are not yet within our
    • everywhere on ourselves. With our body's covering
    • sheath we enclose our inner being. We may therefore say
    • that the fourth thing is to encompass ourselves. (See
    • through feeling into your form, insofar as it is enclosed
    • yourself.
    • We grasp ourselves. (Touch ourselves.)
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  • Title: Lecture: The Templars
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    • life. Today, because I want to call your attention to a particular kind of
    • of men of our own times.
    • of the Order and the further course of its activity — you can easily
    • but will look at it from a spiritual point of view and turn our attention to
    • experience is brought together with the course of external history and placed
    • into the service of the course of events. And it was intended that what lived
    • works on further in the course of history. Through a mysticism of this kind,
    • described in our books, but in this case it was attained in the following
    • had become familiar. In many an hour that was for them a sacred hour of their
    • holiest of all. (I speak of all true Templars — abuses can of course be
    • they not guide humanity through the course of history without Man's
    • Only through the fact that evil holds sway in the spiritual course of human
    • account any less great and deep. We must not deceive ourselves as to pain and
    • ready to partake in it, ready to sink ourselves in it, ready to pour it out
    • over our own soul. But, at the same time, without criticizing the spiritual
    • prepared the ground for the karma of our own time.
    • to spread so far and wide, neither could, on the other hand, our connection
    • Templars — after their terrible experiences on the rack, fifty-four of
    • Fifty-four Templars were burned at the stake in 1314.
    • Fifty-four souls went up into the spiritual worlds. And from that time on,
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  • Title: Paths to Knowledge of Higher Worlds
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    • course of the past centuries. Anthroposophy is in no way directed
    • the contrary, those who honestly and earnestly stand within our
    • fully judge the achievement of our modern times, resulting from
    • our senses towards the external world and link our thoughts with
    • external world provides a firm support, enabling us to connect our
    • experiences with the contents of our soul.
    • has been the endeavour of science, and rightly so, to develop more
    • set at the centre of our consciousness by systematic practice, so
    • that we completely surrender to such concepts, our thinking power
    • This intensification of the forces of thinking must of course be
    • reached in such a way as to maintain throughout our clear and
    • unconsciously, without the application of our will.
    • to develop concepts which do not live in our memory. They are set in
    • the whole life of our soul, with all our power of concentration. Our
    • ourselves upon such a concept, or complex of concepts.
    • sure of what takes place within our organism, where processes may
    • outside the soul. Our cognitive power can only act freely when we
    • some fantastic way out of the reminiscences of our life.
    • The same applies to that which we now allow to fill our consciousness
    • treading the path to higher knowledge, is that our thinking, which is
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  • Title: Errors in Spiritual Investigation
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    • to know not only the path of truth but also the sources of error, so
    • it is especially the case in the realm dealt with by our lectures
    • this realm one has to do not only with sources of error that can be
    • with sources of error that accompany every step of the spiritual
    • scientist of our day, who is not in the least inclined to submit
    • forth was not there at all. Errors can occur in this way in all our
    • courage, a standing up for what one recognizes as true, are proper
    • “You are able to extinguish your image,” overcoming
    • certain power over our mental images. Any person is aware of this
    • to let the phenomena take their course; we cannot tell the lightning
    • forces in our soul, self-love, the sense of self, are intensified.
    • as an outer reality that which we actually are ourselves, that which
    • lectures, all supports that we have for our judgments in ordinary
    • ordinary life if we have not struggled through to a certain courage,
    • courage, however, we can endure it. In the region of the soul life we
    • experience of our own self, of the intensified self of that inner
    • being that otherwise never would come before our soul, is the
    • soul hatred and love, joy and fear and excitement, without our
    • soul, so that these depths look quite different from what we call our
    • something arises that was called in the beginning of our study a
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • man's inner soul nature. In ordinary life our thinking or visualising
    • active as you are when you use your limbs, even though this is an
    • spiritual scientific endeavours with a thoroughly disciplined study
    • For as our soul development progresses by means of this active
    • visualising. We experience it through our sense perceptions and the
    • experience back for ourselves, too. We would not have our whole
    • human nature within ourselves if each external impression did not
    • leave behind it the possibility of our remembering it. It is
    • just this memory that keeps our whole human personality intact, and
    • those memories acquired by opening ourselves to the outer world and
    • forming mental images of it via our sense perception, this force
    • to remember super-sensible knowledge, we have to imprint it into our
    • because it remains unconscious, namely that our whole thinking
    • damping down of the life of the head. It arises because whilst our
    • soul is active our head is constantly in a state of partial dying. We
    • because our head is organised that way, death is at work in us
    • throughout our life. You see, this approach, that people in many
    • shattering phenomenon. When we imprint our super-sensible
    • experiences into our etheric body and on into our physical
    • body, we feel as though we were no longer master of our ego. We
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  • Title: The Year as a Symbol of the Great Cosmic Year
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    • I desire to bring before your souls to-day for further meditation,
    • the course of time. The festival of the passing of one year into
    • speak of our part of the world) at the time when all plants have
    • place before our senses, spiritual events are interwoven. We know
    • already familiar with this thought, which the clever people of our
    • which our senses perceive — are spiritual activities, and
    • our lifeless inorganic Earth, the mineral kingdom of our Earth. This
    • soul-and-spirit part of our so-called lifeless inorganic,
    • belonging to the mineral kingdom. We shall not occupy ourselves with
    • regions during the course of the year, but we shall endeavour to
    • evoke in our souls the conception that the whole Earth has
    • direct our attention to all that springs forth and sprouts on Earth,
    • parallel between our consciousness and the consciousness of the whole
    • plant world, for we are apt to look on our waking consciousness as
    • our complete consciousness, without taking our sleeping consciousness
    • into consideration. To simplify our subject, we say: In the daytime
    • when awake, our ego and astral body are within our physical body. I
    • have, however, often remarked that this in fact refers to our blood
    • and nervous system only, not to the remaining parts of our system.
    • When the ego and astral body withdraw from our head, for instance,
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  • Title: On the Duty of Clear, Sound Thinking
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    • depths of our souls, mysteries far removed from the outer world; so,
    • few at least of our great and important duties be brought before our
    • is made known to us in the course of human evolution, through
    • endeavoured to do this in the course of our studies. To call up a few
    • only of such duties before our souls may perhaps be fitting at this
    • much to do at the present time, that we cannot believe that with our
    • our interest with what has to be done, that we should acquire ever
    • more and more interest in those things of which humanity in our time
    • New Year it is specially good to turn the interest of our circle
    • somewhat from our own personal concerns and to direct them to the
    • have been ours during the last few days over into the realm of the
    • course in accordance with the progress of the time.
    • been so strong as in our day, so that want of confidence as
    • after our bodies; we need not trouble in the least about
    • nation, race or colour; that a certain element of cramped thinking is
    • established as regards a certain realm, that of colour, tone and the
    • impressions of things, are called forth by our senses? Certainly it
    • From this point of view all our sense perceptions are in fact mere
    • images: for the object must first make an impression on us and our
    • And so it is. When our thoughts are alive and not frozen, when they
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  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • Knowledge and feeling, of course, are two very
    • Just as it is true that in the course of
    • is but the intercourse between man and man. Something which
    • of course. When he perceives the spiritual, a foreign people is
    • system (in the sense of a process, of course, and not of substance)
    • In the short time at our disposal it is
    • we steep ourselves in the Vedas that we pervaded by the light of the
    • Spirit and speak with such intensity to our souls, if we respond to
    • devote ourselves to oriental poetry, oriental wisdom, we never feel
    • Earth activity, just as vapour rises from water into the clouds. The
    • rhythm in the human being. The Yogi of India endeavours to regulate
    • European culture after having steeped ourselves in those of oriental
    • human endeavour, that the representation of the human in Nature and
    • can speak of man's connection with the Divine as a matter of course,
    • inner fervour which will enable them to experience man's connection
    • his own free endeavours.
    • individual forms by the different peoples. Our whole attitude should
    • (which has quite another source) back to what is fundamentally
    • instance, to the ‘Fourteen Points’ of President Wilson.
    • endeavours to attain as a result of freedom, of free spiritual
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  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • and hearts in the course of the centuries. But in the modern
    • shaped our planet, who have built the bodies in which we live
    • able to kindle the true mood of Christmas in our souls. And
    • institution that is akin to our Christmas Festival; we shall
    • festival itself is so ancient and our present symbol of it so recent,
    • hour we will bring a picture before our souls of what men on
    • Science we can send our thoughts back to ages in the far, far past, to
    • begin with to the times when our souls were incarnated in
    • swathed in mist and surrounded by auric colours, and when
    • whence man had come forth in the age of Lemuria. Our souls
    • Initiates saw in advance, and their vision extended to our
    • ensnared in matter, you must clothe yourselves in sheaths
    • you must labour on the physical plane, when it will seem as
    • though the ancient Gods have vanished from your ken. But your
    • power to know this Being. But He who is still beyond your
    • reality and letting yourselves be inspired by the spiritual
    • in consecrated hours Zarathustra spoke to them of One who
    • Osiris as truly as your hand is united with you here on
    • your own higher Self, but only provided you have merited this
    • obliterated. Nothing of all these splendours of the physical
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  • Title: Lecture: Some Characteristics of To-day
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    • The Problems of Our Times.
    • world for some years now. And perhaps the best result of our
    • from spiritual sources, has acquired the ability to study life as it
    • course — a “reluctance” to enter life. Souls
    • beside throw a strong light on our whole age. The present times can
    • something which can, of course, only be apprehended through spiritual
    • four or five years, causing great harm; we can turn our thoughts
    • can study the course of this catastrophe and, finally, the events
    • ourselves: Were these people really “within” the
    • events of four or five years ago? Did they really know what they were
    • admitted at his trial. Speaking of the three or four hours in which
    • lies something which is extraordinarily difficult for our
    • It is this that is characteristic of our age. Since the beginning of
    • the course of his evolution had gradually come to be able to use only
    • re-model our ways of thinking, to try a new way of regarding the
    • spiritual wave invading our life so powerfully to-day.
    • cultivated through the anthroposophic view of the world. Of course
    • what is given in our books or presented in lectures. And we can quite
    • world cannot, of course, be understood with such thinking. It is not
    • important problems of our age, people grew uncomfortable. Then
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • needs of our time
    • in the spiritual life of our time, which casts its shadow over the whole
    • of our culture, is of such a nature that it already affects every
    • in our day the question of morality is of the greatest urgency
    • beginning and the end of the world, out of our natural scientific
    • self-perception, we ask ourselves, “In that case, wherein
    • we come to the point where we turn our gaze to the moral world, to
    • only in carrying out a moral ideal, permeated with religious fervour,
    • not call ourselves fully human if we did not think that motive was
    • which has opened up between the two components of our human make-up.
    • grown accustomed to consider it in the course of the last hundred
    • all that the individual has experienced about himself. For our
    • knowledge gives the soul a conscious content in the same way as our
    • consciously or unconsciously invoked, lies our physical and
    • consciousness. What our physical organisation produces in our
    • entirely personal experience. By this means we prepare ourselves
    • distance them from our consciousness, so that, if I may so express
    • the Ego to the point where we find ourselves within the
    • up in our consciousness, and this lighting up of such objective
    • Imaginations which in fact do not come from ourselves, but from
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  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • our time.
    • that our experiences differ in each of the epochs during which we are
    • our own age.
    • on the physical plane and during the course of the present
    • the Græco-Roman the fourth; the sixth and seventh epochs will
    • follow our own. And then another great catastrophe will befall the
    • sixth and seventh. The essential characteristic of our present fifth
    • We can therefore say: our own epoch is the epoch of intellectualism;
    • with the higher worlds. Our intellectual aptitudes have a
    • super-sensible connection with the astral plane. Our sympathies and
    • In our present age it is mainly the forces of the astral world that
    • that in the preceding fourth post-Atlantean epoch (the Græco-Roman)
    • Christ on the physical plane in a physical body. In our own, fifth
    • epoch which will last until the fourth millennium, souls will
    • just as in the fourth epoch Christ was visible on the physical plane
    • incarnations. To-day, in our intellectual age, intellectuality and
    • In the fourth epoch the future
    • foreseen by a certain people, namely the Hebrews. They endeavoured to
    • natural matter of course. To-day we can learn from the Akashic
    • 28:16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. \
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  • Title: Lecture: Nervous Conditions in Our Time
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    • OUR TIME
    • things in our time? We need not go so far as to speak of a
    • and abuses, strongly influencing our present life, and passing like
    • other things, it is extremely harmful for our time that many people
    • rather, in the subject of the cramming. In our schools, the
    • nothing worse than to feel remote, in your heart, from the things
    • that you are having to do with your head. It has a most adverse
    • soul and spirit — the Ego, the kernel of our being, — and
    • connected. Now there is one thing observable in our time, which moves
    • quarter or half an hour would do — to alter your writing, so
    • we can do something in life to strengthen our ethereal body. Now this is
    • would take an entirely different course if the ethereal body were stronger.
    • The course they actually take is due to the weakened ethereal body, which
    • the evening, people are generally too tired to harbour such thoughts.
    • should not be prolonged. One should endeavour to watch oneself:
    • suppress certain actions or movements of your own free will.
    • the wish unfulfilled. Examine yourself in life, and you will soon
    • ourselves to this procedure in later life, we can still make good
    • much that our education nowadays neglects. It is not easy, at this
    • way. Deny the wishes, not to your pupil but to yourself, so that the
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • (as part of a course for university graduates)
    • this course, and it will be my task to present here, in the main, the
    • general, more comprehensive principles and results of our
    • lecture I shall not, of course, be able to go into all that Anthroposophy
    • however, that many of our adherents — and opponents too —
    • right angles to one another. What we have before our mind's eye as space
    • not so in reality. We human beings do actually build space out of our
    • own being. More correctly: we build our idea (Vorstellung), our
    • ourselves. Only, we do not do this consciously, because we do it at a
    • time of life when we do not think about our own activities in the way
    • of the nature of space in relation to our own being. Indeed, we
    • should not have our intuition of space (Raumanschauung) if, in
    • our earthly life, we did not first experience its three
    • experience them. We experience one of them when, from out of our
    • inability to walk upright from birth, we raise ourselves into the vertical
    • born upright, but, in accord with the formative laws of our earthly
    • life, must first raise ourselves into the vertical position.
    • to right, from right to left. One need only recall that we have our
    • that form us — just as we experience our achievement of
    • When we make the lines of vision of our eyes intersect at a point and
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • in a sense, an interlude within this course of lectures, for I
    • spiritual movement of our time had decided to erect its own building,
    • erected, our aim was to create an architectural, plastic, pictorial
    • creating out of the interplay of colours
    • projecting into our building their own prejudgements; they are
    • not expressing what has come to birth with this building. Our aim is
    • could not find expression in our architectural style, our plastic and
    • pictorial forms — i.e. in the visual art of our building. No
    • course, if such intentions press on one's heart and soul, one becomes
    • element in our world and, at the same time, proceeds from our human being.
    • forms underlying our world, can be derived from the human form. But
    • on a secret pertaining to our human way of looking at the world —
    • a secret that our present-day perception has, one might almost say,
    • our minds' eyes in a much more concrete form.
    • — we apply it, of course, geometrically, using, in the first
    • yesterday, related ourselves to the human being (the
    • relate ourselves to the cosmos in the same way. What occurs in the soul
    • when we do so? Well: imagine yourself standing in a field on a clear,
    • with your human understanding — you achieve nothing. But if you
    • confront the starry heavens with your whole being, you experience
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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
    • related to hatred, so hatred plays a great part in your whole
    • “Turn your gaze outwards towards the world and endeavour to let
    • Yet even in our own time this word is used as a kind of motto in the
    • aware that in the course of time many men in Western countries (I am not
    • Of course, it
    • together. A man like Bulwer, of course, did not fit into such a
    • inner mirror. Our inner being is indeed like a mirror. We gaze on the
    • conceptions to them. These conceptions are then reflected by our
    • inner being. By looking into our inner being we get only to this
    • body which forms the basis of growth, but which is equally the source
    • survey all that we receive through our sense-perceptions, there
    • radiates into our inner being something which on the one hand becomes
    • matter is destroyed. It is precisely upon this fact that our human
    • your inner nature, below the powers of memory, you bear within you
    • developing our human, thought-filled Ego we all bear within us, below
    • In the developments of our time we can see already what would happen.
    • world-conception in keeping with our time — this strength of
    • into outer life. It belongs, however, to our time to penetrate into
    • maintains its course, after all, only between birth and death. He is
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  • Title: Lecture: The Seeds of Future Worlds
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    • is as far as we can go. We receive our impressions from the world; we
    • turn them into experience through our senses and through our
    • understanding, through all the manifold effects they have upon our
    • our inner life.
    • receive, and reflects them in the course of time. Something or other
    • ourselves — and we can look more deeply into our inner being.
    • described as a kind of centre and heart of destruction meets our gaze.
    • in the direction of egoism, we pour moral and ethical ideals into the
    • as you may read in my Outline of Occult Science, of how our Earth
    • 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
    • Oriental. In our days the Oriental, particularly in Asia but
    • limbs, we find that we must look for their source beyond birth and
    • spiritual way about the world, where before, in our consideration of
    • symptomatic of our times when a theologian of such standing as Adolf
    • Christian times, up to about the third or fourth century, when there was
    • should simply be unable to call ourselves Christians in modern times.
    • Father and Christ. If you are inwardly honest with yourselves, you
    • Christian centuries, in the endeavour to realise in consciousness the
    • in calling ourselves Christians. It must not be that we make a
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • The mystery of death taught by Jesus Christ to his disciples after his resurrection. Saul and the event at Damascus when he became the apostle Paul. The role of Ahriman, Satan, the World Prince, in the course of human evolution.
    • Paul, of course, is of the greatest importance, for Paul
    • are, of course, no longer available. At most they have survived
    • to the sojourn of the human soul in the Divine-Spiritual world
    • of beginning or end. It is, of course, true that man saw other
    • ours. Ahriman is a Being who does not belong to our
    • had of course an influence upon humanity before then but not,
    • us to feel our way into the substance of this esoteric
    • have spoken to the other as follows. — Christ our Teacher
    • — a process which really began about the fourth or fifth
    • the grip of a foe and that his foe is the source of error on the
    • perception. Esoteric Christianity is seldom spoken of in our
    • this means: when man is thinking he does not truly live; he pours
  • Title: Lecture: Realism and Nominalism
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    • clairvoyance. Of course, medieval realistic scholasticism was no
    • “Would you be satisfied if, after your death, you were to
    • Nominalism — or better, the victory of Nominalism in our modern
    • entire process of the loss of spirit in our modern civilization. Take
    • Mystery of Golgotha was enacted thirteen or fourteen centuries ago.
    • consider ourselves merely such as we are through birth; we must
    • following facts of consciousness and say to ourselves: — if you
    • your eyes and your other senses and then consider Nature with your
    • intellect, you are not a full human being, you cannot feel yourself
    • certain extent, that our bodies are ill. All atheists are physically
    • in our quality of modern human beings, we cannot feel ourselves as
    • is, of course, placed into modern life, and in working out natural
    • sciences it should of course continue the wisdom of the Father. But
    • seriously. It matters very much that we should examine ourselves, in
    • change our ways of thinking and of feeling — otherwise we
  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • be, as it can be, a life-draught for our souls, it must prove to be
    • strong and also suited for times as important as our present epoch,
    • than our contemporaries, for their outlook is frequently — I
    • All that has been cultivated for so many years in our
    • spiritual-scientific movement shows us that one of our goals is to
    • from mere thought, thus transcending the narrower limits of our own
    • increase, as it were, the tension of our feelings, then the forces
    • so painfully against our soul, but raising it, on the other hand, to
    • above our heads, does this have a prophetic meaning for the whole
    • the right way. Some of our friends may often have asked themselves
    • these children. In the 20th century our descendants will need strong
    • why we speak of such things among ourselves, but now they will more
    • occurred in the historical course of development upon the earth, in
    • the course of history of which mankind is conscious.
    • wrong, my dear friends, not to pervade ourselves as intensely and
    • the object of our soul's deepest longing — what has spiritual
    • Although there it appeared in a different form, the fourth
    • been added to the course of development which mankind has followed so
    • Golgotha arose during the fourth epoch of culture, as the most
    • same way in which it worked during the fourth epoch. For the task of
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  • Title: Lecture: Fundamentals of the Science of Initiation
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    • in the ordinary course of life. When we speak of such things, we
    • always speak of them from the standpoint of our present time, in the
    • live, as it were, between two poles of our knowledge. Everyone feels
    • that, on the one hand, we have the knowledge gained through our
    • knowledge is connected with our moral life. We do not only speak of
    • 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
    • knowledge transmitted by the senses) is a pole of our cognitive life
    • sciences. The tragic element of our time consists, for instance, in
    • on another side of life. And our life is indeed under the influence
    • ethical ideas, they are the foundation of our human freedom. On the
    • Of course, it would be
    • between these two poles of our soul-life. Those who earnestly pursue,
    • consider the tasks of our present time, must eagerly ask themselves:
    • culture is essentially different from our modern Christian culture.
    • the origin of things than our modern knowledge, particularly
    • our modern natural sciences. This ancient, this primeval knowledge,
    • in their own way the course of the stars, but on the other hand, it
    • the course of the stars, but in the star's course they could also
    • Everything contained in these codices was read from the course
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  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • talk to you about various things in connection with our
    • within our civilisation, and that it contains within itself
    • of decline within our civilisation, we have then to seek out
    • the quarters whence it may draw fresh sources of strength. If
    • we survey our present civilisation, we shall see that there
    • experienced in the course of man's evolution — all
    • symptoms of a vast process that is going on in our age, and
    • beyond our own immediate civilisation—beyond what has
    • taken place in our own times merely, or during the last three
    • or four centuries — if we take a wide survey of the
    • whole course of man's evolution, we may observe that earlier
    • to-day only believe ourselves to have. These old
    • Our
    • cosmogony in real life. Our mode of conception is not, in the
    • is the part played by the science of our day in common life,
    • cosmogony; but for our civilisation this cosmogony is lost.
    • That is one thing that is bringing about the downfall of our
    • element leading to the downfall of our civilisation is that
    • there is no true impulse for Freedom. Our
    • basis of general freedom. Only very few people in our day
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  • Title: Lecture: Brunetto Latini
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    • over humanity have taken place, derive their sources again
    • light of our ideas, must fundamentally point out.
    • journey, I got into an omnibus. Simultaneously another man
    • related to our own outer body — the physical human
    • body. We know that this is only a portion of our total being.
    • our life — by a sudden and unexpected event.
    • our state of soul which is suited to the outer physical
    • instead of riding home, he rode into a neighbouring forest,
    • imagine ourselves living in the time of the thirteenth,
    • fourteenth century, when the natural scientific way of
    • soul, it often seems to us that we say to ourselves:
    • means attribute to ourselves in ordinary life. We see it as
    • something that is at work in the totality of our own being
    • — enhancing our being, or making it smaller; making us
    • experience the four temperaments. There it becomes clear to
    • into the deeper regions of your own self. Then you behold the
    • your own eyes, for instance, or your ears — filling
    • descent into yourself you come into the region of your eyes
    • or your ears. There you perceive how the forces are working
    • from within outward, to bring about your seeing and your
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  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • form is an expression of the course of his entire life.
    • the Sun-evolution is certainly rather remote from our study
    • our earthly point of view. On the other hand we can form a
    • course round the Earth the Moon travels through the Zodiac.
    • development: imagine, that is, that through some course of
    • When you move your arm or your leg the movement is not
    • move your legs in walking you have always to overcome the
    • to do essentially with the course of the day. Where the
    • the course of the year. We see also how in their earliest
    • accessible to our narrow earthly understanding. We must face
    • the fact that our earthly power of observation gives us
    • takes its course round the Earth, passing the constellations
    • together, with hands joined together, is due to the course of
    • configuration of our limb-system, so that we have two legs
    • and are not just a pillar. In order that in our head we
    • earthly, and in order that our limb-system should not be
    • cosmic, the yearly course of the Earth is cosmically
    • we not in our cosmic being influenced by the earthly, as man
    • earthly is expressed in our human form. No-one understands
    • forces from there. That which makes its appearance in our
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  • Title: Lecture: Yuletide and the Christmas Festival
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    • develops to ever further stages in the course of cosmic
    • in the course of man's existence, the Eternal and the
    • Transitory are revealed to our eyes of soul. And in
    • the houses to celebrate the Christmas Festival, our aesthetic
    • experiences restored to us by our anthroposophical conception
    • to understand once again how necessary it is for our souls to
    • great Universe out of which man is born, in order that our
    • convictions of which we ourselves can be aware concerning the
    • Anthroposophy in our souls.
    • in the cradle of our hearts; there is indeed a connection.
    • anthroposophical way, we cannot limit ourselves to what the
    • introduction of Christianity at the time of the year when our
    • conditions our forefathers in Europe were obliged to make
    • period roughly corresponding to our months of January and
    • intermediate state experienced by our forefathers at the
    • — if you have prepared your souls to perceive and feel
    • this we must say to ourselves: as the human Ego is today,
    • memory over our life as it takes its course between birth and
    • death, we come to the moment in our early years when
    • consciousness of our Ego dawned for the first time.
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  • Title: Lecture: Buddha
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    • the spiritual life of the East has steadily increased, until in our
    • reincarnation being of course an already recognised truth — is
    • Buddhism — and vice versa. For within our Western
    • that man's sojourn on earth may become fruitful if earthly lives are
    • I have endeavoured to show
    • you in the course of these lectures that Spiritual Science has taken
    • Buddhism we must turn our gaze in quite another direction. Here I
    • In the course of the ages
    • we examine objects with our senses and form chains of thought with
    • our practical wisdom and science (in effect our essentially
    • lies hidden behind the world of sense. Our consciousness to-day
    • 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.
    • transition from this ancient clairvoyance of the human soul to our
    • — “We must adapt ourselves to the new world which now
    • enters our consciousness for the first time.” These men
    • were once a part is also poured into the world immediately
    • Ours [is] the task to unite with the good spiritual elements and so
    • endeavour of the ancient Indian to rediscover his connection with the
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  • Title: Lecture: Hygiene - a Social Problem
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    • any understanding at all of the events that occur in the course of
    • suffers from the basic evil inherent in so many spheres of our mental
    • and moral life — I mean the intellectualism obtaining in our
    • beings. And this is why our whole conception of the social question
    • convinced that in the course of modern history during the last four
    • about the necessity for proper air, light, nourishment, sanitation,
    • whole culture of our age, especially in so far as this culture is
    • people — and the others as a matter of course--still reveal a
    • from the behaviour and relations of atomic and molecular processes,
    • point is the orientation of the attitude of our soul and
    • Spirit when our explanation is based upon the atomic theory —
    • we believe, but how we explain — in a word, our attitude
    • Movement of ours it behoves us to work earnestly and sincerely to
    • who in the ordinary course of things do not know very much about the
    • that will have a remedial effect. When we add to our understanding of
    • scientists during the Medical Course at the Goetheanum.]
    • health and disease in our fellow-men would have in social life. Think
    • whole of humanity with understanding! Of course there must be no
    • if understanding for the health and ill-health of our fellow-beings
    • falls to the lot of our fellow-men when their mode of life is healthy
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  • Title: Lecture: Speech and Song
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    • of speech. The language which we speak here on earth is, of course,
    • an expression of our earthly thoughts. These earthly thoughts contain
    • earthly information and earthly knowledge; and to all this our
    • speech or language is adapted during our life on earth. But in the
    • place to express our thoughts — our earthly thoughts. This
    • earthly language serves our mutual understanding —
    • And so it is with our
    • thoughts themselves — our earthly thinking. Here on earth, our
    • pre-earthly existence on the other hand, our thought is a
    • have in speech something essential to our nature here on earth. And
    • indeed our speech is the earthly reflection of our life in the Logos,
    • words of speech and the sounds of song. It is our great pleasure in
    • our Goetheanum building. [Song-Recital by Frau
    • happy artistic event in our midst, by telling you a little of the
    • Let us take our start from
    • based upon the finer plastic structure of our body. Whether we
    • fact that something or other in our body has a certain plastic form.
    • place through the whole human being. Our human body therefore, as to
    • speech, there must always be something in our feeling reminiscent of
    • we find that our soul, whenever it brings forth vowel sounds, makes
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • A lecture delivered during the Course on Education,
    • fourteen lectures on Education will shortly be published in book form
    • the course of human evolution is revealed in a threefold light. We
    • can arise in our vision a third epoch, an epoch in which we stand
    • the Mystery of Golgotha. Again there is a difference in our own
    • which remain in our present dream-life. It was an inner life,
    • existence. Even in his waking hours man lived in this consciousness
    • stars, to the courses of Sun and Moon, the forces which otherwise
    • As the course of evolution
    • that the Buddha found the four great Truths, one of which awoke
    • immortality to men, saying: “Your souls can be united with Him
    • death and resurrection of Christ. If your earthly life is more than a
    • awakened in your dealings with all your fellow-men, you live in
    • communion with Christ Himself. Christ, the Divine Being, becomes your
    • Since the fourteenth and
    • approach of our present age. The science of the stars, of animals and
    • who in our age penetrate more deeply into the knowledge of Nature
    • fourteenth or fifteenth centuries, feel the third great riddle of
    • hearts. The Initiates of our age say to themselves: “We are
    • of a balance, observed by the telescope. Such is our dream! And
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  • Title: Lecture: Concerning Electricity
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    • This lecture series is available only as typed Journals.
    • This lecture series is available only as typed Journals.
    • cultural ingredient that now permeates our whole external
    • penetrate into the world's mechanism. This is where our civilization
    • in a stone, a plant, or an animal, either as colours in the sphere of
    • you have ever allowed an electric current to pass through your
    • penetrate simultaneously into a moral sphere. If you connect your
    • that your inner life extends to an inner sphere of your being, where
    • than that sphere which is also the source of the moral impulses.
    • electricity. Of course, this would be nonsense, for only
    • simply rubbish. We cannot shut our eyes to the fact that we must live
    • anything about them, so that they can handle us, without our being
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • We must indeed ask ourselves now if it
    • that all our existing writings have been burned, so that only the
    • writings of our opponents remain, and posterity can be reconstructed
    • help of the works of our adversaries, so that the store of wisdom
    • to a certain extent, the capacity to understand our writings, the
    • imagine to ourselves that, based on the broad foundation, so to
    • course, in the light of a past spiritual wisdom, but these Mysteries
    • are concerned with the Christ (they still knew this, of course); the
    • For them, this was the great problem. They thought: During the course
    • Christ belongs, of course, to the forces that participated in the
    • expressed this by saying that human beings were, of course, inspired
    • Clemens — that clearly, over the course of time, the Christ
    • Sophia as the two principal Aeons, and as the source of all being.
    • seven parts make up the human being, our friends were very surprised to
    • and later on as the Son; this was his evolutionary course.
    • important — to view the course of evolution and to realize that
    • the right way. We can cast our glance over the earth that was known
    • previously been distributed among many. Imagine, in the course of
    • differentiate in the human being our physical body, ether body,
    • it is infinitely important for an understanding of our own age to
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  • Title: Lecture: On the Dimensions of Space
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    • removed from our more concrete studies of Anthroposophy. They are however
    • foundation on which we shall afterwards have to build in our more intimate
    • a certain inherent difficulty for our human power of knowledge and
    • the difficulties begin at once when man endeavours to relate the world of
    • theories have arisen on this point, but they all of them labour more
    • in our senses — i.e., in the bodily nature — are also processes
    • course simultaneously with the bodily process. But we still do
    • could arise: — Where do the souls sojourn in universal space
    • have gradually come to this pass; our purely intellectualistic thinking
    • sharp contrast and division was however only developed in the course
    • of approach, which is only made possible once more by taking our
    • movement through our will, the will adapts itself and enters
    • these we must take our start today. Our considerations will
    • for a moment what it is like when you touch your own left hand with your
    • right. You have a perception of yourself thereby. Just as in other cases
    • you perceive an outer object, so do you perceive yourself when
    • you touch your right hand with your left hand-say with the several
    • have to exert your will to some extent. We often do not think of this
    • focus a very near object. You then endeavour to turn your left
    • eye towards the right and your right eye towards the left. You focus
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • out by natural science — investigations which in the course of
    • to open perspectives into the very coming-into-being of our planet,
    • remain open. Our main purpose today will be to envisage the
    • base of our considerations here — has geology to say about the
    • 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
    • conclusions concerning the way in which our planet may have
    • come into existence and the changes it has undergone in the course of
    • their character — extend to the surface, that in the course of
    • any ease we need not concern ourselves with the irregularities just
    • which our earth must have presented in times gone by.
    • and therefore the youngest of our terrestrial material —
    • so-called “Cambrian” layer of our earth's development and
    • on our earth — roughly as it might have presented itself to the
    • the course of so and so many years, and if by measuring the thickness
    • we contemplate all this we have, after all, only a picture of the course
    • evolution of our earth have taken during the later billennia.
    • fossil-carrying layers of our earth are resting on some other layer
    • our earth which preceded all “life.” For the composition
    • our earth-evolution to olden times when as it were out of a
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • 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
    • a definite direction. When we turn our attention to the life of the
    • that we can say that our will does not function outwardly at all. We
    • the thoughts that we unfold. Will holds sway in the sphere of our
    • hand, unless we are actually raving, or given to walking in our
    • sleep, we cannot be active in our will without allowing our will
    • our will-activity, so that in this connection we may say: in the life
    • origin. And in this case the one pole of our soul-life, thinking, has
    • a completely different origin from our life of will.
    • if we limit our observation to the affairs of everyday life we shall
    • carry out by means of our will, even then experience lies at the back
    • between the two. Our thoughts are accompanied by feelings. Thoughts
    • delight us, repel us. Feeling imbues our will impulses with life, and
    • that which determines our thinking, that which enables us to think and
    • creates in us the possibility of thought, all that we owe to our life
    • course of this earthly life.
    • one does not, in the course of one's life, absorb thoughts which are
    • the midst of which we were placed before our birth. It is an
    • everything which surrounds us and works upon our senses,
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  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • It is a course of six lectures given in Berlin, October - December,
    • carried out in the spirit of our theosophical movement; and in the
    • representation before a course of lectures at Munich, last year two,
    • part in this artistic endeavour, we have been able to make a
    • life when none of us will any longer be able to be present in our
    • which extend far beyond the narrowest circle of our own personal
    • a course of lectures, which not only bring together various members
    • of own section but also many friends of our movement, who come to the
    • into Art. For indeed it lies very near to our hearts that
    • teaching, but that it can be carried out into our immediate life,
    • arguments, but that from its own life fresh vigour can be drawn for
    • devotion and growing comprehension shewn by those of our theosophists
    • struck us in Munich was the ever increasing thronging to our
    • through the very uncomfortable heat in the room. Now of course it
    • know how little artistic our age is, though we must be astounded that
    • Now as regards our
    • attained — that our theosophical life should lead to our
    • creating an inner chamber for ourselves. This led to the thought of
    • our possessing a house of our own for the requirements of the
    • done soon, otherwise the fairest fruits of our work will be lost
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  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • It is a course of six lectures given in Berlin, October - December,
    • the studies we have carried on in our Lodge evenings in former years,
    • suffice if we did not pre-suppose the evolution of our whole cosmic
    • system, which we describe as the incorporation of our planet itself,
    • on to our present Earth-existence. Anyone who recollects how often we
    • taken place in the course of the world's evolution is in a sense to
    • our physical world sees the details of objects in its vicinity more
    • all, why do we set value on following up an age so far behind our own
    • world we really do not need to trouble ourselves about these ancient
    • how it concerns us to-day, let us place the following before our
    • innermost core of our being meets us in what we call our Ego. This
    • ego, the innermost core of our being, is, in reality, for people of
    • have often drawn your attention to the fact that in the German
    • much to do to make it appear plausible to our successors that in the
    • nourishment we should come at last to an expression of the cosmos, to
    • our environment and is invisibly within it, similar to the
    • can be perceived by the senses, you must even think away your own
    • our own world. Neither of these feelings is much cultivated by people
    • of this condition. It is naturally only known to those who in course
    • of time endeavour to seek the origin of things by means of
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  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • It is a course of six lectures given in Berlin, October - December,
    • from our last lecture how extremely difficult it is to describe the
    • early condition of our evolution before our own Earth came into
    • conditions of the evolution of our world. I have already called
    • following embodiments of our Earth is not only not exhaustive, but
    • deeply immersed in Maya and Illusion; and we must first work our way
    • pictorially. Of space there was none in our sense. And time first
    • came into being on Saturn itself. When we carry our thought back to
    • When, therefore, something is said to call up a picture before our
    • living idea permeating our soul, it will gradually lead to the
    • is to be recognised as what in our modern life — even
    • The sacrifice that flows forth from a being as a matter of course is
    • anything but inner warmth of bliss. If we feel ourselves glowing with
    • substance of the ancient Sun — not our present Sun. For when we
    • psychic nature which we may experience in our souls.
    • life in the soul. What would our souls feel through either the vision
    • living in our souls? If the feelings of this man are vivid, if the
    • beautiful experience that can be called forth in our souls, the
    • we have with this spirit that which can come nearer to us for our
    • sensations and feelings. We can deceive ourselves greatly as to this.
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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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    • It is a course of six lectures given in Berlin, October - December,
    • lectures an endeavour was made to call attention to the fact that
    • behind all the material phenomena of the substance of our earth
    • something spiritual is to be sought. We endeavoured to describe the
    • necessary to turn back to the very early ages of our evolution, we
    • had to glance into our own soul-life to describe the spiritual
    • to appeal to certain conditions in our soul-life, conditions by no
    • bestowal,’ the devotional pouring forth by spiritual Beings of
    • cosmic embodiment of our earth, we find something which brings us a
    • it correct that as we intensify our will we accomplish great things
    • depend upon the strengthening of our impulses of will. In the
    • physical world, in which we particularly live, the greatness of our
    • deeds certainly does depend upon the strength of our impulses of
    • ourselves as much as possible; no — in the spiritual world we
    • attain certain results by controlling our wishes and desires, and
    • we are well nourished and acquire greater strength thereby, so, in
    • means, we repress and control our wishes and desires; (this is only a
    • of our thinking. In the case of a teacher or tutor who is above all
    • near them and have encouraging thought without expressing it, and
    • obtain great results, or from some other source of desire for
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  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • It is a course of six lectures given in Berlin, October - December,
    • In our survey of the
    • our own soul-life — concerning such phenomena we have
    • our ideas, seems to reveal so little of its spiritual nature, we have
    • part of will or will-substance. If we represent this to our minds in
    • contribute with fervour what dwells within them — but who
    • ourselves to the height necessary for the comprehension of what is
    • regarding them which only have meaning in our ordinary life. It will
    • the sacrifice. Guilt or atonement as we know it in our ordinary life,
    • at a much later epoch, the story of Cain is brought to our notice our
    • this if we look into our own souls as we did in the last lecture,
    • nearer to the earthly life of man, we find this mood in ourselves
    • holds sway in the secret depth of our Soul-life, and sometimes pushes
    • often go about with these feelings without being aware of them in our
    • ourselves into what went on spiritually in the evolutionary
    • phases of ancient Saturn and Sun, it was necessary to raise our
    • sacrifice by referring to our own Soul-life, when we tried to
    • that although our Soul-life is fitted into our earth-body, an upper
    • clear to ourselves something of this hidden life of the Soul, let us
    • somewhat of this nature. What we may discover in the depths of our
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  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • It is a course of six lectures given in Berlin, October - December,
    • us once again ask ourselves in what way it has been made evident that
    • the spiritual is to be discerned behind everything perceptible to our
    • senses and our physically limited view.
    • the nearest external phenomena away from our field of vision and
    • acquainted by looking into our own souls, and which we can only fully
    • comprehend by means of our own souls. Now if we are really to
    • the qualities we primarily perceive in our souls. For instance if we
    • what we recognise as the spiritual in ourselves.
    • this world of sense, the world of our external comprehension which to
    • wide realms of our Maya or illusion, anything that is real? In this
    • slowly approach what we wish to bring before our mind, by starting
    • with the inner experience of our soul; and indeed, as we have moved
    • referred to in our last lecture. We then started from the hidden
    • What kind of learning would it be which found a place in our soul,
    • wonder to the bliss we feel when our riddles are solved, which first
    • anything external, arises in our souls? It arises, because, when we
    • to us; but only for that to which we feel ourselves in a sense
    • must grasp through wonder and astonishment, our inner
    • ‘wondering’ is our perception of the quality of an outer
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  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • of our intentions and of the will to come closer and closer
    • to a true knowledge of the spirit in our studies and in our
    • enquire into the essential nature of our will and intent. In
    • events now taking place are the opposite of our own intentions,
    • world. We may say to ourselves that it appears as if time
    • course, be many today — as there always have been
    • through their minds four or five years ago and left an
    • of course, able to appreciate what was coming even before
    • these events developed. Many of our friends will remember the
    • Vienna not long before this catastrophe came on our world and
    • characteristic element to be found day by day, hour by hour,
    • things said in our anthroposophical lectures over the years,
    • may feel in your hearts that it will be a long time before
    • if they had endeavoured to recognize the world of the spirit
    • to be awake and to try, whatever your place in life may be,
    • our physical world lies another, non-physical or spiritual
    • world, and this has never before influenced our world as
    • our time has to face a court and is forced to sum up the
    • that have happened in our time and have led to chaos are not
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  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • Our inner aims will have to change. It is especially with
    • regard to our innermost being that old, inherited and
    • feeling develop. This is what our time demands. I think it
    • socially at one with the dead, the departed. Our inner
    • means we are challenged to do everything we can to encourage
    • understood, of course, that this was different in the past,
    • labouring under numerous illusions that have their origin in
    • have arisen, or taken the course it has taken, if moral
    • cannot penetrate to the deeper sources of human thinking and
    • different regions and spheres of the universe. Our physical
    • body and our generative powers relate to the physical world;
    • early body progressed through four stages — Saturn,
    • our human intellect is intimately bound up with the physical
    • developed instrument we use for our intellectual
    • ego. The physical body thus really has four elements to it.
    • fourteenth century, those alchemists who must be taken
    • more about this in the course of these weeks. The fact that
    • to see to it that our social life becomes truly moral.
    • is a magnificent and awesome truth that sleep helps our
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  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • the chaos in which we find ourselves today; in fact, they
    • achieved on the physical plane. This is the source of many
    • illusions come in all shades of meaning; they are coloured by
    • parties and you will see for yourselves.
    • the only people, of course, who have such views and opinions.
    • such endeavours must seem sheer madness to people. The way
    • he said, I'll have to go and see Ratinger — our
    • meantime? We have some time to spare. Tell me about your
    • Someone standing outside can, of course, get it to move, but
    • really deserves to be made the universal saviour of general
    • philistinism. Of course, philistines would not actually do
    • live according to our ideals.
    • into a perfect image of philistine, or bourgeois, ideals.
    • in our time. These illusions and unreal ideas are held not by
    • uncomfortable truths will have to be presented in the course
    • absolutely Upper Austrian German. This was of course an
    • by famous people at all seriously. It is a pity, of course,
    • authority at all, of course! Such, at least, is their
    • even if it is only the one immediately next to our own, the
    • Maximum number of matches per file exceeded.
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • have of course existed for a long time, but humanity in
    • them — could of course say: Why cannot humanity go on
    • directly on our physical world. This is the world humanity
    • well as we go to sleep and wake up again and go about our
    • looking at a world that is immediately next to our own, a
    • world that day by day, hour by hour, has to do with our own
    • and every hour here on earth. The moment human beings cross
    • our present civilization. Try and go back in your mind to
    • endeavour. I think you can easily see that the ideal for the
    • do, of course, believe that all this — the telegraph,
    • spirits who have given impulses to our civilization from the
    • since our day — and this has been going on for some
    • important to let this disturbing truth enter into our souls
    • times, during the fourth Atlantean period. I have spoken of
    • this before. Up to the fourth Atlantean period the divine
    • reached its fourth period, people again began to rule the
    • the last four or three periods of civilization the whole of
    • destruction. Our own civilization was saved and brought
    • the civilization of our own and future ages has to be such
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  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • ourselves in all seriousness and dignity with the impulses
    • if I start by going back to the fourth post-Atlantean period.
    • example. The Greeks also saw colours and heard sounds; but
    • they still saw spiritual entities through the colours. They
    • themselves known to them through the colours.
    • the fourth postAtlantean period, and perceptions were
    • Lemurian age, Atlantean age, our own post-Atlantean age and
    • shattering, of our present-day earth in Eduard Suess's
    • say that the fourth post-Atlantean period, the Greek and
    • spoken of this before. That harmony was, of course, greatest
    • especially in our characterization of Greek art, which we
    • really are no longer in this world to take care of our own
    • to take care of our own organization. This organization
    • that our usual idea of genius tends to be pretty vague, like
    • Colours no longer speak to us as elements filled with spirit,
    • Our souls are even now making preparations for the
    • truth. Yet in spite of our outward superficiality we are
    • The answer to this must be: The part of yourself of which you
    • we have the task of using all our powers of insight and all
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  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • do anything else, we are guided by our thoughts, by something
    • life. It is our thoughts. But when it comes to the world of
    • thoughts we have in our minds. I have spoken of this
    • ask yourself: If there is such an elemental principle out
    • the right idea of how your own thoughts relate to the
    • with the senses when in waking consciousness. Our own
    • our senses have perceived in the world around us. Our
    • us, and this makes our thoughts abstract. We have abstract
    • that in our state of consciousness we walk around bearing
    • thought corpses which we call our thoughts and ideas. This is
    • switch off your own thinking and always get up like a
    • into it, but it is not your own thought. The form of movement
    • not subjective, inner thoughts; these are not your thoughts
    • all, if it really was not in your nature to get up and you
    • would only get up on reflection, against your nature, out of
    • tendencies; you would be following only your head, and
    • the same way as our getting up. Human beings truly are made
    • course also had an effect on the head. This will give you an
    • an important secret of human nature. Our lower nature, which
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  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • go over it all in your mind again, it does seems as if a
    • with the education, the intellectual content, of our present
    • All very erudite, of course, for today's writers generally are most
    • described by our contemporaries is like the image we have of
    • quality of his true nature, quite independent of our own
    • impulses of the fourth post-Atlantean age were alive in his
    • someone from the fourth post-Atlantean age; the task facing
    • qualities of the fourth post-Atlantean age. The prospect of
    • paradoxes never represent the actual facts, of course, but we
    • Luther was entirely rooted in the fourth post-Atlantean age
    • people who had lived in the fourth postAtlantean age. Hence
    • You must distance yourselves from these works and from
    • way to the world of the spirit solely in your heart and mind.
    • You must build your bridge between the spiritual and the
    • but what you are able to believe; it must grow from your
    • eye as it had done for the people of the fourth
    • the fourth post-Atlantean age displaced into the fifth, and
    • to the fifteenth, fourteenth, thirteenth and, ultimately, the
    • were lost with the end of the fourth post-Atlantean age. But
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  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • on reality, in order to relate our thinking to the reality.
    • The natural tendency is to make our thinking
    • defect and deficiency in our time is that people are
    • Unrealistic thinking is, of course, also part of reality. The
    • or four centuries, and the fact that as such it has become
    • — which in our time means the most abstract —
    • matter, human beings do, of course, have to apply the
    • in the world of art today. In other words, our age must once
    • understand the enormous extent to which our whole ideology
    • And we must have the courage to make a complete break with
    • comes from our friends and not only our enemies, so that no
    • the ideas current in our time to grasp anything that needs to
    • kind of contradiction in which we find ourselves all the
    • of course, know quite a few things about the way in which
    • analogy we are apt to find ourselves in the situation which
    • cut bits off one organism and give them to a neighbouring
    • this as your basis and then observe how individual States
    • neighbours, and this also holds true for individual States,
    • your sense for pedantic accuracy — and this, too, has
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  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • events of our time, at least to some extent. We have
    • sources of such events — and today we are very much
    • fruitful for your life in the present time, is to have it in
    • your mind's eye that the human souls who were born exactly in
    • dragon. This image has come up again and again in the course
    • had, of course, reached its peak in the 1840s, but in those
    • century and of our own time are not inclined to pay attention
    • the idea in our minds by using concepts from the material
    • diseases come from a similar source as the materialism which
    • aware of these things. Unless they are in our conscious
    • in its stomach and liver in the course of two or three years
    • will come when we must have transformed our materialistic
    • want to take the right course, which is to progress from the
    • In our time
    • turn our attention to these things. And it is really most
    • which are taken as a matter of course today, such as certain
    • are taken as a matter of course. Great Wilsoniades are
    • a particular course of events. Psychic influences of this
    • documents of our civilization in the same way as did
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  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • It cannot be said that our present age has
    • immediately above our own. This was a metamorphosis of the
    • occupy your thoughts and feelings with them — you will
    • have a task today, depending on your particular place in this
    • assume there must be some among our friends — that
    • these individuals must nevertheless know three or four people
    • the sources of many things that live in their emotions, inner
    • different animals. The ahrimanic Spirit was, of course,
    • and, of course, enlightenment still flourishes today. Really
    • exist and we cannot dose our eyes to them, for they will be
    • the spirit. There is no better way of encouraging them.
    • the following: In the fourth post-Atlantean age, in the time
    • things. They were silly old fools, of course. The fact is
    • conditions were such in the fourth post-Atlantean age
    • this is our field of observation
    • before our eyes, our ears and our other senses. Imagine this
    • itself to our eyes holds the whole future in it, though this
    • past and gone. It is also true, of course, that this past
    • shortsighted view! Myth relates to our ideas just as the
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  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • course shown by the red line here (see Fig.
    • dwell on this in your soul, you will be able to give due
    • seek above all to take possession of our heads, of anything
    • civilization, and stand guard in our most holy, inner human
    • consider the origin of the principles in our present system
    • what you would expect! Much of the thinking in our
    • No one in the newspaper world is, of course, going to admit
    • different will have to be done: we must fill our souls,
    • will be the source for a healthy inner life. People will be
    • circumstances I have spoken of in recent times, people of our
    • this, of course, but this is in fact what they have in mind.
    • is, of course, anything but the abstract mineral entity
    • consider the source and origin of these currents. We shall be
    • times the Earth and the Sun were one. Our present-day Earth
    • Moon currents. They take quite a different course, and they
    • them. Imagine a four-legged animal: as it walks, its backbone
    • of course, depend a great deal on the geographical latitude
    • Sun, which relates to sleeping and waking and takes 24 hours,
    • relate to the other planets in our solar system. All these
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  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • effect of this is that they send their impulses into our view
    • but also into our inner feelings, our will impulses and even
    • our temperaments. Human beings will be unable to get even a
    • our scientific definitions are therefore more or less in
    • accord with the truth. We must not base ourselves on such
    • poor if we base ourselves on abstract definitions. Yes, it is
    • significance for human evolution. It did, of course, arise
    • earthly sense, we must therefore see ourselves connected with
    • repeated in the fourth epoch of civilization, the
    • from the Mysteries of the third and fourth post-Atlantean ages
    • They were the source of all rebellion against ordinances
    • laws which did, of course, come from human beings but were
    • course, for systems do not come to an abrupt end when there
    • course, come to an abrupt halt any more than it does in the
    • which marks the boundary between the fourth and fifth
    • into our own time. For from the nineteenth century onwards,
    • the nineteenth century. A fourteenth-century person who spoke
    • who is to appear in a specific form in the course of the
    • have passed the fourth post-Atlantean age and are now in the
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  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • which, of course, came from the earth — part of the
    • were, of course, guiding human evolution according to the old
    • believe. Our age may be materialistic and want to become even
    • impulse to be creative. Ask people who have started journals
    • of course, is not a nice thing to hear. It is the reason why
    • future will be to give yourself up unconsciously to the
    • — ‘foolish’ here, of course, in the eyes of
    • beginning of our era there lived an individual who was
    • your pardon, from the consumption they themselves suffered
    • believe this. Many will believe it, of course, if outer
    • matters, which, of course, tends to be an obstacle to real
    • of course, liable to make us feel ill at ease, for nowhere
    • with such humour, such irony, as in Part 2 of Goethe's
    • achievements of our time and positively wallow in those
    • will help us to be on our guard may be found hidden in Part 2 of
    • especially also in the course of last year, that
    • Part 2, and in his magnificent discourses in
    • Wilhelm Meister's Journeyman Years.
    • challenge to be watchful and on our guard, though the numbers
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  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • Fourteen lectures given at Dornach, Switzerland in September and October
    • on, I want to draw your attention to something of great
    • the transition from the fourth to the fifth post-Atlantean
    • History, human life in the fourth post-Atlantean age,
    • during the fourth post-Atlantean age and will be under direct
    • throughout our present fifth age, until the fourth
    • the Angels during the fourth post-Atlantean age, we can say:
    • fourth post-Atlantean age, therefore, the blood was the
    • Going back from the fourteenth to the thirteenth, twelfth and
    • does, of course, sound peculiar to people who think in crude
    • developed slowly and gradually, of course, and we are able to
    • important fact to which I have already drawn your attention
    • in our fifth post-Atlantean age people are naturally capable
    • they become journeymen, and finally masters.
    • All the impulses in our social life which reflect these
    • course, find it uncomfortable to know such things today. For
    • organic evolution taking its course without involving
    • is drawing the cab. You will, of course, say that the driver
    • logic. Being thus biased, it has, of course, brought to light
    • social efforts, many supported by press journalism, some also
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  • Title: Lecture: Fall and Redemption
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    • occurred in the course of human evolution: man's becoming independent
    • this significant moment of growing awareness of our freedom and
    • third or fourth century A.D., was also now
    • But what plays into our view of human intellectuality is the direct
    • where we must direct our attention! — that spirituality
    • world. The concepts of the Schoolmen were not as unspiritual as ours
    • gradually arrived at a point in our evolution where we have dropped
    • And so our understanding of
    • the human being gradually dropped completely out of our understanding
    • of the world, because understanding dropped out of our concepts. Our
    • kingdom represent the content of all our thinking today. These
    • concepts are already instilled into our children in the early grades,
    • and our inability to look at the essential being of man thus becomes
    • I sought, in fact, to find our moral impulses in this
    • So that our evolution
    • into our intellectuality.
    • a light color, we no longer believed ourselves connected with
    • took as we split ourselves off more and more from the divine
    • spiritual content of the world, split ourselves off all the way
    • speaks of the limits of our ability to know nature. I indicated how
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  • Title: Lecture: Man's Fall and Redemption
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    • limitations of our knowledge of Nature, really arises from the view
    • course of an intellectual development — do not change. Through
    • consciousness of our civilisation. It is necessary to contemplate
    • quite clearly the nature of the consciousness of our
    • consciousness of our civilisation arose, on the one hand, from a
    • that a modern man's thoughts on Nature are really corpses, all our thoughts
    • with life in our pre-earthly existence.
    • habits of thinking were alive, were living elementary beings during our
    • to-day we live in our blood. During our life on earth, these thoughts
    • are dead and for this reason they are abstract. But our thinking is
    • 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
    • seize our organism when we incarnate on earth, are the forces of
    • thoughts makes us grow and forms our organs. Thus, when the
    • all four elements. The later development of a child consists in this,
    • that forms thoughts and ideas, our gaze opens out into pre-earthly
    • misunderstood fall of man. Our science is sinful, it is the direct
    • not so, we should not have our modern theory of evolution. Normal methods
    • mammals, fish. (Of course, I am omitting details.) Thus we descend
    • reach the source of origin of all, where everything is spiritual, and
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  • Title: Lecture: Calendar of the Soul
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    • 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. \
    • through death as a force by which courage and consolation can be
    • that we actually experience when we go to sleep at night? Our astral body
    • and our Ego emerge from the etheric body and the physical body. If we now
    • different. During the day, through our normal consciousness, we wear
    • out our physical and etheric bodies through acts of will, through
    • out our physical and etheric bodies. In fact our daily life is a
    • process of ruining and wearing out our physical and etheric
    • of going to sleep must be compared with the spring and the deeper our
    • sleep the more do our physical and etheric bodies pass over into a
    • condition is brought to its close and, during the course of the day,
    • activity has died away, is brought about in our physical and etheric
    • the Beings with whom we are connected in the depths of our nature. We
    • understand what is living in our environment. And this it will
    • when the human being surrenders himself at midsummer to the splendour
    • require this, is absolutely characteristic of our age. It
    • interests of our time will gain the day and Easter will become a
    • Egypto-Chaldean-Babylonian epochs of culture, then the fourth, the
    • Graeco-Latin epoch, and we ourselves are living in the fifth
    • again in a certain way in our own thinking, feeling and impulses of
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • wider circles of our educated contemporaries. Offense is usually
    • behind this or that phenomenon. Nevertheless, in our spiritual
    • existence, how it is active in the animal and human existence. Our
    • our scientists or other educated contemporaries but also come into
    • who penetrates into the science of our time, working through the
    • studies how cell relates to cell, how cell is nourished by
    • scope of our observations, of our explanations. He must direct his
    • finger or piece of bone or the brain forms a whole with our organism.
    • cannot be considered in any other way than as a member of our common
    • differently at our whole planet earth than is done customarily by
    • today's science, for our contemporary science — be it
    • our earth — that which a being coming from outer space, as it
    • stones — belongs to the whole of our earth, just as the stones
    • themselves belong to our earth. This means that we may not look at
    • to the conclusion that all rocks found on our earth have in the final
    • hardening, turning to wood, turning to stone. Just as our skeleton
    • lead to the next. We can ask ourselves, what is the situation with
    • diminishing, we find that all thoughts and feelings that enter our
    • inner aspect of the human being spreads itself out, pours itself out
    • seem, it is nevertheless revealed that the human soul pours itself
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • impulses of our time?” With open mind we must observe
    • necessity.’ We must turn our attention to those events
    • radically it differs from all that our own time, for example,
    • Origine de tour les Cultes. This book came out in
    • Heine greeted Jesus. I mean the character of bourgeois
    • — a celestial materialism; he still had the courage to
    • whole thing was forgotten. Of course, I do not say he had an
    • myth. Dupuis observed the Twelve Labours of Hercules.
    • Following up the Labours in detail, he perceived that certain
    • Labours and the Sun's revolution through the twelve Signs of
    • whom he should associate his labours. In like manner, other
    • person as Hercules or Osiris or Isis had, of course, never
    • people. Hercules is the Sun, his twelve Labours are the
    • the courage to rise to the clear-cut conclusions of Dupuis.
    • esoteric in those ancient times; we give ourselves up to an
    • matters which we nowadays investigate in our chemical
    • facts which has been so gloriously discovered in our
    • the Middle Ages, they endeavoured to withhold a certain
    • External history is of course unaware of this fact; indeed,
    • nowadays quite commonly in our laboratories), — the
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • the last lecture I tried to describe the course which was
    • taken during the 19th century and on into our time; I showed
    • and reaching on into our time — stood under the
    • the Mystery of Golgotha took place at the beginning of our
    • of our era. Revelation continues. Christ Jesus is always
    • this requires us to make ourselves acquainted in all detail
    • refers to the effects of our deeds in the whole nexus of the
    • social life; not to our personal Karma. If I manufacture a
    • bring before our souls too often. It is prejudice to suppose
    • that our Earth is no more than what Geology and Physics,
    • disorder into the Philistine, bourgeois order of the 19th
    • adduced in favour of a fixed Easter. After all, you need but
    • may he. Thus, even this mobility of Easter calls our
    • working in a favourable or in an unfavourable sense?
    • difficult for our Time, inasmuch as this Time suffers from
    • mathematics, it is no doubt impossible to stir your heart and
    • should know that our very heart's blood is united with every
    • — can be widened out in our time far beyond
    • pointed out during our recent lectures, the two fundamental
    • really become in the course of evolution, namely, the Church;
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • its course within the physical body. Thus, in truth, we may
    • sojourns in the body hears from the Earth, while at the same
    • which organism we, as Man, do live and move and have our
    • regained by mankind in course of the 5th post-Atlantean
    • In our time it must be possible to unite the Christmas and
    • transplant ourselves into ancient times of human knowledge,
    • therefore be the most favourable one, of all that can exist
    • secrets. Take the length of the four basic sides, forming the
    • nature. With our head we go quicker than with the rest of our
    • course, arc only to be taken approximately), our head has
    • gone ‘ahead’ of the rest of our body by a whole
    • for 72 years. It can be much longer, of course, or shorter as
    • the course of life in the head, and in the rest of the human
    • just as our little finger now feels itself to be part and
    • in any real way. For we can only concern ourselves with the
    • super-sensible Man if we take our start from what was felt
    • that is to say, if, taking our start from birth, we find our
    • Man, has become unscientific, In our time the two are
    • the two directions in the Mysteries, our outlook has indeed
    • our anthroposophical Spiritual Science we have begun again to
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  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • inner being. The world of thoughts which fills our ordinary
    • this way we were able to grasp that during our waking state of
    • during our ordinary waking consciousness the world of thought
    • we are ordinarily conscious within our physical body. But we also
    • learn to know why we have an unconscious life during our ordinary
    • our physical and etheric bodies at the moment of waking up. By
    • dive down into our etheric or life body; that is to say, into our
    • world of thoughts, and we grow conscious within our thoughts.
    • use the instruments of our physical body, and that we make use,
    • which is at first indistinct in our ordinary consciousness,
    • acquires plastic form, even as our physical body and our etheric
    • soul-spiritual world rises up around our inner being. That part
    • of our being which ordinarily lives in a dull twilight existence
    • with a world which always surrounds us, also in our ordinary
    • lived before descending into our physical being through birth or
    • consider our home, from these with which we look upon any other
    • our feeling and our will must be drawn in through special
    • them out of compassion, all this demands the inclusion of our
    • feelings and of everything which constitutes our inner being,
    • How conscious we are of the fact that our inner life grows cold,
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  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • that obstructs our path with obstacles that seriously handicap
    • our life and existence. The times have become difficult. It
    • Yet we do not always see that we lose our strength, confidence
    • and capacity, and, above all, our survey of life, unless we form
    • out of the soul-spiritual depths of our being a conception of
    • even our physical forces, which we apply to the physical world
    • streams through our whole being. Consequently, those to whom it
    • strengthening forces for our work, strengthening forces for an
    • presents itself to our head and particularly to our heart; this
    • in our modern meaning, but they perceived instead the ruling
    • Nature. And at the present time our moral and religious world
    • in the shape of bodily members, as well as our life capacities,
    • that all this is the result of heredity. Our modern epoch places
    • that differed from our present way of contemplating it. Only a
    • children in an unprejudiced way know this). To find our position
    • and up to the stars, to bear out our inner life to our fellow
    • The fact that we are structured in such a way, that our structure
    • gives rise to our erect walk, to our free outlook into the
    • only in the course of the Middle Ages man began to discuss
    • mantric words. What the child poured out, as it were, in its
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  • Title: Lecture: Foundations of Anthroposophy
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    • firm standpoint in life, we must first obtain a conception of our
    • course, amputate his arm.
    • Lodge's book on his spiritual intercourse with his son Raymond,
    • our thought to a high degree, so that our way of thinking becomes
    • our thought to a high degree, so that our way of thinking becomes
    • life and in science. One must, of course, have an understanding
    • During our life,
    • must stand before our souls. Those who believe that the
    • Our ordinary memory contains inner pictures which reproduce the
    • experiences of our ordinary earthly life since our birth. Through
    • and that our soul life is soundly connected with the external
    • somehow mix up things fantastically, but that our memory pictures
    • come to the point of placing before our soul, in the imaginative
    • resemble our ordinary memory pictures. These pictures simply
    • arise through the fact that we place them into our consciousness,
    • content, in the same way in which we ordinarily live within our
    • sense experiences through our senses.
    • morphological way of thinking. Our thinking then contains a
    • a source of regret to many; it constitutes materialism. But
    • if we learn to strengthen our thinking in the right way, if we
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  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • arranging a study course for the Christmas holidays (Christmas
    • Course for Teachers, 23rd December to 7th
    • of our century. To an unprejudiced mind everything coming from
    • Christianization of our whole life, in which it does not suffice
    • and intimately unite ourselves with the Spirit of Christ. We see
    • which always awakens a peculiar echo in our hearts, particularly
    • our senses. The East, beginning with India, has been accustomed
    • if we transfer ourselves into the development of the times, we
    • stars, they tell us in their language that reality is poured down
    • ideology, we may speak of Maya, but we must apply this to our
    • the external, physical-sensory world, became our naturalistic
    • does not as yet exist in our world of ideas, in our thoughts, in
    • our inner world filled with thought. In the course of historical
    • physical world no longer contained the gods. And our thought life
    • the Maya of our thoughts will be filled by an inner reality.
    • The corpse has a discouraging, frightening effect on Buddha. And
    • Mankind went through a great change in the course of twelve
    • these two historical moments. And by turning our thoughts to the
    • to have reality n regard to our inner being. Not I, Christ in me
    • of our thoughts into realities. We should be humble enough to
  • Title: Lecture: Man and Cosmos
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    • Within this course
    • science drawn from a deeper source and show how the human being
    • human being, as he stands before us, we find that these four
    • transmit us a knowledge of our own inner being, have to be sought
    • regard to these senses should, of course, be studied more deeply,
    • parallel to the earth. All our perceptions follow this direction.
    • From inside we bring towards them our thinking, the power of
    • the earthly human being perceives. You look upon the colours
    • of heat, and so forth. You obtain contours of the things you
    • in our environment, with which we have thus united ourselves,
    • only constitute facts pertaining to our ordinary consciousness.
    • horizontal direction; it rises from below. In our ordinary state
    • eye or organ of touch able to feel into the earth, without our
    • air, in order to look at it, we would see our environment in the
    • in your air-environment — if I may use this expression
    • could really reach your consciousness, they would not be ordinary
    • sense organ. During our earthly life, we simply use our organs
    • perceptions. Our feelings exist in contrast to everything coming
    • to us from the earth's metals, even as our thinking or
    • penetrates into our sense perceptions from the earth's
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  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • Our last lectures
    • When we emancipate ourselves from the necessities of earthly
    • existence, when we rise up to free motives guiding our will; that
    • is to say, if we do not take anything out of earthly life for our
    • preserving our own independent existence after death calls for
    • from many different aspects. In the course of the past years, we
    • cannot look into his own self. It is, of course, an illusion to
    • When our senses
    • semblance, as an illusion. This semblance may be taken into our
    • Ego being. We may, for example, preserve it in our memory, and in
    • a certain sense make it our own. But insofar as it stands before
    • illusion during our existence from birth to death, if we were
    • semblance, which constitutes our waking perceptive life, did not
    • ancient times, which have so often been envisaged in our
    • course, everything which man saw in his own way as the world's
    • applies to our age — is a world of semblance, of illusion.
    • stand in regard to the life between death and a new birth? In our
    • This is the course
    • carry our own being through the portal of death. By envisaging
    • the end of the world, which were handed down as far as our own
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • epoch which has been characterized as the fourth post-Atlantean
    • the Fourth Century A.D. the human soul had
    • this second period of the fourth post-Atlantian epoch a soul mood
    • which can only be fully grasped if we immerse ourselves with a
    • sense. During the fourth post-Atlantean age, there existed in
    • of the world. It was the course of development during the past
    • monotonous. With our whole soul we should penetrate into the way
    • degree, up to the fourth, enabled him to have a full
    • transfer ourselves into the soul of a man living before the time
    • point of saying to ourselves: Man has reached on the one hand his
    • we preserve our keen interest in every concrete detail of earthly
    • past epochs, but we ourselves must first find the way to it, we
    • pervade our ideas — let me say it quite dryly — in an
    • is contained in anthroposophical books, our ideas will remain as
    • and tries to slip out of our thoughts, when we try to grasp it
    • great misfortune of losing our Goetheanum. We know quite well
    • the Goethanum, induced our opponents to speak all the more
    • one was attacked — our only form of “agitation”
    • This was the tendency of our whole anthroposophical work; we did
    • the opponents, indeed in our anthroposophical circles it would be
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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.
    • of our age.
    • because we fill our own spirit with the life of Nature, and we
    • Our
    • pertaining to man, can only be grasped in the course of long
    • powers is to prevent this course of development.
    • the case during the past three or four centuries. But this has
    • 20th century, our deepest concern should no longer be
    • absorbing the new light, the pure light, in our earthly
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • LET US on this day in particular, turn our
    • May your vibrations carry
    • The imploring love of our souls
    • To the Earth-men committed to your care,
    • That, united with your power,
    • Our prayer may radiate helpfully
    • May your vibrations carry
    • The imploring love of our souls
    • To the sphere-men committed to your care,
    • That, united with your power,
    • Our prayer may radiate helpfully
    • that Spirit Whom we seek in our spiritual strivings, the Spirit who
    • to-day, may He be with you in your severe tasks.
    • ourselves: ‘What are the feelings that unite us with this
    • at a time when peace keeps away from a very large part of our earth.
    • in enmity. Much blood has saturated our earth. We see and feel
    • easily testify how very far removed men still are in our day from
    • thing remains, that in our calendar, before the actual Christmas Day
    • made ourselves acquainted with the thought of the Mystery of Golgotha
    • Jesus has poured out over the Earth and into the Earth's aura what He
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  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • animosity. Blood, so much blood saturates our earth. We have
    • time. Infinite suffering weaves around our inner atmosphere of
    • easily show how far human beings in our time still are from that love
    • intensely, especially in our time. Then we will have an intimation of
    • our calendar, in which the day before Christmas Eve is called the day
    • acquainted ourselves with the thought of the Mystery of Golgotha that
    • Jesus poured out over the earth what He could bring to the earth, He
    • poured it into the aura of the earth. What the Christ brought into
    • unites him to the earth. Our outer form, however, which we surrender
    • grows out of our earthly deeds from what would have been the case in
    • ourselves: I am placed into earthly evolution. What I give to earthly
    • ourselves — and here we touch on a significant mystery of
    • “I.” We learn to express our “I” at a
    • relationship, a conscious relationship, to our “I.” In
    • its first task is to form our body. To begin with it creates the
    • through conception and birth it still works creatively on our body
    • for a period of time that lasts a few years, until we have our body
    • as a tool so that we can consciously comprehend our self as an
    • remember ourselves. It does not change with the body, it stays
    • that, as we look, it can mirror our experiences for us. The
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  • Title: Lecture: Zarathustra
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    • personality in the course of the development of mankind on the
    • contents, new qualities are poured, we begin to realise the true
    • humanity have emanated and in the course of these lectures we shall
    • To-day our
    • course of human evolution. Human consciousness in olden times was of
    • turn our attention to Zarathustra, we must look back over an
    • our modern historians, after careful investigation of the traditions
    • images appear and disappear, how they emerge and fade away. To our
    • people of our time. Images, ever-changing pictures, symbols — of
    • these our dream consciousness consists. Everyone has experienced how
    • thus as the epochs took their course, the faculty which man once
    • less. Our clear reasoning and cognitional faculties, our present
    • must always draw from the source which we may call Illumination,
    • Zarathustra, whom we are to study in the course of these
    • Zarathustra lived at least eight thousand years before our
    • present era, and the gifts to civilisation which poured from his
    • splendour.
    • penetrate deeply into our own souls, to immerse ourselves, as it
    • were, in our inner being. The other way leads behind the veils spread
    • so deepen our feelings, ideas, and impulses that the powers of soul
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  • Title: Lecture: Hermes
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    • years before our era, perhaps even earlier still. This may be one
    • words like these: “When I have endeavoured to unravel some of
    • the mysteries of the course of the planets round the Sun, I have
    • sanctuaries of the Egyptians and brought their holy vessels into our
    • children. All you know is the outcome of your own contemplation and
    • consciousness have unfolded in humanity. Our consciousness to-day,
    • the way in which we grasp the outer world by means of our senses and
    • the combining of intellect and reason, in short, our scientific mode
    • times, in the place of our present intellectual consciousness, men
    • possessed a clairvoyant consciousness unlike our waking
    • world of dreams. But whereas our dreams are chaotic and meaningless
    • higher than our laws of physics, chemistry and biology. A note of
    • that in the course of evolution there have been many transitional
    • and conceptions of physical phenomena. Thus arose our modern science.
    • present-day consciousness proceeded — although of course the
    • to doubt it would be as senseless as to doubt that our eyes can
    • (It was of course, only the Greeks who called him Hermes; among the
    • made on modern man by the Pyramids, standing on their four-cornered
    • and everything that is being continually excavated and brought to our
    • ask ourselves: of what nature was the life of feeling and ideas among
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  • Title: Lecture: On the Nature of Butterflies
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    • points to the presence of the spiritual that our curiosity cannot fail
    • other such things I have repeatedly drawn your attention to the amount
    • manifold many-coloured fluttering of butterflies moving so freely.
    • here in our Goetheanum precincts, they would not be staged as they are
    • the butterfly exists as such, four things are required. First of all the
    • egg, secondly the caterpillar, thirdly the chrysalis, and fourthly the
    • story is repeated in the course of the year. This is what happens.
    • the flame and get burnt. Why is this? Of course this does not happen in
    • butterfly flutters about in many different colours. These colours are
    • the birds have wonderful colours the sun has greater power. What effect
    • colour is produced and this applies to the butterfly as well. The
    • butterfly owes its colour to the action of imprisoned light. The
    • which is responsible for its manifold colours.
    • with this task. Its urge is to soar, to pour itself into the light and
    • flying around. We men have our ego inside, whereas that of the butterfly
    • butterfly's colour.
    • this over there is something that must be clear in your minds. You are
    • continually saying “I” to yourself. What does this signify?
    • Every time you say “I” to yourself a little flame lights up
    • in your brain, only it is invisible to ordinary sight. That is light.
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  • Title: Memory and Love
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    • Nachlassverwaltung. This lecture is number fourteen of sixteen in
    • without our being conscious of them, and by the illumination that
    • independent as human thinking is, it could not take its course here in
    • its earthly course. In the light of this comparison one gets a right
    • body we carry our organs — lung, heart, brain, and so on. In
    • normal health we have no conscious perception of our internal organs. We
    • earthly life that we do not know the interior of our body by means of
    • the main inside ourselves, saying: Here is the lung, here the heart,
    • here the stomach. In the spiritual world we contemplate our own
    • come to know in our anthroposophical literature as the world of the
    • higher Hierarchies. That is our inner world. And between death and
    • rebirth we feel ourselves actually to be the whole world — when I
    • — at times we each of us feel ourselves to be the whole world. And
    • at the most important moments of our spiritual existence between death
    • that here on earth we have no consciousness of our interior, of liver,
    • experience all our physical experience is reversed. Gradually, through
    • only the world of the higher Hierarchies, we would never find ourselves.
    • never become fully aware of ourselves. Hence in our experience between
    • between our inward contemplation and experience of the world of
    • when in physical life we close our eyes and ears and go to sleep. If I
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • Nachlassverwaltung. This lecture is the first of fourteen given
    • word itself we confess our inability to say anything about these forces.
    • show that when we investigate our consciousness, we find in it all
    • thus reveals itself in the life of the soul, so long as our
    • want to restrict ourselves to those means of attaining knowledge which
    • you know very well, in Anthroposophy we take this as our starting-point.
    • ordinary means of knowledge, must, on the other hand, endeavour to find
    • conditions of soul that resemble sleep inasmuch as our relation to our
    • less true that all that goes on with our own selves depends very little
    • indeed upon our consciousness, and very much upon what we experience
    • soul is affected by impressions of colour, tone or warmth, perceiving
    • you feel yourself as a human being enclosed within your skin, and having
    • in a universal sea; you feel yourself now here, now there; as I said,
    • the world of our waking hours. Hence one feels — one would
    • deal is going on at the same time unconsciously in your organism. This
    • joy, your blood beats differently from the way it beats when you are
    • sad. You experience the joy or sorrow in your consciousness, but not the
    • they work on into our life of day; so that when we wake in the morning
    • our whole organism is refreshed. The refreshment is due to the
    • experience we have undergone during the night in our life of soul. What
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  • Title: Lecture: Reincarnation and Karma
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    • Now-a-days our
    • execution by journalism has taken the place of the former
    • And the chorus of “enlightened journalists,”
    • time journalism is not reckoned as pure childishness —
    • raised the flag in favour of the enlightened Science of the Soul
    • the anthropoid apes; and busy journalists do not tire in
    • where you can see with your eyes and hear with your ears. Modern
    • Great men have the faults of their virtues. It is our task to
    • with the same attitude of mind as the other. Our age is under
    • nature in a matter-of-course way, and by means of trivialities,
    • the colour of his hair, perhaps also certain qualities of
    • genius cannot be traced in this way. And, of course, that does
    • our human destiny, to our highest aims, the gaining of this
    • clarity and security should be the most important concern of our
    • dead.” But our enlightened friend says further: “Our
    • would our conviction be to us, that God, — by a
    • inorganic forms. Our hiatus in the evolution of nature has been
    • plausible. Although everybody will have to admit that our
    • every educated man knows.” This shows that our
    • laws; and we study these laws. We ask ourselves: How is it that
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  • Title: Lecture: Life and Death
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    • only draw your attention to the fact that natural science
    • four, and so on. There we could not admit of a death, for the
    • the old stem. But there you can convince yourself that they
    • course, I am speaking here with the limitation which this
    • write the biography of our pens! One could, then, even speak
    • are led from our own individual life back to a former
    • individual life — and then, of course, to our next
    • in the further course of its life, this individual kernel of
    • as the individual core of our being works not only on the
    • core of man's being and what comes to pass in the course of
    • the further course of life this process is no longer
    • condition. So we see that when our life enriches itself by
    • development in the course of time, when we take in what is
    • new and thereby enrich the individual core of our being, we
    • take up into ourselves any Spiritual process of death. Only
    • when we receive what is exterior to ourselves do we take in
    • draw your attention to this important fact, in the
    • a quite inferior realm, that that which we have in our
    • soul-life is not born simply from our physical life, rather
    • convince yourselves if you consider it more exactly. For this
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  • Title: Lecture: The Elementary Kingdoms
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    • forces itself immediately upon our senses.
    • what we can perceive through our senses — from the
    • observation. Here, in the physical sense-world, four kingdoms
    • are spread out before our senses: the mineral kingdom, the
    • clear idea as to the precise nature of these four kingdoms;
    • astral plane, that world which is immediately beyond our own,
    • nature of these Beings. We would, indeed, find ourselves in a
    • must learn instead to adapt ourselves to the mobility of
    • physical body. If we extend our observations still further,
    • of this, you must say to yourselves: I will try to imagine a
    • earth. If we now look away for a moment, our clairvoyant gaze
    • just as, imaginatively speaking your fingernails do not each
    • plane, he would be under a delusion. It seems, of course,
    • your Ego has no physical nature, and lives nevertheless upon
    • not have delayed our thoughts according to a system, but must
    • rather work our way through, with the aid of a more precise
    • fourfold human being is separated into parts, and is to be
    • conception concerning the relation of these four members. It
    • passed through four successive stages of evolution —
    • perfection. The Ego is the baby among the four members of
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  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • strives to enter our modern culture under the name of
    • nevertheless intended to bring to your notice several of the
    • honest, may easily arise within the minds of our
    • sense — all we can perceive through our senses and
    • understand with our intellect — which is bound to the senses
    • a person born blind. But in order to perceive our environment
    • cannot see color or light, so man of our age cannot, as a
    • to make his own the various sources of knowledge which
    • of existence, and that our present life is, in its turn, the
    • In our day
    • our own — the example of Goethe, and also the work
    • brought him near death's door. Hours, days, passed by where
    • with today's striving after truth by our science? At that
    • this is mere fantasy for our contemporaries of a scientific
    • directly something to be found here or there in our world.
    • speak, becoming blind and deaf to our physical environment,
    • during his Italian Journey consider, on the one side, art,
    • a soul, as our physical body contains a spirit.
    • spirit residing in the Earth, as our spirit lives in us.
    • step higher, subsequent to his Italian Journey, regarding
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  • Title: Lecture: Birth of the Light
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    • circumstances permit of our uniting here this evening at this
    • festival. For though the vast majority of our friends are able
    • ordinary life, there are many among our anthroposophical
    • our hearts than an anthroposophical movement? And we may also
    • festival near to our hearts. For in this year we ourselves
    • it, must lie very close to our hearts: I mean the
    • Birth of our Anthroposophical Society.
    • inclined to dedicate our forces to this great ideal of mankind,
    • then we can naturally let our thoughts sweep on from this our
    • love and peace. On this night — spiritually, or in our
    • What is it really that we should write in our hearts —
    • this Christmas night there should pour into our hearts the
    • powerful. There should pour into our hearts, into our souls,
    • strength of love should pour into our hearts so strongly that
    • from this Christmas night something may overflow into all our
    • if in any hour of the year we do anything that cannot hold good
    • when the spirit gazes into that night in which we would pour
    • the all-power of love into our hearts. May it be possible for
    • the days and the hours of the year to pass in such a way that
    • we would pour into our souls on Christmas night!
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  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • subject of our last lecture in this series, to the three
    • great personalities who provide the subject matter of our
    • lecture to-day, and the gulf of time which, in our
    • long before our Christian Era. A time which we can only
    • mental outlook utterly foreign to our own. From this distant
    • our own era, to the time when that spirit was first kindled
    • which, ever since, has been the source and inspiration of all
    • our own times as that of Goethe.
    • review the beginnings of that epoch in our human evolution at
    • understand it by placing ourselves, in imagination, in an
    • extraordinarily interesting to study a University discourse
    • against, they wished to argue. To return to our scholar of
    • Giordano Bruno, which was already related to our own. When
    • Etheric Body as we now-a-days perceive colours. Thus, if you
    • currents he did not mean nerves in our sense of the word, but
    • journalist, and the sculptor Natter were driving in the
    • his day to our own.
    • which he preached with such noble courage, thus proving
    • requisite for our senses and for our reason, which is
    • view it with our eyes and study it with our other senses.
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  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • ideas continually altered regarding the course of development
    • of his poem, when he returned again and again to this labour
    • was Goethe's intention at one time not to honour his Faust by
    • in accordance with the course indicated in the Prologue in
    • impossible for us, unprepared, to transport ourselves into
    • view, in his life-time, and also to measure by our own time
    • universality of his spirit, and then to ask ourselves how
    • Goethe can above all things influence our own epoch by the
    • of the time in which we live, — to our present epoch
    • theosophists to consider attentively the spirit of our age.
    • whether our souls are capable of comprehending what belongs
    • to the common spiritual living organism of our age; —
    • disaster for our age, were it impossible to find, at least to
    • some extent, the spirit ruling in all specialisation. And our
    • quest will be easiest, if we endeavour to approach the
    • life. To-day let us examine at least one aspect of our modern
    • theosophy. As our time is limited, we will avoid those
    • in our day, — I mean mathematics, although even here we
    • branches of science in the course of the last few decades,
    • field of chemistry and physics, down to our own times, have
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  • Title: Lecture: The Errors of Spiritual Investigation
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    • also those of the sources of error; for, without doubt,
    • ourselves from the hindrances which meet the seeker for truth
    • in these sources. In contrast to other spheres of scientific
    • first enter into the sources of error in such a mediumistic
    • everywhere the sources of error when one has to do with the
    • mediumship. Then we come to many a sphere where sources of
    • errors from this source. For the objective observer, in all
    • attain an approach to the truth, and exclude the sources of
    • accompanying conditions, one can find sources of error. But
    • comes to see how the whole course of life has led one to
    • in one who seeks the sources of error in super-sensible
    • that you are yourself. You have projected them yourself into
    • before us, whereas they are only mirror-image of our own
    • self, our own being. That stage by which the spiritual
    • rightly and truly grasped, yet in a coloured or even
    • incorrect form, and therein lie many sources of error in the
    • belief, prejudice, and deluded authority. A suspicious source
    • credible followers is not favourable in this and there hardly
    • beckons the investigator encouragingly. And if many die
    • the sources of error raise themselves ever so much against
  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • preceding lectures of this Course on the
    •  ROM our Studies of such an impulse in human
    • introduced into our life through the law of Destiny or Karma
    • aspects of our life's destiny by the word ‘calling’ or
    • Nevertheless, in our time, the aspects we are here
    • influences constantly to interfere with the true course of
    • remains unoccupied. That is just the peculiarity of our time.
    • so vehemently by Haeckel's pupil, Oskar Hertwig. (Our standpoint
    • We simply take our stand on the real facts.) While on the one hand
    • the most important. Bitter as it may be for our time to hear
    • our time is impressed with a far-reaching belief in authority,
    • to-day from such unclean sources. On this we must be clear, our
    • course of Goethe's Faust how Mephistopheles fulfils his
    • the imperial court. He even makes an invention — most
    • take its course as it appears to man's present consciousness.
    • life. Then she lived on. Fourteen years have passed. Perhaps
    • under the influence of a good catechiser (who must of course,
    • There is of course some truth in this theory of the ‘animal
    • likewise Psycho-analysis’ ... no, I beg your pardon, not
    • takes its course in repeated lives on Earth. For in their
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  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • preceding lectures of this Course on the
    • now trying to find our way, we must explore many a
    • believe ourselves to be unbiased in our thought; but it is
    • century, and on a larger and larger scale in our own
    • asked these gentlemen, ‘Well, but you yourselves went through
    • Because the people of our time have no courage to practise
    • concepts and ideas. In many a work of our time we can
    • much that is done and said in our time we can perceive it. It
    • civilization of our time. Let us make no mistake about it. Much
    • in our time is permeated with this quality. Only by observing
    • grasp of the world in which we find ourselves ... Only so, and
    • criticise it, giving ourselves up to an abstract idealism; ...
    • in our time as mechanism, mechanical civilization, belongs with
    • criticise and denounce the mechanical qualities of our age, is
    • well known. He is a true poet of our age. He, too, was a
    • — the steam plough — that is the true poetry of our
    • that our civilization has in reality a twofold origin. There is
    • must be found anew in our own time. But another thing, too, you
    • of course answered, but thrown up. We see how the modern man
    • course, such things occur in life in manifold variations. Here
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  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • preceding lectures of this Course on the
    • in our present studies, in order to bring out the quality which
    • Spiritual Science in our time must above all possess —
    • come to those parts of our subject which deal more with the
    • inner life of man. All in all, this is the focus and aim of our
    • I would entitle the whole of this course of lectures (including
    • the last three or four) ‘The Karma of Vocation.’ But it is
    • other things, connected with our question in a wider sense.
    • something, which is not only of significance for our Earth, but
    • Jupiter, Venus and Vulcan states. A living grasp of our several
    • of our spiritual-scientific movement not only to provide
    • euphonious theories, but to bring to our souls that which
    • of our Time — each in his place. Therefore, our Truths
    • to our souls what is of real significance for life. I have
    • its course in this way: There is a first section, approximately
    • lasting until the fourteenth year; a third, until the
    • us to-day consider this time of puberty, which takes its course
    • from about the fourteenth to the sixteenth year. (It varies, as
    • age of fourteen to sixteen he becomes completely ripe for
    • bodily nature between birth and the age of fourteen to
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  • Title: Lecture: The Relation of Man to the Hierarchies
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    • preceding lectures of this Course on the
    • levelled at our Spiritual Science by theologians and others who
    • into two halves. One of them takes its course between birth and
    • spiritual needs of our time. For it is really not the question
    • our point of view must ask, what are they really
    • God when they declare: ‘We will have none of your mediation
    • through other spiritual Beings; we will rise from our own souls
    • straight to our God.’ What are they conceiving in reality? Is
    • in course of time each one will worship his
    • by giving ourselves up to fanciful ideas. The spiritual
    • the most detrimental thing of all in our present period of
    • blame for the materialism of our time?’ this answer must be
    • as it were, out of his own resources only.
    • out in our time if you will bear in mind what I have here
    • connected — wrongly, once more, in our time — in
    • to mind how we endeavour in Spiritual Science to counteract
    • that we expand our heart and soul over all earthly evolution,
    • in our thought at least, to many different Time-Spirits. But
    • work I recently placed before you a sorry picture of our
    • Time-Spirit — then do our aberrations begin to infringe
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • the Christian cosmic feeling within the course of the year,
    • which should be a symbol of the course of man's life. We may
    • the course of his physical life. It is true that a
    • the course of the physical life which are in their external
    • manifestation of the spiritual. But we can never view with our
    • physical vision the two boundary experiences of the course of
    • to face, even through our physical vision, with the tremendous
    • But, in the course of man's evolution, his capacities of
    • become trivial in the course of the centuries. And many a song
    • about the infant Jesus felt in our day to be beautiful —
    • heart. And we can truly say that our age of new spiritual
    • new form and in a glorious way. It will be our task to hear in
    • will be our task to understand how a new conception of
    • soul, is working its way up through the present course of world
    • should have occurred and his life should have begun its course.
    • that there is connected with our entrance into the physical
    • occur within the mere course of nature; as events in which, on
    • course of human life must still remain mysteries, even in their
    • the course of man's life — so we may safely say —
    • the artistic — in the course of the materialistic
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  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • gifts from another world because he had endeavoured to
    • only a force which had affected the course of human
    • only be approached by our understanding the whole world more
    • or on our earth, all he saw as thunder and lightning, as storm
    • and rain, as sunshine, as the course of the stars, as sunrise
    • sunlight, in this moonlight, pouring down on the earth, the
    • sun's physical power pours most lavishly on to the earth, its
    • We shall draw near our goal, when it is time.
    • Our mother earth brings forth so many flowers,
    • although there is no need for all our ideas to live again, we
    • come to life with the fruits of our former life, with the
    • feeling are in accord with our earlier incarnations.
    • he comes to a mountain. He journeys up the path at
    • is-born. In the Rose-Cross we have the fourfold man: in the
    • attain in your Self the power to receive an ever greater
    • Full weary by a long and tiring journey,
    • To which in fervour prayed the human mind,
    • Thou seest us, our souls are moved within us
    • Our greatest bliss from us is being taken,
    • Anxiety and dread disturb our rest.
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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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    • pleasure to speak at greater length for the third time to our friends
    • cordial greetings of our friend Mr. Eriksen, that I reciprocate them
    • hope that the course of lectures, which I am about to undertake, will
    • Anthroposophy. In the course of these lectures I should like to draw
    • your attention to the fact that they must of necessity incorporate
    • man's thinking today. I therefore beg especially those of our
    • Anthroposophy to bear in mind that we should not make progress in our
    • appeal to a modicum of good will in you and to your sympathetic
    • and sentiment associated with his native country to colour his
    • towards our heritage that we justifiably consider to be an
    • men’ of all times, from primeval ages down to our own day, have
    • may be, a detour, so that, once this sanctuary, the state of
    • the Folk Souls: “Know yourselves as Folk Souls.” This
    • in our age it is particularly difficult to admit the existence of
    • asking a great deal of our present age to believe in the existence of
    • we shall endeavour as far as possible to form an idea of such a
    • the most intractable member of his being. When our present physical
    • four different members. We can distinguish:
    • is man as we know him today; such is our understanding of man at the
    • concerned yourselves with researches into the Akashic Record, with
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  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • it will be said, of course, that the work upon the etheric body is
    • extending over the various countries change in the course of human
    • therefore, who wish to follow how the destinies of our human race are
    • shaped on Earth, endeavour to follow the interpenetration of this
    • to sudden transformations which may even have their source in
    • contours of the landscape and so on, in all cases where physical
    • another or dominates it, and so on. Here lies the source of the
    • observing the ego-interests of these Beings. Picture to yourselves
    • with them. From this cooperative endeavour something totally
    • potent influence. From our general knowledge of the Hierarchies we
    • consequently still related to him, these Spirits of Form are four
    • must learn to accustom ourselves to new points of view. Man is in the
    • corresponds to the utilization of physical forces in our Earth life.
    • constitution of our Earth. Sometimes these configurations stand out
    • normally become Spirits of Personality during our Earth-existence,
    • inner configuration of the brain and encourage a certain trend of
    • who induce him of his own volition to follow a certain course of
    • of those Spirits of Form who in our age are known as Spirits of
    • proposed to touch upon conditions which you must accept with your
    • harmony. This is the source of the historical role of the Indian
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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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    • In the course of these
    • responsive chord in all of you because they will stimulate your
    • theme of our lectures. Today, for instance, we shall be obliged to
    • turn our attention to the inner life of the normal Folk Spirits,
    • prepared to make the endeavour. We must take our starting-point from
    • metallic triangles in your box of geometrical instruments. If you
    • inner power of your own soul. In order to realize this one need only
    • your mind's eye without the need to draw it. You thus perform
    • an operation in pure thought by the power of your own inner activity;
    • there is no need to go outside yourself. You can imagine for a moment
    • external world of colours and tones, such as the ordinary man
    • therefore, from your picture of the world all sensations and
    • joys or sorrows of life, all colours and sounds, in fact all sensory
    • our moral ideals are born within us. There would be no moral ideals
    • if our sentient responses, our joys and sorrows and our thought-life
    • were dependent upon our sense perceptions of the external world. In
    • in a beautiful landscape, but our hearts could never be fired with
    • world, an ideal that we can inscribe in our hearts and to which we
    • ideals into our Sentient Soul from outside; we must allow them to
    • ideas have continually arisen and how new sources of hidden knowledge
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  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • Lecture Four
    • LECTURE FOUR:
    • [ Study Guide: Souls of the Nations — Fourth Lecture ]
    • evolution of man we know that in prehistoric times our Earth, before
    • in the course of which the three so-called members or vehicles of
    • man has been able to develop a fourth member, an ego. These four
    • three or four incarnations of our Earth — Old Saturn, Old Sun,
    • should renounce the normal course of their evolution and remain
    • in a way that would have been impossible in the normal course of
    • ourselves how man would fare if the normal Spirits alone were
    • ages of seven to fourteen, the age of puberty) is also a period which
    • of seven and fourteen, he would have a sleep-consciousness. From the
    • fourteenth to the twentieth year he would be very active inwardly,
    • awaken to ego-consciousness. If he followed the normal course of
    • evolution had followed its normal course. If these abnormal Spirits
    • external world. The first third of our Earth-life therefore is not
    • influence of these abnormal Beings. In the course of his whole
    • whole course of human development through childhood and adolescence
    • life cycle. That is the secret of our existence. Thus it is only in
    • these Beings who actually control us; the periods of our maturity and
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  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • facts underlying our present investigation we must transcend those
    • of the facts presented in this lecture course. For this reason these
    • teaching opens a vista into the future and reveals that our integral
    • When we contemplate the destiny of our integral Self we may be sure
    • our inmost being we shall also receive the countless blessings of all
    • Our
    • consciousness, our horizon, is enlarged through these ideas of karma
    • theme of these lectures we shall harbour no regrets at having
    • lecture-course I propose to show — and herein lies its real
    • our own times. On the other hand, we shall perhaps have to deal with
    • the course of the last lectures we have learned that a race is the
    • illusion, we must ask ourselves where we must look for them at the
    • — produces the diversified contours of the Earth's
    • through this interplay alone our Earth could not arrive at its
    • follow me on the sketch. In the first place let me draw your
    • which is manifested on the surface of our Earth by the interweaving
    • the Spirits of Movement above them. That which on our Earth appears
    • we see how the radiations from the centre influence our Earth planet.
    • Our planet therefore is so constituted that the Spirits of Will (or
    • look upon our planet in this way: at the meeting-place of the
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  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • that statements such as those made in our last lecture are valid only
    • these complex problems a particular course of lectures cannot be
    • lecture-course was given in Dusseldorf, in April 1909, and was
    • In creating the harmony or equilibrium of our Earth the whole
    • Hierarchies in the lecture-course given at Dusseldorf, in which a
    • immediately reject it in favour of another which throws light on the
    • our knowledge: Nevertheless from the indications given in the last
    • corporate humanity, which is only possible to man in the course of
    • Form cooperate in such a way that what we described in Lecture Four
    • shine down upon us in the light from our present Cosmos — then
    • us now look more closely into the centre which, in Lecture Four, we
    • down into his physical body. Now you know that the four fundamental
    • the nervous system therefore which from our point of view is not yet
    • must now turn our attention to the Western centre and trace the way
    • the senses. The Greeks, of course, were also influenced by the forces
    • attended my lecture-course in Munich last year [
    • our conquerors allowed to desecrate the graves of my brothers?
    • truth. But your spirits here on paper and who express what to you is
  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • various Hierarchies guide and direct events upon our Earth and
    • especially the course of human evolution, but also that the Beings of
    • post-Atlantean times we are conscious that in the course of their
    • Archangels in our terminology, rise to a higher rank, only then do we
    • in the course of fulfilling their mission, advance to the rank of
    • development to which we drew special attention in our last lecture.
    • people was singled out from the normal course of evolution for
    • by our recognition of a number of widely differing Beings and
    • the Semitic spirit in the course of thousands of years. This is the
    • direction of their individual Archangels. It was not until the fourth
    • Time Spirit of the fourth post-Atlantean epoch, the Graeco-Latin
    • about to touch upon something exceptionally interesting in the course
    • therefore of the greatest significance occurred in the fourth
    • destined in the course of the following centuries and millennia to
    • descent of Christ upon Earth, the Greek Time Spirit renounced for our
    • Time Spirit had fulfilled his mission in the fourth post-Atlantean
    • real, true esoteric Christianity, have their source in his
    • Christianity will remain a living source, able to be renewed and
    • whilst we, on the other hand, are witnessing in our age especially
    • differentiated. It is of course extremely difficult to speak
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  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • civilization, and nearer to our own age, was the Persian which was
    • civilization and finally by our own.
    • yourselves for a moment in old Atlantis before the migrations towards
    • the East had begun. The air was still permeated with water vapour and
    • beings were subject when migrating from West to East. In the course
    • additional factor which may help to clarify our understanding. The
    • contours, sharper outlines. Greek mythology is a memory-picture in
    • Earth. He only incarnated in the fourth post-Atlantean epoch. That is
    • followed the normal course of evolution, but who renounced
    • course of his soul's evolution, he could become the guiding
    • we know that the ego is incarnated in the pulsation of our blood and
    • macrocosm. The regular inhalation of the air through our respiratory
    • as we feel within ourselves the power of Odin in the transformation
    • lives in us and organizes our speech — that is to say, in the
    • made the blood return again and again to the same source. He felt the
    • mightiest Angels who had ever been honoured or revered, because he
    • which we in our anthroposophical teachings describe in more
    • dwells in the Folk Souls and we shall see what is the nature of our
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • difficulties, because they will have heard in the course of earlier
    • talks on similar themes that the purpose of our entire post-Atlantean
    • our last lecture — and the facts confirm this — that the
    • distinguish carefully between these modes of perception your
    • the course of evolution. In Europe, therefore, particular attention
    • in the course of earthly existence.
    • Lucifer, therefore, is omnipresent in our Earth-existence and finds
    • is compounded of Light and the Spirit of Darkness who dims our
    • this time the Indians pursued exactly the opposite course. They lived
    • in a period when they endeavoured to raise themselves into the higher
    • said to himself in the course of his evolution man has seen the
    • course the materialists of the present day will be greatly surprised
    • death, lying, falsehood and selfishness. I should like to draw your
    • of the Sun — in the epoch of the old clairvoyance of course,
    • born. The essential point is that the myth had its source in the
    • more clearly defined, more finished contours, and therefore appear
    • your mental attitude, for the Kingdom of Heaven is at hand!” In
    • Minor could well understand the words: “Change your mental
    • find your relation to the Divine, even though you cannot raise
    • yourself above the physical plane. Recognize that Figure in
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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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    • results of our investigation describe it in greater detail. We shall
    • the East, when the ‘I’ really awoke, it was not of course
    • were able to draw nourishment from this old culture by mingling with
    • insight. All this was then poured into the Spiritual Soul of the
    • since all evolution is a continuous process we must ask ourselves
    • directly related to what in our earlier lectures we called the “Great
    • mountains, changed course, skirted the Eastern Carpathians, debauched
    • Atlantic Ocean in the neighbourhood of the Bay of Biscay. Thus it
    • followed a strictly delimited course. Only the last remaining traces
    • delimited course. This circumscribed course was unmistakably echoed
    • Graeco-Latin, the Spiritual Soul (or Consciousness-Soul) in our
    • for the peculiar character of the Slavonic peoples who are our
    • immediate Eastern neighbours. In the eyes of the Western European
    • source in the old clairvoyance. The peculiarity attaching to the
    • to the higher worlds arose. In comparison with our ‘mythology’
    • direct outpouring of the inner being of the people may be compared to
    • through which we prepare ourselves to understand a higher spiritual
    • fructifying our Earth, so this Divine world, the world of the Father,
    • depict in our spiritual cosmogony; these are more nearly represented
    • different, of course, in conception and feeling — which we have
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  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • In beginning this our
    • and that in this course of lectures we have touched only the fringe
    • from the spiritual research of our time. Now this is also one of the
    • time in the course of Earth-evolution an event occurred which we may
    • after the hardening forces of the Moon had left the Earth endeavoured
    • earthly bodies were fructified by that which poured down from
    • a time specially favoured Gods of the North, had originally been
    • those angelic Beings who had poured into the human soul all that this
    • course of its development on the physical plane, is associated with
    • research today shows us that after Kali Yuga has run its course
    • course of the next centuries, increasing numbers of people will be
    • numbers of people in the course of the next three thousand years. The
    • course of the next three thousand years Christ will be increasingly
    • Messiahs will inevitably appear and, thanks to the materialism of our
    • time, they will find popular favour like Sabbatai in the seventeenth
    • the Northern mythology flourished.
    • flourished, then this people must realize that the old clairvoyance
    • future hope. We feel ourselves to be inwardly related to the figure
    • core of the European peoples themselves, if we set our future hopes
    • our decision irrespective of whether we agree with it or not.
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  • Title: Lecture: Wonders of the World: Lecture 1
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    • opening words of our festival this year were put into the mouth of Hermes,
    • the messenger of the gods, and in view of what our
    • symbolic. For to us Spiritual Science is not just a source of
    • have not been given merely as a sort of embellishment of our
    • the focus of our spiritual-scientific activity here in Munich. This
    • the deepest spiritual life, fired men with religious fervour for the
    • kinship with her mother. No religious feeling in our own day has the
    • and saw religious life pouring itself into the forms of art.
    • have a faint reflection, an abstract reflection, in our science and
    • If we ask ourselves
    • the soul, fired by feeling, strengthened by the best in our will,
    • source of all existence has been forgotten.
    • as a kind of sun which, shedding its rays in our hearts, can arouse a
    • incident which may throw light upon our aims, for day-to-day
    • hovers before our minds. When some time ago we were beginning to
    • think greatly influenced the course of our Middle European
    • opportunity I needed. Following upon that talk we allowed our
    • thoughts about our work to pass through a period of development of
    • seven years; but the seed which had been laid in our souls with the
    • developed silently in our hearts, according to the law of the
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  • Title: Lecture: Wonders of the World: Lecture 2
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    • relationship between the human soul and our Earth evolution, laying
    • extent the actual knowledge, of what we are now endeavouring to
    • to come to know again from our modern viewpoint the same living
    • take their course in complete independence. Despite their apparent
    • Nature changes in course of time. Our natural science is proud of its
    • Science is allowed to penetrate into our civilisation. It can give a
    • considerable spur to our own knowledge, to the knowledge which we
    • have acquired in the course of years, to consider it in relation to
    • reconstructed drama; once more we have it before our very eyes ...
    • from the earliest times right up to our own day; the old clairvoyant
    • establishing to the consolidation of our ego. Thus these Persephone
    • soul. Thus in the course of the historical development of humanity,
    • Persephone was carried off by Pluto, in the same way, in the course
    • in the world around me (a plant kingdom quite different from our
    • faculty of clairvoyance. And because this organism of ours has become
    • entirely the usual way of looking at things today, our own habits and
    • parliaments. This is of course, not a criticism, it is merely a
    • comment. That is where our laws come from today, and a man would
    • was the same with other gods. In nourishing human beings, in causing
    • the withdrawal of Demeter from the bodily organisation in the course
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  • Title: Lecture: Wonders of the World: Lecture 3
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    • this course of lectures I hope to be able to give you a survey of some
    • perhaps only towards the end of the course that you will be able to see
    • at the end of the course. I want this evening to bring home to you
    • from another direction how Spiritual Science in our day is aspiring
    • the immediate future. To evoke a feeling that we must change our very
    • of our hand is an expression of our own soul-activity. When we move
    • our hand from left to right, we know that a mental activity lies
    • mere movement of the hand and our will, but we know that the movement
    • of the hand and our will, as an impulse of movement, constitute a
    • unity. We still feel the unity when we make a gesture which our mind
    • directs. But when we direct our gaze upon the course of sun and moon,
    • regarded as miraculous is essentially a feature of our own time. It
    • is peculiar to our modern way of looking at things to draw a sharp
    • of the regular, normal course of natural events, events which can be
    • is part of the mission of our own Spiritual Science to resolve this
    • sources of spiritual-scientific insight; we must fit ourselves to see
    • all that is familiar in everyday life there stands before our eyes
    • the marvellous bow with its seven colours ... we will ignore all
    • ourselves: ‘Our gaze falls upon the rainbow which emerges as
    • birth to the rainbow.’ Now let us turn our gaze inwards; within
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  • Title: Lecture: Wonders of the World: Lecture 4
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    • outset of this course that the Greeks thought of the whole of Nature
    • forces of our ether bodies transplanted into cosmic space, we have
    • of our physical bodies as transplanted into space, we have what the
    • occur to you to ask: ‘What about the fourth member of our human
    • being?’ For in our time we have of course to regard the whole
    • Indeed with our egos we are right inside the world. Upon what goes on
    • in the world around us our whole destiny, our happiness or
    • to feel that the forces of our ego must be very different from 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
    • macrocosm out there! With our egos we are as if emptied out into our
    • soul-forces which live in our ego. The way in which the Greeks looked
    • upon Dionysos, that figure which stands before our ego at last in
    • powers and spiritual beings in general work into our earthly
    • existence, into the wonders which constitute our own human
    • passages in this little book which have a bearing upon our purpose in
    • at the time when our present Earth was passing through its previous
    • within our human evolution.
    • Egypto-Chaldean, and our own, the fifth epoch. In the Egypto-Chaldean
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  • Title: Lecture: Wonders of the World: Lecture 5
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    • arisen in your minds as to the nature of the Greek gods in general. I
    • exception into the ranks of the Luciferic beings. If we ask ourselves
    • who heard the course of lectures I gave here a year ago with all that
    • imagine that the macrocosmic counterpart of the forces at work in our
    • which are also called laws. Try then to imagine to yourself a real
    • soul-forces concentrated in our astral bodies.’ If clairvoyant
    • with his ego, as poured out into cosmic space. He is in fact outside
    • death has taken place, he at once feels himself to be poured out into
    • such progess as to fit them to play their part in the fourth
    • come about specifically upon Earth. We know of course that man first
    • ego-consciousness, and the other influence which poured into the
    • they did not of course express outwardly in thought such as ours, it
    • consciousness outside it. When we consider the course of earthly
    • ourselves might express this stage of human evolution thus. —
    • body the Zeus forces; in the course of Earth evolution there was
    • but the forerunner of our present ego, when man had the old
    • said to himself, ‘Our Earth can no longer maintain such an
    • ancient ego-consciousness.’ Try for a moment to place yourself
    • could come about that each one of your souls, now in your physical
    • space ... then your souls would merge into one another, they would
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the form it took. Since our actual subject is ‘Wonders of the
    • of the Greek gods, we cannot help seeing the equivalent of our own
    • lecture we were considering the figure of Dionysos, our attention was
    • contradictions? Whenever we look back at the course of our life we
    • because we have got rid of our earlier condition, because we have
    • discovered our earlier state to be in contradiction to our own inner
    • nature, and thus have called forth a reality of our own inner being
    • four-fold man, as we are accustomed to treat of him in the light of
    • addresses itself not only to our reason, to our philosophy, but to
    • our hearts, to our whole soul-nature.
    • remind ourselves of the fundamental basis of our Spiritual Science,
    • body, astral body and ego. Our being consists of these four members.
    • will just ask how the four members of the human being appear to
    • by the exercise of our physical senses, by exercising our faculties
    • for knowledge of the physical world. It is not visible to our eyes,
    • that is our own. In the physical world, or for physical instruments
    • only, in ourselves. The egos of all other men are hidden from us
    • our own body is just like that of other men. Thus there is a great
    • difference between the perception of our own ego, of which only one
    • only learn to know the ego when we direct our physical faculty of
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  • Title: Lecture: Wonders of the World: Lecture 7
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    • is it that has been the theme of our lectures during the last few days?
    • of Greek mythology, as the expression of an ancient wisdom, what in our
    • mythology, our usual very superficial ideas about it are bound to be
    • true being of man, his fourfold nature, is taken into account, the
    • limited time at our disposal I can of course only briefly refer to
    • have to ask ourselves where in human nature those processes take
    • of our life of ideation, what constitutes the work of our soul in
    • content goes, you will find nothing in any element of our process of
    • ourselves what the brain has to do with all this that goes on
    • processes do take place in the brain, has of course to be admitted,
    • happens in our souls in the forming of ideas and in thinking, the
    • 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
    • supersensibly; this is an inevitable result of our contemporary human
    • his thoughts but he would not be aware of them. The whole endeavour
    • find your own reality. What I have here said in a few words can be
    • manner. It is of course quite another question whether the argument
    • which we ourselves have first produced, and which are then made
    • in our soul-life. Within the brain there is absolutely no thought;
    • mirror in which you see yourself.
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  • Title: Lecture: Wonders of the World: Lecture 8
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    • the course of yesterday's lecture we saw how manifold cosmic forces play
    • respect than our abstract ideas, which are too impoverished to be
    • Then too in the figure of Dionysos our attention was drawn to
    • something which is associated with the deepest forces of our souls,
    • literary discourse. Whereas the other simply appeals to our
    • intellect, and perhaps indirectly through our intellect to our
    • strata of our souls; we are harbouring something in depths of soul
    • our souls to be wasted. We come to realise that deep down in every
    • it to the light of day out of our own freedom. Thus we can let this
    • treasure go to waste. That is one of the courses which the soul can
    • take. The alternative is that, recognising our highest duty towards
    • the heavenly powers, we should say to ourselves: ‘We must raise
    • up this treasure, we must lift it out of the hidden depths into our
    • through us. We are not cultivating in our knowledge any private
    • concern of our own, we are not doing anything merely in the interests
    • of our own egotism, we are simply carrying back into the higher
    • egotistic, for then this treasure in our souls is irrevocably lost to
    • the world-process. We are allowing our divine heritage to go to
    • must acknowledge that you cannot persist in your ignorance; you may
    • little strength our customary life has placed at our disposal for
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • time from our system of heart-and-blood circulation, with the result
    • element of our etheric body streams through the brain that we are
    • knowledge of what takes place within our own organisation. I tried to
    • our own bodily organisation could find expression through the
    • try to picture to ourselves what the human being was like in this
    • wrought upon man poured into him in all kinds of currents, but while
    • has pursued its evolution, and during the course of the Lemurian,
    • During the course of Earth evolution the forces of the higher
    • course of their development been subjected to quite different
    • — are connected with what worked as formative force upon our
    • external science. During the course of the Atlantean epoch quite
    • space we must ask ourselves which are the creatures upon whom they
    • point to certain creatures in our environment upon which the bull
    • active. They are the creatures belonging to the bird kingdom. Our
    • turn our clairvoyant gaze, we find the astral body very strongly
    • course subject to certain forces coming from the Earth, but it is the
    • discovers certain fundamental secrets in the constitution of our
    • noted that in the course of this study we have also thrown light upon
    • the four members of man from another standpoint. A Phantom, a
    • work. And here we have the four esoteric symbols which together make
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  • Title: Lecture: Wonders of the World: Lecture 10
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    • the course of these lectures we have been able to show how in the most
    • of the world in pictorial images. In our time this would be regarded
    • as ridiculous. Our age seeks an answer to the world-enigma which
    • in the struggle to assuage our wonder at the marvels of the world.
    • demands of our time, so it will reach beyond this intellectual,
    • Kepler, our biological laws, will inevitably appear to our
    • these descendants of ours are enabled through a wider outlook on the
    • turn. The great arrogance of our age which maintains that mythology
    • is fantasy and our own science a definitive explanation of the
    • universe, will be overthrown, and it will be seen that our own time,
    • to be superseded. But when we consider our own intellectual
    • account the whole spirit of this course of lectures, as well as of
    • yesterday that our brain is a kind of apparatus which impedes our
    • astral body, because they are not allowed to pass through our brain,
    • come to consciousness as our thoughts about the world. But in ancient
    • about? It is because man in the course of his Earth evolution has had
    • poured out into the world — to attain to consciousness of his
    • for objective knowledge of the world our souls had to become weak,
    • utterly weak. Our soul, the knowing soul, the soul which perceives
    • has rendered inevitable the emergence in modern consciousness of our
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  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • onwards from the life of Raphael to our own time. Grimm has shown how the
    • a certain sense, when we cast our eyes back into antiquity, the Homeric
    • our gaze to the figures of the New Testament, and in the face of Raphael's
    • again and again over the course of the ages, must have ever new experiences.
    • of course, to enter into ithe details of the single creations of Raphael.
    • In Pre-Grecian times the soul of man was poured out, as it were, into
    • their course in inner struggles and conquests. The mission of the founding
    • which open up only in our inner being as we attempt to ascend to the
    • In order to deepen ourselves in the soul so that we can follow all its
    • stages, let us turn our attention for the moment away from all that
    • Raphael's soul developing onwards in regular cycles of four years duration.
    • a higher stage of his soul's development. Four years after the picture
    • The Marriage of the Virgin comes The Entombment; four
    • in the Vatican, — and so on, by four year stages up to The
    • course within narrow circles. These towns seem so near when we study his
    • rise up before us in picture form and our immediate impression is that
    • persecutions among different patrician families, and of course, quarrels
    • Savonarola seem to resound again in our ears, words by which he dominated
    • Their rises before our soul the moving pictures of Savonarola as he
    • We see the contrast between our life and Raphael's inner being in the
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • came to the following conclusion: “It is of course obvious that
    • soul. Our honorable philologists nevertheless admit that there can
    • Consequently I have the courage merely to draw up a kind of hypothesis,
    • a kind of automaton. In our system we count as far as 10. Then we count
    • set him the task of raising a number of four digits to square. The professor
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • friends of our Theosophical Society, by whom I have been summoned hither
    • lectures. Hence I must crave your pardon if many of the names and designations
    • this evening will rather have to do with a sort of neighbouring realm
    • are brought powerfully before our souls, as vividly as the present time,
    • view is presented before our souls in a directly expert and vivid way.
    • are presented to our soul by Homer as if they were immediately in front
    • of our physical eyes. And how does such a national epic as this continue
    • our own days, interest in the Iliad and the Odyssey, — for this
    • ourselves: — In very deed it contains nothing but what can be
    • to ask ourselves: — What do they actually mean?
    • before our souls! For many, not only professional students, but even
    • or Agamennon? When Achilles appears before our souls, he appears to
    • how strange it is, that when we focus all our human feelings in the
    • of civilisation, and then direct our gaze towards this Achilles, he
    • was removed to the Burgundian court at Worms, who then wooed Kriemhilde
    • time at the Burgundian court are two very different characters —
    • the great, mighty figures, and whose observation of course the undoubted
    • stands before our eyes, so that in nowise have we any feeling that the
    • that of course that which has to be said must appear in superhuman size,
    • which spurs on our souls to think of all that is must human, but which
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  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • Four Seasons and the Archangels
    • the year in four Cosmic Imaginations. The activities of four mighty
    • his way to something new. In speaking of the course that the external
    • course of the year. When we direct our senses towards the external
    • spiritual deeds shine out and run their course. And they are in truth
    • notices to help us find our way — and we find signposts
    • You mould it to your service,
    •     In many of your works.
    • during our days here, we will contribute something to the solving
    • us recall how in many of our
    • studies here the course of the year has been brought before our
    • Everything that takes its course outside, in wind and weather, during
    • soul to experience all that goes on outside in the course of the
    • year. Just as in the course of a day we experience early freshness,
    • activity of the forces and substances within our skin, so, by taking
    • prepare our souls to become receptive to the activities that go on
    • outside in the course of the year. We can deepen more and more this
    • enrich it so that we do not live sourly — one might say —
    • within our skin, letting the outer world pass us by. On the contrary,
    • 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
    • the year in four Cosmic Imaginations. The activities of four mighty
    • understanding of the course of the year. And art can really be
    • to the universe. Of course this is possible at various levels and
    • carry further our study of the seasons of the year.
    • while for our further studies we must keep firmly in view this winter
    • character of the Earth, we must of course not forget that when winter
    • This is a fact we must keep in the background of our minds. But just
    • us now look at this Earth of ours. It
    • have the watery regions (blue). I must of course indicate the jutting
    • picture (blue) and ask ourselves what it really represents? It is not
    • differently coloured — but as a whole it would appear to
    • has been shown by the work of Frau Dr. Kolisko. At our Biological
    • smallest particles follow a rhythmical course. I will not go
    • waters and such-like, it is of course obvious that something else is
    • warmth (violet). Thus we must add this fourth element, warmth, which
    • looking at the mercurial process. And if we turn our gaze to the
    • and thunder; they penetrate far down, so that the whole course of the
    • stand here on Earth, our head actually projects into a mixture of
    • the organic realm, of course, everything
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  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • Four Seasons and the Archangels
    • the year in four Cosmic Imaginations. The activities of four mighty
    • and spirit are to be found everywhere, we can allow ourselves to
    • feeling — an inner contentment in the whole neighbourhood of
    • endeavour, this illusion, lays hold of
    • of these illusions. He consumes the nature-products which flourish in
    • if we direct our gaze upwards, to
    • up into the region of vapour, air and warmth. And all that goes on up
    • beings. Just as the Ahrimanic beings nourish their hopes and
    • to raise up a sort of carbonic acid mist or vapour from the Earth
    • be formed of Earth-vapour
    • Similarly, the Luciferic shape, created out of Earth-vapour and
    • beings were to succeed in causing a vapour of carbonic acid to rise
    • sensitive and can really live with the course of events in the cosmos
    • influence bears particularly on our own epoch and it will go on
    • humanity in carbonic vapour, while down below, the Ahrimanic forces
    • there appears before our eyes, between the Luciferic and the Ahrimanic
    • happenings in the course of the year. There is nothing arbitrary
    • fancies which are favoured in artistic circles to-day. If a man
    • out of a bluish-violet vapour a kind of breast-form for the Luciferic
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  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • Four Seasons and the Archangels
    • the year in four Cosmic Imaginations. The activities of four mighty
    • have been turning our eyes on the active working of the spiritual in
    • find our gaze directed to the depths of the Earth itself. We find
    • interweaving activity, coloured throughout with deep blue.
    • though of course I can do so only in a quite sketchy way
    • significant figure who rises before our souls out of the
    • are of course bound to be only approximate — an
    • the planetary forces of our planetary system, supported by the
    • shining Intelligence of the summer clouds — out of your shining
    • the height of summer, we ask ourselves: Whence does Michael, who
    • and the power of this transmuted silver is the source of that which
    • course you must not take all this in a
    • the moral world-order does not exist only in ourselves as abstract
    • formed in the normal course of Nature.
    • course, you must picture all this as an
    • in your souls. But everything expressed in these living
    • take these connections into our inward experience, the real St. John
    • directing our gaze downwards, we cannot do otherwise than bring
    • to our hearts.
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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
    • the year in four Cosmic Imaginations. The activities of four mighty
    • WORKING TOGETHER OF THE FOUR ARCHANGELS
    • before you the four cosmic Imaginations which can be called up
    • we open our souls to the impressions
    • in the course of human evolution as an echo of old, instinctive
    • its full significance before our souls only if we have in mind the
    • four great cosmic Imaginations, as I described them to you —
    • yourselves how from all these Beings, Gabriel, Raphael, Uriel,
    • spiritual progress at the present day depends on our being able to
    • grasp these things in the right way. Suppose you take salt with your
    • the four Imaginations.
    • appears to us in summer, and then follows a course which brings him
    • we bring before our
    • our heads. And then these forces, which at other times are outside in
    • actually cause an image of the cosmos to arise in our heads,
    • our heads. Thus Uriel works in nature at midsummer, and during the
    • forces of Uriel and see how they stream into man through the course
    • of the year, so must we do with Raphael, who pours his forces into
    • between the ages of seven and fourteen. There are great
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  • Title: Fifth Gospel (1950): Lecture I
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    • other four Gospels.
    • Christ with feelings of immeasurably greater fervour than is to
    • that as this age of ours advances, the Christ Idea will play a
    • Idea; and in books and lecture-courses which are available
    • lectures, lecture-courses and indeed in all our literature,
    • us turn our thought to the times before Christianity had come
    • Aristotle. These names bring before our mind's eye a spiritual
    • will consider what has actually come to pass. This, of course,
    • Turning our attention first of all to the South of Europe in a
    • has continued to our own time, were not well-informed
    • stronger relief when we study the course of history. As the
    • philosophy but we will focus our attention to-day upon the
    • Christian teachings were the source of fervent enthusiasm. But
    • in modern times the fervour which in the Middle Ages
    • origin of the human race. True, it is a detour, but with the
    • It is conceivable, of course, that someone may accept Darwinism
    • of materialism. It is possible, of course, for modern Darwinism
    • not happen, we shall find that on into our own times the
    • nourished? It would certainly mean starvation if scientific
    • knowledge of foodstuffs were essential to nourishment.
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  • Title: Fifth Gospel (1950): Lecture II
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    • will begin to-day by turning our thoughts to the event known as
    • matter we shall have to call up from deep down in our souls,
    • things in our time, while realising that in ages other than our
    • art-forsaken, technical science, requires great courage and the
    • occurred, of course, both before and since, and to speak of the
    • in reality a birth: the birth of that Spirit outpoured
    • outpouring, of the Spirit. The nature and character of the
    • transported from our ordinary consciousness. And Christ, the
    • on earth, and that within our Anthroposophical Society —
    • as it has now become — we must feel ourselves as those in
    • the duty to the preparation that must be made in our time. This
    • difficulties and of the labour required when it is a question
    • of our contemporaries, circumstances in my early youth had
    • Theosophy nowadays when such dishonest statements and rumours
  • Title: Fifth Gospel (1950): Lecture III
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    • ideas acquired from our studies in Theosophy will help us to
    • the Ascension and the subsequent outpouring of the Spirit as
    • third degree he became a “Fighter;” in the fourth,
    • a “Father.” In regard to the first four degrees it
    • From a Lecture-Course given here
    • directed and guided, but the results of the earthly labours of
    • labours may be integrated into the* labours of mankind as a
    • spiritual power of the sun had poured into souls of men,
    • labouring under the illusion that the physical alone can suffer
    • before I speak of this suffering, I must call your attention to
    • — who is, of course, for him, paramountly Christ
    • your intentions were altogether praiseworthy, but then came
    • element of cheap fiction is mingled with the noble discourses
    • clearly. The other four Gospels give little indication of this
    • through the course of those three years the Spirit bound itself
    • human power could have performed. In His discourse with
    • this suffering gave birth to the Spirit which was poured upon
  • Title: Fifth Gospel (1950): Lecture IV
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    • St. Luke's Gospel. Our narrative begins, then, from that year
    • story that on a journey to Jerusalem for the feast, the Jesus
    • made many journeys about the country. On these journeys he came
    • journey about the country, he came to know these centres of
    • the other Gospels. And indeed it is only now, within our
    • it is only in our time that the human soul is ripe enough to
    • These journeyings continued on through his twentieth,
    • twenty-second, twenty-fourth years. It was always with feelings
    • Round about the age of twenty-four, a new and heavy experience
    • indicate precisely at which place in his journeyings this
    • journey outside Palestine. But although I cannot say this with
    • certainty, I must relate the scene. In the twenty-fourth year
    • became aware can — if one translates it into our
    • laying the Foundation Stone of our building in Dornach. Certain
    • that Man severed himself from Your Kingdom,
    • forgot Your Names,
    • From this journey, Jesus of Nazareth returned to his home,
    • — it was when Jesus of Nazareth was in his twenty-fourth
    • Nazareth. At a place unknown to me, in about the twenty-fourth
    • its neighbourhood. As the Essene Order at that time was to a
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  • Title: Fifth Gospel (1950): Lecture V
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    • the lecture yesterday we turned our attention to the life of
    • mankind. For your theosophical studies will have brought you
    • humanity. In this particular course of lectures we are learning
    • so having turned our minds yesterday to the period described,
    • around him brought him deep sorrow. Added to this, in hours of
    • nature, to the whole greatness and splendour of nature.
    • to well up quite spontaneously in his soul, how his journeys
    • eighteenth and twenty-fourth years he had been brought into
    • how, in about his twenty-fourth year, he had entered into the
    • and were to proclaim to our humanity the greatest of his
    • wisdom, journeyed about the land. He came among the Jewish
    • ecclesiastical court Hillel was accustomed to be addressed with
    • that Man severed himself from Your Kingdom
    • forgot Your Names,
    • in his twenty-fourth year. All that he had experienced at that
    • from the community but toil and labour in the community: for if
    • essentials hold good. The Temptation scene is, of course,
    • cannot draw their nourishment from the Spirit alone. That was
    • that men on the earth below must nourish themselves by means of
    • looking for contradictory passages in the other four
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  • Title: Lecture: The (Four) Great Virtues
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    • The (Four) Great Virtues
    • Here, the four Platonic Virtues (described in The Republic)
    • UR spiritual science has the task of removing for our consciousness,
    • indeed for our whole inner life, the gulf that exists for our
    • number of our dear friends and members, and are soon to accompany
    • Dr Colazza, and we have just heard that our dear friend Fritz
    • through the gate of death since our work in this movement began. And
    • from those sources from which knowledge of the spirit comes to us, it
    • have won pillars supporting our spiritual movement. Many have passed
    • through the gate of death, working within our spiritual movement, and
    • aspiration which is represented in our circle. They have left behind
    • them in our Society something which is itself upon the path between
    • upon our physical life from that moment onwards, which can be
    • course of the years, leaving the physical plane. I would like to look
    • at those who have become attached to our spiritual movement here, and
    • physical world, taking its source from what they have experienced in
    • our movement — the stream in the thoughts of those linked with
    • closer one than it could otherwise be in our materialistic times,
    • intimate love to our spiritual movement, in order to help with
    • wonderfully clear feeling about the need for our spiritual movement.
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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • transformation of our whole life brought about by the
    • matter of course added to what was there something that it
    • conformity to law. And we make it our duty not to add any of
    • our own thought to our observation of the world. We see this,
    • it is precisely when we now ask ourselves: How, in turn, can
    • against the paradox, and find ourselves saying: If thinking has
    • of it. Only as thinking beings can we regard ourselves as
    • human; it is in thinking that we find our human dignity —
    • pointing to what is noblest in our human nature, we feel
    • ourselves to be in an area of non-reality.
    • Whether the doubt is driven down into our feelings or not
    • determines whether we stride courageously through life, so that
    • we can stand upright ourselves and have a healthy influence
    • among our fellow-men, or whether we wander through life
    • disgruntled and downcast — useless to ourselves and
    • useless to our fellow-men. I do not say — and the
    • him to semblance thinking it educates the man of our culture to
    • Today, of course, since it stands at the beginning of its
    • What it comes to is this: taking our stand on the ground of
    • article of faith and is accepted as ancient and honourable
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • course, occur to even the most rigid materialist. He
    • the riddles of the soul to our “mind's eye,” I will
    • the soul, making us courageous and vigorous in life or making
    • fantastically chaotic dream world not attuned to reality, our
    • spirit descends into our bodily existence. At such times we
    • feel it informing our senses, feel too that our psychic
    • outside world and our senses, which are of course physical and
    • into our body; we inform our organs of will with it and become
    • alert and self-possessed, able to make use of our body, our
    • looking from within, we ourselves, by means of ordinary
    • interrelationship between our spiritual element and our bodily
    • thought or concept flows down into our organism, however, how
    • it informs our muscles, and how finally there comes about what
    • are thus faced with problems both by the powerlessness of our
    • mental life and by the darkness into which we feel our spirit
    • descending when it flows down into our own body. We are forced
    • into being. This is a necessary product of our present attitude
    • come a moment in life when we say to ourselves: When I was a
    • experience which derives from our inherited qualities, as these
    • from our customary education.
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • to history. For most people, of course, the search for their
    • mankind's historical development to help us in our
    • gradually accustom ourselves to study historical
    • precisely, and, by including more and more symptoms in our
    • which in all kinds of indirect ways also affect our own soul
    • — we can find our own place in the development of
    • spirit if we have any considerable gaps in our capacity to
    • simply call up the experience from our recollection. What we
    • developing our powers we achieved our experience of the
    • spiritual world. We can then retrace our steps and repeat
    • this modern vision: that what we see does not combine with our
    • memories, they must always be combined with our physical being,
    • held fast by our organism.
    • experience inwardly on seeing our thoughts become
    • seeker after the spiritual world encounters. In the course of
    • When we try as modern men in this sense to find our way with
    • have learnt through science the thinking that is suited to our
    • first become ripe. We cannot of our own volition do
    • anything except make of ourselves an organ to which the
    • mathematical problems. It is just when we turn our attention to
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • the Vedas, there did of course then develop the clear-cut
    • differs from our own, it has a curious effect. Once we allow
    • its various configurations to affect our soul, we cannot stop
    • accompanied in our mind by something that symbolizes it for the
    • immerse ourselves lovingly in shifting concepts that are more
    • with a mist, than to perceive them in sharp contours, and we
    • concepts, our soul inevitably sees before it a nature similar
    • Oriental spiritual activity in favour of a “faithful
    • to its nature, and conjures up before our soul the symbols that
    • perceived as the spiritual dement in things. Of course, this is
    • respect we ourselves belong in many ways to the West. Here, we
    • colour from what we encounter in wood and meadow, cloud-shape
    • and sun! We may say: what we formulate in our sharply
    • very well to say: direct your attention to sensory observation
    • and then try to derive your philosophy of life from it. But
    • What we ought to say is this: if we establish our knowledge by
    • natural science, we shall have to retune our soul before we can
    • retune our soul before we can recapture a love of the immediate
    • shall have to retune our soul to share in what the eye can see
    • contact between the tempers of East and West in our present
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • least, we cannot compromise ourselves by becoming involved in
    • or four centuries in scientific conscientiousness and a sure
    • question: Assuming that the limits of our knowledge of nature,
    • if we reflect on the significance of this capacity for our
    • individual with our clear and lucid thinking; on the contrary,
    • at the very moment when we develop love, our essence must
    • older forms of humanity's mystical endeavour. Yet in face of
    • essential for the well-ordered existence of our soul: a
    • reappear as memory, the spiritual result of our external
    • stimulate us so much that we carry them down into our deepest
    • reflected. Our organism, our human essence must behave
    • But we need our reliable, well-ordered memory. If there
    • are any gaps in it, as far back into our childhood as we can
    • make the mystic's attempt to penetrate into our innermost self
    • our humanity, that we should there come up against the concepts
    • sensuous world; and a limit in relation to mystical endeavours.
    • there can in turn arise that other endeavour I have described
    • mean the endeavour to draw from the soul dormant powers of
    • When we examine our own reaction to nature by means of this
    • have developed our logical faculty to the point where it
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • of spirit and soul that surrounds us directly in our
    • fellow-men. It is, of course, easier to speak of social
    • ideas, and can say: This is our age! These are its needs! But
    • man's development. There have, of course, always been
    • social needs and social endeavours. That they should be
    • such strong anti-social impulses as ours.
    • our door, we do meet the challenge to produce positive
    • Looking back over man's development, we see that, in the course
    • of three or four centuries, there has emerged from within the
    • a tremendously long way towards developing their intercourse,
    • to facilitate the intercourse of man with man. Only a
    • clearly that we are present in it with our entire substance:
    • imaginal attitudes if we are to take our place within the
    • find our place in the world can never be determined by abstract
    • politically coloured. Yet this absence of unanimity obscures
    • very soon find that our concepts, intended as they are to
    • understanding of social needs, to find our way out of
    • important social needs of our age is opened up:
    • intellectualized mode of thought that has emerged in the course
    • more mature period of our twenties, when we begin to experience
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • course of centuries and have changed so significantly as
    • our horizons slightly, to include the Continent of Europe and
    • by officials — very capable, of course — who
    • this point, our attention is drawn to a historical
    • background. This is because our present-day structures,
    • operations one could gain the favour of these gods, or their
    • He thus goes back, in his spiritual vision of course, to times
    • element, of course, by referring to what is known; but its
    • our time by certain circles was largely realized eight
    • can point to such things if our aim is to direct attention to
    • solely a product of our own time, but could arise eight hundred
    • in the course of human development an independent economic
    • continues to inform social structures right down to our own
    • differentiated of course in one direction and another.
    • deployed in space. And in adapting ourselves to any individual
    • together in space, and call for our understanding today, for
    • should be poured into the theocratic mould. At a later period,
    • this respect, of course, educated men of the West are of
    • aware that in our time the souls of men can provide a
    • final solution, but of a path that can lead to our being able
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • my lectures here, I have pointed out more than once how our
    • When we examine Plato's social theories, they appear to our
    • This is, of course, connected with the fact that Oriental
    • I would say, church and school and source of social
    • scholarship of our time has quite correctly observed that the
    • we can look beyond the mere utility that typifies our time, we
    • life. The latter only appeared in the course of history, and
    • relevant for our life today is precisely the one that I said
    • of human labour within the social order was quite unrealized.
    • In consequence, they had to exclude human labour from
    • absorbed labour into its being, since it regarded labour and
    • only began where labour left off. At a higher level, in a
    • also took on the task of integrating human labour into
    • wakened, it is quite impossible to exclude labour from that
    • only by integrating labour into the social system can man
    • emphasized as significant when we come to describe the source
    • of the deficiencies of our time.
    • social order in our time was actually only decided with the
    • emergence of modern technology and division of labour. It is
    • merely a result of the division of labour. What the traditional
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • There are, of course, self-deceivers, on a greater or lesser
    • chain of production with your employees, in a way that is
    • We may say, too, that the achievements of our literature and
    • our artistic depiction, from the inside, of the life of the
    • and know how to handle them in such a way that, out of your
    • knowledge that at best can occupy us in our moments of leisure,
    • but something a man can absorb as nourishment for his soul
    • “labour,” “surplus value” and the
    • could see that, if only you will speak out of your full
    • humanity, so that your hearers
    • our time, we can see quite clearly that there are also many
    • working hours in order to pursue their genuine and human
    • recognized as true by our excellent natural sciences, you
    • survive in our schools (even our secondary schools and
    • have described as the specific force of modern times. Our
    • into the outside world and evolved into our inner logical order
    • ourselves, however much we may deny it, speak, even in
    • our education, right up to university level, were not
    • operate in our art and in other branches of life with at least
    • from depths that are rising to the surface in our social order
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • conditions thrown up in the course of man's recent
    • about the price mechanism, the value of labour, and so on. All
    • trying to go. The reason for many of our social abuses today is
    • institutions. Our institutions, in fact, run counter to what
    • mood which has emerged in the course of man's history, and
    • nature, is involved in the way we have grown into our rank or
    • an upward development. If organisms are to flourish and to
    • for the employment of labour rose steadily. But it was less
    • relatively little. Such things were, of course, noticed, but
    • go to make up our social life.
    • — though we cannot, of course, consider it in isolation
    • spiritual life draws its nourishment from the human individuals
    • transformed broad areas of social life. Ask yourselves what is
    • that is really to flourish in the spiritual life of mankind
    • depths of the human soul are what is most favourable for social
    • if our thinking is realistic, by the way in which, out of an
    • natural science too, our view of the phenomenal world does not
    • allow us to fashion the laws of nature out of our head; we
    • the subjection of labour, in the course of man's
    • problem of labour arises. In so far as each individual was to
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • For what first makes our world into a whole, raising us above Maya and
    • of old clairvoyance. We will endeavour to consider once again that which
    • man. What we experience as our Will, is really only partially awake. Our
    • and represent something to themselves concerning it, they are of course
    • chalk, and think of this action, then you have of course an idea of
    • it in your mind. But how the ego and astral body flow into the hand,
    • your thoughts when you are asleep. A great part of the activity of will
    • as regards our powers of desire, for instance and the feeling-impulses
    • our blood, into all the blood-vessels. This means, if you could follow
    • would follow what takes place in your hand, right into all the
    • thereby become aware you were following your nerve-paths, and the etheric
    • fluidity found therein. You would inwardly experience yourself, along with
    • the activity of blood and nerves. This would be an inner enjoyment to your
    • own blood-and nerve activity. But during our earth-life we must be withheld
    • from this inner enjoyment of our own blood and nerve-activity, otherwise
    • because it would lead too far; but through your own meditation on the
    • yourselves. But starting from this point there is something else you
    • our own inner being our own blood and nerve activity. We cannot
    • through our senses and our intellect, which is closely connected with
    • is then reflected as our thoughts.
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • observation. For what first makes our world into a whole, raising
    • something asleep in man. What we experience as our will is
    • really only partially awake. Our thoughts are awake from waking
    • concerning it, they are of course awake. But how the will arises
    • think about this action, then you have of course an idea of it in
    • your mind. But without clairvoyance, how the ego and astral body
    • of it, just as you are unconscious of your thoughts when you are
    • regards our powers of desire and the feeling impulses connected
    • fulfilled as will impulse we would follow inwardly — into our
    • impulse, you would be able to follow what takes place in your hand,
    • and would thereby become aware that you were following your
    • inwardly experience yourself, along with the activity of blood and
    • nerves. This would be an inner enjoyment of your own blood and
    • nerve activity. But during our life on earth this inner enjoyment
    • of our own blood and nerve activity must be withheld from us,
    • through your own meditation on the motif here touched upon you will
    • be able to make further discoveries for yourselves. However,
    • eat of the Tree of Life, i.e., enjoy within our inner being our
    • especially when observing the world through our senses and our
    • reflected as our thoughts.
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  • Title: St. Augustine
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    • this Summer, which have been brought up in the course of our
    • then draw conclusions upon which we can base our deeper
    • one can also call it the “spiritually-coloured
    • Our
    • our own, the Post Atlantean epoch. A very, very characteristic
    • lived from the year 354 to 430 of our Christian era. We will
    • the spirit in a material form. That, of course, is a mistake
    • Augustine actually broke with Manichaeism because in the course
    • appear to our eyes, or are audible to our ears, or which make
    • impressions on our other Sense-organs, are really so
    • would be well, if especially from our Anthroposophical
    • after us, in future times, will see greater than we ourselves
    • so, from our point of view, we can look back on St. Augustine
    • we carry in our souls. Now, if one gives oneself to such a
    • has a certain courage. One would not perhaps need to mention so
    • the fact that it is characteristic of the world-view of our
    • present age that it lacks courage, the lack of courage I refer
    • find true certainty as regards what you yourself experience in
    • your inner being, then the other pole of this courage should he
    • there which is not there in our present age. One must also have
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  • Title: The Social Question and Theosophy
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    • is at times still playing itself out under the surface of our
    • us, in the inner circles of our Theosophical movement, not
    • situations immediately surrounding us. Our culture, with
    • element, got to know the human element himself. Of course what
    • enough to handle at your desk.”
    • national economy that is overwhelming our developmental
    • that can be answered in an hour or a day. It can't be answered
    • about what has given our social question, as it arises from the
    • has that to do with our self-knowledge? A lot. For it is a
    • matter of gaining the right standpoint for ourselves regarding
    • that is the mistake of all our national economic
    • if in our emotions and perceptions we are able to feel a
    • what you wear in the way of clothing, what you put in your
    • mouth for nourishment, where it comes from, only then will you
    • application, underpinning our comprehension. Only someone
    • developing soul. One must study the course of time this way.
    • consider only our individual deeds. Every deed must stand under
    • Our
    • national economists and our social theorists today so
    • nothing in our pockets to buy anything with.
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  • Title: Architectural Forms
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    • our friends met to lay the foundation-stone of this building,
    • power of our lives. At that time there passed through our minds
    • suffering that has befallen people on this earth in our time.
    • that we have worked three years at our building it seems indeed
    • a way, to our own hearts, were we to allow even a suggestion of
    • historical moment in our movement, when we set ourselves to
    • year, while our movement gradually took shape within them. The
    • longing of our movement to build its own sanctuary arose
    • most vividly and forcefully in the soul of our unforgettable
    • later with our need for a place in which to hold our Mystery
    • thought was first conceived of building a sanctuary for our
    • the other thought, of realising our spiritual movement in the
    • visible representation of our spiritual movement. But to
    • for our souls, but it must realise for them a cultural thought.
    • properly judged by our times and my valuations therefore would
    • necessities of art, are simply human champagne-whims poured
    • What a different experience is ours in the buildings
    • impulse to the cultural thought necessary for our
    • antiquated. But we may well believe that our spiritual science
    • through an inner living process from our spiritual scientific
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  • Title: Goethe's Secret Revelation: Lecture I
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    • the proving ground for the Initiate. Eventually, we regain our innocence
    • through consciousness of our Inner Self.
    • watched the progress of your spirit with ever renewed admiration,
    • and noticed the path you have set yourself. You seek the necessity
    • shows to what extent your spirit holds together the rich totality of
    • thought has become so important for a large part of our modern
    • the spirituality of feeling. To your feeling therefore, philosophy
    • rightly turns. The spirituality of your feeling is the normal
    • united. And when we proceed from these older times to our own, what
    • more materialistically coloured philosophy emphasizing the
    • points of view. The resultant pictures must also of course be
    • into a whole. If you put yourself in the same position with regard
    • our frequent studies here of spiritual science and a
    • ‘Lord Jesus, come and be our Guest.’ The picture lives not only in
    • picture — ‘Lord Jesus, come and be our Guest.’ In
    • and turned round, you saw the fourth table painted on the fourth
    • with the emotional thought ‘Lord Jesus, come and be our
    • We must put ourselves into Goethe's soul in this way and
    • in the colourful scenes, but that he can also find behind the words
    • therefore devours them and becomes, by thus taking the golden
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  • Title: Goethe's Secret Revelation: Lecture II
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    • the proving ground for the Initiate. Eventually, we regain our innocence
    • through consciousness of our Inner Self.
    • imaginative fancy. The day before yesterday we set ourselves the task
    • to our eyes. It will always happen that such an analysis or
    • laws, the inner regularity, by which the plant grows and flourishes,
    • what is to become our knowledge is continually dependent on our
    • organs and our capacity for knowledge and that we ourselves are, as
    • men, capable of development; that we can work on ourselves, and raise
    • and look only at people as they are around us; and then turn our eyes
    • history of civilization, and if we ask ourselves what they can know
    • same because what we instil into ourselves through our power of
    • capacities of the soul are our feeling and our will. Thus, even with
    • where should we be if he were to consider his desire as a source of
    • ourselves only to intellectualism, we must regard man not merely in
    • subject as you are to the tricks played by the will and your habits
    • you omit the latter altogether in your theories. It is not a
    • our souls.
    • experienced in yourself the reasons for it, you are able to assert
    • Experiences in our souls which have their roots or origin in
    • our feelings, and which therefore lead to inner knowledge, and
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  • Title: Goethe's Secret Revelation: Lecture III
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    • the proving ground for the Initiate. Eventually, we regain our innocence
    • through consciousness of our Inner Self.
    • of the Weimar Court ladies, Fräulein von Göchhausen, preserved a copy of the Faust which Goethe took with him to
    • interesting to observe how these four stages of Goethe's
    • of Goethe's life-endeavour. What Goethe took with him to
    • which he had poured the feelings, the degrees of knowledge and also
    • despair that an upright honourable man can go through, and all this
    • he had poured into this work. All this is in the first part of
    • ourselves much, and the task of the lectures to-day and to-morrow
    • world. Step by step we will endeavour to penetrate into that which
    • fire which should have come from the foundation and source of life
    • itself. But how far away were these sources of life from what
    • how far these ‘sources of life’ were removed
    • There must be a path to the sources of existence!’ and he
    • knowledge of the sources of existence. Goethe studied by degrees
    • pour into the earth's centre.’
    • sources of life has been satisfied. This was when he was ill and
    • such a man can also map out clearly life's course.
    • and many others who sought honourably and
    • from it. He sought for the sources of existence from the mediaeval
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • the proving ground for the Initiate. Eventually, we regain our innocence
    • through consciousness of our Inner Self.
    • symbolic explanation is discouraged. The demand is that the
    • discourse — an energetic
    • restless, endeavouring to sleep,’ surrounded by spiritual
    • ‘Hearken! Hark! — The Hours careering
    • harmonizing. Unconsciously he who can follow the course of the
    •  Colour on colour from the background cleareth,
    • beginning of the journey. He feels that he is at the gate of
    •  Life is not light, but the refracted colour.’
    • remarkable that Faust is now transplanted to the Imperial Court,
    • Such a man, steeping himself in the whole great course of human
    • are made from a Court, that in all these happenings there are
    • believe they can control the course of time, is the expression of
    • can realize how in the course of world-events a part is played by
    • presents the whole affair with a certain humour: how the same
    • After it has been made rich, the Court wishes to be amused
    • objects round one in sharp contours, outlined in space, and the
    • objects round you becoming misty, losing their contours,
    • which the Mothers sit, the sources of existence in the spiritual
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  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • prepared and strengthened the founding assembly for his courageous,
    • hours of
    • our Christmas Gathering
    • How has it come about through the long course of evolution?’
    • from what we ourselves are.
    • us first call to mind our own soul-life. I will take an example
    • in which we take part through our senses, or through our
    • we retain this idea in our thought. After a certain time the
    • idea may arise again out of our thought into our conscious
    • of course, experienced by man to-day in an extremely weak form,
    • experience, as a relationship exists between your
    • Earth with the land and water coursing over it. The
    • my own image of the Earth-planet.’ Exactly as our modern man
    • it, as it were, into our vision of things, we feel this air
    • in this or that place? We are of course still subject to
    • favourable or unfavourable conditions for breathing, but we are
    • attain what corresponds to our life of feeling.
    • heart. Just as we relate our feeling to the world in which we
    • incline towards this or that, just as we relate our feelings to
    • Again, we say to-day: I will walk. We know that our will lives
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  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • prepared and strengthened the founding assembly for his courageous,
    • we to-day call our physical environment, was the lowest portion
    • now comes the fourth realm where human beings live, the realm
    • wherein according to our method of cognition we to-day place
    • have in our ordinary consciousness was unknown to the man of
    • Picture to yourself what may happen to the man of to-day in a
    • ourselves. I believe there are people who sleep so in these
    • by day! You develop it in a perfectly natural way in your
    • he attained to see things as we see them to-day in our ordinary
    • was different. Of course the abstract forms of letters which we
    • days by the Initiates; although of course by them alone, for
    • were to come among them with your consciousness of the
    • of olden times. It is in point of fact always so in the course
    • Through such a thing as I have brought to your notice, you will
    • natural and as a matter of course that a people should remove
    • external history ran its course in a series of conquests and
    • does it mean for men of our present epoch of evolution? It
    • who guided and directed the whole course of history.
    • slaves whom he now had in his court was influence upon his
    • we perceive with our senses — was something that came
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  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • prepared and strengthened the founding assembly for his courageous,
    • a course of lectures
    • of the same events that we shall treat of in the present course
    • of thought and feeling that has come about in the course of
    • leading up to our own time. Of the two earliest of these we
    • direct our thoughts to the period which I have often designated
    • means of which we can take ourselves back in time — was
    • still more so from the man of our own time. Man to-day, in his
    • body and the Ego-organisation. You, of course, are familiar
    • I have as my spirit and soul, — we, of course, call it
    • nourishment, with the process of breathing, he receives
    • grasped, we shall not understand the course of events in the
    • could trace this course of events by reference to many
    • great deal of the knowledge that came from that sojourn in the
    • had not a certain event taken place that set the whole course
    • presence of Divine-spiritual Beings and had intercourse with
    • them. Such intercourse was especially cultivated in the
    • knowledge in this way by making a journey over the human being,
    • so in those times it was by setting forth upon journeys over
    • of course greatly changed since those far off times. Gilgamesh
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  • Title: World History: Lecture IV: Atlantean Wisdom in the Mysteries of Hibernia, Gilgamish and Eabani at Ephesus, Logos Mysteries of Artemis at Ephesus
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    • prepared and strengthened the founding assembly for his courageous,
    • its course. If one seeks to come further in the direction of
    • themselves in the human being. For not until our own epoch does
    • course of these lectures, shut off as an individual being from
    • order now fully to understand the course of Earth evolution in
    • name of Gilgamesh undertook a journey to the West and went
    • strictness and rigour. The important thing in the Hibernian
    • yourselves have held for a long time; you know this quite well.
    • however: we must lose the very ground from under our feet. For
    • head into the colossal body. For of course he did not see the
    • willingly admit, my dear friends, that if a modern man in our
    • This inner experience had of course been already prepared in
    • can say, from the experience of our eyes, how the rose affects
    • us, or from the experience of our ears can tell the working of
    • harmony. This is what it really means when we say that our
    • and there make it possible for our words to be accompanied by
    • element. And as with us feelings arise in our body through the
    • element we are ourselves formed and moulded out of speech,
    • whilst through that which streams upwards, we have our human
    • thoughts during our time on Earth.) ‘And even as in thee the
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  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • prepared and strengthened the founding assembly for his courageous,
    • (which were in reality the source whence all the older
    • feel that we ourselves have breathed out the carbonic acid, we
    • of our nature, through the air that gives rise to the breathing
    • — and you will by this imagination call up again in your
    • the plants from ourselves, we have put them forth from us in an
    • earlier stage of our evolution; and the Earth has received
    • the feeling: We have ourselves brought the plants on to the
    • of these Gods, just as we have in our memory pictures of past
    • time of year, on the course of the century, or on place; but
    • nature. The plant world, so it taught him, is yours; the Earth
    • independence of the seasons, or of the course of years and
    • journey westward to the neighbourhood of the modern Burgenland.
    • existence that runs its course between death and a new birth.
    • cannot over-estimate — but of course there are many
    • there is a splendour and a light shed abroad over this
    • Picture to yourselves the part played by this personality. I
    • this knowledge was called up again in the intercourse
    • Picture this to yourselves; and then think what would have
    • powers in specially gifted natures. The splendour and the
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • prepared and strengthened the founding assembly for his courageous,
    • between three or four hundred years before, and three or four
    • divinely-inspired civilisation. And four hundred years after
    • of mankind, we have first to bring about a change in our power
    • into which only the highest part of our nature can find
    • have to give a new orientation to our whole thought and
    • our inner life of thought and feeling in just the same way when
    • on into our own time, a civilisation that has been formed on
    • Picture to yourselves once more a man who has received some
    • thought does not of course go further back than his own
    • the very first lectures of this course, when I described the
    • our own time, lives his life on Earth entirely outside the
    • that reaches right down to our own day. And now, in our time,
    • the feeling that you are coming out of your body. When you read
    • Aristotle after having prepared yourself by meditation, you
    • will find that he works right into the physical man. Your
    • unobtrusively, among simple folk, — the secret source of
    • continues even now. It has poured its flood of wisdom into
    • — new in-pourings that came over later into
    • part of his organism. What movement there is in our whole being
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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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    • prepared and strengthened the founding assembly for his courageous,
    • to-day, if we are really desirous of going forward in our
    • that which man receives by way of physical nourishment is only
    • Now, to go beyond physical nourishment and include also
    • cut your nails, you continually throw off substances from your
    • ‘practice’ in life, and one that depends at every step on our
    • coal. What is it in reality? In the neighbourhood of the Earth,
    • course it is marvellously combined and held together, is
    • there are forces that pour in from without, tending inward. You
    • arms, and this is not uninteresting. Hold your arms close to
    • your body, and they are subject to the forces that go towards
    • yourself will be subjecting them to the forces streaming in
    • pouring in from the periphery. And so you can see for all the
    • Here then you have your physical body and your etheric
    • nourishment, that is, to use them for its own inner
    • nourishment. The example of the bee lies near at hand. The bee
    • away in the course of the historical evolution of mankind; it
    • must find our way again into the intimate connections of Nature
    • the condition of sleep, of course, the human being as a whole
    • they are weak; and then you will have your remedy for this
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  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • prepared and strengthened the founding assembly for his courageous,
    • what we have to take for the theme of our lecture to-day into
    • exactly a year ago in our old Goetheanum, — those of you
    • with that to which our Goetheanum in its whole intention and
    • expression, although of course it is only a figure of speech to
    • too in that which lives in our own inmost selves, — these
    • is this that gives the peculiar colouring to all history that
    • the surface of the Earth. But it was done with courage and
    • gentle rays of the Love that pours through the Mystery of
    • when we come to our own time, then that which in earlier ages
    • Look, my son, at your own being! You carry about with you a
    • body which your physical eyes can see. The centre of the Earth
    • is your physical body.
    • look around you at your environment on Earth. Behold the
    • keep the form which belongs to its own being. Your physical
    • body cannot do that. When your soul leaves it, it is destroyed,
    • dissolved in dust. The Earth has no power over your physical
    • of your physical body, it must dissolve it in to dust. Your
    • of your physical body. Not to the Earth, but to the highest
    • physical body of yours belong. The Earth can destroy it, but
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  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • prepared and strengthened the founding assembly for his courageous,
    • should be a source of strength and of vital importance for the
    • the spiritual world, not on the Earth. Our striving here is to
    • course of historical evolution in order that hearts could be
    • to take with us from the Meeting for our further activity must
    • the course of evolution the Guardian of the Threshold has been
    • endeavours to enter the spiritual world. But notably in the
    • waking consciousness were to be seen. In our present time, when
    • of the stern Guardian of the Threshold saying: For your own
    • be unable to bring any mental vigour into the next earthly
    • on the journey of which I have spoken, when the souls of
    • to hear of the impulses in the spiritual world which then pour
    • already directed to the super-sensible world during your earthly
    • threshold! You have squandered your ideas on the world of the
    • senses. If you do not wish to be paralysed in your life of soul
    • built from orthodox science to what it is our aim to found in
    • the sphere of medicine here by boasting that our products can
    • the practice of medicine people must be shown that ours are the
    • must have the courage to realise that such procedure is
    • its way in the world. Our striving for truth here in Dornach
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  • Title: Purpose of the Goetheanum and Anthroposophy
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    • spontaneous result of my devotion for more than four
    • activity. Of course if anyone studies Goethe's world-conception
    • all the rest of the anthroposophical world-view. But of course
    • course of the years in which the Goetheanum was being built,
    • magnificent natural science of our time. It aims to rank
    • three or four hundred years was of such a nature that in the
    • what in our day is won for humanity and for practical life in
    • doing so it must, of course, vindicate an entirely
    • kind of outer forces, the human life took its course exactly as
    • it does now, that we went about in the cities and did our work,
    • world of our environment, about the real value and significance
    • matter of course, he awakes in the morning?
    • put this way: Can we perhaps wake up in a higher sense from our
    • we can, of course, have a feeling about it, but exact
    • dreaming we feel that our whole soul-life is laid hold of by
    • control of our physical body. We feel that the extravagant
    • the soul-life that was ours during the first three years on
    • This may give courage, to begin with, to seek certain
    • man which is more or less independent of the body. This is our
    • us picture to ourselves what exists in our ordinary memory. Of
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  • Title: Goethe, Comte and Bentham
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    • and waking up; that is, the sleeping condition. Of course,
    • in our last lecture, when we said that St Augustine sought in his
    • writings — (which are all at your disposal) —, if man
    • friends we have in the constitution of our soul something which we
    • 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.
    • into us, we can feel ourselves as members of the whole of humanity.
    • into our psychic, Spiritual nature, inspiring it, therefore
    • we really feel ourselves as men.
    • Spirits of Time, pulsate in our nature, filling it with their
    • Intuition, therefore we feel ourselves as earthly human beings
    • ourselves as members of the entire earthly humanity. Of course, we
    • We cannot say that we behold ourselves as
    • Imaginative Consciousness when we so experience our thinking that,
    • through the free life of thought we feel ourselves as individual
    • ourselves as individuals. We feel ourselves as personalities
    • because we can, of our own free will add one thought to another.
    • You would at once cease to feel yourselves as personal beings if
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  • Title: Whitsuntide in the Course of the Year
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    • Whitsuntide in the Course of the Year
    • at all with our thinking into the spiritual world. It is
    • actually found everywhere in our study of spiritual science,
    • but which we cannot too often bring before our souls —
    • the concept of a connection during physical life between our
    • consciousness and the corresponding processes in our physical
    • should make ourselves familiar with the ideas which
    • more do these budding and sprouting processes meet our eye.
    • must accustom ourselves to have not merely a positive feeling
    • what we have destroyed during our waking life of thought may
    • be built up again by the unconscious forces of nature in our
    • course of twenty-four hours.
    • must turn our gaze with more precision to what we experience
    • diagrammatically the sprouting, budding life of our nervous
    • awake, therefore, our soul-life destroys the physical
    • you have put yourself into relation with the spiritual world
    • that If we bring ourselves into relation, let us say, with an
    • in ourselves.
    • the same when we put ourselves in relation with a flower or
    • an animal, only in the usual course of life we are not aware
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  • Title: Meditation and Concentration
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    • we will turn our attention today to a more general
    • our physical body in the waking state whenever we wish to
    • state all our will is concentrated on our connection with the
    • body, so that desire for the body spreads like a cloud in our
    • Easy-going Demon, are especially numerous in our day.
    • crossed, that we really enter with the whole of our being
    • three worlds through the whole formation of our physical
    • the formation of our head, the formation of everything that
    • our head, and also the beings active and creative in these
    • the formative forces of our breast, for instance, and the
    • formative forces of everything belonging to our heart,
    • significance, for fundamentally speaking, in our present
    • etheric body, must be drawn out. This withdrawal is of course
    • and this can be a result of spiritual science in our time,
    • more we approach the future of our evolution on earth, the
    • head-clairvoyance, for our cycle of humanity, leads in the
    • really have not even the colour, the substantiality of vivid
    • memories, therefore they seem inwardly to be very colourless,
    • these experiences disappear, and their colourless, shadowy
    • experiences become tinged with colour and sound, for the
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  • Title: Tree of Knowledge and the Christmas Tree
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    • This is the fourth of thirteen lectures given by Rudolf Steiner in
    • This is the fourth of thirteen lectures given by Rudolf Steiner in
    • human soul, and that really it has only been in the course of
    • possible in the course of evolution requires an answer. We
    • that life can only run its course truly and favourably when
    • the virtues of which we have spoken: first — valour,
    • courage, but also in every other respect in such a way that
    • both these extremes. In the course of evolution, evil became
    • journeyed from incarnation to incarnation, by his turning now
    • the mean at once, he will attain gradually in the course of
    • evolution, by diverting his course now to one side, and then
    • something which is necessary. When in accordance with our
    • fourth or Graeco-Latin age, and that now in our age we are
    • hypocritical. Let it be clearly understood, that our moral
    • proper interest in objects and beings. In our last lecture,
    • primary to our devotion to this child? What is the first
    • condition to our educating the child? It is that we take an
    • preaching of morals. Our inner powers are also called forth
    • as regards mankind when we extend our interests, when we are
    • able to transpose ourselves with understanding into beings
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  • Title: Karma of Vocation: Lecture I
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • referred will, of course, be echoed in my remarks. I should
    • like to bring before your souls the very facts pertaining to
    • possible effect on our lives. This, however, must be attributed
    • to the very nature of our modern culture. It may be asked how
    • symptomatic of the character of our time than one might assume.
    • presents it as being the most brilliant, not only of our age,
    • good bit of the honesty of our age because this person speaks
    • reflections, let us, then, bring up before our mind's eye the
    • the third and fourth centuries of the fifth post-Atlantean
    • in our day who are trying to pass the battery of final
    • learn “what secret force/ dwells in the world and rules its course”
    • documents at the Supreme Court in Wetzlar that were often
    • then as when Goethe studied the documents at the Supreme Court,
    • course, just as little was then known about what Goethe
    • him court poet, but minister of state, which caused the pedants
    • minister who was not a Goethe in our sense. Anyone who
    • problem. The relationships at the Weimar court, his life with
    • is, of course, impossible to enter here into the many details
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  • Title: Karma of Vocation: Lecture II
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • Our
    • of our time. But even when we consider human life as it
    • destiny. This fact will, perhaps, explain to you the detour I
    • course of such an exemplary spirit in world history, it is
    • connections with our special questions, which we shall
    • you will certainly have no doubt that the course of world
    • course of spiritual life through the decades preceding the time
    • course of events in world history, the truth is that a
    • their lives were different, of course, but that in their
    • again, we see how his soujourn in Rome
    • course of his life, how he becomes an utterly different person
    • his powerful spiritual vitality, but this also devoured his
    • unless we take into consideration such events in the course of
    • strong impulse to project our will into the physical world,
    • in and what we are ourselves.
    • impressions are, of course, made upon the physical body, but
    • raised against the course of it — doubts that may also be
    • is, of course, an ordinary bit of nonsense. What we really have
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  • Title: Karma of Vocation: Lecture III
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • on earth and include them in our deliberation of the molding of
    • that of each individual and ask ourselves: What conclusion can
    • To begin with, all that a person can know, especially in our
    • from other sources in order to properly illumine the part of
    • ego with the sun, which illumines our environment during the
    • the rest of our organism when it is night for our sensory
    • reciprocally, it is night for the rest of our organism when it
    • is day for our head; that is, the rest of our organism is more
    • nerves are arranged to serve our perception of the outer world
    • whereas the motor nerves serve for the perception of our
    • outer world. This is their sole distinction. As you know, our
    • spiritual members of our organism.
    • relationships exist everywhere so that our brain system is
    • secondary relationships. Those between our nervous system of
    • the brain and our etheric body are the primary, original ones.
    • first formation, so that our brain system really has its most
    • intimate and important relationship with our etheric body. The
    • relationships with our present astral body, and the ganglionic
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  • Title: Karma of Vocation: Lecture IV
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • especially in our fifth post-Atlantean period, because in this
    • was learned from these beings determined the course of
    • course in earlier times. Suppose that today the Christmas
    • that our earth is especially fitted to receive ideas into its
    • state of day, reflect in our thought on what is around us. In
    • will of the cosmos for our earthly events from them.
    • on earth has already occurred. During the fourth post-Atlantean
    • the cosmos, these ancient customs passed over into our present
    • term adapted to our present conditions — that was in large
    • about as described and was disappearing during the fourth
    • post-Atlantean period. It has vanished completely in our fifth
    • since the fourteenth and fifteenth centuries. They would
    • produced by the natural course of evolution. What it has been
    • time, I called your attention to the fact that what constitutes
    • in a way, the fourth stage of Saturn; likewise, Vulcan is the
    • fourth stage of the earth. The earth is, in a sense, the Saturn
    • potentiality of our physical body to them, which still
    • will continue to work on in our evolution. On Vulcan it will
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  • Title: Karma of Vocation: Lecture V
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • confusion would result if we directed our attention to what
    • It is the peculiarity of our time that the materialistic
    • interpretation by pointing out that this age of ours which has
    • ages. We are not simply deprecating our own times in a
    • that flows from such muddy sources. We must, therefore,
    • understand that our age has to be educated to a stronger grasp
    • course of karmic evolution. Indeed, we may say that in this
    • expression — down into her soul. She lives on and fourteen
    • the bottom of the soul.” How often in life do we hear our
    • consciously during our waking life belongs largely to the
    • be industrious in our present incarnation. But much that will
    • the experiences of our present incarnation — the incidents
    • this plays a significant role in our life from the moment of
    • falling asleep to that of waking, and this often influences our
    • stream of our karma in a linear fashion. In fact, they often
    • not form our judgments so superficially. It might well be that
    • with four strings — physical, etheric, astral bodies, and ego
    • these four strings of life may interplay in many ways, making
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  • Title: Karma of Vocation: Lecture VI
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • order to see clearly the difficulties that hinder our
    • quite unsparing in testing ourselves and our self-knowledge,
    • especially the unprejudiced character of our thinking. Before
    • we proceed further, therefore, permit me to draw your attention
    • be made when we discuss the course of life of eminent
    • the scientists: “You yourselves experienced these conditions —
    • slash into a personality with our concepts, we should simply
    • in the subconscious. Since people lack the courage to practice
    • magic, of course, but to our present civilization. Much today
    • of what gives continuing life to our fifth post-Atlantean epoch
    • truly a poet of our epoch. He is also a Swabian, the son of a
    • able to point out that our culture really has two origins: the
    • things do, of course, happen in the numerous variations of
    • ourselves with what this modern spirit has written. In general,
    • conviction!” “What? This is your conviction?” Well, the
    • We need one, but we cannot know, of course, when we select
    • administration, replied, “Of course, that simply has to be
    • her, a veritable bundle of misery. From that very hour the
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  • Title: Karma of Vocation: Lecture VII
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • life that is essential to spiritual science in our time. I hope
    • we shall still come to the parts of our lectures that have more
    • our present considerations is to attain a spiritual scientific
    • something destined not only to have significance for our earth,
    • precisely the mission of our spiritual scientific endeavors not
    • must let our souls be touched by what is suitable to place us
    • place in accordance with the spirit of our age, with the arché
    • of our time. Thus, our truths bear a character that is always strong
    • that even our scientific endeavors have the tendency to touch
    • our souls with what is really meaningful for life. I have often
    • called your attention to a significant fact that may, in a
    • entering life. Of course, they are just parroting what
    • change of teeth; a second period to the fourteenth year; a
    • direct our attention today to the time between the fourteenth
    • between the fourteenth and sixteenth years with respect to
    • bottom of the matter. When we fix our attention back beyond the
    • his physical life between birth and the fourteenth or sixteenth
    • then the period from the fourteenth until the twenty-first year
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  • Title: Karma of Vocation: Lecture VIII
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • Our
    • our feelings and sentiments that may enable us to look upon
    • prepared to do so by an anthroposophical view. Our minds must
    • facts of life, and then fortifying our point of view with this
    • the course of a certain life in order that I may give you an
    • expressed in the course a human life takes. We can learn much
    • son of this man is the person whose course of life I wish to
    • Having one of these critics as his teacher, our young man fell
    • Our professor, although still relatively young, had little
    • many students and, what was then a mere matter of course, gave
    • more fitting position at the court of the Grand Duke. He writes
    • Your
    • infinitely highly treasured by me, as also of the love of your
    • to your Grace, render you endless thanks, and consider it my
    • our august Lord, toward whose Highness, in addition to that
    • of one person and another, many hours of the day and often the
    • have said, to appear to make unjustified claims upon your
    • and since your Grace wanted to know from me something about my
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  • Title: Karma of Vocation: Lecture IX
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • the criticisms that is made against our spiritual science by
    • sections. One of them takes its course between birth and death.
    • our time really are, since it is not important if a man
    • conception. From our point of view, we must ask what the
    • directly from our souls to our god.” What is the concept held
    • fix our attention first on the beings of the lowest hierarchies
    • we direct our attention to these beings who are relatively the
    • who is, of course, a most sublime being. Then we have, in turn,
    • that is, of his angel. As a result, in the course of time each
    • surrender ourselves to this inner illusion and to fantastic
    • come about by virtue of our correct or incorrect conception. As
    • to the question: Who is to blame for the materialism of our
    • ice and it is not possible to speak of it in our day.
    • with the spirit of our times. When they claim they have a
    • letting them work upon us. By this, our hearts and souls may be
    • least in our thoughts, a relation to the various time spirits.
    • a dark picture, described in a remarkable fashion, of our immediate
    • in relation to it, we then collide with the cosmos in our
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  • Title: Karma of Vocation: Lecture X
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • He shows how destiny works into our routine vocational activity and how
    • events of our times and little needs to be added. The necessary
    • something that may draw our attention to what is essential in
    • Being signifies for the earth, we must first acquaint ourselves
    • point in space and time. When we fix this in our minds, we
    • recognized if we desire to remove it for our own souls. You
    • contradiction before our souls in its full validity.
    • evolution. We know, of course, that what we have to deal with
    • know, of course, that when a human being passes through the
    • It is imperative, however, that we force ourselves to its
    • our external senses and all that is connected with the external
    • relationships. Only our shortness of vision — understandable
    • your feelings. It is necessary to understand clearly that in
    • As I have said, this concept must be transferred entirely into our
    • that we shall carry our search, not merely to the archai, but
    • question will come to us if we fix our attention on the
    • beings and only through our feeling related to everyone else do
    • derives from our connection with all human beings and from our
    • Let us look at ourselves and see how things have changed.
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  • Title: Mysteries of the Sun: Lecture I
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    • 1918 at Dornach, Switzerland. They are lectures four, five, and six of
    • of the whole course of evolution, the whole evolution of man.
    • may be made for our further studies, there is one thing to
    • planets are connected with our earth and with it revolve
    • of course, it was necessary to have the constitution of soul
    • allowing it to become known. Throughout the further course of
    • reality with our concepts and ideas, we have with these to
    • the disconnected and chaotic nature of our culture. We have,
    • instruct other men, unable to avail themselves of the sources
    • something most unfortunate is a feature of our age — a
    • Now from this we have to draw our conclusions, and
    • other peoples? When Balfour speaks today about the relation
    • saying, all kinds of bourgeois folk who naturally were not
    • that was carried on there — which was of course tinged
    • with modern colour, but throughout had recourse to the most
    • of course and indeed everything — was from God. And what
    • you can look upon with your senses, what surrounds you in the
    • remains of all that is so widely spread out before our senses
    • friends, direct your gaze outside into the vast circumference
    • everything that can possibly be included in your external
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  • Title: Mysteries of the Sun: Lecture II
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    • 1918 at Dornach, Switzerland. They are lectures four, five, and six of
    • that in our present life of spirit very little feeling exists
    • must bestir ourselves to get a clearer understanding of man's
    • form of being. You can picture to yourselves the human
    • definitely separated. We have gradually to work ourselves
    • the old Sun — the second stage of earth-evolution. Our
    • cosmically at our formation, in our heats-forces we are
    • repeating the old Sun-period, in our breast we carry the
    • carry as our head, shows itself to be connected with our
    • really only related to our present incarnation; what we have
    • in us as as extremity man will become head in our next
    • incarnation, is already related to our next incarnation. I
    • impression of the physiognomy of your head and consider it,
    • origin in your previous incarnation.
    • your hands and legs do now — make a picture of what they
    • you do anything with your hands this is done at another
    • other beings. If you would paint all that your hands and legs
    • do, if you would draw a picture of what your hands and feet,
    • arms and legs do in the course of your life — and this
    • revealed what is stored up in you karmically for your next
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  • Title: Mysteries of the Sun: Lecture III
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    • 1918 at Dornach, Switzerland. They are lectures four, five, and six of
    • questions belong those, for instance, raised in the course of
    • the beginning of the fourth post-Atlantean period, that is,
    • into our ego, if I may say so, during the time we pass
    • is spoken of in our modern materialistic world-conception has
    • that our outlook on life is actually permeated by it, that in
    • all our physical representations of the world, in what is
    • east take this as a matter of course; for them there is
    • have to picture things diagrammatically, but use your
    • your head I am going to draw in the following way. This is
    • the diagram of your head (see red in diagram 5). but now, if
    • in our skull is filled with brain substance here nothing is
    • need our physical brain for our life of soul; we need it only
    • to lay hold of our soul-life, physically to lay hold of it.
    • never reach our consciousness. But it lives in the holes of
    • our brain that are emptier than empty.
    • gradually to correct our concepts. When we stand in front of
    • a mirror we do not perceive ourselves but only our reflected
    • image. We could forget ourselves ... We see ourselves in
    • active soul-force. So that you have to remember that your
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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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    • Influence of the human will upon the course of economic life
    • course of economic life.Emancipation of the money-market
    • that the phases of economic life run their course almost like
    • depicting economic processes was one peculiarly favoured in
    • wide range of economic life as favourable or unfavorable
    • course only too comprehensible, that the whole
    • natural-science way of thinking during the last three to four
    • 1906, and come there to a year of favourable conjuncture. And
    • Think of the books we have today, showing the course of
    • represent a certain natural course in human life, — or
    • at least a course definable by natural science. For instance,
    • 1907: there was a favourable business conjuncture, which had
    • inclined to do this and that; it is our chance for a
    • calculations from favourable or unfavourable business
    • ‘actual abstraction,’ that spreads through our
    • favourable or unfavourable; how upward or downward tendencies develope
    • with each other; a connection which has of course been
    • likely to have a very favourable run for a year or two. These
    • consumers' side. For of course, as regards human existence,
    • workers, arose out of unnecessary human labour. These things
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • say. As regards our propaganda, — I spoke of it last
    • attention to the fact, that with our propaganda we have met
    • our repeated experiences was always this: how very difficult
    • concentrated in our business-undertaking, the Kommender
    • Tag. We are quite well aware, that if our propaganda for
    • started our propaganda here, we began, as you know, by
    • process there are of course other questions, but that even
    • state-system which is not the German one; and in the course
    • of our conversation it came out, that, simply from his own
    • The party-programmes of the fourteen parties just elected to
    • method of really examining what, of course, had to be said on
    • direct our efforts to making people see, that it is really
    • what does the trouble lie in our present age? I can only
    • this concrete fact, that our weekly paper, the Threefold
    • Yet what can we only tell ourselves to-day? People still come
    • course there are any number of things in the way of this; but
    • going on in our present age; for the simple reason, that he
    • experienced to our horror here in Stuttgart, when we started
    • with our Threefold propaganda?
    • influence amongst the middle-classes — the bourgeoisie
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • such problems I am obliged to take a quite different course
    • upon which the source of his findings is revealed to him. For
    • soul but of which our ordinary consciousness is not aware. He
    • has a different relationship to human life. In our soul life
    • through our normal way of perception, and also feelings
    • something like a barrel organ. But basically, the whole of our
    • at least part of what lives in our ordinary consciousness, but
    • into our soul life in this way in the physical body, the part
    • with this interplay of our mental images. But there is one
    • character from this continual movement of our feelings and
    • allow our mental images to come and go as they please. On the
    • contrary, we have to take ourselves in hand and say: Some ideas
    • develop logic in our thinking, — logic that is designed
    • it be the normal interplay of our mental images that is at work
    • appear. All now depends on our being able to judge according to
    • scientific self-observation, plays into our soul life. That is
    • things that take place in our soul life we are also able to say
    • the basis of our bodily nature, our human nature, and this
    • means that we have to seek this basis in our human nature
    • condition. Our ordinary consciousness does this, as does
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • that it is not the knowledge we acquire about the course of
    • war could last four or six months at the most. We have to admit
    • times as ours this is particularly important. History should
    • the beginning of our present century, when the events we are
    • course of human evolution. He seeks the motivating forces and
    • is something our age has got to learn, but finds so difficult
    • to learn. For however much our age imagines it lives in
    • Of course one would have to see the details of the content of
    • only wanted to show by way of introduction how our view of
    • what our understanding, our ordinary consciousness can grasp,
    • then we find ourselves restricted to studying the
    • they cannot be comprehended by the powers of our ordinary
    • awake two thirds of our lives and are asleep one third. These
    • extent into our waking life. Our waking life is completely
    • awake only in part. Beneath the surface of our waking life is
    • our feeling life and our passions are related to our dream
    • things discover that what we experience as our feelings are
    • conscious in us in a quite different way from our perceptions
    • the latter. Our feelings shine through out of the
    • not more strongly conscious of our feelings than we are of our
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  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • monism, then we find that our need for a deeper kind of
    • like to bring to your notice one of the very first thinkers in
    • think the wall.” Well, of course, this was easy. The
    • with our thinking as employed in ordinary life, the greater our
    • convinced through this experience of our thinking that —
    • using our ordinary thinking we do not become conscious of the
    • the bodily organism is necessary, because our thinking is
    • our thinking cannot free itself from its connection with
    • possible to find the being of man. We see that because our
    • intentionally blot out the operation of our senses and bring to
    • a standstill all our inner feelings and sensations, devoting
    • ourselves inwardly in meditation entirely to a certain thought,
    • in order to concentrate all the powers of our soul upon this
    • thought, and thereby strengthen our thinking.
    • is precisely in our meditation that we learn how we make use of
    • the body in order to think, and our experience brings us a
    • to remain of the thought afterward if our soul life is to be
    • our soul life that in addition to our thinking we must also
    • thinks he would not, for our ordinary physical world, be a
    • normal person. Everything depends upon our being able to
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • courage, their confidence, and their hope for the future, then
    • natural sciences in the course of recent centuries and
    • Thus Anthroposophy recognizes the limits set to our knowledge
    • the senses; here we receive our impressions. We call up again
    • the pictures of such impressions from our memories, often years
    • impression has been received by our soul, perhaps half
    • both at the limits of our knowledge of nature and at the limits
    • of our own human soul life.
    • conscientiously Anthroposophy is alert to all the sources of
    • and which are used by our recognized sciences, it is not
    • possible to go further (because of the limits of our knowledge
    • on powers in the soul's life which in our ordinary existence
    • knowledge of realms to which our ordinary powers cannot
    • must be able to say to ourselves: In early childhood we
    • use our own limbs very imperfectly, or were quite unable to
    • orientate ourselves in the world. But through education and
    • developed out of the depths of our human constitution. And now
    • we must be able to say to ourselves: Within our souls may sleep
    • beings, lies the whole realm of our feelings. For
    • developing our powers of thought and will up to a higher level
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • succeeding period of time. As our time is so short, it is not
    • solution. In this age that has been with us for three or four
    • centuries, and particularly in the 19th century and our
    • is of course not possible within the framework of an evening's
    • ourselves an answer derived from preconceived opinions, or from
    • And so you will allow me to start with the course of scientific
    • immediate surroundings of our ordinary consciousness. And
    • our ordinary, everyday consciousness. — This is one
    • human mystery to what can be known to our ordinary
    • complications facing our normal consciousness, we do not arrive
    • in nature with our ordinary consciousness.
    • now there is another interesting fact. We could, of course,
    • materialistic Darwinism, has in the course of his life come to
    • discovered by our normal perception in looking at the ordinary
    • from our ordinary experience of space and time in
    • with our normal consciousness by means of a study of the very
    • telescopes or anything that can be attained by our senses or
    • experience in our normal consciousness, but the science of
    • consciousness, the state of our normal consciousness
    • time we go to sleep in the evening — this is our normal
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  • Title: Eurhythmy (Introduction to a performance)
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    • perhaps allow me to say just a few short words before our
    • derived from sources hitherto unfamiliar to the world of Art,
    • visible speech. And what lies at the basis of our Eurhythmy
    • obvious, of course, that there will be opposition to an Art
    • course of time. The gestures are not accidental in our
    • you find in our Eurhythmy the logical sequence of movements.
    • Our Eurhythmy, besides being of the nature of Art, is a kind
    • artistically impartial than ours, there will be a quite
    • guided into a course that is a right one. Out of the four
    • everybody to remember that we ourselves are the most severe
    • brought about either by ourselves or by others, Eurhythmy
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • This is the fourteenth of fifteen lectures given by Rudolf Steiner
    • This is the fourteenth of fifteen lectures given by Rudolf Steiner
    • From our last
    • humanity in our present age has to come right away. From
    • last three or four centuries.
    • a course given in Christiania. So this inherited Wisdom was a
    • man on his territory gradually, in the course of the 19th
    • course, it is true that human beings have emancipated
    • of our present age tends absolutely towards making this
    • run its course, is nothing but the beginning of the tendency:
    • course of development as the proper course laid down for
    • set ourselves in these lectures.
    • previously drawn your attention to the fact that over the
    • merely remind ourselves of a certain phenomenon, in order to
    • Schiller rejected the ethical rigourism of a Kant. But he
    • not only to honour each other, but to understand each other.
    • “For a long time I have followed the path of your life,
    • becomes Aesthetic in Goethe, on his Italian journey, in the
    • have a definite character, which bear the colourings of what
    • Anthroposophy, there are, of course many beautiful things,
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  • Title: The Real Being of Man
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    • that which shines down on to our Earth as the world of the
    • Stars, even that as it appears to our external sense
    • it forms the firm basis on which we develop our life between
    • external physical Earth, we develop especially our life
    • the earthly point of view, is also the view presented to our
    • the fact that on the one hand our life between death and
    • can, as it were, develop in ourselves the instinct, the
    • that whenever we give ourselves to the sense world, then,
    • through our vision of the heavens, and make ourselves more
    • death, we have a special inclination to give ourselves up to
    • instinct along into the time we pass before our physical
    • as a desire, which has remained, to give ourselves utterly up
    • inclination if, through our karma which we fulfill here
    • we prepare in ourselves through too close a relationship with
    • our soul towards the super sensible, then we enter into an
    • things increase in number more and more in our soul, we can
    • become foreign to our Earthly existence. We are now
    • certain circumstances, in our next incarnation,unless we can
    • of course, that these human beings will not be able in their
    • The Luciferic powers, who once entered into a union with our
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • from here, in regard to our present cultural movement. I
    • what may happen in future as a result of our activities here.
    • survey of what our souls should have experienced.
    • then be said that in our day men having the temerity to take
    • existing bourgeois culture has been adversely criticised, and
    • out of the directly living spirit it is a matter of course
    • have laughed me out of court; nothing would have come of it
    • have always to say — even if in the course of time our
    • conditions should flow into our present materialistic age.
    • fathom the following — the actual reason for our getting
    • that, we shall never work our way out of it.
    • confessions. If we take our civilisation seriously it will be
    • any compromise. If in our ordinary activities we are forced
    • necessary to create for our knowledge a foundation that is
    • observation, not allowing ourselves to be held back by any
    • present time. These things today must have our earnest
    • century of our era. Since then the evolution of man as a
    • we can say: as the development of the first four
    • of the spiritual knowledge gleaned from our literature we ask
    • to our own time these three higher kingdoms had indeed a
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  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • want to speak to you about the cultural life of our present
    • here (Waldorf School, etc.) and of our aims. I shall possibly
    • Endeavour to compromise here only leads to side tracks. Do
    • you think it could truthfully be said that in our time men
    • into our present day materialism. Otherwise the connection of
    • ourselves out of it!
    • materialistic impulse of our time? It consists in this, that
    • the West. We owe our materialism to the Churches. And unless
    • Of course Man, at some stage of development, was always to be
    • during the first, second and third and fourth evolutionary
    • Up to the time of our epoch, these three higher kingdoms had
    • were in the past vitally interested in man, but in our epoch
    • possible until our epoch, because man had not yet reached the
    • anything which is applicable to modern times. Of course it
    • at the present time. But when one endeavours to speak in this
    • standing above him. If this is not done, then our
    • courage to take hold of the spiritual with the same kind of
    • preach the old creeds. Now of course we can look quite kindly
    • Our attitude should be; “Oh well, let them go on
    • course in a purely external way in answering their attacks
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  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • The best way to make ourselves familiar
    • consciousness which our present humanity should in accordance
    • with the mission of our epoch, attain with earlier stages of
    • yourselves back to the consciousness of the Greeks, to the
    • phantasies. Of course the modern man does not clothe that
    • all that we have been considering, during the course of many
    • consciousness. And today I would like to devote the hour
    • consciousness which merely embraces the Earth. Of course a
    • extended by the fact of a break in the journey at some town
    • course, changed, but the content of his consciousness is
    • his journey, and something concrete emerges out of the
    • abstract idea of the journey. The travellers' inner knowledge
    • discussions on the Copernican world-conception. Of course on
    • under which man labours, for example, the illusion that he
    • knowledge in the course of his life, and especially in the
    • course of experiences which follow one upon each other which
    • at rest, you are in process of taking a real world journey! I
    • want you to be clear in your minds that something like that
    • proof of it can of course only be found in the actual
    • experience. Make it clear to yourselves that there can be in
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  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • into a cosmic stream which does not belong to our world. But
    • development when a human being pursues the normal course of
    • and concepts with which we build up our picture of the world
    • us to-day and our own place in the world. To begin with we
    • altogether from man. In reality, of course, this is quite
    • what we must bring home to ourselves. In this Nature that is
    • course of evolution, just as the oyster sheds its shell. But
    • spiritual beings of a lower order, are there, of course; but
    • the creative spiritual Beings who should live in our
    • within the human being. Try to picture to ourselves
    • creative principle in our time — lives inside the bounds
    • of course, the Elemental Spirits who have remained at lower
    • stages of evolution.) As we look into our inner being, we
    • the Spirit into our being through Spiritual Science and unite
    • the impulse of the Spirit with our inner life. Man has the
    • his being, and in our time the Spiritual does not draw near
    • of our contemporaries. Why are they scared? It is because
    • actually think that in a couple of hours or so they can
    • given. But it is of course only through Spiritual Science
    • pre-earthly existence? We may take the year of our birth and
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  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • complain that in the very colour of his room the man has been
    • is a certain limited sphere in our mood of soul in which our
    • appear as if what is seen here to be a demand of our soul,
    • and which so often in our existence affords us bitter
    • actually evokes the need for art. Perhaps ours is the first
    • discussion of which often springs from a source that has
    • the mood lying between those two boundaries. Our life of soul
    • a soundly-constituted human being. Our life of soul, when it
    • only if we are able out of our legitimate striving for the
    • well see how there is a source of artistic work which
    • another source of art. The source of which I have just been
    • conception. The other source lies in this — that secrets
    • people. Yet there is something that precisely from our time
    • Strictly speaking no colour, no line, appear in nature
    • he said the green leaf passes over into the colourful
    • absolutely different from what is presented to our senses.
    • When our perceiving is thorough, nowhere do we have the
    • brought back into a state of rest. The endeavour has been
    • inner offence had to be atoned for by our showing, on the
    • from nature its open secret, by ourselves separating again
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  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • The Sources of Artistic Imagination andThe Sources of Supersensible Knowledge
    • The Sources of Artistic Imagination and the
    • Sources of Supersensible Knowledge
    • our contemporaries that the human soul can so strengthen its
    • senses. All impressions of colours, sounds and the like are
    • were living in waves of tone and sound. The soul is outpoured
    • forms, colours. The seer starts from the opposite side. He
    • densifies the content of his seership to colours, as they are
    • in the life of the soul; he permeates what is colourless with
    • colour, he develops imaginations. It is important, however,
    • Theory of Colours about the material-moral effects
    • of colours, where he says that every colour sets free a mood
    • or condition of soul. With this mood the seer imbues colour
    • into what would otherwise be colourless and formless. When
    • the seer speaks of the aura and of colours in what he sees,
    • we should understand that he is colouring what he is
    • connection with the colour red; the experience is the same as
    • problem for every thoughtful mind, namely, peach-colour, the
    • colour of human flesh, which to sincere students has both
    • Nature and of Spirit. The seer experiences flesh-colour in a
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  • Title: The Foundation Stone Meditation
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    • Your own I
    • To the sensing of your own soul's being:
    • Your own I
    • On your own I
    • Our hearts —
    • Our heads,
    • Our hearts beget,
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • 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,
    • of Truth’ they are clouding their minds and are altogether labouring
    • the head of the new incarnation. In our present incarnation we have,
    • in our head, the forces that were connected with our body in the previous
    • ask ourselves: By what means are the forces contained in our present
    • possible? That is the question we must ask ourselves.
    • nourishment.’ He would, in other words, be investigating the nature
    • nourishment. He would be trying to discover the reason why certain constituents
    • it is there in order to nourish human beings but rather in order to
    • its value in the nourishment of human beings. There is a fundamental
    • to nourish human beings. Knowledge lives within us for another purpose
    • in our being. During our life between birth and death we accumulate
    • as we use grains of wheat for the purpose of nourishment. But remember,
    • of our efforts to get hold of truth, is to develop forces within us
    • between birth and death whereby our organism will be transformed after
    • independently of each other, that during the first three or four years
    • our organism into a head during the period lying between death and a
    • of forces that we take into our being in our life of knowledge and cognition.
    • in us in this realm of our being will begin to manifest in their essential
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  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • human soul, and that really it has only been in the course of
    • possible in the course of evolution requires an answer. We
    • that life can only run its course truly and favourably when
    • the virtues of which we have spoken: first — valour,
    • courage, but also in every other respect in such a way that
    • both these extremes. In the course of evolution, evil became
    • journeyed from incarnation to incarnation, by his turning now
    • the mean at once, he will attain gradually in the course of
    • evolution, by diverting his course now to one side, and then
    • something which is necessary. When in accordance with our
    • fourth or Graeco-Latin age, and that now in our age we are
    • hypocritical. Let it be clearly understood, that our moral
    • proper interest in objects and beings. In our last lecture,
    • primary to our devotion to this child? What is the first
    • condition to our educating the child? It is that we take an
    • preaching of morals. Our inner powers are also called forth
    • as regards mankind when we extend our interests, when we are
    • able to transpose ourselves with understanding into beings
    • being; and if, as anthroposophists, we set ourselves the task
    • of extending our interests more and more and of widening our
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  • Title: Teachings of Christ the Resurrected
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    • about this Mystery on many occasions in our more intimate
    • way only when we allow our soul perception to contemplate two
    • speak of this beginning we must make clear to ourselves that
    • them to have intercourse — if I may so express it —
    • present, with our ordinary consciousness, we do not know much
    • about these beings of the higher hierarchies. Our intercourse
    • course, be wrong to imagine that the meeting with such a being
    • were poured out into the human mind of that time and they
    • had intercourse with divine worlds. These dwellers in divine
    • Naturally, I cannot today during this short hour speak of all
    • The reason for this is due to the fact that in the course of
    • the course of earth evolution. And although we should not
    • clairvoyance he was able to have intercourse with his divine
    • is necessary for our time.
    • of a psycho-spiritual existence during his sojourn on earth.
    • been poured out into primeval wisdom. But within the whole of
    • made in our time we acquire but little real insight into the
    • first four centuries A.D., thanks to the remnants of old
    • stammering words, for our languages do not offer greater
    • extinguished. But ye can receive into your soul a certain
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  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • various phenomena of our existence will already have become clearer,
    • distinguish in the course of our earth evolution those leading
    • developed with the humanity of our earth just as it is —
    • Atlantean and our post-Atlantean periods. These souls have
    • path in our earth evolution as the rest of humanity; they
    • humanity, only at a higher stage, there are also in the course
    • these beings, in order to intervene in the course of human
    • human bodies as ours. At any time therefore a being may
    • such a being back through the course of time, perhaps we do not
    • our earth at the beginning of our era, Who was incarnated
    • spiritual sphere of our super-sensible world — this Being
    • latter can have the most varied missions on our earth, but we
    • is such a thing brought about in the course of human evolution?
    • of course be compelled to learn the language of this tribe; but
    • such until, in the course of human development, they could be
    • nor to any particular people; but when in the course of time a
    • possible in the course of time — let us say — for
    • bodies there existed immediate sources of strength, of
    • if you bring properly before the eyes of your soul this
    • For the astral body of man must of course be considered in a
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  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • over the course of the last three or four centuries, when the
    • of this awakening? We switch our will on, especially in our
    • body, in our physical tasks. These depend on the will. After
    • this goes on in our entire organism, our entire organism is
    • taken hold of; we are able to turn ourselves to the natural
    • world through our organism. And by what we experience because
    • Let us allow ourselves, once, to take up a
    • this even once we would never awaken throughout our entire
    • ourselves during our conscious life on earth with all the ideas
    • that we know only from our dreams. And one with such a problem
    • drive us to our actions, and in everything that we do from
    • morning until evening our outer life thus proceeds as it
    • which we know nothing. However, we would dream our entire lives
    • Thus we know our dream state only from the
    • of view to turn from our habitual everyday Guardian and awaken
    • not allow ourselves to think that, if we can wake up out of the
    • perceptive philosophers admit to, even in respect to our day,
    • there, is conjured up before our souls by the memory.
    • in our earthly life, could we not perhaps also, through further
    • course is based upon all possible associations dependent upon
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • riddles of life such as our relation to the spiritual world, evolution,
    • science, for example, our relation to the spiritual world,
    • and the tasks facing modern humans. The discourses will
    • inherent possibility in our own culture must be widened and
    • answer is that times have changed. What satisfied our
    • obvious as time goes on. Religion does of course answer many
    • Lourdes where she can indulge in the old ways and customs,
    • must be met with understanding and open minds. In our time
    • their course is not enough. That is an attitude that rather
    • bread, we must also give him something that will nourish the
    • world in wes that correspond to our time, and are therefore
    • what is to be done if things remain the way most of our
    • outlook must begin to pulsate like life-blood through our
    • Hebrews emerged the cult of Moses. In our time, it is Christ
    • that are streaming into our world all around us, this
    • that spring from our own culture.
    • spiritual world like new life-blood and permeate our
    • of our whole civilization. You must realize that spiritual
    • knowledge is in our time closely connected with the most
    • individual with inner strength, courage, and joy in life.
  • 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,
    • change must come about in our modern understanding and
    • wisdom came in ancient times is not our concern today; it
    • in cultural life. However, our discussion will not be from a
    • before pursuing our subject we remind ourselves of a maxim
    • spiritual science that the world accessible to our five
    • about us, perceptible to our senses and accessible to our
    • shall turn our attention to that which creates on earth its
    • such knowledge must of necessity influence our spiritual and
    • truly the stream of life. Our inner bodily nature is in
    • deposit them as nourishment along the shortest route within
    • outer world. And indeed our entire being constantly takes
    • when some of our contemporaries pass judgment on spiritual
    • the courtyard of his parent's house, the thought suddenly
    • seven tones in the scale, we have seven members of our being
    • that divide into four lower and three higher.
    • “above” and the four lower as the
    • form. The next member of our being is the ether body, which
    • phosphorus, and so forth, out of which our physical body is
    • system); fourth the higher astral body emerging from the
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • riddles of life such as our relation to the spiritual world, evolution,
    • has a close connection with the two succeeding discourses
    • back over your life you will realize how often suffering and
    • pain and suffering. It is brought forcefully to our
    • that divides our reckoning of time into two parts — the
    • understanding of our essential nature will also make clear
    • developed. The ether body is the second member of our being
    • also possessed by the vegetable kingdom. Our third member,
    • science has often indicated the interrelation of these four
    • members. The Pythagorean fourfoldness is nothing else than
    • spiritual investigator sees the human being as a fourfold
    • not least in our time. Modern natural science has not
    • that originally created our eyes could have resulted in
    • truth. You certainly know it in your higher consciousness,
    • do you become aware of your inner organs? You go through life
    • paying no attention to your stomach, liver or lungs. You feel
    • none of your organs as long as they are sound. You only know
    • of life. Hunger is alleviated by food; the food is a source
    • temporal and transitory. It is also the reason why our life
    • we absorb and make our own what lies beyond our own self.
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  • 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,
    • the sour s experiences gathered in the physical world. The
    • outside. By then our present planet will have fulfilled its
    • like ours. Earth evolution represents the cosmos of love; the
    • body, though it will do so in the course of evolution. The
    • its guidance, and we became conscious and aware of ourselves
    • original source. Lucifer kindled human enthusiasm for the
    • to ours. The absolute good on one planet brings part of
  • 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,
    • Our ordinary thoughts and will-impulses are also contained in
    • The fourth
    • person the crown of creation. This fourfold entity has always
    • These four
    • fourteenth years to habits, memory, temperament and so on;
    • between the fourteenth and the twentieth or twenty-second
    • the sixteenth year (in girls to the fourteenth). It is
    • meaningless. For example: “Fly beetle fly, your father
    • is away; your mother is in Pommerland, Pommerland, fly beetle
    • fourteen (in this case boys to sixteen), the emphasis must be
    • he forms out of the lifeless. Our materialistic age
    • are stifled and much that is unhealthy in our modern society
    • affected if the expectant mother is not properly nourished;
  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • riddles of life such as our relation to the spiritual world, evolution,
    • illness and health; we must confine ourselves to the question
    • In the course of centuries their meaning has changed,
    • these following four members: first, the externally visible,
    • astral body; and fourth, the “I,” or the center
    • four members are in reality four entities that are completely
    • externally visible aspect of a person's organism. The four
    • which means that when we are born we bring with ourselves the
    • contained in four separate bodies as the measure of energy
    • absorbed by our life processes to build up the organism
    • upon our capacity to become ill. Thus, health is conditioned
    • If our concepts and ideas about the world and life are sound,
    • transformed, fructifies life and becomes a source of healing.
  • 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,
    • our mind's eye mankind's whole evolution. Only then can we
    • person's being as consisting of four distinct members:
    • on his far-flung journeys as the little child learns from his
    • The fourth epoch,
    • in the eighth epoch, lasting up to the twenty-fourth year, a
    • Our dream
    • between the seventh and fourteenth years corresponds in the
    • to have it explained one must turn to its father. In our
    • seventh and fourteenth years is also the time to foster the
  • 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,
    • our attention to the four lower members of a person's being:
    • To answer our
    • physical body, and in the hours that follow, while the human
    • built by the astral body; fourth, the blood circulation, of
    • contains our mental pictures of the outside world. As long as
    • remind ourselves that human beings go through a threefold
    • abstract logic — and our bodily organs are concentrated
    • spirit, albeit not our spirit — whereas passionate,
    • To Hellenbach who says: “What possible concern of ours
    • as human rabble is our concern, and as human beings are
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • riddles of life such as our relation to the spiritual world, evolution,
    • source of strength and confidence. It is for people who wish
    • live it every hour of the day, and calmly be able to wait. In
    • ourselves placed in life, there we must seek it; then
    • and capabilities must first be developed. In our time this is
    • active in our eyes. We would be surrounded by perpetual
    • spheres of life a healing force, not only for ourselves, but
    • 100) were a sect that flourished in Palestine. In their monastic community,
    • pictures we ourselves produce are imprinted on the ether
    • originate from egoism, and we are now lifted above our
    • who can heal through the laying on of hands. Wisdom pours
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • riddles of life such as our relation to the spiritual world, evolution,
    • spirit-light, existing in the eternal world, that created our
    • ourselves that at death the human being leaves behind only
    • before our past life as objective observer.
    • journey. In fact, an essence or extract also remains of the
    • physical body, which is of course not something that can be
    • Take the case of a gourmet. It is not the physical body that
    • his sojourn in Spirit Land.
    • In the course
    • the doll lacks. This encourages the development of the inner
    • utterly wrong. As regards nourishment, if the child is given
    • left undisturbed, our primary concern must be to do what is
    • paramount importance from the seventh to the fourteenth year
    • the rest of a person's life. What matters here is of course
    • formed the organs, but now our task is to instill into these
    • right kind of authority. At this time, from the fourteenth
    • the right course if, rather than having something external
    • “I,” as a result of collaboration with his four
    • to expression as cultural interest and courage. One could
    • are at our disposal. As long as a person is obliged to direct
  • 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,
    • thought to be some Und of sect that flourished in the early
    • existed in the Occident since the fourteenth century, and
    • known — made journeys at the end of the fifteenth and the
    • beginning of the sixteenth centuries. On journeys through the
    • In fact, right up to our own time, it has been impossible to
    • still exists, and has done so since the fourteenth century.
    • discussion in our circles To be initiated means that
    • that exists behind our physical world. The physical world is
    • Nature retains her veil, despite our clamors,
    • this fact that we have preserved up to our own time a
    • different method. That is why in the course of centuries and
    • you find yourself. Wear the clothes that are worn generally,
    • far-reaching world knowledge. In the course of time more and
    • ordinary knowledge of what he encountered an his journeys
    • attained in the course of long training and development.
    • you know the sun moves forward in the course of the year.
    • The fourth
    • represent a small part of the fourth stage: The quest of the
  • 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,
    • knowledge. Art was to him something holy; he saw the source
    • Egypt, India or Persia, or to our own Germanic origin,
    • performances. We can conjure up before our mind's eye the
    • arts; he saw this as a powerful means of pouring into human
    • sphere of art; he wanted to pour into every soul the impulse
    • an existence that goes on and on, at the same level. He pours
    • physical, would have the courage to take on a cultural
    • race that preceded our own — a humanity that existed on
    • continent. A scientific journal, Kosmos, recently
    • hoard of the gold of wisdom that had once been a source of
    • courageously and died on the battlefield is regarded by
    • concerned ourselves with the Holy Grail in the previous
    • Wagner an inkling of the great teaching that flourished in
    • also the source of a Christian belief that life will
    • Barbarossa journey to the East in search of the original
    • wanted new life to pour into the Christian festivals, which
    • came down to us and lives in our world. When we are worthy,
  • 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,
    • scientific point of view, it will be easiest if, in our
    • actual writing of the four Gospels and Scriptures in the Old
    • Christian faith, turns to the four Gospels known as the
    • for centuries has been considered a source of Truth, can
    • In regard to the fourth Gospel, the conclusion is drawn that
    • must ask ourselves how it came about that no one for
    • the Bible had been inspired by a higher spiritual source.
    • our being, our spirituality. What builds our body comes from
    • substances that surround us; likewise our inner being comes
    • Just as it is true that our body is, as it were, a drop from
    • the sea of material reality, so is it true that our soul, our
    • external being has altered in the course of evolution, but
    • did not know before; through our will we become capable of
    • at what we understand today, at what our will is capable of
    • we possess such forces, our will grows stronger; it reaches
    • higher stages of development and we become aware that our
    • Our clear waking consciousness developed from it. At the time
    • In the course of time the initiate will lead a great number
    • why this knowledge is essential in our time. I will mention
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  • Title: An Impulse for the Future
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    • indications for later activity in our souls, seeds for the future
    • pour in, demanded first the transition through abstract
    • spiritual ur-source, so that by going through the coldness of
    • Thus was it with the French Revolution and also the world wars of our
    • must say to ourselves: the contemporary world is full of ideals
    • – and when we ask ourselves: Is the representation of these
    • course of human development and the justification of such a principle
    • able to receive from the new occultism in the course of time, then we
    • occultism about which we have often spoken in our circle.
    • our view only towards something positive, only toward something which
    • a reality. Realities in our sense are only the things which primarily
    • been created in the sense of our stream for this endowment; thus in a
    • own recognition of our spiritual stream, and thereby the sovereignty
    • within this branch of our
    • within our spiritual movement will be placed with the corresponding
    • of course not be expected to adhere to such a way of working. For
    • into being – if our time with its peculiarities allows that it
    • of our endowment, the branch for Theosophical Art, should create a
    • branch of our endowment. And the other branch will do its duty in the
    • our culture from the spiritual world. Spiritual life must be the
    • Maximum number of matches per file exceeded.
  • 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
    • becomes the physical basis of his existence. But rhythm courses into the
    • knowledge. Art was transferred to its own world. Religion, the source of
    • sources, commandments willed by the spirit. The spiritual life, the
    • course of civilization toward the West, trade first becomes an independent
    • If it proves to be capable of this task, the East will say: “Our life
    • once flowed into brotherhood. In the course of time, this disappeared; the
    • we behold with understanding the cosmic Word whose descent our
  • Title: Contrasting World-conceptions of East and West
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    • are, to begin with, connected with the world through our
    • our senses, and a certain soul-activity within us
    • which we can study our waking life and all that it
    • we do not only live in the world during our waking condition,
    • but also when we are asleep. During our sleep, we live outside
    • our body with our Ego and our soul, in an environment, which
    • ourselves: How are we connected with a world which is closed to
    • our ordinary consciousness? How are we connected with it, when
    • human being belonging to our so-called civilised world must
    • that ancient culture which developed and flourished in the
    • developed through our education, and what we have learned
    • through our life in the external world. At first, it seems
    • obvious to our ordinary way of thinking that we must be
    • educated, for we must learn to form our thoughts on life. If we
    • us by our own effort this art of forming thoughts about the
    • encourage thought-efforts, they did not induce man to form
    • This life of thought was not like ours, which makes us (please
    • comparison) grow hot inwardly and perspire in our efforts to
    • which we must make in order to construct our thoughts. From the
    • from ours. When we are asleep now, we are forsaken
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  • Title: The Mystery of Golgotha
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    • us now transfer ourselves upon the Sun. There, the so-called
    • the earth. Of course, they did not have the same appearance,
    • sea, which were then poured into a number of vessels.
    • beings who poured out the souls from above were those who had
    • than that of Man so that they could pour one part of their
    • come from a common source. From the Moon-Spirits man had
    • spirits. One of these Fire-Spirits was called upon to pour out
    • the whole Earth was able to pour out over the whole of mankind,
    • a part of the great Fire Spirit who had poured out his drops on
    • Nazareth had entered the whole Fire-Spirit, the one source of
    • The Fire-Spirit that poured his sparks into men is this Divine
    • about by the drops poured out by the different Moon-Spirits,
    • the unity among men was brought about by the Spirit poured out
    • poured out by Him will all be absorbed, so that when one man
    • follow a course of development leading to goodness.
    • beginning there existed a Divine Word that poured out its drops
    • lived in the bosom of the Cosmic Father hath become our guide in
    • his three days' sojourn in the higher worlds, the initiate
    • experienced the whole course of mankind's future development,
    • But as surely as this power of egoism is the source of treason,
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  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • The Year's Course as a Symbol for the Great Cosmic Year
    • YEAR'S COURSE AS A SYMBOL FOR THE GREAT COSMIC YEAR.
    • you can meditate in your soul, because long explanations would
    • year, to follow certain great laws governing the course of
    • to a new one is celebrated in our part of the world in the
    • processes which we perceive through our senses. We know that
    • eyes of our “clever” modern people appear as
    • through our senses. Let us now look upon the so-called lifeless
    • pertaining to our so-called lifeless, an-organic, purely
    • during the course of the year in a definite region, but shall
    • endowed with consciousness. Let us now turn away our gaze from
    • this consciousness of course differ from the laws which
    • parallelism between our consciousness and, for instance, the
    • because our daytime consciousness, not our night-consciousness,
    • us say that during our waning daytime consciousness our Ego and
    • our astral body are within our physical body. I have already
    • explained to you that in reality this only applies to our blood
    • permeate all the more the remaining parts of our organism.
    • to the other side of our being. Our lower nature is awake
    • during the night, when our higher nature is asleep, and this is
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • four members are united, yet in sleep they are separated, so that on
    • things in detail, we have to put them before our soul once more in their
    • immediately, if you observe your seeing not superficially, but in a
    • more intimate way. You only have to call to your mind, if you can, while
    • 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
    • first have to make it clear to yourself, while looking at this large
    • meet our whole human constitution, our-whole inner situation depends,
    • three to four times. Only after the fourth, having been asleep, the
    • force is still so strong after the fourth day, that the whole matter
    • is so much strength existing, that it comes in a fourth time and can
    • so, but I say it as an example) there would have been already four impacts
    • the fact that our pulse beats four times, while we inhale once. The
    • head and imparts to it the four times slower beat. That which comes
    • to expression through the four times faster beat of the blood circulation
    • four times slower pace of the head has in its working all that which
    • the impression is happening, four times an attack of dissolving is made
    • on one. And that is the reason that we have to sleep four times over
    • which is four times slower than the one we find when we go, for example,
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • about our present time. The day before yesterday, as you know, I spoke
    • this time. Man needs nourishment to sustain himself. He has to take
    • exists in our environment. Let us look at first other things, which
    • receive from our surroundings, as it is as light. But also the foodstuff
    • and the air must undergo powerful changes inside our organism, so that
    • they can satisfy and become human, so to say, inside our organism.
    • into our digestive apparatus. I don't have to characterise here the
    • ourselves and assimilating them, they will already be somewhat changed
    • in regard to what they are in our surrounding outside. The foodstuffs
    • our organism. We can work at the substances, that present our food in
    • can occur there, what happens to the food when we bring it into our
    • stomach and from there into our digestive apparatus. There the foodstuffs
    • Where we add to our meals salt, which is already of an outer mineral
    • exterior way inside a laboratory. But everything that gets into our
    • In our cooking we accomplish
    • on. This is done more thoroughly through our digestion, so that —
    • where our foods have undergone a certain inner development until they
    • We cannot tolerate in our human organism a continuation of that kind
    • us our own laws. We cannot, let us say, eat cabbage, cannot let it arrive
    • during the digestive process at our villous intestines so that the same
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • into the spiritual world, ours is indeed the time of an important transition.The
    • one can acquire as knowledge in our time through spiritual research.
    • no longer in the future. Of course one had in those olden times also
    • illnesses ,which are throughout related to a lack of light. Of course
    • — approximately, of course — who can be exposed to light
    • light that we absorb through our skin, throughout our whole human being.
    • During that old light-filled age, which preceded our dark age, men were
    • more, as it was taken up in the old light ages. We enjoy ourselves today
    • the trees of the woods gave to him. For him that was a source of being
    • dead light. With our abstract joy of the woods, with our abstract joy
    • rubbed it in the right way in your whole human being, then you will
    • a pin. Of course, you cannot kindle it with a pin — that is, with
    • and that through the kidney-system such effects take place — four
    • to a diagnosis in such a way that he likes best to trace down the contours
    • It is, of course, dreadfully
    • a row! It is, of course, something dreadful: but it is so, we have to
    • our present time. And we will experience them still more if people don't
    • is the reaction of the dark age, which does not belong in our time.
    • But it is, of course, terribly difficult to come to an understanding.
    • of his Faust. It was really provoking for Goethe, of course! So one
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  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • connect ourselves inwardly with the soul-stirring events of our
    • 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
    • predetermined?” Can our freedom exist under such
    • happen in the way they would be bound to happen without our
    • course of events with our own will as much as we can. In short,
    • without this latter assumption we cannot maintain our world
    • runs to some extent through all our intellectual endeavors.
    • who supposed that all the events we are involved in through our
    • actions and our willing are strictly predetermined, and there
    • contrary, human beings can intervene in the course of evolution
    • show that with the concepts at our disposal we can prove one of
    • and influence in one way or another the course of events when
    • Our
    • This time we will deal with our subject in very slow stages. I
    • infinity, our thinking becomes confused. The problem arising
    • This brings us to the realization that our concepts cannot
    • infinity, for you cannot use your concepts where limited
    • encounter something that throws your concepts into utter
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  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • drawing your attention to the full significance and difficulty
    • approach a problem of this sort too hastily with our ordinary
    • the first place we use our thinking only for the physical
    • are back at our starting point again. The strange thing is that
    • where our thinking is concerned, we do not notice that we
    • course of the planets and eclipses of the sun and moon. In
    • apart from our own life situation, for instance, Goethe
    • to move first, accompanying the striking of the hour with a
    • shut in again for an hour. People told an ingenious legend
    • This draws our attention to an immense temptation for the whole
    • mentally confused then, we are bound to become confused in our
    • thinking now if we want to judge our actions by asking,
    • say, of course, but the folk tale does say that the clockmaker
    • clockmaker and not consider the consequences of our actions.
    • spiritual world, when our souls are stimulated to do a
    • etheric body within our physical body, there is also a
    • certainty if we want it, by really opening our souls to its
    • influences. Then we have to stop and give our full attention to
    • This, of course, is difficult. Yet we are constantly
    • glad if he had enriched our German language with a masterpiece.
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  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • will of course apply to every possible level of life. So let us
    • would be set as homework in the course of the year. All his
    • your class.”
    • and homework in the course of the year, basing it on the
    • you will achieve excellent results with your class. I see with
    • a definite disposition, and the interaction of our different
    • schedule, and worked out the subjects you will give your pupils
    • that.” “Well, what do you intend to do with your
    • successful. Of course, some of the pupils in their classes
    • course, he noticed what the headmaster had as it were
    • is certainly quite a difference between your methods. And
    • cannot know until afterwards whether your resolves have been
    • pledge yourself to this and depend upon it, then even if you
    • was appointed. And things ran their course until one day it
    • mistakes happened in the course of the work my pupils and
    • year, and our working together is not affected by the mistakes
    • actually were, and tell ourselves we made mistakes that
    • What is important is that we realize that we ourselves are
    • sound like prophets to me. If I were a god, I would of course
    • schoolwork in four weeks time, and I have every confidence in
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  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • before, I drew your attention to the fact that at the beginning
    • the course of the centuries up to our time would have been
    • universal configurations that will of course be connected
    • of the third or fourth century speculating on the
    • concerning things that have to happen and our recognition that
    • they really ought to happen are not our speculations about
    • is that we should extend our view beyond what lies on the
    • 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
    • our past achievements, looking at a successful or
    • unsuccessful deed of ours with equal objectivity.
    • consciousness regarding everything to do with our flying and
    • our acting out of necessity. We would be bound to be
    • to necessity eliminate our consciousness.
    • in our case above. On the contrary, we could say,
    • our actions cannot be other than free. If a ball that I struck
    • impulse I gave it and directed its own course accordingly. The
    • because it has not worked out, it is absolutely true that our
    • out, we cannot see the further development of our soul in as
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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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    • have a few things to add to the four lectures on freedom and
    • us take another look at one of our basic truths of spiritual
    • of four members: the physical body, the etheric body, the
    • astral body and the I. If we confine ourselves to what
    • is given, we can state that in our ordinary waking condition we
    • have in the first place the physical body. We know our
    • observe it externally with our senses, and everyone else
    • that he could mean your I. He can only mean his own
    • falling asleep and waking up.” Then of course we would no
    • regard to our true I as though we were to strike against
    • the resistance of our physical body. We know, don't we, that
    • the process of waking up consists of our I coming into
    • our physical body. (Our astral body also does so, but for the
    • coming in feels like hitting our hand against a solid object,
    • engenders is what brings about our consciousness of our
    • I. And throughout our waking day we are not really in
    • possession of our I, for what we have is a mental image
    • of our I reflected back from our physical body. Thus
    • reflected. Thus on falling asleep our I would really
    • disappear. Yet in the morning when we wake up, it enters our
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  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • our discussions, that is, of the social question. Tomorrow,
    • special significance in our time. In our time if a faint
    • our materialistic culture. There is a great difference
    • that in the course of recent times, until well into the
    • pleasurable anticipations of their earthly sojourn.
    • and souls of our youngest fellow citizens has contributed
    • melancholy expression seen in our youngest children, in their
    • ourselves, in those, that is, who speak with the dead. And
    • abstract to the concrete. Then because you yourself go from
    • now picture to yourselves . . . you need only picture it with
    • hard to understand. But he who faces our times honestly will
    • sounds, and then find ourselves obliged to penetrate more and
    • our language and in all West European languages,, so that in
    • what they understand by our word geist, and on
    • Geschti, and so on, a sort of vapour issuing from
    • some opening: this would be the concrete conception. In our
    • “Look at the course of human life: from birth to the
    • principally into activity, then till the fourteenth year the
    • from the outside developing through the course of his life
    • awakened in your soul a feeling of the difference between
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  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • disturbing our times, it is because the essential thing for
    • importance to our contemporaries as such in this problem
    • movement, and for this it is necessary to make ourselves
    • spring from subconscious sources in human relationships to
    • become an essential part of our schooling.
    • these problems than most people can develop my reason of our
    • turning our attention to the development of language, till
    • a culture with imaginative conceptions. Our culture must be
    • with imagery such as we have for example in our group, the
    • When earthly life takes its source healthily and not
    • too. A great part of our verbal education did not exist
    • matters which we must make our own from now on into the
    • merely as a means of making ourselves mutually understood is
    • There is of course an enormous difference in the soul life,
    • ourselves in the economic life, what feelings we unfold in
    • for ourselves, depends upon the fundamental constitution of
    • our soul, is essentially the mute preparation for many
    • concerns is actually non-existent. Our concepts indeed are
    • question in quite a different way it in our language we had
    • ourselves understood and express things in language. So it is
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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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    • judgement comes about merely because one refuses to go into the sources
    • is that just in the case of those who make the most earnest endeavours,
    • feature of our time; it it is a feature of our time to which attention
    • must be paid particularly by those of us who try to take our stand on
    • that should arise in our time is nevertheless extraordinary. This rejection
    • of the world. Within our own ranks today far too many are to be found
    • At the outset of our
    • This article gives a picture of the gradual trend of behaviour on the
    • That is the tragedy, the fearful destiny, of our time, that men indeed
    • in feeling and ask yourself: where does it come from historically? If you
    • excel is just in our freer use of the senses and in a quite definite
    • animals in the emancipation of our senses and in their freer use where
    • the outer world is concerned, also in being able to pour will into our
    • Spiritual Science, we deceive ourselves in a certain respect concerning
    • or they have received the information from any doubtful source: what
    • same colours as he does. He also thinks — if he can think at all
    • our Groups. A coachman was waiting there whose horse refused to answer
    • of its own shadow. He of course saw the horse's shadow thrown on the
    • than the whole mass of mankind are obliged to do in the course of this
    • I once expressed this morphologically in a different way drawing your
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • felt precisely in opposition to the most earnest endeavours in world
    • opponents of the endeavours of Spiritual scientists today is not to
    • of phenomena there is spirit, spirit, spirit. I have always called your
    • they are connected with something besides. And now we will turn our
    • certain ways with his ordinary mortal reflection he can endeavour to
    • man would go beyond the ordinary point of human endeavour, and develop
    • his behaviour, only an enhancement, as it were, a facility in becoming
    • of thing today not only against our Sairitual Science but against all
    • man-made endeavours towards producing a human being who sees a spiritual
    • necessary to be quite clear about the sources of these things and the
    • described. Now, naturally, I cannot read out to you for hours at a time
    • your attention to something in this direction, namely, the attitude
    • governing factor in official circles you must keep consciously in your
    • intelligently without saying to yourself something which it is true,
    • by the fact, the significant fact, that it is just our Spiritual Science
    • keep men from the supersensible knowledge that is a necessity for our
    • spiritual tide, would be greater than all the rest of evil beside. Our
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • From our considerations
    • of yesterday you will have seen how easily the whole course of human
    • for once call up before our souls some results of Spiritual Science
    • before our souls the following—that as man is placed in the world
    • 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
    • Atlantean epoch and the fifth, our present one, the post-Atlantean.
    • fourth post-Atlantean period, gives us again even though in another
    • events of our time, the consequences of which—one can already
    • as it were, grow in the course of evolution, into whom he will have
    • then to a certain extent a change takes place in our contemplation of
    • the mineral and plant kingdoms, as well as in our view of the connection
    • as I told you that today in the natural course of evolution man passes
    • you ought to understand that of course when picturing these conditions
    • nose in our physical men, the etheric nose not being sufficiently developed.
    • there wandering round our earth animals that on dying left plantlike
    • only to be found in other worlds. They could not flourish in earth existence.
    • would actually constitute our world. Imagine the world looking as it
    • were you able to fly yourself, if you had no need of earth under your
    • if you could only follow the world with your eyes when awake it would
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • hindrance. These two things are leak of courage, lack of strength where
    • from the spiritual world. And with the courage and interest to receive
    • all too easily that after some time he ruins his whole endeavour, brings
    • this fact, we may be able to recall a basic truth of our Spiritual Science
    • in mind our entire life in its alternating states of sleeping and waking.
    • our body when asleep, we are poured out into the surrounding cosmos.
    • In this way when we are sleeping our consciousness as a man is slight.
    • dreamless sleep, then our consciousness is so inconsiderable that we
    • In sleep, with our ego and astral body we are outside the physical body—no,
    • we should bear in mind that our body is tremendously rich between going
    • because our consciousness is then weakened, because our sleep-consciousness
    • and astral body force ourselves—if I may express it thus—through
    • the same things to begin with in which we are when making use of our
    • and plunge down into our physical body and etheric body. We are still
    • connected through our ego and astral body with the world surrounding
    • relation of our soul and spirit to our physical and etheric?
    • You see, for our present
    • Our body, that is to say, has a certain characteristic where these experiences
    • are concerned. It may be said to weaken these experiences. Our body
    • world; we perceive only what has been weakened by our body and not our
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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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    • of Golgotha we shall have our attention drawn above all to the impossibility
    • true: “And if Christ be not risen then is our preaching vain and
    • your faith is also vain”. In other words, it is necessary for
    • of reason, might break our hearts because it represents one of these
    • But next we have to look at the other side and say to ourselves: And
    • human birth, then punishes bad and rewards good actions in the course
    • in the course of nature, the just can suffer, can be brought to misery,
    • in human life, as the course of natural events in which won is interwoven.
    • For it must not be forgotten, again and again we must remind ourselves,
    • life, as this life developed in the course of ages, highest life brought
    • can put it thus, that had a man been able, at the point in our reckoning
    • beginning of earth evolution took the course of the impulse which the
    • countries of the fourth post-Atlantean epoch, known to us as the Greco-Latin
    • men by the time the people of the fourth post-Atlantean period had already
    • of the journey of Christianity up through the southern lands to the
    • south during the fourth
    • the fourth post-Atlantean culture stage, the fifth post-Atlantean culture
    • stage; (cf. R XLVII.) we know that the fourth post-Atlantean culture
    • of our era after which it still goes on; we live now in the fifth post-Atlantean
    • culture epoch. Take any point of the fourth post-Atlantean culture stage,
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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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    • which she shared in our work you will have been able simply through
    • Those of our friends who
    • our hearts. Those who have now had the opportunity of knowing this personality
    • day she was deep in many great ideas about our world-outlook—those
    • with her (as I said, I need not labour this) will send their thoughts
    • where henceforth our good friend will be. They will be following her
    • with in the spirit of our world conception, in times when the friend
    • follow only with sorrow, what our Anthroposophical development wills.
    • friends, we will rise from our seats.
    • encouragement, giving them strength; so that when these souls know what
    • ours, this age of consciousness, it is necessary for all this to be
    • it is already necessary today to make clear to ourselves what actually
    • that the human race has really developed, really changed, in the course
    • body we have to count on our body as an instrument. Man would simply
    • masses of our forefathers (which means of ourselves, for in our former
    • in the course of history. Something different had to come and the different
    • course of human evolution the fact once came about that at a certain
    • in the physical course of earthly evolution that is incomprehensible
    • nature. And it is only honourable to admit that the farther men progress
    • upon which the flourishing of science depends, the more the understanding
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  • Title: Regarding Higher Worlds
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    • a result of a wish from your chairperson we shall speak today
    • the soul, but rather a certain development of our world of
    • impressions, our feeling-world, a certain inclination, we could
    • scientific or occult methods, we can build in ourselves a
    • penetrate the Higher Worlds, how we can with our own spiritual
    • our next lecture: “What is self knowledge?” Today
    • and cultivate the connection between these worlds and our
    • worlds exist beside our own; the so-called astral and
    • journey between death and a new birth. You know that after the
    • our physical world just like a sponge is penetrated by water.
    • The only difference between both these worlds as opposed to our
    • physical world is this: our physical world is perceived through
    • the tools of our body, and for us this perception of the Higher
    • needed for their perception. As real as they are within our
    • world, just so real their activities play continuously into our
    • existing in our surroundings, beings which can't be grasped and
    • understood by our senses. The astral world contains not only
    • realities which play supersensibly into our environment; it
    • our physical eyes. Their major mass is the astral body.
    • our physical plane which belong to the various kingdoms of
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  • Title: Goethe's Relationship to his 'Faust'
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    • gradually into our soul, that it becomes larger than all which
    • towards despair in the power of his four faculties and so on;
    • four faculties, gropes towards magic, and so forth. However,
    • point. In this rebellion against the four faculties, this grope
    • order not to be misunderstood, harbour a particular
    • yes, you have brought about this or that in your thoughts, you
    • are, in our search for a relationship to things, subject to
    • illusion. Only through this, that we strain with all our all
    • power to protect our consciousness, disallowing it to be
    • — only in this way can we work our way through illusion.
    • our worldly thoughts and every experience, in simple
    • keeps pace with our constitution. We seek in us, through a
    • that, we know that every moment we dive into ourselves, we are
    • ourselves with common sense and dive into the mystical and
    • our quite normal development. Not continuously coming to terms
    • with the danger of illusion in our soul-life, we may not be
    • lives in our soul. We couldn't become wise or clever through
    • through our entire life. It works in such a way that that which
    • develops forwards carries that which withdraws, bringing our
    • origins of our forces.
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  • Title: What is Self-knowledge?
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    • Yesterday we had an open lecture in which we occupied ourselves
    • theme to which we will apply ourselves today relates in a
    • the Higher Worlds, running parallel with development of all our
    • must remember to differentiate between these four members of
    • ourselves. Here we discover all possible kinds of
    • advancement on your life path, is good; everything which holds
    • evening, going through your ideas and experiences, how much of
    • your inner soul everything which is caused from the
    • when-and-where of your birth.
    • throw out all these images from your soul life. Try to ponder
    • and time in your life between birth and death. As a result you
    • you want to examine yourself, learn to know about yourself
    • through others — through your surroundings. Thus we are
    • should, in order to get to know our “I,” encourage
    • we endeavour to develop this open perceptive sense towards the
    • tenor of our own time, let's try to clarify what, in the most
    • manifold ways at our disposal, is the most unusual in our epoch
    • this self-knowledge, which directs us from ourselves towards
    • our surroundings. Learning to know this outer world, we try to
    • crystallized in ourselves as a result, we will recognise a
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  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • forwards a few things about our building, so that our friends may find
    • if brought to the consciousness of our contemporaries in the right manner,
    • with the housing of our activities, every detail of form and figure
    • day conception of the world. Our modern age is not concerned with creating
    • our most recent times. Or, on the other hand, the element which is to
    • of life in course of formation. modern humanity has not much living
    • humanity as a whole, has in a one-sided way grown up round our social
    • are afraid of the inpouring of the spiritual, which can only manifest
    • in our human civilisation in the form of pictures; they dread it. But
    • our civilised life will never be raised until men's hearts are once
    • of the different effects produced by the contours of the building, seen
    • from the neighbourhood.
    • of course necessary to so plant the outer architecture that it might
    • produce the right effect from the different points of view in the neighbourhood.
    • structure forms, and to discover organic ones. Of course those people
    • he himself really makes the endeavour — which very few people will
    • I should like to draw your
    • when our movement still had many people in it who were full of sectarianism
    • persons who came into our movement from co many different quarters,
    • in the forms, (though of course all this is only a beginning) an attempt
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  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • approach it from the inside and will try to bring before our mind the
    • our view that which shuts off the space above, the first two pillars
    • you see the first pillar and I want to call your special attention to
    • from above, and when you picture to yourself how
    • an understanding of what is meant, then you will of course be wrong
    • to abide by such nomenclature would of course be most inartistic. The
    • the third and fourth pillars together with their architraves. We shall
    • the simple forms to the more complicated. You see here that the fourth
    • We will now see the fourth
    • But I must draw your attention
    • that VT identify ourselves with the real principle of evolution in nature
    • the course of evolution through any form of metamorphosis we should
    • you will feel yourself forced from a certain point onward. Through this
    • of evolution you feel yourself forced onward to mould not something
    • the simplicity of the first form you will say to yourself “here
    • one traces evolution through Art we identify ourselves with what evolution
    • This is the main impression produced by our Building that it indicates
    • It was of course a drawback
    • that the Saturn etc. These things that have a mystical flavour with
    • which the mind can act a pretty play had to come to an end. In our time
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  • 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
    • at the initial stages. To allow form to appear as the creation of colour
    • from colour, can really only be at the very beginning of its development.
    • expression, yet the time has come when a spiritualization of our cosmic
    • a right sense for the world of colour we find something truly world-creative
    • 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
    • colour.
    • 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
    • out into the space in which the colour is manifesting, to follow the
    • colour; to look at red calls forth a feeling of being attacked, as if
    • colours. Colours have also a certain relation with that which can be
    • formed in colour, if we are able to draw the form out of the colour.
    • has to do much less with single colours at with what the colours have
    • and exchange of activity between the colours, an entirely new world
    • of speech and interplay of: colours, if me are not. able to perceive
    • colours as ocean-waves rising and falling, and at the same to perceive,
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  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • that the transition from the fourteenth and fifteenth
    • significant and suggestive incision into the whole course of
    • to our fifth post-Atlantean epoch in which we are now living,
    • out of which flow the impulses for all our knowledge and all
    • our action, and which will last until the third millennium.
    • to an end with the fourteenth, fifteenth centuries, of which
    • colourless theory. In the souls of men in the earlier
    • course of human affairs had now to die out. For this reason
    • freedom was not taken hold of until this fifth epoch of ours,
    • Our joyful day should see you here.
    • Whom your good father, wrestling yet,
    • And you yourself, a young men then,
    • Here a brief while we'll rest us from our straying.
    • reached a definite condition and colour, the result was
    • penetrate to the sources of life, to unite his own being with
    • ’Tis but some sport, some phantom of your
    • To be a future fetter round our feet”
    • “When in our narrow chamber kindled
    • means that we find our will transformed, so that we know that
    • ’neath our feet?
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • Walpurgis-night dream. This of course applies only to the
    • calamity, Faust is to be seen full of vigour walking with
    • like your here to set against against this, something purely
    • who knew something about the matter said: I suggest, your
    • naturally the physical body of those who make this journey
    • to make this journey to the Brocken (the time for it is the
    • this way the Brocken journey is carried out in spirit. It is
    • In the realm of dreams and glamour
    • I draw your
    • glamour,
    • Thither where our aims are centered
    • All our hope, and love and longing
    • course, to the Will-o'-the-wisp:
    • course, who is to be corrected, but the mistakes made
    • But mow our
    • he wishes to get to what is really evil, to the sources of
    • The smoke with lurid splendour lit
    • to many. For, in Evil, is revealed the source of much that
    • the source of much that is in the world could be brought to
    • in favour of burning witches.
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  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • the second part of “Faust” stand before our souls
    • understanding in our approach to this deepest manifestation
    • of Goethe's his spirit we may now call to our aid the already
    • Something that should not, cannot, surprise people in our
    • Jakob Boehme. It was already living in his discourse on
    • particularly, when Spiritual Science can penetrate our
    • course, confuse it with what Goethe sought to denounce
    • — in the fourth post-Atlantean epoch. This is what he
    • milieu in which we now find ourselves is changed by
    • the time: Why, yes, certainly an an idea, as your idea, you
    • the idea. You created the idea of your own boots, but it was
    • the shoemaker who made those boots of yours, You cannot say
    • you made your own boots, though you may have created the idea
    • ideas that savour rather of the tavern, such as: Ah, we
    • end he had recourse to what he knew from Paracelsus, whose
    • processes. It is easy, of course, for the modern man to say:
    • of such a man. There are, of course, still men today who have
    • source, either represented pantheistically or existing in
    • attention to the fact that here, in the passage of course
    • words acquiring their special colouring from this fact:
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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
    • course of years, we need reflect only upon how the Greek
    • remind yourselves of how the moment Mephistopheles mentions
    • spiritual world immediately bordering on our physical
    • because between the world that we observe with our senses and
    • understand with our intellect, and that world from which the
    • ahrimanic force, belongs to our world of the senses, but as a
    • perceives, beneath the foundation of our world of the senses,
    • from which our sense-world is drawn. And Faust is to become
    • yourselves the coming into physical existence of the human
    • germ-cell before impregnation, and let us ask ourselves what
    • at war with Carthage. Nicias is in favour of the Romans and
    • Sun and Moon, are again divided in the same way as our
    • Earth. We divide our Earth into:
    • Plutarch lived in the fourth epoch, of Post-Atlantis,
    • when we apply our own way of reckoning and correctly
    • have made their evolutions up to the time of the fourth
    • when we take our Earth upon which we are still evolving, and
    • still working — working on into our own time. And those
    • mysterious, as very full of mystery. And our modern destiny
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  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • about the fourth — that is, the Graeco-Latin time; and
    • about the fifth, our own time, which began about the year
    • things have become rather vague and obliterated in our time.
    • the human being of the fourth post-Atlantean epoch. We human
    • Death to the life of the fourth post-Atlantean epoch. Why so?
    • unconscious. (We emphasised this more than once during our
    • cosmic order, must betray their presence to our
    • preceding epoch, — that is, in our case, the
    • endeavour to had our way into Goethe in a more intimate and
    • mankind. At the same time, endeavouring as he did to compare
    • backward in time and let his soul dive down into the fourth
    • Invocation Scene at the Imperial Court, and then the Scene
    • the scene at the Emperor's Court, and finally appears in its
    • himself at the Emperor's Court: “I scent the Witches'
    • ask ourselves more precisely: “What is the meaning of
    • the magic look-glass. As I have often told you, our thoughts
    • Invocation Scene at the Emperor's Court, the thing goes
    • the Invocation Scene in the Emperor's Court —
    • fourth and fifth post-Atlantean epochs. We are here touching
    • on very thin ice in our time if we were to indicate them, let
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  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • this in relation to Goethe's endeavours in his Faust,
    • down into the impulses of the fourth post-Atlantean age,
    • the fifth post-Atlantean epoch — our epoch — will
    • the impulses of the fourth post-Atlantean epoch, which had to
    • time. We need only turn our gaze to the Christ-Impulse
    • fourth post-Atlantean period. This period began with the
    • Thus, of the 2160 years of the fourth post-Atlantean epoch,
    • 747 years had to run their course before the main impulse
    • precisely in this fourth post-Atlantean epoch. Has not the
    • the fourth civilisation-epoch of Atiantis-in the middle of
    • so-called “course of Nature,” as Birth and
    • post-Atlantean time — in the fourth civilisation-epoch
    • in our epoch, in the fifth, human beings will have to grapple
    • place these things before our consciousness. He who desires
    • fourth post-Atlantean period, these Beings were still
    • principle, is among those endeavours which we must attribute
    • — than did the backward Spirits of the fourth
    • more make clear to ourselves, what was the nature of the
    • the fourth postAtlantean epoch. For we shall then be more
    • able to understand what is the nature of their efforts in our
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  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • that there is anything in the course of Goethe's development
    • capacity for self-knowledge, From our studies during the past
    • this way — (we wish our understanding of these things
    • spiritual creators we have this stream which I will colour
    • go on to ask what man would be like in the course of his
    • that in the course of his earthly development he should
    • with it in enhanced splendour, He would have been able from
    • tour, for himself, for his knowledge, for his art, we begin
    • with his endeavour to depict in Faust man struggling towards
    • and course of your spiritual life. And I have seen that you
    • offered by the rest of nature, in order at length in your
    • would have lived within you from your earliest youth.
    • been obliged to produce a spiritual Greece in your soul,
    • and to supply by means of your imagination what did not
    • exist in your surroundings.”
    • believed that one could do better by endeavouring to clothe
    • on his honour — I put it thus strongly on purpose
    • which to grasp it. All that our pundits” — this
    • “all that our pundits think, write and print about
    • course than the ordinary life of waking consciousness. This
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  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • extends more and more widely, but to our having recourse to
    • say that not only do men dream during their waking hours,
    • condition only as regards our ideas and part of our feelings,
    • while the greater part of our life of feeling, and above all
    • of our life of will, is wrapped in dreams and sleep.
    • Consider hew, when you give yourself up in this way to the
    • flow of your ideas, one idea calls up see another, how you
    • undeniable that many of our wishes are not fulfilled. Then,
    • is living and weaving which is connected with our human past,
    • certain extent we call back our past. Today with our brain
    • consciousness and our ordinary free-will, we are not in the
    • position consciously to transport ourselves into that world.
    • While passing through the earlier stages of our evolution we
    • follow up your dram life, you will certainly find it
    • your dream pictures. The way they follow one after another is
    • life. It would be very unpleasant if our relations with other
    • experience in your soul during your sleep is imparted to you
    • by innumerable people; and what you do during your sleep is
    • place they would impart significant knowledge concerning our
    • monitors. They would speak dreadfully severely to our
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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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    • From our
    • make ourselves thoroughly acquainted with the character of
    • possible within the course of human development, when we look
    • connections I have called your attention to other
    • optics, and accepted it as one does as a matter of course
    • side of the matter may be brought to your notice. We know, my
    • ceases with life. And what remains in our soul and spirit
    • I called your attention to yesterday is that Goethe was not
    • united when we have the faculp of devoting ourselves in
    • material phenomena speak for themselves — that is our
    • ophies but give ourselves up to spiritual perceptions. And it
    • life — and this can be followed in our time up to the
    • your attention to this so as to point you to a right
    • this kind we cannot help releasing in our souls forces that
    • Our world
    • about our having two hands, and the right one be aided by the
    • right. Of course it is possible, but it does not get us
    • what earthly natural phenomena, without recourse to the
    • begin by building for ourselves empty theories, well prepared
    • be caused by our lack of interest, like the fish bereftaf its
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • Goethe have recourse to the demonic powers of ancient Greece
    • various ways Goethe endeavours to reach the realm to which a
    • more than in our youth. But he realised, also the problematic
    • nature of the sojourn of soul and spirit outside the body.
    • ourselves back into the conceptions of the old Greeks, to
    • Axiokersos; a third, Axiokersa; the fourth was Kadmyllos. And
    • is, really, to deceive yourself about him. For the human
    • third of reddish colour flow together into one, refuse to see
    • a mingling of lights is a unity and so deceive ourselves in
    • green leaf of the foliage to the coloured petal of the
    • his abstract scientific concepts; the more you open your soul
    • beings belonging to the third elemental world, from which our
    • their journey, Thales, who is to be the guide of Homunculus
    • prefer to forgo the spirit — I mean, of course, only in
    • be found here in the world where we are leading our everyday
    • the identical force. This force is not only in you, in your
    • ourselves he knew everything. But No! Goethe becomes all the
    • greater by our recognising the limitations he himself so
    • themselves to our vision, allow us to feel them, but in
    • endeavours to show how essential it is to place oneself into
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • have drawn your attention before to what Goethe stressed to
    • natured minds. Now let us bring again before our souls just
    • makes on a man, as regards his behaviour towards society as a
    • endeavoured to portray artistically in his Faust.
    • matter of course: “When I sail out on the open sea, and
    • able to discover it. Our present capacity for knowledge is
    • have recourse to that finer capacity for perception still
    • us with red-hot tongs; our capacity for sensitive feeling
    • scene contains if we try to grasp it with our bald, abstract
    • concepts, and without arousing in ourselves an intimate
    • fourth post-Atlantean epoch, remind us that Goethe was trying
    • course of natural phenomena to the point where, as he so
    • Greet us in this stirring hour,
    • almost seems to us that sunk with our cognition into sleep,
    • we ourselves learn to know the Imaginations which, in the
    • from our nightly sleep, or from the sleep of cognition, to
    • take possession of our body, and are in the physical world of
    • Hail ye elements, all four!”
    • remind ourselves here that it was during the eighties of the
    • of this second part of Goethe's Faust depends on our
  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • ourselves. Then, too, if we wish to make our lives fuller in
    • purpose of our proposed study, we may ignore feeling, and
    • establish ourselves in life with our will that passes over
    • our stand in life with the will that passes over into action,
    • the will translated into deed, we again find ourselves up
    • arises. It is not so much that in our thinking we are stopped
    • and hindered from reaching our goal, but rather that, while
    • we are willing, we are seized upon, and our willing goes on
    • no longer in accordance with our own wishes. In the act of
    • willing one is snatched away. Someone else arises in our
    • all this life will first pour in future through the
    • arrive at our own human nature, cannot with our thinking
    • reach ourselves. In willing we do this, for willing actually
    • proceeds form ourselves; in willing we lose ourselves; but
    • dear friends, I have often called your attention to the
    • to fourteen; the third from fourteen to one-and twenty, and
    • the physical world, we contract into our individual skins;
    • while we are living our life between death and a new birth,
    • often called your attention to this — if we extend this
    • companionable, as incipient good-will and social behaviour,
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  • Title: Anthroposophy as a Demand of the Times
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    • endeavours of the past centuries and of the present time, which
    • body. Everything that exists in our surroundings as natural
    • were not part of it with our own body, or if we could not
    • explore ourselves as physical beings. But in the same way it is
    • consciousness. If we cannot feel ourselves as belonging to a
    • then we cannot accept ourselves as spiritual human beings at
    • which after all we feel to be our most precious, our most
    • that that which we call our moral impulses, which we call the
    • content of our moral-spiritual forces, does not flow out of
    • if we have to call a halt before the supersensible with our
    • the moral world order. One does not have the courage to bring
    • our present world is supposed to have developed out of the
    • world mist. Hypotheses are also made about the end of our
    • yourself, what is there actually inside you? — Then one
    • itself onto our life of concepts, of feeling. We experience as
    • outside as well. We have only directed our gaze backwards. This
    • initially not as abstract as the thoughts we have in our day
    • during our life on earth, reminiscences from life. This arises
    • which our own bodily condition is conjured up before us in a
    • stove with its heat, it was a picture of our heart which was
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  • Title: The Ten Commandments
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    • Today we will occupy ourselves with an important document of
    • mankind, although it appears far removed from the realm of our
    • help clarify our understanding of this document.
    • the post Atlantic time and having allowed this to work on our
    • in Sinai. Let's remind ourselves about our contemplation of the
    • beginning of the fourth epoch which we could call the
    • will strive to direct our souls more precisely to how
    • can ask ourselves in which spiritual regions these Rishis moved
    • worlds diminished ever more, and as a result, from the fourth
    • really fulfil your tasks in the physical world, when you have
    • done everything related to your soul striving towards becoming
    • you are related, should place before your soul nothing other
    • than pictures which your own soul imagines, ‘soul’
    • “I,” the fourth member of the human being. Under
    • ourselves, only there will you find the real image of the pure
    • Let's place ourselves once more in the Egyptian culture. Much
    • experience within yourself. I have led you out of the land of
    • Egypt where you couldn't follow me within yourself. Henceforth
    • you, I will disappear as the divine in your children, parents
    • to thousands of generations and the bodies of your people would
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  • Title: Way of Knowledge
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    • and will best fill our time by immediately entering into a
    • that we don't only absorb teaching and thoughts but that our
    • thoughts are unimportant in our life of feeling. It's like
    • this: in our time we will gradually come to say: Of thoughts
    • worlds or whatever else, to fill our minds with enough science.
    • acquire courage, certainty and power than through the deepening
    • sensual world, outside, and our soul. On looking at our own
    • about it. It is even understood in our time, from more sensory
    • These things only allow us to experience them in our own souls
    • when we transform our souls in such a way as to wake the
    • if we ourselves can't feel such things? — It is an
    • thoughts to work on us. Through our mere reflection regarding
    • earth's beings are nourished through plants, and how, through
    • the nourishment of people and animals the pain could
    • Against these things one should never turn your back: yes, it
    • our notice when we take this comparison of the uprooting of
    • spirit and can penetrate all. So our earth becomes a living
    • linked to a great living being which is our planet. We learn to
    • courses through the human body. We learn to transform these
    • things in our feelings by understanding them spiritually.
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  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • with an essay on the Working of Karma. By the courtesy of the
    • recognise, is the moral power displayed in Haeckel's labours.
    • courage, has fought for the acceptance and the recognition of
    • that I have sifted from his labours that which is fruitful, and
    • behind and beyond all that our senses can perceive, all that
    • What we have to do is to attune ourselves to the spirit, the
    • travelling together on some journey of investigation,
    • to draw your attention to a certain attitude of mind.
    • active, and the secret sources of education also contribute
    • and which were bound to run their appointed course. We have to
    • but it is impossible for me in the space of one short hour to
    • materialistic colouring, and it was due to Haeckel's
    • the course of a conversation Haeckel once said: “People
    • that you yourself were originally a piece of matter no bigger
    • alter in the course of time. Haeckel has continued his work of
    • modern times. He presents to our minds all that has been
    • believe ourselves enabled to look within at the development of
    • by the contours of his skull what brain he is likely to have
    • idealisation of our art historian; we must combat his phantasy,
    • placed to natural science and to our knowledge of Nature.
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  • Title: Karmic Relationships, Volume III: Lecture I
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    • Let us turn our gaze for example to those historic
    • these personalities, who found their way in the course of time
    • into ourselves.’ They were conscious of the fact that they
    • know that the oxygen of the air circulates through our organism
    • a certain time — between our in-breathing and
    • to find expression in the course of earthly evolution could
    • to the outpouring of a conception such as was held by the
    • once more, but with an individually human colouring, into the
    • After all, it was the individually coloured thoughts which
    • must somehow be able to transplant ourselves into the inner
    • must transplant ourselves into the hearts and minds of these
    • Coming into our own time, this living feeling with the
    • upon the depths of our subconscious. The inwardness of life,
    • follow up every one of our thoughts with our own human
    • take a different course; they will spread out and expand when
    • that are taking place outwardly on the surface of our life, we
    • themselves that objectivity to which we can address ourselves,
    • intellectual colouring; but they felt this all as a declining
    • is like a sacrilege, but we cannot help ourselves!
    • Spirit from our thinking.’
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  • Title: Cosmic Forces in Man: Lecture I: Cosmic Forces in Man
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    • menacing form. Those who were able to follow the course of events,
    • 1918, and in the course of our conversation he spoke of the need for a
    • yourselves have had many experiences in connection with the great
    • will outshine all the glory of oriental wisdom that once poured down
    • themselves. No, they will not. The hour of a great decision has
    • evolution of humanity will take a course undreamed of to-day. Those
    • our Earth is placed like a wheel. Fantastic notions are evolved about
    • animal kingdoms. In our age, people speak of what is beyond the Earth
    • but until it becomes a natural matter of course to speak of
    • egotism. It is, of course, quite right to speak also of the life after
    • been taken as an indication of the different forces which pour down to
    • man from the world of the fixed stars. Even our mechanistic astronomy
    • constellation at the vernal equinox, that in the course of the coming
    • chest-structure are subject to those of the four middle constellations
    • The other four constellations lie beneath the Earth; their forces work
    • were also conceived of as fourfold. Now it must be remembered that
    • The fourth calling was that of a mariner, In very early times, ships
    • ships trading together. This is symbolical of the fourth calling which
    • Again in our time we must strive for a fully conscious realisation of
    • the whole of earthly life, forces are continually pouring from the
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  • Title: Cosmic Forces in Man: Lecture II: The Soul Life of Man ...
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    • the head, consciousness is extinguished; we lose our consciousness of
    • his life of soul-and-spirit. But here our mode of study must be
    • different. What is it that our physical and our ether-body provide for
    • us in waking life? They provide what we perceive through our senses
    • and what we can work over in our thoughts. We are only really awake
    • in our acts of sense-perception and when we work over them in
    • we wake in the morning and become aware of the colours and sounds of
    • around us, we are fully awake and then, in our thoughts, we work over
    • intermingle with our thoughts. But if we compare the pictures we
    • experience in dreams with what we experience in our feelings, then the
    • it were, by our thought-life if we are to understand them. In our
    • in pictures. When we are awake, we dream in our feelings. And in our
    • wake up. In our willing, in our actions, we are asleep, while in our
    • sense-perceptions and our thoughts, we are awake. So we are not only
    • asleep during the night; we are asleep, in part of our being, during
    • waking life too. In our will we are asleep and in our feelings we
    • dream. What we experience during actual sleep is withdrawn from our
    • out and encounter them; but with our sense-perceptions, our waking
    • Of course someone may object, saying that he can get further
    • perceive with our senses; what lies on the other side of the tapestry
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  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • core of our being, is the element appertaining to the will, and in a
    • feeling. Our thinking faculty per se comes with us at birth
    • in the new incarnation through intercourse with the outer world are
    • In the sphere of education, if through our own short-comings as
    • will through our natural authority and our example as teachers, then
    • take with us through the Gate of Death. In our present very difficult
    • egotism. On the one side they encourage inertia by not spurring men on
    • proximity. We cannot let ourselves be guided entirely by general
    • conditions that we shall fail to recognise if we do not take our start
    • your earthly dwelling-place. There is something about it that presents
    • otherwise have come to pass only in the course of centuries.
    • From the vantage-point of your Northern peninsula you will be able to
    • things have been happening South of you in which your participation
    • I want you to think of the fourth century A.D., or rather of the
    • not until the fourth century, just at the time when Christianity
    • Church. In the fourth century, that which in Christianity had once
    • South towards the North. It is, of course, true, that from the fourth
    • sense it is stripped of spirituality. Think now of your Northern world
    • in the third and fourth centuries, that is to say in the same early
    • Spiritual was taking place — in the third and fourth centuries
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  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
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    • Lecture: The Spirit of Fichte Present in our Midst
    • transport ourselves in imagination toRammenau in Oberlausitz, a
    • flinging into the water what your father bought for you with
    • vividly present to his mind: “You have neglected your
    • neighbouring squires and enjoy their society; and before the
    • teachers and officials, and much duplicity in behaviour. Further he
    • only find in rare hours the opportunity of nourishing the aspirations
    • the course of it unable to make any progress with his own
    • times for him. One day he had no more resources left and no
    • months. And so from the autumn of 1788 onwards we find our Fichte at
    • already quite intent on the endeavour to reproduce the teachings of
    • character and endeavour made upon Fichte. For example, this Swiss
    • activity or any human endeavour in isolation. For him too every
    • poured into his discourse, upon a cause which he deeply felt and
    • discourse there passed also what he was. He even attempted at that
    • its resources. He wanted to make his way further in the world
    • himself. Thus favourable criticisms were showered upon it from every
    • of his own thoughts about human ideals and endeavours with the
    • senses. The source of all knowing must rise in the depth of the Ego
    • complete being, but which from the source of the divine world-
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  • Title: Lecture: The Christmas Festival In The Changing Course Of Time
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    • The Christmas Festival In The Changing Course Of Time
    • cities, we find them full of all sorts of things which our
    • such as ours, we may well ask: Does all of this correspond rightly to
    • If we don't give ourselves up to illusions but simply face the truth,
    • then perhaps we cannot help but admit to ourselves: All these
    • in our time fit in very poorly on the one hand with all other
    • humanity received in the course of its evolution.
    • There is a lack of harmony in what our eyes perceive, when we wish to
    • permeate ourselves with the Christmas mood, and wish to receive this
    • accustomed in the course of centuries.
    • that times have changed, and that in our modern cities it has become
    • feel an intimation — in our circles this feeling should certainly
    • our souls: What has the Christmas festival been for many centuries,
    • the full depth of what is connected with our great seasonal festivals.
    • warmth of the sun, where we could work with our hands during the long
    • such as have become customary in our time in imitation of the Passion
    • In God's Name now our tale begins.
    • Four hundred miles in thirteen days.
    • Whither go ye, relax your speed!
    • To Bethlehem our journey does lead.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • things that lie so deeply on our hearts, those things that we believe
    • must enter more and more into human knowledge because, from our time
    • your midst how their hearts and souls are dedicated to our sacred
    • speak to you here last time we let our spiritual gaze journey far
    • into the wide regions of the universe. This time it will be our task
    • to stay more in the regions of earthly evolution. Our thoughts,
    • we turn our gaze to one of those mighty manifestations of the
    • the one that is to form the basis of our present studies.
    • of ours will show that a real and deep knowledge of this poem, as
    • in connection with our anthroposophical studies. The mighty
    • little understanding for the original clairvoyant sources from which
    • It seems that in our
    • circle, my dear friends, perhaps particularly in our circle, we
    • often have to begin by working our way through to a fully
    • holiness has so taken our hearts by storm, so to say, that we are
    • without making it clear to ourselves what the starting-point of the
    • Then before our gaze
    • set before us, because it is not enough just to give ourselves up to
    • picture before our eyes it is almost as though the teaching becomes
    • be of increasing and special significance in our own time.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • fact, as we may come back to it in the course of these lectures.
    • will confine ourselves today to the first four discourses —
    • our souls. We have to experience something which disturbs and shakes
    • all our forces, filling us with intense feeling. Emotions that are
    • must learn to suffer the convulsions of our soul with outward
    • is true not only for our bodily processes. The soul forces we need
    • for everyday living, our ordinary intellectual powers, even those of
    • of the soul, so that we go through our external life as before,
    • mankind, with as much interest as we usually feel in our own destiny,
    • or perhaps in that of our nearest connections of family, nation, or
    • preparation in our age for a true occult development. Let those who
    • In our time there are
    • such harmony with the spirit of our age.
    • The ensuing discourse
    • as an academic, pedantic course of instruction in occultism.
    • speaks to him. In the first four discourses we observe three
    • something new. Here in these very first discourses we find an accent
    • essentially in Asia. Of course, America too forms part of the West.)
    • he says, “at those who are to be killed by you; those in your
    • your ranks and in those of the enemy is but the outer physical body.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • in our most ordinary life we really have something in us that is
    • consciousness that appears between our ordinary waking state and our
    • sleeping — our dream consciousness. We cannot become familiar
    • of ordinary life. These pictures seem to flit past our souls. When,
    • connection with our life on the physical plane. Of course, there are
    • before. In most cases we shall be mistaken in interpreting our dreams
    • in such a way. In our careless haste we fail to recognize how, after
    • the changing, weaving pictures of our dreams. For this very reason it
    • is quite easy for the materialistic science of our age to reject the
    • idea that there is anything remarkable in the revelations of our
    • easily reject any higher significance in our dream life, showing that
    • made in the nineteenth century. It of course is easily proved that
    • careful in analyzing our dream life — and every aspiring
    • possibly have experienced in our external life during this
    • nor is all that he has been able to learn from external sources
    • experience may arise in our soul quite similar to what I have just
    • something like the memory of a dream arises in our consciousness but
    • that while in our usual consciousness, which regulates our external
    • whole course of our present life — when we did not feel this
    • it at the time. Now we notice that behind our everyday consciousness
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • among other things, the woven fabric of our dreams belongs, he must
    • In our age this excess of self-consciousness is drawn forth from our
    • continually bear in mind that in the course of evolution the soul of
    • back and put ourselves in the place of a person living at the time when the
    • today give ourselves with our whole soul to the study of natural
    • all this something else finds its way almost imperceptibly into our
    • An enormous part of our
    • undercurrent of that sublime poem; or we may say, the source of the
    • breath poured out through it. For this song resounds with tones of a
    • call our everyday consciousness the lowest realm. About it lies a
    • in a kind of phantom picture veiled in our dreams. When we push these
    • space. We can easily convince ourselves of this fact. When a ray of
    • shaping and re-shaping in our atmosphere. The clouds are water, but
    • begin to describe the world into which our soul enters, but the terms
    • of our description must remain meaningless for the physical world.
    • Of course our
    • of suffocation in our soul, comparable to losing our breath for lack
    • light-air we need. We can say he suffocates our souls.
    • ourselves in preparation. Then when we stand before Lucifer he takes
    • of the more acute power of judgment that must come with our enhanced
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • fix our attention on a great law of existence, I mean what is called
    • what is meant by the cyclic course of life, for alongside the actual
    • to your definition this is a man.” A silly way to show the
    • consider a cycle familiar in everyday life, that of our waking and
    • delicate structures in the nervous system. With our every thought and
    • the outside world, we are destroying delicate forms in our brain. In
    • supplement our waking day life. We are approaching the point where
    • effect that our waking life brings a kind of destructive process to
    • finer nerve structures of our brain. Now it is this very destruction
    • disintegration did not take place in us during our waking hours.
    • Thus, two opposite processes are at work in our nervous system —
    • process. Since it is to the destructive process that we owe our
    • consciousness, it is that process we perceive. Our waking life
    • force, which at other times creates our consciousness, is in sleep
    • greater part of our intelligence enters the brain through eyes and
    • as well. Here I will call your attention to a cycle I have often
    • mentioned before. Anyone who follows the course of life in the
    • spiritual life of mankind in the period from the fourteenth,
    • form of Western spiritual life. Of course, we are at the beginning of
    • fourteenth, fifteenth and sixteenth centuries to the last third of
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • REALLY is exceedingly difficult in our Western civilization to
    • most difficult in our time to gain a true judgment about the great
    • when he poured into Arjuna’s ears the most powerful, incisive,
    • Krishna’s words to Arjuna. Of course, we must not take those
    • spirit of our age, just beginning, is as yet imperfectly understood.
    • therefore help us complete our picture of him.
    • sense world though in a refined form. In our world here man is
    • doing so we do not use our ordinary intellect, but a higher faculty
    • In such a way our soul lives into invisible worlds, for instance into
    • I tried to give an idea of the form of the first four
    • discourses. This same dramatic impulse increases from one discourse
    • to this increase of force and feeling. There are eighteen discourses,
    • Gita, to the ninth discourse where these words are poured out,
    • to Arjuna. Then, in the eleventh discourse, another element enters.
    • tenth discourses, the very middle of the poem, we notice a remarkable
    • in our souls the ideas presented to us in this part of the song.
    • first discourse your soul is borne along by the continually
    • through Yoga. All the time your feeling is being borne along by
    • Him Who inspired the age of self-consciousness. Our enthusiasm is
    • one with Brahma. In the succeeding discourses we see how our
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • develop at all in our waking life when we normally acquire knowledge.
    • Darwinism, even on the physical plane, is actually asleep in our
    • in the organism of man. In our waking life the latter are inactive,
    • Or, suppose you have ten shillings in your pocket. You can gradually
    • our illustration about debt exists also in the universe. All
    • I wanted to call your
    • other, from going to sleep to waking again. In our waking state we
    • are continually at pains to wear and worry our nature down to the
    • ourselves one person who is related to the creative forces in man,
    • a child. Those of our friends to whom I have spoken of this before
    • course of earthly incarnations. We understand that this soul could
    • our anthroposophical outlook takes nothing away from the sublime
    • when we make ourselves acquainted with occult facts that we have a
    • more we have this feeling of wonder. Not only our intellect and
    • reason but our whole soul is illumined when we let the truth come to
    • course of earthly life took possession of this body; then from
    • beyond. Truly this can stir our souls to their depths. The spiritual
    • with all the faculties of our soul. Then we shall ourselves become
    • our thoughts today.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • with full understanding it is necessary for us to attune our
    • our own without much difficulty. It is also natural that those who
    • then with understanding we must prepare ourselves for the very
    • So it has remained, in a certain sense, right up to our present age.
    • It is true that one of the characteristics of our age, which is only
    • are present here, because our movement is the beginning of this
    • poured out into all people. Until our time, however, these facts
    • because it lay in the natural course of man's development that they
    • I am about to say is extreme heresy from the point of view of our
    • especially true of the age just passed, from the fourteenth and
    • this age that has just run its course, that it contained some
    • to draw your attention. Without doubt, among the present people of
    • they are already far from understanding those feelings poured out in the
    • something of this kind. At the beginning of our founding of the
    • German Section in our movement an Indian thinker sent me a
    • before his followers. They too of course were ignorant of the fact
    • it our ideal to truly understand all the masterpieces of the human
    • Shankaracharya, were to appear again in our time with the same
    • that era, what we hoped our gift of spiritual vision would reveal to
    • naturally, almost as a matter of course!”
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • rajas and tamas. In these last chapters our whole mode of thinking and
    • our mode of feeling is different from what is contained there and we
    • are unable to make those very different feelings our own. If we tried
    • have been designated at that time as sour or sharp. For our
    • smell. For our present incarnation we could not properly call that
    • in the Gita, it is well for us to apply them to our own
    • best to begin by taking the most striking conception of it. In our
    • our present knowledge of the mineral kingdom is a sattwa man. For the
    • different from our own. While we dwell on the physical plane we know
    • ourselves with the feeling these ideas give we can apply them to
    • outside you runs its course in conditions of sattwa, rajas and tamas.
    • before our spiritual gaze. Krishna explains to him how we must free
    • ourselves from all that is bound up with these three conditions, from
    • these concepts to religious feeling in