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  • Title: The Inner Development of Man
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    • world outlook. It must be kept in mind that there is a great
    • and spirit that enables a person to attain to such cognition and
    • extent that indications pertaining to such actual clairvoyance can be
    • Only a few mere hints can be given here since the training that the
    • The information that can be related here is but a scant outline of
    • what would be conveyed in personal instructions. Thus it must initially
    • be noted that most people require the aid of a personal teacher in
    • this field. Some might be of the opinion that a person can develop in
    • own attempts, and it might seem unfortunate that in this vital area of
    • guidance, however, gives sufficient guaranty that no person comes by
    • suggest. It is left entirely to the judgment of the individual to what
    • the individual what task he sets before his soul and spirit; the
    • teacher to do more than advise and guide. Everything that can be
    • Another important point is that the main part of this schooling does
    • worlds. It cannot be emphasized enough that nobody devoting himself to
    • any respect whatever, nor neglect his daily duties in any sense, nor
    • that a special amount of time must be spent on his inner training and
    • of human society, will soon discover that by these means least is
    • inner tranquility. I must stress at this point that no “extra-special”
    • experience can ever be attained. That is endurance. He who has no
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  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • strange that something like our theme today, which touches so
    • world-outlook, there is the view that Spiritual Science is something
    • that does not concern itself in any way with current questions, with
    • of its advantages — that Spiritual Science concerns itself only
    • with the great questions of Eternity, that it holds itself aloof from
    • is to fulfill a task, a mission, then it must take hold of what moves
    • could it be that questions which come so close to the human soul
    • today — how could it be that these, too, should not be judged
    • existence. And it is just this that is often and rightly said against
    • Spiritual Science; that it has not found the way to life as it is in
    • question regarding women. Of course, no one must imagine that
    • believe that what, in effect, is a sort of parochial politics is the
    • only thing that is practical. The individual who has always shown
    • practicality of which is doubted today by no one — came at that
    • following ingenious comment to make; One could not believe that this
    • life, but were that to be the case, the post office buildings would
    • with somewhat broader vision, see beyond into the future. These, the
    • disparaged idealists who do not remain attached to what has been the
    • Few will deny that the
    • certain views on the question of women, but the fact that this
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  • Title: Lecture: Problems of Nutrition
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    • In spite of the fact that a notable portion of
    • has been said recently that it is no longer possible to be a
    • in marketing, that a healthy person cannot possibly be sustained
    • It is in contrast to this approach that Dr.
    • that vegetarianism can be a more practical diet for those engaged
    • important as that problem may be. It is rather one in which an
    • be seen, however, that particularly in our age spiritual science
    • has something to say even concerning questions that directly affect
    • consists in the statement that anthroposophists are entirely too
    • concerned with, and talk too much about, questions of what they
    • called idealists in that they believe they view the common aspects
    • particularly by taking a stand that can be expressed in the
    • following way. “What man eats and drinks is unimportant. It
    • does not matter what food one takes, rather must one rise above the
    • what spiritual science has to say about them.
    • Feuerbach, to whom the phrase, “A man is what he eats,”
    • Feuerbach that what man produces is basically the result of foods
    • to believe that man is indeed physically nothing more than what he
    • must be confident that when a person has perceived the truth of
    • what he says, he will then proceed to do the right thing. What I
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  • Title: Lecture: The Etherisation of the Blood
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    • also be remembered that certain premises were taken for granted when
    • what may be called ‘anthroposophical history’, told as an
    • spectacle presented to him, and we are aware that inwardly he is
    • picturing his environment. That is one situation. Another is the
    • following: a man is walking along the street and feels that someone
    • manifestation of impulses of will, and it is easy to imagine that if
    • — that of sleeping and waking. From the elementary concepts of
    • Anthroposophy we know that in waking life the four members of a man's
    • are organically and actively interwoven, but that in sleep the
    • of view. We might ask: what is there to be said about ideation,
    • that in his present physical existence man is, in a certain sense,
    • purely external way, for we know that we can wake in the occult sense
    • during the day, that is to say, one can become clairvoyant and see
    • asleep to what is then and there happening and we can rightly speak of
    • we realise that in the ordinary waking condition of physical life, man
    • at the door and you say “Come in!”, that cannot be called
    • yourself at a table, that cannot be called a decision made by the
    • Why is this the case? Occultism shows us that in respect of his will
    • man actually sleeps by day, that is to say he is not in the real sense
    • strengthened in the morning because what has penetrated into our
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  • Title: Lecture: Overcoming Nervousness
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    • let us try to add something to what is already familiar to us. What I
    • have to say may be useful to some of you in that it will lead to a more
    • These skeptics often say that perhaps one who has developed hidden soul
    • however, that life itself, if one is attentive to it, confirms what spiritual
    • Now let's consider nervousness. It is well-known today that there are
    • many people who complain of nervousness and all that this implies, and
    • we are hardly surprised when the statement is made that there is none
    • perhaps when a person becomes an emotional fidgety-gibbet, that is to
    • form of nervousness. Another is one in which people do not know what
    • that may finally be expressed in various forms of disease that simulate
    • alcoholism” that has pervaded the important events of public life. This
    • If people remain as they are, we need not doubt but that there will be no
    • that pass like an epidemic from person to person and thus those who are
    • It is extremely harmful for our time that many of the men who hold high
    • today. There are whole branches of learning that are taught in such a way
    • that throughout the entire school year the student will be unable to spend
    • his time and energy really thinking through what he has heard from his
    • real connection of interest of the soul with the subject matter that the
    • student often is one of wanting to forget as soon as possible what he has
    • What are the consequences of these educational methods? In some
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  • Title: Jesus and Christ
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    • unless it be assumed that the audience keep in mind various things
    • widespread that anthroposophy might undermine this or that religious
    • creed, thereby interfering with what someone may hold precious. Anyone
    • willing to go into anthroposophy in any depth sees that this opinion
    • further the way of thinking that entered human evolution through
    • humanity pertains to the subject of today's lecture, that is, Christ
    • To ensure that we shall understand each other at least to some extent,
    • from natural science is tied up with a problem that more or less
    • judge on the basis of what can ordinarily be observed in the soul
    • easily conclude that human knowledge can go so far and no farther. It
    • is commonly said, “This fact can be known; that other cannot.”
    • Here I can only indicate what in earlier lectures and in such books as
    • I have already explained, namely, that the soul can
    • What the spiritual investigator thereby learns of Christ Jesus calls
    • however, must convey what he has experienced in spiritual vision.
    • Thus, what follows in way of explanation of certain processes in man's
    • In natural science it is admitted that a mere descriptive enumeration
    • of single events in nature is inadequate. It is recognized that the
    • intend to write on that theme, the mystical life of the Christian,
    • either. What I sought to show was that the Christ impulse, the
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • impair that simple joy, so full of love, that filled many hundreds of
    • was performed for them. It really seems as if that simple, loving joy could
    • be impaired by our teachings concerning Jesus Christ that encompass such a
    • wealth of things and that are apparently so complicated. Yet, we must
    • strength that had once entered the evolution of mankind, and that had saved
    • Nevertheless, it is an illusion to think that our more complicated way of
    • spontaneous warmth of this elementary feeling. Let me repeat that it is
    • Actually, today we face another world, a world that will become
    • complicated age needs another kind of soul impulse that will enable us to
    • until the time had come for his birth as that exceptional human being, the
    • earthly body, and soon after birth addressed his mother in a language that
    • childhood. We must bear this in mind if we wish to understand what simple
    • What appeals to us most of all in this play is the Child's divine innocence
    • of the human soul with all that lives in it as the eternally divine. So now
    • observed the swinging lamp that led him to discover the laws without which
    • covered with paintings that expressed this, and the earth had been brought
    • Among the paintings in the Campo Santo is one that was mentioned for the
    • that it was known as "Purgatory." Undoubtedly, a heaven and hell are to be
    • but it is still possible to distinguish what this unknown painter wished
    • aware of what their rank on earth implies. The procession emerging from the
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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
    • Science, should acquire a deep understanding of that which we call
    • that it had a spiritual pre-history and that it was, as it were, the
    • conclusion of a series of events. It was also explained that at that
    • Christ-Being with the body of Jesus of Nazareth, and that thereby a
    • It is important for the whole future of human evolution that through a
    • reverence and loving and true heartfelt devotion for what occurred
    • through that event for the evolution of mankind.
    • It has been said repeatedly, and is well known to you, that in
    • the child of the line of Solomon, and from that time until his
    • into the spiritual Earth-sphere, so that mankind may become more and
    • more able to participate in that which, proceeding from the Mystery of
    • Atlantean, and once again at the end of Atlantean times. That is,
    • beginning of our own era. That which we know as the Mystery of
    • three of these preparatory events that same Being was present who was
    • that the Jesus-Being who grew up as the Nathan boy was permeated by
    • It may be said, therefore, that there were three Archangel-lives in
    • the spiritual world, and that the Being who lived those lives was the
    • permeated with the Christ-Impulse, so it may be said that three times
    • previously we have an Angel permeated with that Impulse. And as that
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  • Title: Lecture: The Four Sacrifices of Christ
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    • upon us of the science of the spirit. Much, however, that today bears the
    • must come to be realized that a school of unselfishness is needed in our
    • deeper understanding of selflessness than that offered by Christ's
    • human development that fall gently into our souls, warming and
    • was lost to an extent that will be fully realized only in the distant future.
    • whole soul-being, an education in selflessness. We may say that what
    • of selflessness, and what He may become for the conscious development
    • spiritual world, and we have in a sense, three Mysteries of Golgotha that
    • the other senses. Let us assume that our eyes were self-seeking. What
    • should be painfully conscious that we have eyes. Today, however,
    • released that acted within human evolution upon earth. Its effect was a
    • quieting and harmonizing of our senses so that today we can use them
    • the world order, we shall say, looking back to these ancient times, that
    • what makes it possible for us as sensory beings to enjoy without pain all
    • the selfish senses in man. That was the first step leading to the Mystery of
    • when he looks up at the starry heavens and at all that the sun illumines in
    • the animal, mineral and vegetable kingdoms. He will learn to say, “That
    • I am so placed in the world that I can look at it around me, my senses being
    • realize that it is not ourselves, but Christ within our senses Who enables
    • of the human organism; that is, the vital organs. With this in mind, let us
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  • Title: Lecture: Anthroposophy and Christianity
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    • this week have assured me that it would be all right to speak to you
    • significance of what is meant by spiritual science, about the point of
    • Now that we have mentioned the trust the spiritual scientist has in
    • that research which is the basis for this spiritual science.
    • certainly be clear that since spiritual science covers an entirely
    • science in the sense that any unprejudiced person trained in natural
    • life. Granted, natural scientific logic must be applied to what most
    • concerns man but which is most difficult to investigate for that very
    • his own nature, making use of the only tool that he has at his
    • disposal — himself. The premise of spiritual science is that in
    • has to undergo a transformation that enables him to look into the
    • it down into hydrogen and oxygen. Well, what is he doing to the water?
    • the water, and hydrogen is a gas that burns. No one just looking at
    • water can tell that it contains hydrogen and oxygen, which have
    • aspects of what confronts him outwardly as a human being. He is
    • Nowadays it very often happens that as soon as one begins to say this
    • something that can actually happen does happen — for instance,
    • hospitals, but are processes that have to take place in the soul
    • and who we are. We would lose everything that makes us human. Our
    • precise research they find that, although sensory perception (if one
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • that was later to be installed in the Goetheanum.. As the work on the
    • that the Christ figure in the sculptured group would have to be
    • and Ahriman and that this being was symbol of, and model for, man's
    • in World War I. He implies that Germany's and Austria's militarism and
    • The fundamental polarization of East and West that Rudolf Steiner saw
    • most historians today concede that World War II was in part caused by
    • Steiner's statement from his Linz lecture that World War I was
    • concretely, that it was unavoidable. If the war could not have been
    • suggests that only one question has relevancy: “Who could have
    • Steiner's statement that World War I was destined by the European
    • what Steiner meant.
    • In suggesting that the Russian government and possibly
    • possibilities outside the realm of what had to happen according to
    • for it was Russia that, in 1914, mobilized its armed forces without
    • leadership, it was not surprising that the German Kaiser and his
    • that even from this vantage point Steiner was correct in maintaining
    • that war was unavoidable.
    • that France regretted the Russian action, but there seems little doubt
    • that France was more interested in presenting herself as the innocent
    • belief that the fatherland was in peril and that Germany herself was
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • life of the present and future in the way that is customary in our
    • question is to be answered truly, we must realize that we make a
    • consciousness of the attitude of soul that is part and parcel of
    • spiritual science. It is not without meaning that among us there are
    • the fact that we can speak quite differently among ourselves, knowing
    • that we are speaking to souls consciously associated with us —
    • conception that we hold of our Movement if we understand its inmost
    • nature. We must all be conscious that our Movement is significant not
    • only for the existence known to the senses and for the existence that
    • is grasped by the outward turned mind of man, but that through this
    • 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
    • of significance for these invisible worlds, that we are actually
    • more or less appropriate but we need not go into that now. Then came
    • a preparatory stage, what is to come in the ensuing period of
    • the womb, as it were, of the ancient Indian epoch, that of ancient
    • Persia was prepared; within the ancient Persian culture, that of the
    • prepare what will constitute the content, the specific external work
    • of the astral body, the Egypto-Chaldean with that of the sentient
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  • Title: Lecture: Outlooks for the Future
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    • a little more than what we are able to see through the generally accepted
    • and to show us what man was like upon Atlantis; then it also seeks to point
    • particular point: What can we discover if the things which we have learned
    • before our soul's eye — what can we discover if we then cast our gaze upon
    • We know that only at the
    • this connection, we know that the human bodies of the Atlantean epoch were
    • that during the Atlantean epoch the
    • human body was soft, pliable and plastic, so that the souls that came down
    • completely. At that time, it would therefore not have been incorrect to
    • say: That man resembles a cat. If he was a hypocrite, he really resembled
    • a cat, or a hyaena. In that remote past, man's countenance and his outward
    • was at that time able to transform his outward form and he possessed this
    • possessed it. Their physical body was far more hardened than that of man
    • and hard. The animal forms are however quite hardened, so that their
    • is still mobile to some extent, so that the etheric body still assumes
    • reality — that outwardly his face may only have a slight resemblance with
    • We shall then be meeting someone and we shall know what his moral
    • whatever during the sixth epoch, our bodily form will then obtain its
    • is a good person and that is an evil one. Just as to-day we know that
    • this is an Italian and that a Frenchman etc., so we shall know in future
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  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • first considering what Spiritual Science asserts, and then attacking it, but
    • they consist in setting up a caricature of what Spiritual Science is supposed
    • to say, and then attacking that. In this way we are frequently assailed, not
    • no serious intention of really learning to understand what it condemns. In
    • is no more intended to be what is ordinarily meant by the word
    • They may believe that a few people, with little to do in their daily lives,
    • when compared to that of a not very distant past! If we envisage human life
    • one presented by that vanished era. Such a survey would show us the life
    • He cannot be content with what he sees through his senses or what he must
    • the voice of the in-dwelling soul, and the individual is led to ask: what
    • justifiable answer can be made, viz: that the world really satisfies all human
    • life. In this way the eternal meaning is disclosed of what occurs in the
    • opinion concerning contemporary human life, fails to take into account that
    • present. It is of the essence of the historical progress of mankind that
    • and that not until after such change has reached a certain stage does the
    • Consequently it is not until the present time that the human soul is beset
    • that natural science would be able to solve the great riddles of human
    • increasingly aware that, so far as the ultimate problems of human existence
    • that this progress must be followed by progress in another realm, if the
    • We might of course imagine that we could make ourselves insensitive to
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  • Title: Evil and the Future of Man
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    • that in the past certain hints or indications of the mystery of evil,
    • and of that other mystery which is connected with it — the mystery of
    • important events of the present time. What I said then had also a
    • deeper motive, for anyone who has knowledge will be well aware what
    • will to understand will come in time, and we must see that it does
    • come. In every possible way we must see that it does come.
    • Even what I lately said about the configuration of philosophical
    • all that I bring forward here is intended not as mere criticism, but
    • as a simple characterisation, so that human beings may see what kind
    • view, they were after all inevitable. One could even prove that it
    • As I said again only the other day, that which calls itself Science
    • ourselves: These forces which are active in the great Universe — what
    • is their function, apart from the fact that they bring death to man?
    • It would be altogether wrong to imagine that the forces which bring
    • death to man exist in the Universe for that express purpose. In
    • say that the purpose of the engine is to wear out the rails!
    • course be talking nonsense, though it cannot he disputed that the
    • It would be just as wrong for anyone to say that those forces in the
    • What then is the proper task of the forces that bring death to man? It
    • the fifth Post-Atlantean age, and how important it is that in this
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  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • The times themselves speak clearly enough, demanding that we should
    • way, especially in what we have to say today. In many of our basic
    • fact of human evolution, from the fact that this evolution is
    • we will particularly look at what is a peculiarity of our age — this
    • humanity in this age of the Spiritual Soul — will be that of laying
    • himself, of lifting into the full light of consciousness much of that
    • 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
    • is to raise that which is instinctive to the plane of consciousness.
    • What is instinctive in us happens to a certain degree by itself, but
    • that there is more thinking nowadays than in the past. But this is an
    • then will that gradually emerge which seeks to emerge in the Fifth
    • Post-Atlantean Period, the period of the Spiritual Soul. That which
    • Spiritual Science will easily perceive that the essential impulse in
    • not) must come from that which human beings can develop out of
    • impulses, social drives; but we must keep in mind that they should not
    • of social instincts today, we must take into account that we live in
    • the age of the Consciousness Soul and that these drives seek to press
    • that they need only spread certain ideas or need only appeal to a
    • for in so doing one forgets that if social forces are working, then
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  • Title: Lecture: Spiritual Emptiness and Social Life
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    • ROM the two preceding lectures you will have realised that in finding
    • what may be called the civic social order, but that this civic social
    • culminating in the terrible death-throes of social life that have come
    • soul-life of the widespread middle-class, and that of the descendants
    • that time. I spoke of this in the lecture yesterday.
    • We will now consider in rather greater detail why it was that the
    • Walter von der Vogelweide until that of Goetheanism, and then abruptly
    • any thoughts which could have been fruitful in that sphere. Even
    • — concerning which one may venture to say that even he was not quite
    • clear about them — as to what must come into being as a new social
    • strange phenomenon. I said that Hermann Grimm — for whom I have
    • in which I spoke from my own point of view about many things that need
    • always stressed the fact that Hermann Grimm's only response to such
    • hand, indicating that this was a realm he was not willing to enter. A
    • made at that moment. It was true inasmuch as Hermann Grimm, for all
    • human concern, had not the faintest inkling of what ‘spirit’ must
    • simply did not know what spirit really is from the standpoint of a man
    • of mankind, he would have believed that he too could speak about the
    • spirit; he would have believed that by reiterating Spirit, spirit,
    • spirit! something is expressed that has been nurtured in one's own
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  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • anthroposophical truths in particular that I would like to develop for you.
    • We shall then see what a great impact on a person's everyday life these
    • particular truths have, and that is what we will talk about tomorrow.
    • this question merely by saying that there is a possibility of acquiring
    • super-sensible knowledge by means of certain forces in man. But what the
    • usually ask. That is why so little importance is attached to making
    • be said that super-sensible knowledge is becoming more and more
    • essential to man, just in our time. In that case it is vital to understand
    • what its connection is with ordinary everyday life.
    • As you know, the first of the capacities that leads man into super-sensible
    • capacities have any part to play in the rest of man's life? You will see that
    • regard man purely superficially, you will be struck by the fact that the
    • often mentioned, is connected with the development of forces that are not
    • It is obvious that the forces doing this work of developing the physical
    • Intuition. For the forces that are applied in the acquisition of intuitive
    • knowledge are the same forces that you grow with at the time of life
    • forces that are active within the human body until the seventh year are the
    • Now the forces that are active from the seventh year to the fourteenth
    • and form the power of Inspiration. And the forces that in bygone times
    • twenty-first year — it would be too much of an assertion to say that this
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  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • somewhat remote, but it will be of importance for the further
    • the being is taken into consideration. No account whatever is taken of
    • the fact that in addition to his physical body, man also has higher
    • that is more or less recognized in science and has also made its way
    • It is, of course, acknowledged that the fluid and the aeriform
    • The warmth within man which is greater than that of his environment is
    • member of his constitution. We shall presently see what I mean by
    • saying this. I have already drawn attention to the fact that when we
    • general idea is that man, as a physical structure, consists of the
    • that in addition to this solid structure they should also see the
    • (yellow). More exact study shows that just as the solid or solid-fluid
    • the air that is within us, in regard to its organization and its
    • fluid organism which fills the same space that is occupied by the
    • solid organism, we realize immediately that we cannot speak of this
    • differentiation. It is permeated by the forces of the Ego. — That
    • in the blood there is also present what is generally called the warmth
    • condition. But that ‘organism’ is by no means identical with the
    • of the human organism that the warmth cannot be identified with the
    • Directly we reflect about man in this way we find that it is
    • the skin from what is outside it. Even this, however, is only
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  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • of man, and at the end it was possible to show that a really
    • man's external constitution and what it unfolds, through
    • current today. It became clear to us that in order to build this
    • that the solid or solid fluid organism — which is the sole object
    • the real sense — we saw that this must be regarded as only one of
    • the organisms in the human constitution; that the existence of a fluid
    • physical body. But it is paramountly the etheric body that takes hold
    • of the fluid body, of everything that is fluid in the human organism;
    • consciousness too, we know from ordinary life that in addition to the
    • yesterday that dreams are essentially pictures or symbols of inner
    • in our dreams it comes to expression in pictures. I said that we may
    • it were, an experience of nullity, of the void. But I explained that
    • this experience of the void is necessary in order that man shall feel
    • between falling asleep and waking that he is able to feel himself
    • really nothing to do with our own essential being beyond the fact that
    • that it leads us to the body. And our conception of the bodily
    • world that can really satisfy us.
    • that is astir with life, and finally man himself came out of the
    • bridge can possibly be built, and what is worse, modern science
    • The root of all this is that the only kind of anatomy in existence is
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  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • responds, on the one side, to what is presented to his observation; on
    • accompanied by impulses of feeling, and we shall see that feeling
    • deed, of action. Only through the fact that we are thinking beings are
    • we Man in the truest sense. Consider too, how everything that
    • the fact that we can inwardly picture the world around us; we live in
    • this world and can contemplate it. To imagine that we cannot
    • us; in so far as we are doers, that is to say, social beings,
    • it ever so, that things can simply be thought of intellectually side
    • by side with one another; the truth is that whatever is an active
    • inconceivable that anything should proceed from us in the way of
    • what thus takes place. In everything that is of the nature of will,
    • the element of thought is contained; and in everything that is of the
    • about what is involved here if we seriously want to build the bridge
    • Imagine that you are living for a time purely in reflection as usually
    • understood, that you are engaging in no kind of outward activity at
    • that in this life of thought, will is also active; will is then
    • realize that the will is radiating all the time into his thoughts,
    • every case that they are linked with something in our environment,
    • something that we ourselves have experienced. Between birth and death
    • there is something that is inherently our own; what is inherently our
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  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • IN THE FESTIVAL of Christmas something is given to Christendom that
    • Regard the evolution of history from whatever point of view you will, take
    • the Mystery of Golgotha, as the thought that is contained in the festival
    • follow it through the thousands of years that preceded the Mystery of
    • Golgotha, we find that, although the achievements of the peoples in all the
    • step toward what took place for the sake of humankind at the Mystery of
    • Golgotha. Furthermore, we find we can only understand what has happened
    • since the Mystery of Golgotha when we remember that the Christ who went
    • superstition, for example the kind of superstition that believes that
    • involvement, and that such aid should come just where human beings consider
    • it necessary — if we leave aside such views, we find that even the most
    • and meaning that the evolution of the earth has acquired through the fact
    • that Christ went through the Mystery of Golgotha. It is appropriate for us
    • of earthly humanity. We know how intimate the connection is between what takes
    • place in the moral-spiritual sphere of human evolution and what takes place
    • Christ Jesus to that being whose outer reflection appears in the sun. The
    • such references to the fact that the outwardly visible stars and their
    • context, if we wish to understand what should concern us most of all in
    • your attention to the fact that the Greco-Latin, the fourth epoch of
    • post-Atlantean humanity, stands, as it were, in the middle, and that there
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  • Title: Lecture: The Two Christmas Annunciations
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    • say that, each in a different way, these three festivals bring man
    • into connection, into relationship, with that in which the Christian
    • large masses of humanity. The Easter festival, which requires that we
    • Thus what we may call the secret of Christianity is given form in
    • Three Kings, the Three Wisemen from the Orient. We are told that
    • Thus we are shown two ways by which this earlier humanity reached what
    • underwent many changes before it became that reasoning analytical
    • understand them, that this was the case. Such remnants were still
    • moment to what was present as the last remnant of an ancient stream of
    • wisdom in the Three Wisemen from the Orient. We are shown clearly that
    • different from that of to-day. Our astronomy is in a certain sense
    • soul-experience which was a reflection of what was going on out in
    • world was fostered in schools, in what may be described as Mystery
    • Of what nature were these preparations? These preparations for a
    • character that, even then, in the age of instinctive clairvoyance, the
    • strange thing was that the pupils of those ancient Mysteries existing
    • humanity; but he merely communicated it to humanity in general. What
    • nevertheless true, that what our children learn as arithmetic and
    • different way in which at that time they were taught. It is quite a
    • What the juice of the Soma is, modern books profess not to know.
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  • Title: Lecture: The Threshold In Nature and In Man
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    • T will be clear, I think, from what has been said on earlier
    • occasions that the Spiritual Science cultivated at the Goetheanum has
    • way as to throw light on what we consider to be the tasks of the
    • The subject before us is concerned with two ideas that man can never
    • In his knowledge man feels himself outside Nature. What would induce
    • ordinary life, of entering more deeply into the Nature that presents
    • after all, a fact of the life of soul, and one that becomes more and
    • knowledge, that man feels separated from the inner being of Nature.
    • his search. We have at the same time the feeling that whatever in the
    • also connected with what we may call the being of man's soul.
    • remind ourselves of conceptions that were intimately bound up, for the
    • will take us into fields somewhat remote from the ordinary
    • the path to knowledge; for on that path he would inevitably find
    • the path of knowledge as something that leads us away from.the natural
    • before. And one must admit that the knowledge offered to us in our
    • knowledge that the pupils of wisdom in early times had to tread.
    • They beheld a kind of abyss between what man is and can experience in
    • ordinary life, and what he becomes and is confronted with when he
    • from under his feet, so that only if he be strong enough not to
    • not see it. And that, they said, is for him a blessing. Man is
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • presented in recent lectures may be summarized in somewhat the
    • is obvious that aberrations, inclinations that often run counter to
    • The reason why the will is so mysterious and secret is that in many
    • being able to claim that any conscious impulses are racing effect. In
    • operations of the will, it has again and again been emphasized that
    • as the experiences of deep, dreamless sleep; so that in this respect
    • But when we think of man's spiritual nature we cannot conceive that
    • his conscious mental life; the fact is that this spirituality is at
    • work in him during sleep too, within that part of his being where his
    • to activity from the time of waking until that of falling asleep.
    • conscious of its effects. That is one aspect of the will.
    • The other aspect is that the will is also active in us while we sleep;
    • for then inner processes are taking place, processes that are also
    • upwards in waves. But just because we must admit that the will is at
    • spirit, it follows that the will as such has to do with this organic
    • activity. The will that is working while we are asleep has to do with
    • But during waking activity too, that is to say when our will is in
    • processes of internal metabolism. So that here again we can point to
    • to expression in the form of feeling, surge upwards. We know that
    • feeling is a dimly apprehended experience, that so far as actual
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  • Title: Lecture: The Alphabet
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    • “Nothing has ever been said that is not in utmost degree the purest
    • printed material can take it in the fullest sense as containing what
    • be necessary, however, to put up with the fact that erroneous matter
    • is included in the lecture reports that I have not revised.
    • material can naturally be conceded only to one who knows what is taken
    • extent that their nature is set forth in Anthroposophy, and of what crisis
    • present period of his evolution — taking this period so widely that
    • it encompasses not only what is historical but also in part the
    • pre-historical — we must conclude that speech is a preeminent
    • is speech that elevates Man above the other kingdoms of nature.
    • In the lectures last week, I mentioned that in the course of mankind's
    • something that Man formed out of himself as his most primal ability;
    • the transition from the Greek culture to the Roman-Latin culture, that
    • to what is Roman-Latin — men of culture became estranged from the
    • brought prose and jurisprudence into the culture of later years. What
    • It might be said that all poetry has in it something which makes it
    • the breath of life’. What at that time was done with the breath, to
    • relates to the cosmos. In short, what would be expressed by speaking
    • talked about, there is no recognition that it is actually contained in the
    • sentence that comprises the names of the alphabet. Thus we can look
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  • Title: Lecture: The Human Heart
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    • instinctively — and intensively — he experiences all that is going
    • on in his environment. Later on it is only in the sense organs that
    • we have a process imitating in a certain sense what is going on in the
    • outer world — reproducing it, just as the camera reproduces whatever
    • is there in front of the lens. The human being becomes aware of what
    • nature of ideas. The child begins to take as his guideline what we say
    • to him. Previously he has taken as his guideline all that we did in
    • his environment; now he begins to grasp what we say. Authority thus
    • The child will quite naturally follow and be guided by what is said to
    • him. Language itself he will of course learn by imitation, but that
    • that I want to speak today.
    • the birth of the astral body to the time of puberty. However, that
    • all of us, before we descended to unite with what was prepared for us,
    • spirit. What we were, and what we experienced there, is very different
    • from what we experience between birth and death here on earth. Hence
    • ideas on his earthly experiences, and it is to these ideas that we
    • characterized by all that we see with the senses and understand with
    • earthly intellect. But there is nothing in this world that is not
    • his own etheric body. But to say that man clothes himself with his
    • and in its lower portion something that appears more or less as an
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  • Title: Lecture: Truth Beauty and Goodness
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    • Rudolf Steiner stated that the primary function of education is to
    • Rudolf Steiner stated that the primary function of education
    • that is elaborated, in a certain sense, by man himself in pre-earthly
    • does not know what this implies. We speak of Truth, little realizing
    • that a feeling for truth is connected with our consciousness of the
    • form an idea that harmonizes strictly with it and thus is true, or,
    • an idea that does not coincide with the fact. When he thinks the
    • forms an idea that is not in accordance with the fact, it is as if he
    • cut the thread that binds him to pre-earthly existence. Untruth severs
    • intellectual consciousness that is a characteristic quality in the
    • (see Note 1) does not realize that
    • such a severance takes place. And that is why man is subject to so
    • the threads that bind him with pre-earthly existence, this works right
    • into an inner uncertainty that makes itself felt even in the physical body.
    • For this purely spiritual sense of being that we find existing with
    • How often it is the case that a man would like to be a person of note
    • thus describes him. The essential thing, however, is that he shall be
    • What is it that can strengthen man in this sense of being? In earthly
    • existence we live in a world that is but a copy of true reality.
    • spiritual world. And this is only possible if the bond that links us
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  • 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
    • that its life follows the cycle of the seasons. Take for example an insect:
    • — we find that they too experienced, more or less instinctively, the
    • died out. Among more advanced humanity, therefore, we will not find that
    • spontaneous harmony — a harmony between what arises from the human side
    • and the immediate setting or natural surroundings. That has to do with the
    • fact that humanity itself is undergoing a development, which constitutes its
    • are revealed most clearly, we find that its experience spans a comparatively
    • the developing Consciousness Soul. It is that time when man will step fully
    • What would happen nowadays if a man were to give himself up entirely to
    • or that he did not tell himself at a certain moment: ‘This is how you
    • should orientate yourself’ — suppose that he were not to arrive at
    • We may say, therefore, that the insect has a certain direction in its life
    • that of the animals, but still instinctive. His life has taken on a newer,
    • more conscious form. Yet we find that man, in spite of his higher soul-life
    • forward, towering above the animals, one must still concede that he has
    • human race, of this or that century. And just as, for a lower form of life,
    • this or that century take its place in the whole development of our planet.
    • able to say to himself: ‘I live in this or that epoch. I am not man
    • account of what the historical development of humanity asks from my
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  • Title: Lecture: The Invisible Man Within Us
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    • being, two beings can be clearly distinguished. You will recall that
    • membranes that envelop the human embryo during its development
    • everything, in other words, that is cast away as physical
    • entire life. It is somewhat different in character, however, from the
    • earthly life. And this is what I would like to speak about today.
    • becomes a body of forces that is active in us but does not come to
    • we can say that this invisible man also contains the ego, the astral
    • embryo, what we call here the physical organization of the invisible
    • that we encounter after birth. I will sketch this visible human being
    • and also in the inner forces of movement that carry ingested food
    • however, there is a direct intervention of forces that enter the
    • us, a stream that flows directly from the ego into the nerve-sense
    • this stream in such a way that it spreads out over the skin-senses,
    • we have one organization that flows up from below, proceeding from
    • then to the ego. We have another stream that enters the physical
    • at the insight that this unmediated stream, which enters the physical
    • visible sign of these outspreading streams that enter the entire
    • directly a destructive process occurs, so that along the nerve
    • encounter him here on earth, we can say that the ego flows in the
    • blood. But the ego flows in such a way that it first ensouls its
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  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • ideas of what is important. In addition, certain deliberations must be
    • undertaken in such an attempt which are quite removed from what people
    • The fact that within our anthroposophical movement there is also a
    • speak, into everything. That is absolutely not the case; but as the
    • science in turn believes itself to be moving with certainty only with what
    • contemporary natural science actually excludes from its realm what
    • what proceeds as intrinsically human in the physical body is attributed
    • in that organism.
    • It could indeed be said that the greatest progress imaginable in medicine
    • become conscious of all this). The reason for this confusion is that the
    • — it is also possible that anthroposophy can yield knowledge
    • boundary in medicine if we ask only for the actual nature of illness. What
    • scientific knowledge. For, what, according to these natural scientific
    • what are the processes which take place during illness in the liver, kidney,
    • head, heart, wherever? What kind of processes are these? These are also
    • One can get the impression that, if one doesn't know anything, there
    • What is actually going on when customary natural science is applied in
    • is sampled and then various abstractions are made about what kind of
    • What must provide the basis there I actually dared to express only a few
    • years ago. Although it is generally imagined that it is easy for spiritual
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  • Title: Lecture: Man As A Picture of The Living Spirit
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    • also be remembered that certain premises were taken for granted when
    • what may be called ‘anthroposophical history’, told as an
    • I may remind you first of what I said in former lectures here
    • contemplate what surrounds us here in this physical existence upon
    • Earth, including that which we ourselves contribute to if, we shall of
    • Yet as I said in those earlier lectures, that which goes on for man
    • his whole existence — even for what he is and does in earthly life.
    • might easily say that he knows nothing of what goes on during sleep.
    • our life; in a sense, we only supplement them by what accrues to us
    • what came about through us, as our own concern.
    • We may believe we have no memory at all of what transpires during
    • sleep, but even that is not quite true. When we look back in memory,
    • of sleep, the fact is that we see a void, a nothing, in the intervals
    • these darknesses of life that you say ‘I.’ If you did not see the
    • ability to say ‘I’ to yourself, not to the fact that you were
    • active every day from morning until night, but to the fact that you were
    • life truly, we shall not say that we owe our consciousness of self to the
    • day but rather that we owe it to the night. This is the truth. It is
    • spiritual world, and what is here of us on Earth is but a picture — an
    • image of our true being.’ It is entirely true if we regard what is here
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  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • least a few words. That I am able to do so is due entirely to the loving and
    • devoted care of our friend Dr. Ita Wegman. And so I hope that I will still be
    • able to say today what I desire particularly to say to you on the occasion
    • earth. And it will be one of the more beautiful results that can follow from
    • Festival. That however will only be possible when the might and power of the
    • What we can do at present is to awaken, in this Michael time, the
    • Michael mood in our souls by giving ourselves up to thoughts that will
    • especially stirred to activity within us when we turn our gaze upon all that
    • worlds — through long periods of time, in preparation for all that can now
    • That you yourselves, my dear friends, in so far as you truly and
    • considerations a little further, and that is what I want to do today.
    • traditions of Judaism the prophetic figure of Elijah. We know what
    • moment of human evolution, appeared again so that Christ Jesus Himself could
    • And further we saw that this being appears once more in that world
    • how the deeply Christian impulse that lives in Raphael, as it were impelling
    • stands revealed in wondrously beautiful words what Raphael had placed before
    • has gone through the gate of death, he enters the world of the stars. What
    • We know that man passes through the Moon sphere and through the spheres
    • Jupiter and Saturn. And we know that when, together with the beings of these
    • spiritually with the spiritual origin of the Earth, with that World of Being
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • “Nothing has ever been said that is not in utmost degree the purest
    • printed material can take it in the fullest sense as containing what
    • be necessary, however, to put up with the fact that erroneous matter
    • is included in the lecture reports that I have not revised.
    • material can naturally be conceded only to one who knows what is taken
    • extent that their nature is set forth in Anthroposophy, and of what crisis
    • mankind is recorded in documents that have been preserved as
    • that, in addition to these records that have influenced mankind
    • that gives a more exterior knowledge of things, and an esoteric
    • All that could be
    • esoteric Christianity. You know already that the Gospels contain very
    • But what the Gospels tell us concerning this intercourse of the risen
    • foreboding of something very special, that entered the evolution of
    • us that he was able to believe in Christ only from the moment in
    • gave him the sure knowledge that Christ had passed through death and
    • that, after his death, he was connected with the evolution of the
    • knowledge of the living Christ and we should bear in mind what this
    • at Damascus? We must bear in mind what it implied for Paul, initiated
    • to some extent in the Hebrew teachings — that the Being who
    • could not grasp that the old prophecies referred to a Being who had
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  • Title: William Shakespeare
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    • ACCOMPANYING NOTE: Friends who heard that there existed notes of a
    • taken down by Frl. Johanna Mücke, who did not know shorthand, so that
    • interpretations of his plays, and a number of writers considered that
    • hypothesis that not William Shakespeare, the actor of the Globe
    • view of the low estimation of literary activity at that time, borrowed
    • the actor's name. These suppositions are based on the fact that no
    • But Shakespeare's own works bear witness that he is their author. His
    • plays reveal that they were written by a man who had a thorough
    • That Shakespeare himself did not publish his plays was simply in
    • plays there, not read them at home. Prints which arose at that time
    • (shorthand had just begun to exist), so that their text did not
    • statement that Shakespeare's plays are not works of art of any special
    • value and that originally they must have existed in quite a different
    • that the plays, in the form in which they now exist, are able to
    • that have undoubtedly been mutilated, for example in
    • his marked personality, the expression of Christian ideals of that
    • general conception. The Christian principles of that time did not
    • The fact that Shakespeare's fame spread so quickly proves that he
    • found an audience keenly interested in the theatre, that is to say,
    • found in Schiller's dramas, who thought that he had to encumber his
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  • Title: William Shakespeare
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    • who heard that notes existed of a lecture on Shakespeare given by
    • century, especially through Lessing, we must agree with that
    • have decided that an uneducated actor could not have produced all
    • they became addicted to the hypothesis that not William
    • literary activity at that time, borrowed the actor's name. These
    • suppositions are based on the fact that no manuscripts written by
    • witness that he is their author. His plays reveal that they were
    • That
    • there, not read them at home. Prints which appeared at that time
    • performances, so that the texts did not completely correspond to
    • that Shakespeare's plays, as they were then available, were not
    • works of art of any special value and that originally they must
    • is Eugen Reichel, who thinks that the author of Shakespeare's
    • opinions are contradicted by the fact that the plays, in the form
    • influence. We see this great effect in plays that have
    • the Christian ideas of that time. The Christian type of his time,
    • that Shakespeare's fame spread so quickly proves that he found an
    • audience keenly interested in the theatre, that is to say, with a
    • thought that he had to encumber his hero with it in order to
    • clear proof that Shakespeare, the actor, has the
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  • Title: The Manicheans
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    • spiritual stream than that of the Rosicrucians was that of
    • of the fact that it united with the Rosicrucians.
    • Tradition holds that his death he left the writings to his widow, who
    • humanity — that is as an incarnation of the Holy Spirit, merely a
    • advocate of Manicheanism. It is usually thought that the different
    • conceptions of evil held by Manicheanism is what distinguishes it from
    • Western Christianity. Manicheanism is supposed to have taught that
    • evil is eternal, like the good, that there is no resurrection and that
    • evil has no end, that it has the same origin as the good and is
    • mingling of the Good with the Evil, in order that the Evil may be
    • is also that of Theosophy, namely that Evil is only an untimely Good.
    • there it would be evil. That which without any doubt is evil today
    • influenced by that which stands above man. Not until our own epoch
    • become independent. Everything that comes from him is a call to the
    • must strip off everything that is external revelation, everything that
    • freedom.” That is presented exoterically in the Faust Saga.
    • in order that through itself the Darkness may be redeemed, in order
    • that Evil may be overcome through gentleness (Milde). We must
    • of that which at higher stages appears as fetters. The Life that
    • Life of the old Roman Empire. What was first republic, and then
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  • Title: Mathematics and Occultism
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    • IT is well known that the inscription over the door of Plato's school
    • Whatever we may think of the historical truth of this tradition, it is
    • based upon the correct understanding of the place that Plato assigned
    • Ideas.” His point of view was that Man can know nothing of the
    • “True World” so long as his thought is permeated by what his
    • senses transmit. He demanded that thought should be emancipated from
    • after he has purged his thought of all that sensuous perception can
    • Of course, it is only with difficulty that Man can emancipate himself
    • annihilation of consciousness. Hence certain philosophers affirm that
    • experiences within himself to its full extent what Plato here implies,
    • he cannot have any conception of what true Wisdom is.
    • property of mathematical perception is this: that a single
    • there is the possibility that in this sphere I may bring through to
    • sense-perception what is spiritual. From the mathematical figure I can
    • clearly what it is that we really gain from a mathematical figure.
    • independently of the senses”: this was what Plato strove to
    • Mathesis.” They did not mean by this that the essence of the
    • world can be based on mathematical ideas, but only that the first
    • stages in the spiritual education of Man are constituted by what is
    • truths to become emancipated from sense in order that he may reach,
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  • Title: The Dead Are With Us
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    • studies in Spiritual Science contain much that we cannot, perhaps,
    • only seemingly the case. What we receive into the sphere of our
    • souls; what seems to be remote from us personally is often what the
    • essential that we ourselves think through and make mental pictures of
    • the thoughts and conceptions imparted to us by that world. These
    • thoughts then often work quite unconsciously within the soul. That
    • And so we will study again to-day the life that takes its course
    • between death and a new birth — that life that seems so far
    • a simple narration of what is found by spiritual investigation. These
    • to the soul. Anyone who does not understand them should realise that
    • You will realise from many of the Lecture Courses that have been given
    • that consideration of the life between death and a new birth is
    • different from those of the life that can be pictured with the help of
    • environment we know that only a small proportion of the beings around
    • will, in such a way that pleasure or pain is caused by
    • kingdom; but we are justified in our conviction that the mineral world
    • (including what is in air and water) and also, in essentials, the
    • world of plants are insensitive to what we call pleasure or pain when
    • matter is a little different, but that need not concern us at this
    • environment of the so-called dead conditions are such that everything
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  • Title: Lecture: The Origin of Speech and Language
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    • style would rob them of their special atmosphere that grew out of the
    • encounter between what lived in the souls of the questioners and what
    • gentlemen. Today we will add to what we have heard on previous
    • occasions so that we will be better able to understand the full
    • that it is essentially a process of taking in substances that are
    • process occurs in the chest, and it is this process that gives us our
    • in the blood. In turn, in the blood processes, that is, between the
    • discovery. It is only in the last fifty or sixty years that this
    • know how to look at what happens to the physical body when a person
    • becomes ill in any way, we discover that nature herself arranged such
    • an experiment for us and that we can gain insights from it.
    • impairments, he discovered that they had had an injury in the third
    • you, that when we remove the top of the skull, we can see the brain?
    • when someone has a so-called brain stroke. What happens in that case?
    • healthy left convolution of the brain. We must now understand what it
    • we find that this portion constitutes a fairly uniform, mushlike
    • means that something happened to the brain while the child learned to
    • just as wrong for me to say that the brain has formed these
    • convolutions by itself. Instead, I must think about what has actually
    • taken place and what caused it. In other words, I must ask why the
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  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • they think they should despise everything that is called material or
    • sense-perceptible. For we have seen that here in the physical world
    • emphasised that through the sense of Movement we move in the
    • are so great. Many things that are in a higher spiritual sense
    • that has a certain justification he describes what sort of hair, what
    • sort of complexion, what kind of wrinkles brave or cowardly men have,
    • what sort of bodily proportions the sleepyheads have, and so on. Even
    • if we ask the right questions about what has been recently described
    • said that during the Old Moon period our present sense-organs were
    • still organs of life, still worked as life-organs, and that our
    • what has often been emphasised: that there is an atavism in human
    • life, a kind of return to the habits and peculiarities of what was
    • imaginative way of looking at things that was characteristic of Old
    • for if this were so, and if all that man experienced during the Old
    • pathological — then one would have to say that humanity was ill
    • during the Old Moon period; that during the Old Moon period man was
    • in fact out of his mind. That, of course, would be complete nonsense.
    • What is pathological is not the visions themselves, but that they
    • a way that they cannot be endured; that they are used by this earthly
    • organisation in a way that is inappropriate for them as Moon visions.
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  • Title: Lecture: A Turning-Point in Modern History
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    • IT seems that it would be useful to consider matters concerned with
    • is tending towards the destruction of all that springs from middle
    • feeling for the culture of middle Europe. Herman Grimm once said that
    • Luther, Frederick the Great, Goethe and Bismarck. Grimm says that if a
    • In the nineties many people had no doubt at all that this remark was
    • realise fully in their soul what this signifies: less than three
    • Revolution and tries in his own way to say what may be thought about
    • eighteenth century. He had no particular expectation as to what would
    • never have expected that men would be led to freedom simply by giving
    • rather that by work upon himself, by self-education, man should reach
    • that man has first to become inwardly free before he can achieve
    • this rational necessity, it is still something that compels him. And
    • external State, or something of that kind, in obeying such laws he is
    • one-sided way either the influence of the senses or that of reason,
    • with his humanity; when, that is, he does not simply submit like a
    • regarded absolute obedience to what he calls duty — that is,
    • when he becomes poetical, “having nothing that flatters or
    • me to find that I am not virtuous.” That is his satirical comment
    • means that while an unfree man may serve his friends as a duty, in
    • carries his humanity so far that he does it because he likes to do it,
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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
    • part of what is contained in the trunk. Moreover, as you will have
    • only in his head system — in all that has to do with the life of
    • — that is, from a bodily aspect, with the rhythmic system —
    • waking life with a life of dreams. What goes on in the sphere of
    • Now it is very important to realise that each one of the three systems
    • subjectively present in consciousness. What do I mean by that? I mean
    • take place within us. On the other hand, what we experience through
    • our rhythmic system, the processes that go on in the sphere of our
    • world-processes. This means that when you feel, you have of course an
    • something that happens in the world and has significance there. And it
    • is of extraordinary interest to follow up the world-processes that lie
    • Suppose you experience something that affects you very deeply, Some
    • event that moves you to joy or sorrow. Now you know that the whole of
    • life runs its course in such a way that we can separate it into
    • one division that shows itself in the course of human life.
    • what to look for. That which takes place in the soul and spirit of the
    • Now let us go back to the event that makes a strong impression on our
    • objective world quite apart from what is in your consciousness, quite
    • that goes on in the objective world may be compared with the setting
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  • Title: Lecture: Man, Offspring of the World of Stars
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    • we know that the Ego lights up within the Intellectual or Mind Soul
    • it was quite natural that the Mysteries of that age should have been
    • it is said that the Greek's life of thought consisted in an actual
    • stated that Goethe's conceptions were not perceptions, but
    • ideas, and to this Goethe retorted that he actually saw
    • his ideas before him, that he perceived them objectively.
    • the red glow of evening. The Greeks felt that the world of ideas came
    • to them at sunrise and passed away from them at sunset. They felt that
    • “darkness”, they felt that their world of ideas came to an
    • Mysteries, began to feel that their power to perceive the spiritual
    • Now the intellect alone can give us no real knowledge of what has
    • shadow-intellect that is characteristic of all modern culture has
    • modern science. In our age it never occurs to man that his being
    • that is what we need above all to make our own.
    • whole nature and being. The Greek was right when he felt that the Sun
    • ’ to himself, he experiences a force that is working within him,
    • the Cosmic Ego. What lives within me is the human Ego.
    • was in the days of Greece, but for all that it is still possible to
    • springtime. There are people here and there who feel that the Ego is
    • an outward shell of an experience that is dying out altogether in the
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  • Title: Lecture: The Ear
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    • that man as he stands before himself in the physical world represents
    • say that, such as it is, it is an immediate image of the
    • Supersensible. As to what the mineral nature is, you may read of this
    • in my Theosophy. Of man, however, we must say that in many
    • respects he cannot be understood at all on the basis of what we see
    • things are not yet entirely clear to science today, but from what is
    • already clear it can be said that a crystal of common salt is
    • intelligible on the foundation of what can be ascertained directly in
    • hand are not intelligible on the basis of what the physical senses can
    • — this is a thing that man brings with him as a plan or tendency
    • through birth. Nor does he even receive it through the forces that
    • but give ourselves up to an illusion. For the truth is that the inner
    • we may say: Observe a human eye! We cannot assert that it is
    • intelligible like the salt crystal, on the basis of what we see around
    • super-sensible world. We must realise that a human ear, for example, is
    • the names, that is to say, which external science gives them —
    • already show that this science is quite unaware of what they really
    • spiritual science. Passing now from within outward, that which adjoins
    • appears as a transformed knee-cap. Finally, that which passes from the
    • thus: First, the upper arm (only that in the arm the
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  • Title: Education for Adolescents
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    • a way that it can resound on and on within them — so that
    • the human soul, questions of history — so that riddles arise in
    • [A term used to designate all that is sentient in man
    • transform themselves into what they become in most young people today.
    • in things that, until the age of 20 or 21, really ought to go in an
    • educated, there should be no need whatsoever to speak about love of
    • spoken about during these years, this is in itself something that
    • questions. A high value is put upon them for no other reason than that
    • are thrown back into ourselves. Taken all in all, we have to say that
    • concern for the world but busy themselves with how they feel and what
    • world must become so all-engrossing to young people that they simply
    • about it. It is not the objective damage but the pain of it that
    • this I do not mean that you should make as many mistakes as possible
    • inwardly, the teacher must be capable of doing this himself, so that
    • satisfy the feeling that then arises in the students when the question
    • comes to expression. For if he does not do this, then when all that is
    • are produced that burden the brains of the young people when they go
    • that occur when the children have the feeling: “The teacher just
    • people at this age, or if we teach in such a way that they never come
    • transformation of the courses one gives that the pedagogy must concern
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  • Title: Lecture: The Work of Secret Societies in the World
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    • asked: What is the deeper significance of secret societies and of their
    • aims in world-evolution? To such a question my answer would be that they
    • are actually available. You have heard of Hatha-Yoga, Rajah-Yoga, and other
    • realise it — that the world cannot do without such societies. To put
    • the manifesto of the Freemasons which I read to you a fortnight ago. That
    • is only one example. Men cannot reach what is usually known as immortality
    • real experience, to have the feeling that one belongs in very truth to the
    • spiritual world — that is a very different matter. All of you have
    • lived many times; but not all of you are conscious that you have lived
    • stages of life. It is this: Nothing that a human being does not himself
    • perplexing — that whatever is achieved in the way of development of
    • know well that the reasons are very seldom impersonal. There are many
    • question is one of earning his living. Whatever men do in business merely
    • for the sake of their own livelihood, to the extent that their business
    • only serves that end, just so much is lost in the way of spiritual gain. On
    • the other hand, everything that is performed without regard to self, that
    • I hope that this is clear.
    • contribute nothing at all to your own means of subsistence. What has still
    • something that has belonged to Freemasonry. Freemasonry did indeed urge its
    • the epoch of evolution that may be called the mineral epoch; and our task
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  • Title: Lecture: The Three Stages of Sleep
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    • pointed out that there exists no short summary of a world view
    • That is not possible with spiritual-scientific truths, the
    • reason being that the truths of natural science are lifeless
    • LIFE is the state of consciousness that is most familiar to
    • come to the point of questioning. The fact that someone asks
    • that ordinary consciousness cannot yield, proves that from the
    • soon realise that, in the sleeping condition, as opposed to the
    • that an understanding of life may result from an understanding
    • this life of dreams, it is easy to observe that its pictures
    • often be said that things are dreamed of in a way in which the
    • following example. A man may dream, for instance, that he is
    • may dream that we are standing somewhere and a man is
    • when he is quite close it appears that he is preparing to make
    • although the picture sequence has been quite different. What
    • what is consciously experienced on waking. The pictures in
    • impulse — or something that approached the soul in the
    • consciousness. Forces that increase in intensity are there
    • pictures. Thus we must say that here is something that takes
    • when, through what I have often described as Imaginative
    • rapidly; but when, in somewhat abnormal circumstances, someone
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  • Title: The Cosmic Word and Individual Man
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    • were based on a quite different kind of knowledge from that of to-day,
    • affairs, a great deal that has been lost, and must be renewed. The art I
    • reason we have tried on many occasions to describe what is really
    • what is discovered by super-sensible vision about the real being of
    • We know that when, under earthly conditions, the human being goes to
    • sleep, the etheric body remains within the physical body, and that
    • development, that they are not capable of conscious experience between
    • But to-day we shall look back at what is left behind in bed when a
    • out the Spirit from it, by that art of which I said just now that it
    • sense-perception. But it is a complete mistake to believe that the
    • sleeping human being — that is to say upon the part of the human
    • being present in the physical frame — then it is found that from
    • had stored up forces for an activity that develops only after sleep
    • phosphorescent, glimmering light. It is not surprising that this
    • seen in the ordinary way. External, physical eyes do not see what goes
    • further process. What a man can still observe while he is going to
    • this — from what they have left behind, the resounding music in
    • else that is more remote from what we perceive in the external world
    • phosphorescent glow, this resounding music — it is these that
    • previous evening, one may wake up with the feeling that the soul has
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  • Title: Christ and the Twentieth Century
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    • culture of the present time will be able to deny that the theme of
    • this lecture is a problem that has engaged the attention of a great
    • that a philosophy of the world wherein the problem connected with the
    • have pointed out in other lectures that every age, including our own,
    • interprets such fundamental problems as that of the origin of man and
    • perception which hold sway at that particular time. We have also seen
    • that even in the problem of man’s origin, contemporary
    • the fact that it is one of the weightiest — is this disharmony
    • Christianity, we find, in what is known as the ‘Gnosis,’
    • to sketch this evening, is in many respects an advance upon all that
    • significant and in the most complete accord with what Spiritual
    • Gnosis is a Being Who is of the Eternal — the Eternal that is
    • that of the Universe, of the Cosmos itself. Our consideration of the
    • other purely spiritual beings and spiritual processes — in that
    • this aright it must be said: The Gnosis conceived that while man was
    • humanity, for it was then that the Christ — having held back
    • world, in order to work on in that world as an ‘Impulse.’
    • united with that world in which the Christ was active. Then, at the
    • Here the question arises: What was the Gnostic
    • evolution? It was that a specially developed human individual,
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  • Title: Lecture: Richard Wagner and Mysticism
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    • dawn upon us that this is indeed the mission of Spiritual Science when
    • we realise that its impulse has already made itself felt in the form
    • life. To-day we shall consider how an impulse akin to that of
    • that he was fully conscious of this impulse. It is so meaningless when
    • we could prove to you that he never thought of them in connection with
    • himself.’ Such an objection is so patent that even those who think as
    • we do could raise it. I am not suggesting for a moment that the
    • lead us too far, but a comparison will show that our method of
    • this the very thing that helps him to understand its nature? And will
    • no need to reiterate the generalisation that ‘an artist creates
    • unconsciously.’ The point at issue is that the laws
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • for he admitted that very much remains obscure and nebulous in the
    • sphere of human knowledge.” He showed by this remark that he
    • clear cognition can attain; from that point onwards, however, we grope
    • the depths of existence with a light as radiant and clear as that of
    • this simply means that they have never taken the trouble to understand
    • thought to be akin to mathematics but because it was known that the
    • in the domain of true Mysticism, and it is purely in this sense that
    • And now let us speak of what is really the fundamental conviction of
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  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • I HAVE said on many occasions that at the time when medieval culture
    • stream of Scholasticism acknowledged that this knowledge acquired by
    • Thus when medieval culture was at its prime, it was realised that
    • knowledge no longer accessible to mankind in that age must be
    • shall find that the characteristics of this knowledge through
    • School, for instance, that a distinction could be made between
    • have been at a loss to know what was meant. It would have been
    • unthinkable to him that if knowledge concerning super-sensible worlds
    • communicated afresh. True, the Greeks realised that higher spiritual
    • knew too that by dint of spiritual training and through Initiation, a
    • man could unfold higher faculties of knowledge and that by these means
    • Now a change took place in Western culture between all that lived in
    • Aristotle, and the kind of knowledge that made its appearance about
    • of this change by saying that the Mystery of Golgotha occurred in an
    • But then we find that from the fifth century A.D. onwards, this old
    • certain individuals, saying that their teachings were to be avoided at
    • obliterate all that had previously been known of these individuals.
    • It is strange that a man like Franz Brentano should have inherited
    • from medieval tradition a hatred of all that lived in personalities
    • Brentano had allowed himself to be influenced by this hatred and
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  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • you know that when the human being will be able to look into the
    • spiritual world, he will, to a certain extent have that experience
    • out that the three soul-forces of man, which have a rather chaotic
    • that the human being crosses the threshold. In many respects, the
    • What the individual human being experiences consciously when he
    • human being together with humanity. What does this mean?
    • What is now a joint
    • passes through this crossing of the threshold in such a way that the
    • duties upon us, the duty of shaping external life in such a way that
    • experienced even in his EXTERNAL life. Through the fact that
    • What has hitherto exercised a chaotic and intermingling activity in
    • Do not think that
    • what must occur if the goal of human evolution is not to be
    • that we should extricate ourselves from this chaos. Indeed, for this
    • reason I think that the necessity of a threefold social organism will
    • What grieves the
    • that humanity has such a strong aversion to the very things which it
    • But this does not imply that every kind of optimism is right. Right
    • question of whether something takes place in this or in that way, but
    • that we should WILL things in accordance with the direction of
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  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • acquisition of that science which we designate as spiritual science,
    • it is necessary that we should have the good will of filling out the
    • first only be given in a more general outline. We say that the
    • that we should orient ourselves with the aid of encompassing
    • little of what should be known to humanity in a near future, at least
    • which can be observed with the aid of that science that is linked up
    • with the intellect, with experiments and observations. We know that
    • methods. But although the physical body may at first seem to be what
    • recollect that man’s physical body, in the form in which it
    • place: it was transformed through the fact that the etheric body was
    • body has been transformed through the fact that the etheric body
    • what is contained in our lecture-cycles. We must remember, in this
    • case, that just as the first foundation of the physical body has been
    • Movement. The transformation during the Earth-epoch, that is to say,
    • the change entailed through the fact that an Ego now dwells within
    • with an Ego, we must bear in mind that it has received a certain
    • Spirits of Form, and is in keeping with the fact that an Ego had to
    • now has and which is in keeping with the fact that it is the bearer
    • of an Ego. The beings that belong to the other kingdoms of Nature,
    • you will find that they describe all the other beings in such a
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  • Title: Lecture: And The Temple Becomes Man
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    • Art and Architecture that Reveal the Underlying Wholeness of Creation
    • detailed account of what Rudolf Steiner said on so many occasions about
    • or Art and Architecture that Reveal the Underlying Wholeness of Creation,
    • the so-called “Fensterworte” — that is to say, the
    • the fullest and most detailed account of what Rudolf Steiner said on
    • from the spectators an urgently expressed wish for a building that
    • IN the Building that is to be a home for Spiritual Science, full
    • from what it was in times gone by.
    • and in a certain sense it is an illusion to believe that in the
    • What we ourselves have to create is essentially new — in
    • the sense that we must work with forces differing altogether from
    • influence arising from the subconscious life. That is why we
    • task ahead of us. Only if we know upon what laws and fundamental
    • spiritual impulses our work must be grounded, only if what we do is
    • work fruitful — for what we have to create must be basically,
    • Buildings erected to enshrine what men have held most sacred have
    • Asia Minor, but only to the extent that the structure of these
    • later buildings was influenced by the conditions obtaining in that
    • What was the most
    • have little information to give on the subject. But if, assuming that
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  • Title: Lecture: The Migrations of the Races
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    • Fifth Root Race (Aryan), we must realize at the very outset that it is
    • and Northern Asia and in Southern Europe. That is the soil into which
    • Semites) of the Fourth Root Race. We must bear in mind that to these
    • mankind over the widest possible area, what is expressed in the words
    • only a preparation for this. It was what became the keynote of
    • From the beginning, the Manu attached very little value to that in the
    • Race was to lead men right down to the physical plane in order that
    • teachings concerning what extends beyond birth and death, slowly faded
    • Manu of the Fifth Root Race: the civilization that proceeded from the
    • is, in fact, contained about what extends beyond birth and death.) The
    • goal and the consummation. Memory was so intense that it preponderated
    • principle followed by the Initiates is: the mingling of what is new
    • with what is already there — in this case the powerful manasic
    • other side, the racial stock that went Westward also came into contact
    • in the first place — and these form what is known as the ancient
    • who married, not a Mede but a Persian. The father dreamt that a tree
    • that the Persian stock would overshadow the Median. The old story of
    • Medes who are not, and the tree indicates that the agricultural
    • characteristic is that instruction was given in telling the truth
    • for boys. That is a very important point. It is a preparation which
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  • Title: Lecture: The Mystery of Golgotha
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    • evolution of the Earth, that such a Being — even if he came
    • picture he would discover that a far deeper meaning lies hidden in
    • What was the real experience of the man of ancient time
    • in this respect? It was such that he might have said: “I,
    • space not physical but spiritual. I lived in that world where the
    • ideas were interwoven. Here upon Earth man felt that he must find
    • humanity. They felt that man had been more healthy in the beginning
    • of Earth-evolution, and that he had evolved by degrees farther and
    • modern History, in that ancient world in which the Mystery of
    • It was by turning their gaze into the past that the men
    • Spiritual. There is the Spirit; out of that Spirit I am born; that
    • longing for that World.
    • that if a man had gone on evolving with the old consciousness of the
    • — they felt that it was so. If external History says nothing of
    • these things, that is its failing. He who can follow History with
    • following is what we find: — First there were the more
    • that they had left behind them, in the spiritual worlds, That which
    • reason the earliest Christian authors said that the most ancient
    • Nor was it only in dim memory that the pupils of the initiates
    • before the Mystery of Golgotha, that as they looked up to the Being
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  • Title: Lecture: The Recovery of the Living Source of Speech
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    • unfolds a certain idealism, so that every time he utters a word, the
    • feeling is present in him that he belongs to a spiritual world and
    • that the words that ring in his speaking, coming as they do from the
    • else in evolution that has to do with man, as we have had full
    • history. What I want to bring forward does not refer to any one
    • that even primitive languages show the same character as civilised
    • therefore we shall not concern ourselves with the differences that
    • that the words he speaks are nearly all of them signs for things that
    • to look on the word merely as a combination of sounds that is
    • the Greek civilisation, we find that man's relation to language
    • a word, it was not so much his thinking that partook in the
    • that is, an atmosphere is prepared around the Earth within which can
    • live man's utterances articulated into speech, then that
    • to say that in the evolution of speech and language we are beholding
    • studying something that has to do with the Earth, it is by no means
    • impossible in the course of that very study to come to a knowledge of
    • that are to be observed in man's faculty of speech.
    • in man's speech — that is, in the later part of the
    • him from this or that fact in Nature, summoning him to defend
    • activity, what he was induced to do under the influence of
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  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • that in their study of contemporary events and happenings, men's
    • physical life of humanity. It is by no means enough to admit that the
    • evolutionary process. It was said that another, more purely spiritual
    • In other words, it was held that the intervention of Jehovah had been
    • preceded by that of other Beings, that the creation of man had
    • world devoid of every element of that material existence with which
    • centuries of Christendom. It was said that Jehovah united with matter
    • and that from this union man came into existence.
    • to this Gnostic conception, therefore, Jehovah was a somewhat lower
    • conception was then added to this world of ideas, namely, that in
    • united with the man Jesus in order that the strivings of Achamoth
    • might be fulfilled. The Gnostic teaching was that in the man Jesus
    • concerned with all that surrounds and is connected with his life
    • realisation that spiritual foundations underlie this physical world
    • By that time the minds of men were no longer capable of rising to the
    • understand that civilised humanity is faced with different tasks
    • of everything that is associated with the activity of thinking.
    • lived and worked with a tremendous power. And that is why even to-day
    • the learning will not be of the kind that finds favour to-day. It
    • must be an active learning, not a learning that consists
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  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • new birth with what is taking place here in the physical world, and,
    • of our connection with this physical world. All that gives us this
    • perceive Imaginatively — we realise that this world is peopled
    • the conditions in the elemental world are somewhat different from the
    • able entirely to free himself from that which makes him earthly man.
    • himself from that which makes him earthly man. As earthly men, as you
    • emancipate ourselves from what is solid in us, the moment we feel
    • our knowing by Imaginative perception all that surrounds us as the
    • is lost was in a way unconscious and dream-like, while that which
    • Let us now return to what I said before. Our relation to the
    • relations to the beings that surround us. In the elemental world, in
    • will reckon especially with what I have now said; there will be a
    • of the patient. For what is called illness today is in truth only the
    • outer physical picture of what is there in reality. In reality there
    • is some kind of irregularity in what I have here compared to a
    • doing this or that it can only be improved by the common will of a
    • understood. For people keep on imagining that they are Christian
    • while in reality they are not. St. Paul said that sin came into the
    • wider sense, that which mars the order of things is there through the
    • for a law — quite unaware that whatever is not in order comes
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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
    • have frequently remarked that knowledge, that way of thinking
    • give what lives in the soul a direct link with reality.
    • I said that what
    • less dreamt, slept through by mankind, that in any case abstract
    • active in the social life. I stated that in earlier times men were
    • aided through older, what we call atavistic, knowledge, through
    • myths. They brought to expression in the form of a myth what they
    • thought concerning the world, what entered their vision of the world
    • acquainted with the nature of that thinking which underlies the mode
    • are to be found in the myths, and the origin of what they express
    • and the Israelites. Moreover, one can say that a great part of the
    • thinking that still rules in the soul today is connected with the
    • attention to the fact that the Osiris-Isis-Myth is also conceived by
    • Dupuis as a mere priest lie, that the priests as far as they
    • Titans, and all that is related to them, and the third generation of
    • basis today. Of the Egyptians one must say that in the age when the
    • turn their gaze to that element in the human soul which lives not
    • turned the eye of the soul to that element in the soul which passes
    • when man treads ways that lie on the other side.
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  • Title: Lecture II: Ancient Myths
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    • But it is only in our thinking that the Gods have deserted us. They are
    • in mankind, we know that we have to look back to earlier times of
    • scientific thinking. The realization of what each one can do, no
    • orientate oneself for what is to come by considering what has been.
    • certain mythical pictures and imaginations what they thought and felt
    • that we in our Fifth Post-Atlantean epoch have to recapitulate in a
    • sort of inverted way what had happened in the Third, the
    • Egypto-Chaldean epoch, so that it emerges again differently. The
    • that in the time of the Greco-Latin evolution, in the time that
    • attentively what is said in my book
    • that in Grecian times, and even much later, people saw
    • Ideas — as it were — as Goethe still did, and that they
    • come about in modern times. But at that time there was indeed a
    • people remembered that it had been so earlier. They said — and
    • said to themselves: that age in which men still lived directly with
    • of course not one Osiris, but it was believed that there had
    • Typhon — that is, by that force of the human soul, which to be
    • been elaborated there actually lies all that I have been stating. The
    • to approach (we have pointed out in the Christmas lectures that by a
    • East knew that they were to bring their offerings to the new
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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
    • from that of the mythology of the Egyptians and the Greeks. We have
    • seen that the Egyptian and Grecian mythologies in the manner of their
    • They are based on a certain consciousness that humanity once
    • to the things of the senses. We have seen that for this old atavistic
    • All that had arisen as
    • told you that the divine spiritual Beings who stand at the
    • them as producing through their deeds what we call earthly humanity.
    • that that is not the case in Egyptian or Greek mythology. There men
    • themselves a greater antiquity than that of the Gods then in power.
    • and significant a difference that one must bear it well in mind. In
    • the course of these studies we shall see to what an infinitely
    • within us in which we believe, which we profess as modern men, that
    • the immediate present bears much in it, that points back to the Old
    • impulse that proceeds from the Mystery of Golgotha. This all
    • important that we can lay one thing as a foundation; I have
    • already referred to it yesterday. We have often related that we are
    • the original Indian epoch will light up again. That is a law in the
    • catastrophe that is to come — like a catastrophe of nature.
    • part what immense depth of human consciousness in ancient times
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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
    • with the question which has just been raised. The question was: What
    • of man today so that a counterweight may be created to the principle
    • of heredity that prevails almost exclusively — whether in
    • is, in fact, most deeply connected with the contrast that I wished to
    • realize that in the age when that saying arose in the Egyptian
    • culture, it was still plain and clear that when one spoke of
    • acquainted with his civilization knew that what lives as ‘immortal’
    • that the saying on the Statue at Sais actually meant: He who will
    • There was no intention of saying that the human being as such cannot
    • lift the veil of Isis, but only that one who binds himself
    • instill into the laity — not the priesthood — that they,
    • priests were the ‘mortals’. That is to say, all those
    • might say that in the decadent age of Egyptian culture this was the
    • moreover called themselves the ‘immortals’ in that
    • 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
    • have often emphasized that that is not the case. What is said here is
    • truth is to be spoken it cannot be expected that no mention will be
    • made of things that have simply got to be seen through, whether for
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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
    • mankind's evolution, and you have already seen that all sorts of
    • purpose. In order that we may have a foundation as broad as possible,
    • I shall remind you today of various things that have been said from
    • you that in that evolutionary course of mankind which can be regarded
    • years go on becomes older. In a certain respect one can say that for
    • transformations. Now we have already described in what sense I a
    • that followed the great Atlantean catastrophe mankind can be said to
    • have been capable of development in a way quite different from what
    • was possible later. This is that ancient time which followed
    • We know that at our
    • through our nature, our physical forces. We have stated that in the
    • the fifth decade of his life, and he always knew that the process of
    • time something that determines our progress of soul and spirit.
    • connected. So that one can say: Mankind as a whole drew in, became
    • becoming-younger! And we have seen what consequence must be drawn
    • year, are entering the twenty-sixth and so on. So that men are
    • receding further, so that I, if no spiritual impulse grips mankind,
    • it is shown by the fact that in Greece, let us say, a man had still
    • reduce this age as much as possible, since people think that they
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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
    • that sounds strange at first hearing but which corresponds to a deep
    • has in reality no true understanding of himself. One could say that
    • this statement applies particularly to our own time. We know that
    • the Delphic temple ‘Know thyself’ merely a phrase at that
    • for a knowledge of what man on the earth actually is.
    • things that must be said in connection with this question are
    • fact that they sound as if they were difficult. They are only so for
    • that what we call understanding at the present day is actually the
    • reveal something to us. One must revive the consciousness that the
    • human being is a riddle that wants to be solved. We shall not,
    • physical form that wanders about before our eyes as man — far,
    • far more is man. But this physical structure that wanders round
    • before our eyes as man, and all that belongs to it, is none the less
    • man that goes about among us, what man is between birth and death
    • recognize in the human being what he is as immortal, as eternal being
    • of soul. One must only develop a feeling that this human form is a
    • reach everyone, is not fitted to call forth a feeling of what a
    • seen a human skeleton — remember then that the human skeleton
    • as absolute, develop them metaphysically — that we will not do.
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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
    • We have seen that we approach certain riddles of the universe I and
    • its completeness, what we experience between birth and death and
    • again between death and a new birth — that is actually the
    • We have seen that when
    • comparison but as an actuality. We can truly say that the whole
    • speaking lightly — that everyone has his own head. Man
    • certainly has that. For as you know, the configuration of the starry
    • special time at which one observes the stars. So that by taking the
    • the stars in the heavens. Let us keep in mind that it is not the
    • star-heaven in general that builds up our head, but its special
    • can realize that a considerable part of man's task between death and
    • that the head is not merely given us quite passively but that we make
    • laws that prevail in wide cosmic spaces. In fact, when we think of it
    • work chiefly upon the head. So that when the human head appears here
    • heredity from one's ancestors. I have said repeatedly that everyone
    • acknowledges that the magnetic needle does not turn by itself to the
    • North and the other pole to the South, but that cosmic forces are at
    • work, namely, that the earth is working there. In the case of the
    • magnet, people own that the universe plays a part, it is only when
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • certain things that require a still more detailed study.
    • first lays aside his physical body; then he is in possession of what
    • still find the after-effects of the etheric body, that is to say, all
    • that this astral body has experienced by being linked in the last
    • have already drawn attention in our literature to the fact that one
    • astral bodies, but that this dissolution is in reality a releasing
    • imprints of all that the human being has gone through in life. This
    • is an aggregate of what I would call form structures. This aggregate
    • stamps itself upon the cosmos; what has thus happened in our life and
    • what has imprinted itself upon the etheric body actually continues to
    • knowledge of anthroposophical spiritual science that the human being
    • to realize how that which he incorporates into his etheric body by
    • means of his intellectual life, his feeling life, his will, that is,
    • cosmos is contained, if I may put it that way, the conduct of those
    • human beings who have lived in former times. That which through our
    • world! And we must develop this sense of responsibility that makes us
    • That
    • transition through the soul world has been accomplished, then what we
    • expands or contracts depends essentially upon what has been
    • incorporated into it in the course of life. One can thus say that the
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • human being is placed within the sphere of the World Order that is
    • connected with his destiny, with what we are accustomed to call
    • people's minds amounts to nothing more than this, that the
    • assumes that the activity of consciousness ceases when a man falls
    • must realise that from the time of falling asleep to the moment of
    • is not possible for him to have direct consciousness of what the Ego
    • immersed during sleep is that, at the present stage of the Earth's
    • impression of being awake during this period, but what is going on in
    • remembered in later life. When we speak of all that is experienced by
    • now, what develops out of this sleeping state at the beginning of
    • to understand the workings of all that the human being brings from
    • in a particular child, but in general it can be said that the human
    • follows that of speaking; the faculty to grasp also in thought what
    • some considerable time before one can truly say that a child thinks.
    • learns to control his muscles and limbs in such a way that the centre
    • features that are ignored in the usual one-sided conception of the
    • physical world, to the fact that the human being has to acquire
    • The second faculty, that of speaking, is also acquired by
    • and feet. It can be said with truth, that speaking is not unconnected
    • differentiation. It is well known that speaking is connected with the
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  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • understood if we study the changes that have taken place in the
    • that in order really to know something about the nature of man, quite
    • a different outlook is necessary from that to which they are
    • They feel that one thing at least remains constant, namely, man's
    • time. They declare that, so far as his mental attitude is concerned,
    • man has not fundamentally changed throughout history and that if this
    • that in order to write history it is essential to take the present
    • would not understand how they spoke or what they did. Historical
    • modern historian infers that human beings must always have possessed
    • former epochs of history from that to which we are accustomed to-day.
    • at the poems he composed in his youth and we shall find that there
    • was always a kind of inner opposition to what his contemporaries were
    • of appeal to what lives in Nature, saying something more enduring and
    • We see him growing beyond what those around him have to say, coming
    • find that they reveal just this attitude of mind. Then a great
    • overwhelming change that came upon him in Italy. In letters to
    • suspect that the Greeks proceeded according to those laws by which
    • in such a way that the thought of metamorphosis in the whole of
    • It is only now that Goethe finds a world in which his soul really
    • feels at home. And, if we study all that he produced after that time,
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  • Title: Lecture: On the Reality of Higher Worlds
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    • Let me first of all express regret that I am unable to speak to you
    • and friendly words of greeting. I only hope that I shall be able, in
    • issued. I attach great importance to the fact that here too, as in
    • The wish was expressed that this lecture should deal with the theme
    • will realise that one brief lecture is foredoomed to be both
    • bring before you anything in the nature of convincing proof; all that
    • this reality, and there is no desire whatever to set these paths in
    • opposition to what has been achieved in so admirable a way by the
    • It is the conviction of anthroposophical Spiritual Science that
    • the methods of investigation, to go beyond what is universally
    • world, through experiment, through the reasoned deliberation of what
    • to proceed hand-in-hand with everything that can be learnt from
    • knowledge that man’s power of investigation, in so far as it
    • certain boundaries. Every scientific researcher is aware that the
    • every scientific researcher is aware that this problem lies beyond
    • the boundaries of modern science. Moreover it is recognised that the
    • material world of sense and that at a certain point an impassable
    • scientists when it is a matter of affirming that these boundaries do
    • to overstep these boundaries. But nothing that the intellect or the
    • human heart can conjecture about what lies on yonder side of the
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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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    • possibilities of development for the future. I have said that we
    • human evolution, events that have led up to a soul-constitution which
    • struggled through to the conclusion that the fundamental note of this
    • contradict the fact that in our times the essential character of a
    • particular, will be unfolded in the next few days. We may say that
    • centuries subsequent to the Mystery of Golgotha. We may say that in
    • world-conception, which began to ebb at that time, in the course of
    • human world-conceptions, these gnostic documents represent that
    • from older traditions, from what existed in Asia, Africa and southern
    • Europe in the form of an ancient wisdom, from what could still be
    • vision supplied what may be designated as an inner logical system. If
    • that in the course of human evolution intellectualism has, in a
    • preeminently leading spirit, who at that time already made use of the
    • evinced that the older form of spirituality had ceased to exist and
    • that the human being now sought to gain a world-conception through
    • come across statements showing that the recollection of an old
    • high degree that things which were vividly experienced in the past,
    • gnosis of that time, with its still ample store of wisdom, which
    • longer be experienced. What the Gnostics set forth, contains, as it
    • that humanity gradually loses altogether the possibility of
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  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • I have tried to explain to you that, from the middle of the
    • point, and that this culminating point had been reached towards the
    • necessary that humanity should attain these scientific results. They
    • in the external symptoms, in what may be designated as Haeckel's
    • What occurred there, and what had such an extraordinarily deep
    • so-called refutations. Let us simply observe the fact that, on the
    • one hand, we have before us what people thought to win through a
    • world-conception; people believed that only this enabled them to
    • comparison with what was contained, for instance, in the medieval
    • written, with the aim of stating that it was still possible to make
    • point, and that perhaps it could be stated that a super-sensible
    • world existed, but that it could not be recognised; the
    • namely, the fact that Haeckel came to the fore, with his conception
    • of a purely naturalistic structure of the world, and the fact that
    • be present. At that time, it was not necessary to expect anything new
    • from Haeckel. Essentially, he had already declared what he could
    • were present, who thought that Haeckel was a significant personality,
    • a conspicuous man. That physiologist, however, was a thoroughly
    • is what I wish you to grasp, as a characteristic pertaining more to
    • that every single word revealed how matters stood. Whereas a few
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  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • the midst of events that arouse every feeling of the human soul in
    • that cause death to pass over the earth very, very frequently, in a
    • comparatively short time, death that has always been looked upon by
    • hope that these times also bear within them forces for the unfolding
    • connected with feelings that come to the surface in these stormy and
    • What we can see and
    • feel in the manifold events of the present time, is the fact that
    • of their earthly life. What characterizes the events of the present,
    • is that they call away many young lives from the physical plane.
    • We know that when a
    • etheric body, his astral body and his ego. And we know that after a
    • to everyone of us that the etheric body of a man who died young must
    • have an entirely different constitution than that of a man who died
    • after having reached, so to speak, a normal age. We know that
    • the ordinary natural science of to-day always speaks of the fact that
    • life; it admits that forces do not go lost, but merely transform
    • themselves. Spiritual science must teach that this truth should be
    • portal of death at an early age, that etheric body might still have
    • maintained that man's life on the physical plane for many decades.
    • or 30th year, the etheric body that abandons him still
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • said that out of the strange and incoherent utterances of Jacob
    • expressed this more or less as follows. I said that Jacob Boehme
    • all remains indefinite, even nebulous. Everything that Giordano Bruno
    • sufficiently clear to indicate real insight into that relation of man
    • turn to Lord Bacon of Verulam, we find that he, in reality, no longer
    • perception and from the Mysteries, there is no trace in him whatever.
    • however, looks out into the world that is perceptible to the senses
    • human soul into that world in which the soul is immersed during
    • been possible to create from the inner being, had by that time been
    • himself, together with his inner life of knowledge, and what remained
    • to him was the vista of the outer world, of outer nature, of that
    • What did
    • man from what he had been able to observe in nature. That is to say,
    • understanding of the being of man was based on what was perceived to
    • Now what
    • nature but at the same time he tastes them, so that a
    • perception of taste. We find that while the sense of taste is
    • lifeless nature are all, to begin with, given form. That which exists
    • the like, are really crystallisations which have been shattered. Out
    • builds them up into that form which is peculiar to its own nature.
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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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    • live are so earnest that at present it is not in any way appropriate
    • words and then to pass on to what I believe I must tell you, for it
    • that we live in an epoch whose characteristic peculiarity began to be
    • evident in the 15th century. It was then that it slowly began to
    • this course of development, know that the second half of the 19th
    • branches of civilised humanity, an egoism of a kind that was
    • In saying that a wave
    • trivially of what one generally defines as egoism, but I speak of
    • the course of this morning's considerations, and in a way that will
    • members constituting human nature. We know that the soul-members of
    • of transformation, in a special course of development. We know that
    • place during that epoch of European development which began about the
    • years of the 15th century. That time was the beginning of that epoch
    • before the Mystery of Golgotha, began that phase of human evolution
    • (Verstandes und Gemütsseele) unfolded. Everything that humanity
    • still prizes to-day as Greek culture; developed through the fact that
    • at that very time the intellectual or understanding soul was in an
    • culture was unfolding, that which we call intellectual or
    • their development, the Greeks had to pass through what one might call
    • of this youthful freshness of an intellect that was not yet permeated
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • human nature actually takes shape are nowhere contained in what man
    • of what I want to convey by saying this, you must think about many
    • things that are familiar to you from anthroposophical studies.
    • You must remind yourselves that as well as living through his life
    • by no means without significance for what we do during our earthly
    • significance for what happens on earth as a whole. For only part —
    • and indeed the rather lesser part — of what happens on the
    • forces proceeding from the dead also penetrate into what surrounds
    • and overtakes us here. So that a full and complete survey of man's
    • life is possible only if we look beyond what can be told us by
    • that can explain man in his whole being and the whole course of human
    • incarnating in bodies derived from physical parents. In that epoch,
    • that they will, it is true, still have a relationship with the earth,
    • some conception of what happens between death and a new birth.
    • relationship with earthly affairs that we now have only between death
    • leagues away. Most people to-day still persist in believing that the
    • amass all kinds of spiritual experiences, but not by the path that is
    • that is discovered by an Initiate, and can be communicated, is
    • also, to translate what he is able to proclaim out of the spiritual
    • healthy reason to them, these experiences would be of no use whatever
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  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • I HAVE often said in this place that in more ancient times in the
    • the nature of the ancient Mysteries knows that within these
    • picture form, in the way that was possible in those times. That way
    • followed by the third stage, that of the revelation of the nature of
    • through art, but in such a way that thoughts, feelings and also the
    • knowledge that can bring to realization what Goethe already divined:
    • a knowledge that raises itself to art, not symbolical
    • Perhaps, my dear friends, at the close of what I have to say, you
    • will understand what is really the deeper cause of my words. Let me
    • say in the first place that already for a long time now the
    • Society, but that the Anthroposophical Society, if it would fulfill
    • about that in more recent years the way of working had necessarily to
    • be different for the Anthroposophical Movement from what it was when
    • Now in order not to speak merely theoretically but to make what I
    • something that has recently taken place in connection with a Movement
    • that is distinct from the Anthroposophical Movement, because, if I
    • upon the practical duties of ministers of religion. What they said to
    • ground under his feet for the practical work of a minister that is
    • assumed forms that do not really enable it to instil into its
    • impulse that must proceed as a living power from the Mystery of
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  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • That, united with your might,
    • That, united with your might,
    • science shows us the eternal forces that are active within us, that
    • life that are connected with it.
    • between death and a new birth, so that we were able to gain many
    • shown you that in every single case it can only speak of things from
    • one definite standpoint, so that a more accurate knowledge can
    • add to the facts that you already know in connection with this
    • subject, a few things that may be useful to our comprehension of
    • science, we consider, to begin with (and that is a good thing) the
    • that we obtain, as it were, a general view of man's whole being if we
    • contemplate him so that we first take, as a foundation, his physical
    • our senses and the scientific-dissection of what we perceive through
    • the senses. We then proceed, by studying that form of organisation
    • concerning which we may say that it was already known to men such as
    • through our inner sense; the astral body is something that can only
    • us that what we designate as man's physical body is a very
    • complicated structure, formed during long periods of development that
    • That form of
    • that lives within the physical body. Even ordinary science merely
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  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • soul that really constitutes a kind of triad, which, in the case of
    • should also be able to find in evolution a stage that reveals this
    • outwardly; that is to say, a stage in which the soul really feels its
    • separately. In other words: A nation must once have existed that felt
    • these soul-parts separately, in such a way that the “one-ness”
    • “threefold-ness”, and so that this threefold nature of
    • “Kalevala”. What is set forth in “Kalevala”,
    • express the fact that this form of consciousness once existed in a
    • nation that was widely spread in the north-eastern territory of
    • Europe, a nation that experienced the three parts of the soul
    • separately and felt that the sentient soul was inspired by
    • these ancient seers, felt that the understanding soul was, as it
    • were, a special member of the soul, that receives its forging
    • impulses — or that which forges within the soul and builds it
    • In the same way, that nation, or
    • those ancient seers (but we must bear in mind the fact that the
    • consciousness-soul was, at that time, experienced as something that
    • experienced that Lemminkainen was a Being connected with the powers
    • epic poems, we may say that these three heroic characters come from
    • between Ilmarinen and what is being forged there. I have already
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  • Title: Lecture: Awakening to Community - I
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    • But I hope to be able, at the delegates' meeting that will soon be
    • make a few comments complementing what I said a week ago about the
    • out those aspects of the three phases that all three share in common;
    • that what I am about to say could serve many a listener as a means to
    • presently developing that the times themselves demand the deepening
    • of knowledge, the ethical practice, the inner religious life that
    • of those elements that are so needed under the conditions that
    • destiny in what I am about to describe.
    • will certainly discover that by far the greater number of those who
    • called its better days, something was taking place that almost
    • to feel what millions and millions of others will be feeling keenly
    • indeed in a not too distant future, that older forms have come down
    • justified but the product of historical necessity, but that they no
    • longer provide what modern man's inner life requires and the dignity
    • honest seeking will find, if he practices self-observation, that this
    • just any other present day group of human beings is something that
    • they are honest. But we must admit, too, that the very clarity
    • consider something else. What I have been describing thus far might
    • that his will impulses simply coincide with those of all the rest of
    • against these habitual will impulses that he has adopted from the
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  • Title: Lecture: Perceiving and Remembering
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    • must be understood that in reality it interpenetrates the whole human etheric
    • the whole system of man, his astral body and ego. Let us now recall that the
    • turn our attention to the light-ether. It is true that the whole etheric body
    • kinds of ether, but we shall only consider today that part of the ether body
    • which is light-ether; and in order to fix our attention on that part of the
    • often said that man really only gains consciousness of things from being
    • we are awake, that the astral body and ego are within the physical and
    • etheric bodies; one may add, as regards that part of them which is not within
    • things. Keeping this in view we say that we have sense perceptions. The cause
    • of this is that the human ego and astral body first receive a revelation of
    • shall inquire today: How does memory come about? How is it that we have
    • remembrance of many things, of objects and experiences that we have passed
    • through? How does it come to pass that we have memory?
    • case. We meet a man today, whom we first saw five days ago. We remember that
    • we saw him five days ago, that we spoke with him, that he told us his name.
    • We say: we recognize this man. What is it that really takes place in us when
    • what occurs; the first thing we have to take into consideration is this, that
    • movements. It is the light part of the etheric body that we are now
    • part that we are considering today; I will speak of it therefore as the
    • light-body as movements — as inner light-movements; so that apart from
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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
    • one of those aspects of spiritual science that show us how well
    • it also throws light on the great span of human existence that
    • the day. The questions that cannot be answered out of sense
    • experience mount up, and, being unanswered, remain problems that have
    • welfare. We could enumerate hundreds of such life problems that are
    • word that contains many such problems is the word ‘forgetting’.
    • You all know it as the word indicating the opposite of what we call
    • you will all have had some distressing experiences with what is
    • it is only with the help of the facts of occult life that you can get
    • answers to a thing like this, that is, answers that are of any value.
    • You know, of course, that memory or remembering has something to do
    • with what we call man's etheric body. So we can also assume that the
    • significance in the fact that the things a human being has had at
    • way, as so often happens, and say that it is a defect of the human
    • we say that memory has something to do with the etheric body, we
    • ought to ask ourselves how it happens that the etheric body acquires
    • different task? We have often spoken of the fact that in contrast to
    • repeat indefinitely. It is due to the etheric body that the parts of
    • that wants to keep on reproducing the same thing. That is why life
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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
    • noticed that the themes have not been haphazardly chosen but have a
    • be of the utmost importance to follow up the various courses that are
    • incumbent upon men to form each lecture so that it is part of a
    • whole. Therefore it is not possible to say the things that can be
    • presented to advanced participants in that kind of single lecture in
    • such a way that they are equally suitable for newcomers. We could
    • that would not do in face of the progressive path we are planning to
    • again is connected with the fact that the further we progress the
    • the publication of the lectures can be strictly supervised so that
    • the connection will consist in the fact that the whole series will
    • eventually see that it all has an inner connection, and that these lectures
    • go much beyond the cure. That is, they are only concerned about their
    • content themselves with the thought that the people who carry out the
    • future. Laymen are in no way to blame for the fact that this can and
    • suffer from an acute case that requires treatment. Thus a large
    • People do not care about the deeper significance that is actually
    • a consciousness of the fact that there has to be more than an
    • thinking. However, if we follow this or that slogan, or give special
    • credit to this or that method, merely criticising what is trimmed
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  • 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
    • All that goes beyond this text will follow in the course of the
    • want to speak of other aspects that will not appear to be directly
    • times as far as ancient Lemuria we come to that moment when the
    • know that before this we cannot speak of such a division of the sexes
    • in the human kingdom. I want to emphasise that we are not speaking of
    • kingdoms that are around us. Phenomena that doubtlessly belong to
    • bisexuality occur earlier. But what we call the human kingdom did not
    • divide into two sexes until Lemurian times. Prior to that the human
    • in such a way that in one group of individuals the characteristics of
    • sexes. It is only when we have a spiritual scientific basis that we
    • if we consider it let us say philosophically, it is somewhat childish
    • her wisdom had created cork so that man could make stoppers with it.
    • how the clock works we must go to the mind that produced it, namely
    • spiritual. Thus purpose, meaning and goal are words that we can apply
    • basis. It is in this sense that we ask the question: What is the
    • meaning will become clear to you when you see what we call
    • something else that had previously existed. You must not think that
    • division into sexes occurred in human evolution. That was not so. We
    • must picture to ourselves that in the times preceding bisexuality
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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
    • The fact that we have
    • will concern ourselves today with something that will again appear to
    • Scientific Point of View’. An observation was made there that
    • presupposed that are less related to an intellectual understanding
    • than to an understanding that lies in our whole soul constitution,
    • and that we can only acquire after years of group work. Patient work
    • of this kind brings us ultimately to the point where things that
    • that life bears them out. The observation we want to start from is
    • that it is an ordinary fact and no superstition that in the case of
    • fact that pneumonia shows something quite remarkable that is
    • must look at the human being in a way that makes it possible to
    • innumerable times we have referred to it that man can only be
    • understood when we know that he has a fourfold structure of physical
    • important — but which is also variable. What we know as the
    • but also with the cosmos, the whole world about us. For what we have
    • that we can best get to know these inner and outer connections if we
    • have to say that the ego and the astral body that are active in the
    • 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
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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
    • mentioned here that in the group meetings this winter we want to
    • gather together all the threads as it were that will eventually link
    • other things connected with man's whole life and evolution that will
    • that we spoke of a certain rhythm existing in the four members of
    • one another. You will remember that there are certain relationships
    • between man's ego, astral body, etheric body and physical body. What
    • we say that what the ego goes through in a day is based on the number
    • one, we shall have to say that the number that corresponds in a
    • of waking up in the morning; that is, you rise up out of the darkness
    • and we can say that our ego returns to its starting-point after a day
    • body's corresponding rhythm, we have to say that if the ordered
    • mind what was said the time before last. With the physical body it is
    • however, establish a rough figure, and say that it goes through its
    • starting-point. You know of course that a great difference exists and
    • that the female etheric body is male and the male etheric body
    • female. From this we can see that in a certain respect an
    • proportional figures that so to say specify the ‘speeds of
    • had to point out that phenomena of daily life are comprehensible only
    • when we know things like this that lie behind the sense perceptible
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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
    • that in one of the group lectures held here this winter (10th
    • possible for the human being to be ill, and we indicated that
    • explained before that the division of man's being into four members,
    • complexes of the physical body itself. That is, the ego has its chief
    • system, the etheric body in all that comes under the heading of the
    • functioning of the blood. We indicated that what originates in
    • nervous system, and what originates in the etheric body manifests in
    • the glandular system, and that it is in the physical body that we
    • have to look for those illnesses that primarily have external causes.
    • All this, however, only points to that aspect of illness that is
    • inkling that illness must also depend to some extent on a person's
    • karma, on that great law of causes which show the spiritual
    • about them. Let us talk today about a few aspects of something that
    • what actually happens to man spiritually in the period after death.
    • know that on passing through the portal of death man first of all has
    • the kind of experiences that come about because he is now in an
    • physical body being there. He has, as it were, laid that aside. This
    • short while only, just a matter of days. The experiences that follow
    • number of days that varies individually, the second corpse, the
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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
    • something that is absolutely a part of everyday life. And perhaps,
    • for the very reason that we start from something really commonplace,
    • we shall see that life's riddles really encounter us on all sides,
    • and that we ought to take hold of them, so that in understanding them
    • and altogether that which is greatest, is not to be sought in unknown
    • phenomena, because spiritual science is the only thing that can
    • globe. By virtue of the fact that man has acquired on this globe the
    • fellow creatures. Therefore only a knowledge and understanding that
    • alone can remove the preconception that would rank man's nature too
    • close to that of animals. The way of thinking that would so dearly
    • strongly as it can that a high level of intelligence is to be found
    • superior to that of man. But this does not particularly surprise the
    • spiritual scientist, for he knows that when the animal does something
    • laughs. Certainly there will be people who maintain that animals also
    • to know what laughing and weeping really imply, and therefore ascribe
    • that the animal cannot weep but at the most howl, nor can it laugh
    • the one about the nature of the temperaments, you will remember that
    • characteristics. Now it is true that the actual individual kernel of
    • a man's being, that passes from incarnation to incarnation, is
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  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • Throughout our life, we have to struggle with questions that cannot
    • depend. As wide as possible a study of man is what we have been
    • you consider what you know of earth conditions, then even if you look
    • at these relatively superficially you would realise immediately that
    • of the earth. You will remember that there are ‘races’,
    • the black, red, yellow and white race, and that these races were
    • find this corroborated by history, either in what you learnt at
    • or what we have learnt through anthroposophical science itself.
    • various capacities that mankind has today, developed gradually in the
    • what tremendous human differences must have come about since the very
    • this. What we are going to describe today, however, shall be
    • the sun and then the moon separated from the earth! Now we know that
    • begun to acquire a form that is anything like our present-day one. We
    • have often described it by saying that this was actually the time
    • joined with the earth, it was not like today's body. At that time he
    • sun and the moon did man become like we know him today. What were the
    • conditions necessary for man to develop into what he is today? It was
    • essential that the sun's force should not work from inside but from
    • outside on to the earth. That was the purpose of the separation of
    • both sun and moon, that these two cosmic bodies should send their
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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
    • like to draw your attention to a fact that can tell you a great deal
    • evolution of the animal and that of man. You need only say one word
    • world. To a certain extent you can train the animal to do things that
    • an extremely enthusiastic dog-lover would want to deny that there is
    • a radical difference between the education of a human being and what
    • know that man's development is a gradual and very complicated
    • process. We have repeatedly emphasised that in the first seven years
    • the physical maternal sheath. But we know that when this has happened
    • completely enveloped in external etheric currents that come from the
    • astral maternal sheath that is stripped off at puberty. After this
    • to his full inner intensity and the ego that has evolved through the
    • distinct and vanish after a while. What is really taking place there?
    • You can actually discover what is happening, even without clairvoyant
    • vision, although clairvoyant vision confirms what we are about to
    • thought what he perceives in the external world, but these connecting
    • the bell do not immediately combine to form the thought that the bell
    • the brain that is the instrument for the perception of sound and the
    • part that is the instrument for visual perception become connected
    • possible for the child to reach the conclusion: ‘What I see is
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  • Title: Between Death and Rebirth: Lecture One
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    • will have realised what
    • show that the essential nature of these beings can be revealed only
    • you to realise that there must be complete truthfulness and deep
    • anthroposophical endeavours. If there is one thing that I have tried
    • to emphasise in the lectures given over the years, it is that you
    • It cannot be emphasised too often that the essence of Anthroposophy
    • development. Someone might argue that he can hardly be expected to
    • faced with a demand for self-development and told that he can only
    • which he can prepare only slowly. The rejoinder to this would be that
    • divert men from the natural feeling for truth that is present in
    • of what I mean is our study of the four Gospels. This autumn I
    • what way have our studies over the last ten or twelve years demonstrated
    • who seriously studies this book will find that it already contained
    • the gist of what I have since said in the course of years, about the
    • more unjustified than to believe that by knowing the contents of that
    • appeared have been the natural outcome of that original spiritual
    • study; nowhere are they at variance with what was then said. It has
    • certain lack still exists, this lack is due to something that is
    • have always assumed that you would have patience and wait for matters
    • to develop gradually. This is also an indication of how what I have
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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
    • the new birth. Obviously, what will be said from a comparatively new
    • of lectures has been given. It must be taken for granted that a great
    • that understanding can become more complete. Let us, however, begin
    • study that everyone can undertake for himself.
    • consciousness. It must be clear to everyone that from the time a
    • first person. We know too that this year, although it varies in many
    • being is unable to recall what his soul has experienced. There is
    • ‘I’. After that point he can experience himself as an
    • that he can again and again summon up from his memory what his ‘I’
    • Now what does unprejudiced observation of life teach us
    • that if from the earliest periods after birth a child were never to
    • the outside world tells you that you are an ‘I’ and you
    • will hardly fail to be aware of that ‘I’ when you have
    • by such contacts with the world outside that the child becomes aware
    • this, however, is that collisions shall continue to take place. These
    • help everyone to realise that this ‘I’-consciousness can
    • We know that this ‘I’-consciousness,
    • morning he will find that a great deal of what his memory has
    • that is possible without any occult knowledge provided only there is
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  • Title: Between Death and Rebirth: Lecture Three
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    • From what
    • birth you will recall that during that period a human being
    • was said that when we again encounter some personality in the
    • life withheld that love from him, we shall now have to experience
    • again the relationship that existed before death because of the lack
    • a corresponding length of time after death and only after that period
    • between us. It is important to realise that after death we are not in
    • It might easily be believed that this is inevitably a
    • painful experience and can only be regarded as suffering. But that
    • in many respects. It is true that in the life between death and the
    • knows that it must be so and that it would be detrimental for his
    • experiencing such conditions and recognising that they cannot be
    • that the dead himself can change them. Above all during the first
    • what has been determined by his life before death, but to begin with
    • what he experiences.
    • We will now take an example that can be instructive in
    • happen that because of this, his friend rages against Anthroposophy.
    • Such things certainly happen but we must realise that they are very
    • often clothed in maya. Consequently it may happen that the one who
    • many cases it happens that aversion in the upper consciousness takes
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  • Title: Between Death and Rebirth: Lecture Four
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    • qualities during life on Earth. Man is not meant to witness what
    • rebirth is that forces may be drawn from the stellar world for
    • remembrance of what had formerly been direct vision. By the time of
    • earlier lectures we have heard that the imperishable part of the
    • between death and the new birth, and that during this period its
    • during his life on Earth. It was said that, for example, from the
    • before his death. To sum up, we may say that as long as a human being
    • directed by the intellect that is bound to the brain as its
    • life, that is to say, the forces he experiences consciously during
    • earthly life, contribute nothing essential to what he needs for the
    • the simple fact that during sleep the human being has no
    • consciousness. Why not? The reason is that he is not meant to witness
    • what happens to him during sleep. During sleep the forces used up
    • process, which is the antithesis of what is in operation during
    • story of the expulsion from Paradise it is said that the Divine
    • Spirit resolved that when the human being had acquired certain
    • withheld from him. That is the passage in the Bible where it is
    • announced that the human being was not to witness the revivification
    • is the fact that he does not remember his earliest childhood. We can
    • therefore say that the whole life-giving, restorative process is
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  • Title: Between Death and Rebirth: Lecture Five
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    • previous years, for I propose to do that on Tuesday. I would ask you
    • to think of what I shall say as a gift placed under the Christmas
    • thirteenth century we associate everything that has to do with the
    • spoke of what may be called the last Initiation of Christian
    • religion. Eastern tradition tells us that in the life usually spoken
    • from the rank of Bodhisattva to that of Buddhahood. We are aware of
    • what that ascent means and also of the world-wide significance of the
    • what it signifies in the history of worlds when a Bodhisattva rises
    • not differ from that of Western occultism in regard to this event —
    • is that when a human being rises from the rank of Bodhisattva to that
    • And so we recognise as a valid truth that the individuality who lived
    • have also spoken of a significant deed of the Buddha, a deed that was
    • Jesus Child described in that Gospel. [See the Lecture Course entitled
    • hearts of men who are of good will. We have heard that the song of
    • Gospel, and the song of Angels announced in that Gospel is to be
    • were Teachers of great significance. What actually took place there
    • the Mystery of Golgotha this Being had a notable pupil. At that time
    • his being, had actually co-operated in its inception. What had still
    • the general tone and character of what the Buddha imparted in the
    • Christian form. It may truly be said that when the Buddha had become
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  • Title: Between Death and Rebirth: Lecture Six
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    • experience connected with Buddha in the form that is right for the
    • understanding keeps abreast of that evolution.
    • know that in the post-Atlantean era there have so far been five main
    • We also know that in each such epoch the next is prepared — as
    • consists in human souls being helped to understand what is now
    • that is necessary for the future be promulgated but there will also
    • that contributes to this increasing understanding of the Christ
    • Impulse is comprised for the West in what may be called the Mystery
    • of the Holy Grail can impart to men of the modern age knowledge that
    • the way that is right for our time. This understanding depends upon
    • is this: Why was it that even in areas where Christianity was
    • background — teachings that must be introduced today into the
    • You are aware that everything connected with the subject
    • about the content of anthroposophical views, ask: How comes it that
    • that occultism has to give — how comes it that hitherto, indeed
    • to the world in our own main epoch, in the epoch that was preceded by
    • We know that the human being on Earth consists of
    • Ego, together with everything that belongs to these members. We know,
    • too, that when an individual passes through the gate of death he
    • sheath of that body is cast off when the Kamaloka period is over.
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  • Title: Between Death and Rebirth: Lecture Seven
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    • on Earth that a fundamental change takes place in their whole
    • will be needed to draw together a number of details that will
    • clear that this systematic arrangement into periods of seven years is
    • well founded, but on the other hand it will also be evident that in
    • said that Ego-consciousness flashes up in the human being at some
    • discover that whatever comes in this way into the life of man and
    • same point of time, that is to say who experienced the flashing up of
    • we shall notice that
    • nature of man. That is essentially characteristic of the seven-year
    • What, then, is there to be said about occurrences which
    • emphatically inner event. For the sake of clarity, here let us
    • consider something that seems to be in contrast with this flashing-up
    • shall find that the cessation of growth may be compared with some
    • act of what may be called the formative principle. The last
    • contribution made by the forces that give the human being his form is
    • when they drive out the second teeth. That is the culmination of the
    • ceases to be active. What comes about later on is only an expansion
    • of what has already been established as form. After the seventh year
    • there is no more remodelling of the brain. All that happens is growth
    • of what is already established as basic form. Therefore we can say
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  • Title: Between Death and Rebirth: Lecture Eight
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    • memory we grasp a tiny corner of world-creation, namely what has
    • we behold what is hidden from waking life. Results of destructive
    • certain point there is a reversal of vision. Everything that was
    • the spiritual world that which bears a new life germinally within it,
    • what is sub-sensory, e.g. vibrations, wave lengths, the working of
    • observing only the smallest part of world-existence that is connected
    • with man himself. In other words, what a man can observe if he is not
    • thinking, we have before us only that which does not in any way
    • the world from the other side, namely, from the side of sleep. What
    • observation is also possible during sleep, most of what a man sees to
    • everyday life we want to think or form judgements, but for that very
    • found in the outside world but within man himself. Let us recall what
    • we know from Spiritual Science, namely that the three kingdoms of
    • fundamentally speaking, entities attributable to the fact that
    • is really observing in the world that which amounts in his own
    • existence to what he ‘remembers’, to the content of his
    • memory of his actual experiences; he is in fact contemplating what
    • memory with all its mental pictures represents something that has
    • world-creation, we grasp what has passed over from creation into
    • during sleep we see something quite different. We see nothing of what
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  • Title: Between Death and Rebirth: Lecture Nine
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    • Spiritual investigation discloses that the super-sensible
    • beings who send down to the physical world forces that promote
    • enlightened, one could often hear a way of speaking that is
    • occasionally also heard today, because stragglers from that epoch of
    • no account of what is alleged to come afterwards, we cannot miss
    • offer we shall then discover what it is!
    • almost seem acceptable. And yet it is utterly at variance with what
    • ourselves what this contact signifies for one who is passing through
    • We know that when an individual has spent this period of
    • that world.
    • 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.
    • to receive what they can give us and what we shall need in the
    • what is being offered us and what we shall subsequently need. But we
    • might also pass before these Beings in such a way that, figuratively
    • may pass through that world with understanding, with awareness of
    • what these Beings are offering us, or we may pass through it without
    • understanding, unaware of what they wish to bestow. Now the way in
    • that may enlighten him about the super-sensible world — such a
    • what gifts we may receive from them for our next life on Earth —
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  • Title: Between Death and Rebirth: Lecture Ten
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    • related to what has been said in the course of the lectures given
    • ‘Soul-Life’ (das eigentliche Seelenleben). That
    • was described. Thereafter the soul has to pass through what is
    • expands, lives through regions which for reasons that were explained
    • may be called the region of the Moon, then that of Mercury, of Venus,
    • the individual acquired through heredity with what has been absorbed
    • as a matter of fact, what was said in the book
    • the first period after death the soul has to look back upon what was
    • experienced on Earth. The period of Kamaloka, or call it what you
    • sense-impressions. If you ‘think away’ everything that
    • by the senses comes to an end and whatever is left can at most only
    • about how much of what is yielded by sense-impressions is left in the
    • soul, it will be easy for you to form an idea of what remains of
    • become compared with their former vividness; that will give you some
    • idea of how little of what the sense-impressions have conveyed is
    • left to the soul as remembrance. This shows you that basically all
    • that does actually burn within the soul and is part of the existence
    • second region of the life in Kamaloka is that of Flowing
    • the soul gradually realises that it is nonsense to wish for
    • sense-impressions but still longs to think in the way that is
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  • Title: Christ and the Spiritual World: Lecture One
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    • various contradictions that may arise in their minds. In particular,
    • that which includes Christmas and the New Year. When we take these
    • memories seriously, then it becomes clear to us that at the same time
    • Among the varied forms of knowledge that we try to reach
    • us, at this great distance in time? That might be a troublesome
    • similar feeling — to enter into the psychic disposition of man at that
    • that we will rely on what cannot be denied even by minds most given
    • history, but we will try to penetrate into that part of it which
    • therefore try to enter quite historically into the endeavours that
    • world. Then we realise that during the centuries before and after the
    • the souls of men with regard to the life of thought. We find that a
    • large part of the civilised world received the influence of that
    • When we consider what mankind had accomplished in this
    • evolution — in the souls of that period. What might be called an
    • special attention to this triumph of human thinking at that time.
    • realise that as the story of the event on Golgotha became known in
    • that age, an immense wrestling of thought with that Mystery occurred.
    • recognise that the struggle was in vain; that the Mystery of Golgotha
    • Now from the outset I would like to say that when in
    • that are fundamental to human evolution, and with what physical and
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  • Title: Christ and the Spiritual World: Lecture Two
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    • lecture, we can draw them together by saying that the period at the
    • Mystery of Golgotha out of the treasure of its wisdom, and that this
    • misunderstanding of what came about through the Mystery of Golgotha,
    • look, that is, at the Gnostics — then on the one hand we can
    • at what can be learnt about the Mystery of Golgotha from the
    • spiritual chronicle of the time, then we must say that no real truth
    • which today we must emphasise again and again: that in truth the
    • know that the Ego of Zarathustra had lived in this body; that the
    • least their followers were never satisfied — with what they could say
    • evolution. They knew well enough that the necessary reason for the
    • difficulties denied entirely that the Christ had appeared on Earth in
    • bodily form. They formed the idea that it was only a phantom body —
    • what we should call an astral body — which had gone about on,
    • body, it was said that no such union had occurred and that when
    • see everywhere that the Gnostics tried to master with their concepts
    • their ideas were inadequate, powerless in face of what had actually
    • how it was that such misunderstandings were inevitable. If with the
    • clairvoyant vision, of the holy Indian Rishis of that ancient time.
    • We know that the souls of those great teachers were open to cosmic
    • that if it had been possible for the Christ Being to have appeared on
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  • Title: Christ and the Spiritual World: Lecture Three
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    • These lectures are so arranged that separate themes will
    • accordingly, resides in what was said about the difficulty of
    • centre. What is really meant by the themes will then gradually
    • From earlier lectures we know that the Christ Being can
    • lectures already published, attention has been drawn to the fact that
    • that is the term we will use for the present — for whose own
    • further into that just now. We will simply look up to the Christ
    • Christ related to the nature of Jesus? Now we already know that we
    • who at that time founded the Zarathustrian spiritual stream and then
    • development appropriate for so lofty an Ego in that period. We know
    • also that the Zarathustra Ego passed over into the body of the other
    • have already drawn your attention to the fact that in this child we
    • strict sense of the term. We cannot say of this Being that he had
    • previously been incarnated on Earth in this or that individual. We
    • have always emphasised that of the soul-element which has come forth
    • Earth, something as it were remained behind; and that what had thus
    • child we cannot say that in him there lived an ordinary human ego
    • have to recognise (this follows from what is said in my book,
    • that he had not previously
    • We must remember that the Beings and Powers connected with human evolution
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  • Title: Christ and the Spiritual World: Lecture Four
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    • Yesterday we spoke of how preparation was made for that
    • of the Greek Apollo we found an echo of what had taken place at the
    • in human souls of all that I described yesterday. These
    • post-Atlantean epoch. We know that in terms of spirituality it was
    • the highest post-Atlantean epoch up to now, but that what the souls
    • effect of the threefold Christ-event was that which arose from the
    • Zarathustrian impulse. Now I must here remark in parenthesis that I
    • of 28 to 31 with 12. It looked into all that streams into the world
    • give only a hint of these relationships. And because in that which
    • creates, and nourishes itself in creating, in that which takes the
    • everything that was disclosed by the true, authentic Chronology of
    • And what followed in Greece or in the Graeco-Latin
    • epoch? What I am now going to say applies not only to the Greek and
    • Hyperborean land, from the North, that Apollo came to the Oracle at
    • things that the Greeks wished to hear. In the autumn he returned to
    • journeys of the sun; but it is the spiritual sun that speaks
    • Even if we take only the physical sun into account, we find that its
    • rushing through the storm. What form then did the world-picture —
    • clothe with a new covering, an Earth-vesture, the part of man that
    • precisely the god who forms man out of the Earth — that is, out
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  • Title: Christ and the Spiritual World: Lecture Five
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    • wanted to indicate that this peculiar outpouring from the souls of
    • You can gather from this that forces which prevail
    • themselves; it depends on when and where they appear. The forces that
    • forces that were then intended to prevail in human souls were not
    • those that come from subconscious depths, but those that speak to the
    • out the forces that speak through the clarity of the Ego. This indeed
    • humanity in the way known to us, one result was that the chaotic
    • unconsciousness, so that they may reawaken in the morning, so it was
    • necessary that the Sibylline forces, legitimate as they had been
    • unaware that the Christ continued to work on these forces; but so it
    • consciousness quarrel ardently about dogmas, while what was most
    • a great deal that we may think strange, if we look at it
    • that essential developments in the historical configuration of
    • surface of the soul and rose into consciousness like dreams, so that
    • discern what was going on in the depths. I will mention only one
    • symptom of this. There are events that reflect, as though through
    • Many of you will perhaps guess something of what I mean
    • if we observe that on October 28, 312, when Constantine the Great,
    • thing — that when Constantine was moving against the gates of
    • that he could have committed. He left Rome and fought the battle —
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  • Title: Christ and the Spiritual World: Lecture Six
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    • In the preceding lecture I tried to present what I had
    • difficulties that must be gone through before that which may be
    • spiritual world. Of course I know very well that if modern
    • the doubts that can be raised, the curious assertions about all sorts
    • as anthroposophists, it should be important to be clear that the
    • research is not the outcome of ideas that have been put together, as
    • latest publications show what happens again and again when these
    • appear presumptuous — that because of our Movement a time has
    • we can be sure that for such a purpose any means would serve.
    • I have said that the stellar script is to be found in
    • to take this emphasis very seriously — that the name of
    • itself. I have pointed to the fact that in the gold-gleaming sickle
    • something is the spiritual element that lives in the sun's
    • is resisted by the power of the moon, what we see at rest in the
    • recollect all that we have ever said about this Sun-spirit in
    • relation to the Christ, then in what the moon does physically an
    • And let us remember that in the Parsifal saga it is
    • emphasised that on every Good Friday, and thus during the Easter
    • vernal sun, which means the sun that is gathering strength —
    • strength, must be within it. This means that, according to an ancient
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  • Title: Perception of the Nature of Thought
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    • in mind what we sought to study yesterday, let us consider how
    • matters actually stand in regard to what we call man's Saturn
    • we know that there is concealed within us, within our human being,
    • something that was first implanted in us during the Saturn period,
    • namely, the first rudiments of our physical bodily nature. What we
    • look out to the stars in cosmic space we do not at first find what
    • evolution. Three evolutionary periods have gone by. And all that
    • uncover the forces which at that time worked upon our physical body.
    • you recollect what was shown in my book
    • you are aware that there was an active co-operation at that time
    • externally. We find it if we look into what we call our personal
    • karma. Please note, my dear friends, that our personal karma is
    • woven in such a way that what befalls us in successive earth lives is
    • forth the connection of cause and effect that comes to expression in
    • continuous stream and no one considers to what extent historical
    • evolution depends on the fact that human souls, for instance, who
    • The fact that they participate in current events and that the way in
    • we learn to read what is in the surrounding cosmos and not
    • cosmic script, and consider what radiating forces pour into human
    • of that world-conception which must be employed for the laws of the
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  • Title: Lecture: The Spiritual Individualities of the Planets
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    • I want to add to what has previously been said some explanation of
    • think only of the modern conception of the planetary system: that it
    • from this picture have led merely to the idea that there are no
    • separated, what essential difference is there between, for example,
    • the Moon and Saturn? It is of course true that very important
    • fact that he is a being of soul and spirit. With the help of
    • Initiation-science we must again learn to realise that our planetary
    • London.] that there was once a cosmic age — relatively
    • fact that it reflects the light of the Sun is evident to the most
    • superficial observation. So we can say: What comes from the Moon is
    • Now, as you all know, we see what is outside or in front of a mirror
    • but we do not see what is behind it.
    • everything that radiates upon it — the radiations of the solar
    • It can be said, therefore, that the universe is before us in a
    • reflection. Only that which is within the Moon — that
    • and that alone remains, if I may so express it, the Moon's secret; it
    • remains hidden, just as what is behind a mirror remains hidden. What
    • a way that he does not see the reflection from the Moon — only
    • makes the significant discovery that through the utterances, through
    • this Moon fortress, certain secrets can be revealed that were once in
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  • Title: Lecture: The Problem of Destiny
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    • What spiritual science has to say about life and the
    • and we shall then proceed by explaining that these faculties enable
    • kind: If spiritual science gives this or that explanation concerning
    • never be based upon the argument that the world has a meaning only if
    • aspect of these things), and although this hypothesis, namely, that
    • whole life of man, seeing that spiritual science and its results
    • civilization, and what kind of opposition we must encounter. The
    • that, at first, we learn to know the chief facts of spiritual life,
    • through the fact that the world has, to begin with, an enigmatic
    • that life becomes less interesting through the fact that the riddles
    • with the physical world, makes us, as it were, confident that also
    • A special riddle is everything that we experience in the
    • we have already explained that a
    • concrete connections. Let us assume, for instance, that a person has
    • died, so that the one who remained behind had to pass through a
    • see immediately that if we face a similar thought, something rises up
    • for many people. We must now bear in mind the fact that spiritual
    • relatives. I have already explained to you that through the fact that
    • gaze upon these connections, we shall discover in many cases that the
    • other relationships which thus arise are of such a kind that through
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  • Title: Lecture: On the Connection of the Living and the Dead
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    • of our studies we may well take our start from what is already known
    • to us — what has already come before our souls during these
    • body mediates — that is to say, our actions. Immediately behind
    • it, as you know, there is the elemental world. That is the next world
    • peculiarities. We must try to recognize what they are for us as human
    • worlds that are spread out around us. We call the ‘elemental
    • world’ that world which can only be perceived by what we know
    • world. Not that the imaginations are not there, or that in any given
    • occultly trained cognition that they rise into consciousness.
    • receive more through all that we develop by living with the
    • what lives as imaginations in our etheric body is due to our
    • relations to our fellow human beings, and all that these relations
    • all that approaches us as human beings in this world. We have our
    • which can be so enhanced that we think we can no longer live without
    • this or that human being. All this is due to the imaginations which
    • something that cannot quite be called memory — for it is far
    • and they constitute a goodly portion of what we call our inner life.
    • I mean not the inner life that lives in clear, well-defined memories,
    • but that inner life which makes itself felt in our prevailing mood
    • that we have our own etheric body. Our etheric body is our instrument
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • insight into the fact that within the physical-soul-spiritual
    • see also that with this entity, consisting of forces from the
    • I have often mentioned that a new stream of spirituality is now ready
    • in recent centuries. However, it must be said that the intellect has
    • It is obvious, even to an external unbiased observation, that the
    • achieved something; one was eager to hear what they had to say, and
    • fresh from university speaks one is no longer curious about what he
    • vitality. One gets the feeling that the activity of the intellect has
    • slid down from the head to some deeper region. That human
    • upon man opening his heart and soul to what thus seeks entry, through
    • to his own self. Through inner exercises he sought to attain what
    • ordinary consciousness of self that we have today with that of the
    • certain level of human evolution is not the same as attaining that
    • You will realize from what was said yesterday that mankind must
    • explained yesterday, this has the effect that thinking, by no longer
    • and breath. In so doing he identified himself with what his
    • gain insight into that spiritual foundation of nature which external
    • What they actually do is explain how sense observation, interpreted
    • must rediscover what lies behind the knowledge provided by external
    • separated. However, it must be stressed that everything of a solid,
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  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • that are active within us, that pass through births and deaths and
    • life that are connected with it.
    • new birth, so that we were able to gain many essential facts,
    • science has followed up to now will have shown you that in every
    • so that a more accurate knowledge can gradually be acquired by
    • points of view. Today I shall therefore add to the facts that you
    • already know in connection with this subject a few things that may be
    • (and that is a good thing), the human being such as he stands before
    • have frequently pointed out that we obtain, as it were, a general
    • view of man's whole being if we contemplate him so that we first
    • scientific dissection of what we perceive through the senses. We then
    • proceed by studying that form of organization which we designate as
    • having a super-sensible character, concerning which we may say that it
    • is something that can only be experienced inwardly. We must
    • Past lectures showed us that what we designate as man's
    • periods of development, that passed through the stages of Saturn, the
    • That form of contemplation which is, to begin with,
    • aspect of everything that lives within the physical body. Even
    • outside, without ever going inside, so that we would never learn to
    • know what it is like inside, nor what people live in it.
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  • Title: Lecture: Relationships Between the Living and the Dead
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    • That, united with your power,
    • That, united with your power,
    • And that Spirit whom we seek to know through our
    • foundations. How well founded these things are, that must be spoken
    • intervals, and by what means they are established — this we
    • learn something more important and more essential about what has just
    • Spiritual Science that, for us, the souls who have left the physical
    • we learn to know all those shattering experiences which must heap
    • soul. And you will perhaps understand that many of the words spoken
    • during the last year, I have often had to say to our friends, that
    • into the fundamental conditions of existence, when he knows that
    • death; so that in our work we quite certainly do not lose those souls
    • And just among such souls there are such faithful fellow-worker that
    • still have faith that Spiritual Science will penetrate into the
    • again and again that which has also been emphasised here: that, in
    • that they can also encompass the secrets of the spiritual world. The
    • world even by means of concepts. In fact, many people believe that it
    • because their ideas have become stiff and dead, through the fact that
    • that I have made these introductory remarks, I should like to speak
    • that, if we wish to consider the life between death and a new birth,
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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,
    • Eriksen, that the words of hearty greeting which he has just spoken
    • I hope that this course of lectures, which I am about to
    • begin, may add somewhat to the knowledge of what we may call the
    • attention to the fact that this particular course of lectures must
    • necessarily contain something that is as yet rather remote from
    • that we should not make progress in our work, if we did not from time
    • of spiritual knowledge that are really somewhat remote from modern
    • I to bring forward all that might be adduced in the way of evidence
    • and proof of what will be said here in the next few days, it would
    • theosophists, for the reason, that a higher degree of open-mindedness
    • is necessary, in order to accept the things that are to be said,
    • without a certain degree of opposition that might now and then be
    • Perhaps you will better understand what we mean if you
    • remember, that at a certain stage of mystic or occult development one
    • as we are not now speaking about the path of knowledge — what
    • briefly say, that a man is called ‘homeless’ when, in his
    • influenced by all that usually arises in a person through living in
    • This will show you that a certain degree of maturity in mystical or
    • the Mission of the several Folk-spirits, as that which brings, out of
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • It was stated yesterday, that those beings who are to be considered
    • their etheric or life-body, that therefore they are fashioning this
    • admitted that the work upon this etheric or life-body cannot be
    • but that this is something belonging to clairvoyant consciousness.
    • or Archangelic beings. Besides that, these beings must in a certain
    • You all know that the features of the surface of the earth vary in
    • different parts, and that in the different parts of our earth there
    • say that the climate, the vegetation, or perhaps the water of a
    • peculiarities manifested by the people of that country. It is not to
    • be wondered at that one whose consciousness is limited to the things
    • of the physical world should speak thus, for he only knows what he
    • countries in various parts of the earth knows that the peculiar form of
    • exhaust what he knows about this particular country. When we speak of
    • certain part of our earth, it is comprehensible that for a
    • aura of that special part of the earth. This etheric aura is quite
    • different over the land of Switzerland from what it is over the land
    • Germany. It is true that every man has his own etheric body, and it
    • is also true that a kind of etheric aura towers up over every part of
    • from other etheric auras, for example from that of man. If we observe
    • a living human being, we find that his etheric aura is united to him
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  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • comprehension, and which will be a little more difficult than that
    • We have already said what was necessary to characterize
    • them outwardly: that they are Beings who are two stages higher than
    • etheric bodies into that which is called Life-spirit or Buddhi. Man
    • these Beings so progresses that man is woven into this evolution, the
    • In the spiritual-soul is first to be found that which is
    • active in such a way that man is hardly aware of his ego. In the
    • and passions. The ‘ I ’ broods dully in what we
    • the case, that these modifications, these three members of the astral
    • still not what meets us as the actual human inner being or soul. The
    • instruments, and these express themselves in such a way, that in the
    • that which is the human envelope or covering; so that therefore the
    • Just as in man the inner part, that in which the ‘ I ’
    • we designate as Folk-spirits their actual inner part, or that which
    • you are acquainted, a conception that bears some likeness to the
    • little of that which lives in the consciousness of the Folk-spirits.
    • that the three angles of a triangle are 180 deg., and you know
    • that you could never learn that by any sort of external experience. I
    • measure with an instrument what the three angles together amount to,
    • this external experience can never inform you that these three angles
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • take into consideration that man, such as we know him, is in reality
    • a very complicated being and that only by the co-operative activity
    • other observations on the evolution of man, that formerly our earth
    • These four parts of his being show us all that has happened during
    • as that has run its course hitherto. If you will bring before your
    • you will admit that only from a very complicated work could that come
    • seen that it was not only necessary for so large a number of Beings
    • and forces of Nature to work together in the cosmos, but that it was
    • also necessary, if man were to come into being, that at certain
    • man in a way that would have been impossible in the normal course of
    • that only when we, in a sense, draw this tissue apart and observe the
    • able to say, that the chief Being who comes into consideration for
    • that this possibility was first given by the Spirits of Form, those
    • what would happen to him if these Beings alone — and of these
    • active in him, we should find that these are the donors of the
    • according to their own nature, we find that their chief interest lies
    • in bringing to man his ‘ I ’. But now what
    • If you remember what has been said about the education
    • that man, in the period between his physical birth and the changing
    • of the teeth, that is up to his seventh year, principally develops
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  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • It will be seen from the last lecture, that in order to penetrate
    • necessary for one to rise above all the feelings that may easily come
    • to a person from what we must now describe quite objectively. As long
    • this or that race, or of this or that people, as a personal matter,
    • connected the fact that these matters cannot be spoken of on any
    • other ground than that of Spiritual Science; for whatever we may hear
    • 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
    • the shadow-side of all races and peoples, but we may be sure that in
    • Therefore, through them only do we learn to bear that which at the
    • and Nationality. So that what is being spoken of in this series of
    • its share towards the whole evolution of humanity. That is just what
    • will be so very important, that in the second
    • of humanity, and how even separate peoples that were split off and
    • their significance in the great harmony of human evolution. That,
    • What we have learned in the course of the last lectures,
    • namely, that in a race a normal and abnormal Spirit of Form must so
    • to speak work together, and that in a people, an Archangel who is
    • is going through an abnormal one must act together, — that has
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  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • that the mission of the earth can be fulfilled; when they have so to
    • work that finally a state of equilibrium comes about. Hence you will
    • understand also, that statements such as those made in our last
    • evolution, and that the whole presentation is immediately altered if
    • whole co-operation of the hierarchies is such, that we must look at
    • what we described in our last lecture as the third hierarchy, the
    • the earth, and that the way in which man becomes aware of these
    • what was said in the last lecture with much that was said in my
    • necessary to select the point of view in such a way that we may see
    • the reflections of the Spirits of these hierarchies in what we call
    • You will also to a certain extent have the feeling that knowledge
    • must be continually extended, that there must be no limit to it, as
    • things are so complicated that when we think we have grasped one
    • you will have become somewhat more closely acquainted with what may
    • Form, which brings about in our life on earth that there should be
    • not merely one kind of humanity spread over the whole earth, but that
    • races. For that uniform humanity, which man can only attain to again
    • mission of the earth, we must clearly understand that these seven
    • Spirits of Form so co-operate that what we have described in one of
    • in the direction of the Sun for that Cosmic Lodge, that community in
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  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • last few days, you will find it comprehensible that not only a
    • various hierarchies, but that the Beings of these hierarchies
    • the last lectures we spoke of how the Beings of this or that
    • our own period of evolution witness the spectacle that they are, so
    • rank, then only do we obtain a correct conception of what is actually
    • that into that distribution of humanity, which we must look upon as
    • those men came to that particular spot in Africa where they then
    • comprehend what was thus accomplished in Europe, Africa and America,
    • crumbling away, and what was then sent later on, towards the end of
    • that we are dealing with that mighty stream of humanity which pushed
    • forward into Asia, into Indian territory, and that, as has often been
    • that companies of peoples who were each under the guidance of an
    • Archangels who were the guiding spiritual powers of these tribes that
    • We have to look in the Far East for that stream of
    • Spirit of the Age. It was that stream of peoples who formed the
    • ruling class of that land and laid the foundations of the first
    • we have that Spirit of Personality, the Spirit of the Age, who was
    • that is the very spectacle which, as we stated at the beginning of
    • our lecture to-day, we are experiencing in our own time, that the
    • of the Age, and undertook, so to speak, the guidance of that which
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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
    • nevertheless something quite unique. It is true that a very
    • all the Germanic peoples and tribes in Europe so that, even far to
    • this mythology, in one form or another, was outspread. That which the
    • nothing of the Egyptian; so that all that is similar in the Germanic
    • from what is the essential in the Greek and Roman mythology. But it
    • What happens as a rule when a person compares the mythologies and
    • external details in the stories of the gods and tries to prove that
    • somewhat as though someone said: ‘Thirty years ago I made the
    • uniform.’ Now if the person in question were to believe that
    • that uniform at those different times; and the essential thing is to
    • know what sort of man is in the uniform. This comparison may seem
    • takes Adonis and compares him with Christ. That is comparing merely
    • to know what divine spiritual Beings are clothed in them; and if
    • Therefore in many cases it is not of the least consequence what the
    • can at the present time bring to light. The point is rather, that one
    • which took place from the West to the East, so that after this
    • only be understood when one knows, that the men who played a part in
    • Age were all quite different from one another in the ages that are
    • age of civilization of the post-Atlantean epoch. In what way did they
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  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • apparent difficulties, and indeed for the reason that they will have
    • heard from former presentations given on similar themes, that the
    • that in some respects those belonging to the ancient Indian
    • saw this physical world in such a way that over the whole of the
    • first post-Atlantean age of civilization there came the feeling, that
    • what lay behind them in the spiritual world was the true reality;
    • that which was outside in the world was merely maya or illusion.
    • accordance with the facts, that the people belonging to this ancient
    • development, and it was said that they had gained this while their
    • ‘ I ’ was more or less asleep, that is to say,
    • that the ‘ I ’ only awoke after this mature
    • Now you might possibly ask: What then happened to these
    • might possibly find it difficult to make this agree with what was
    • reflect that, as regards the ‘ I ’ and the
    • from what he is with regard to every other object. If you ‘know’
    • things, with the knower, the power of knowing, and that which is
    • known. Whether that which is known is a man, an animal, a tree or a
    • There that which knows and that which is known is one and the same.
    • The important thing is, that in human evolution, in human development
    • that is to say, they perceived within that which they surveyed
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  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • Before we can develop all that can be extracted from the significant picture
    • collective picture; and you will perceive from what has been said,
    • that in a certain respect it was just to the pre-Christian and
    • post-Christian cultures of Europe that the task, the mission was
    • shown that this ‘ I ’ was bestowed upon man by an
    • Thor. We have seen that each single individual felt himself to be
    • did not find it in that way. There man had already evolved
    • subjectively to such a high stage of human perfection, that he did
    • Eastern culture had already proceeded so far, that it was capable of
    • gradually developing that delicately spun speculation, logic and
    • only could it come about that nearly 100 years after the
    • of the organism. At that time each individual still felt himself to
    • the tribe, with that which dwelt in the group-soul. To this
    • group-soul was given the name Sif. That is the name of the spouse of
    • all we find that people, that collection of peoples, that community
    • Celts — of whom from former lectures we know that later he
    • Europe. For this it was necessary that the Celts should receive an
    • higher world. Hence it is perfectly true that through their
    • out of themselves, it became necessary that the Mysteries should
    • part of the population. We might therefore say, that before the
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  • 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
    • deal more to be discussed, and that on the whole we have only been
    • of what belongs to this rich subject. I may, however, hope that it
    • lectures, was the idea that something is contained in the Germanic
    • own time. Now that is also one of the reasons why we may hope that
    • capacities he has developed in the course of centuries, that which
    • may be called modern philosophy, modern spiritual research, and that
    • which I was able to give here, will remember that once upon a time in
    • themselves with that which the human body had little by little
    • the form of clouds; that was the condition when the descent of those
    • flexible, pliable bodies of that time, when they descended so to say
    • from spiritual heights, that was considered to be the external
    • were, by that which poured down from spiritual heights, is preserved
    • consciousness of this was preserved so long that even Tacitus himself
    • does not know that this event really did occur, will understand what
    • Nerthus was driven over the waters. That later on was preserved as a
    • goddess represented that which can be presented to the human bodies
    • That is the mysterious occurrence underlying the Nerthus
    • myth and it has been preserved in all that has come down to us in the
    • you will see what a significant rôle the interminglings and relationships
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  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • distorted in expression — that the apparent isolation of man on earth is not
    • final; that man is not alone in the universe. We are therefore reprinting here
    • may have helped to show you that we can begin to
    • universe. If we ask: What is man in his true nature? — then
    • we must learn to look upwards from the Earth to what is beyond the Earth. This
    • This unmistakably indicates that it is high time for man to discover how he can
    • and will have realised that one of the great events in earthly
    • know what incisive changes in the whole sweep of evolution are connected with
    • 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
    • the Spiritual Beings who guide earthly evolution as to what must happen to man.
    • beyond the earth? It can be said with truth that the separation of the moon,
    • out of the earth that man's organism developed in such a way as to make it
    • of the forces that were to build his body. And this concentration of forces was
    • may say that if nothing else had happened except this departure of the moon
    • first time that the human intellect began to grow shadowy. This process has
    • Thus the second great process or event was that man became more spiritual. But
    • You know that the moon will one day
    • must begin to be alive to the great happenings that are connected with his
    • evolution. He must know what it means to say that the moon once left the earth
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  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • acquainted, and about that building itself, it is in no wise my
    • that anyone unfamiliar with a subject sees in its name something by
    • beings.” That would be against the express intention of those who
    • gave the name. Our science itself leads us to, the conviction that
    • Whereas that which man
    • “Anthropology,” that which the inner, spiritual human being
    • and that knowledge is not confined to man, but is a knowledge of
    • Anthroposophy. That is to say, it is not even unusual, and it would be
    • a complete misunderstanding if anyone were to think that I, as has been
    • sciences. We use the name, only in a somewhat different sense, that is,
    • in the sense that spirit is to us something real and actual, whereas
    • said that our Anthroposophical Society is only a kind of development
    • out of what is called the “Theosophical Society.” Although
    • it is true that what we aim at within our Anthroposophical Society
    • years ago that I was invited by a small circle of people to give
    • stress on the fact that at the time when I was invited to speak to a
    • were but little in keeping with my view of the world. I had at that
    • time endeavoured, purely out of what I had discovered for myself, to
    • printed; some of them were very soon translated into English, and that
    • by a distinguished member of the Theosophical Society, which at that
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • Mysteries that were the outcome of different conditions in the
    • arose from conceptions of the spiritual world that had primarily to
    • Mysteries that were celebrated in certain parts of Asia long before
    • festival with Mysteries that were celebrated also in pre-Christian
    • fact that they were preeminently Summer Mysteries, connected with the
    • union between man and all that takes place in earthly life during the
    • Mysteries we must think, first of all, of that part of the evolution
    • we find that the Mysteries were institutions of men still possessed
    • dreams were expressions of reality, the men belonging to that ancient
    • has learnt at school. I have, as you know, often said that what the
    • dreams but somewhat resembling them. Whereas we know quite well that
    • the pictures in our dreams are woven from our reminiscences, that
    • old clairvoyance men knew that they were the expressions — not,
    • But it must not be imagined that
    • well be amazed at the power and brilliance of the thoughts of that
    • what men fashioned out of various materials into works of art, and
    • what they acquired as wisdom. Today the distinction is made by
    • saying: What man acquires in the form of wisdom must be true; but
    • what he embodies in his materials as a painter, sculptor, or musician
    • — that is fantasy!
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  • Title: Lecture: Michelangelo
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    • called a science on the grounds that it is only the concatenation of
    • single events and achievements which cannot recur, at least in that
    • deduce laws which the raindrop obeys — that is, we can make a
    • them but we cannot base on them anything that could be truly called a
    • nowadays regarded as scientific, we shall have to admit that our
    • repeating themselves, and begin to believe that the souls of human
    • beings continue their existence in successive earth lives, and that
    • what influenced them in one life is carried over into the spiritual
    • birth until it appears in a new life: so that a real progress and
    • shortsighted view of human history, we cannot accept the notion that
    • the human soul has been more or less what it is today since first it
    • Science we look at pre-Christian times, we shall find that the whole
    • the course of human history, that in fact the structure of the soul
    • achievement side by side with that of the Greeks. But as soon as we
    • It is a pity that a lecture
    • for yourselves in actual detail, what I am describing. When Herman
    • especially Greek sculpture work on us, we shall certainly feel that
    • contributed to this but it was also important that the Greeks lived
    • so that the artist did not need to look at outer nature or external
    • their mood of soul which flowered within them. Even what survives to
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  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • common knowledge that ever since the onset of this modern life, men
    • The important thing now is that the impulses we feel
    • modern life. We must come to feel that Spiritual Science is a
    • necessary counter-balance for elements in modern life that have an
    • him more deeply about what this modern life signifies for the human
    • leading to initiation and one who has no connection whatever with it
    • is that in the former case the experiences become conscious; the
    • person realises what actually happens to him when he spends a night
    • Naturally, the influences that play on the human
    • If we are to understand what is really meant by these
    • our physical and etheric bodies, so that while we are asleep in a
    • and anyone who has ever woken up with the aftermath of what the
    • with what the Ego and astral body experience as the inner law and
    • warning, because what I am proposing to say might easily arouse a
    • What I mean by this arrogance is that someone may say to himself: “I
    • painted in colours suitable for spiritual sensitivity, so that none
    • The last thing I want is that what I say should have
    • is Anthroposophy alone that can make the human heart and will
    • procedure. Although it is understandable that weaker natures would
    • untouched by it, it must nevertheless be emphasised that such an
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • that in face of the burning needs of the age, theoretical knowledge
    • of the present time. Men are utterly lacking in that understanding of
    • earthly lives nor of the fact that in spite of the full reality of
    • concrete realities of life, we slip into the kind of thought that has
    • that has remained farthest of all in the rear of the actual demands
    • life, swallow what is told them by men who appear by the force of
    • suppose he wants to inform himself about things that are actually
    • the fragmentary history that forms part of popular education. But
    • this is all written from the point of view of thought that is merely
    • is more or less obliged to fall back on what happened in the last
    • what happened to them, what happened to their fathers, forefathers
    • perhaps to the Middle Ages, and imagines that he is following the
    • explain what is happening to mankind at the present time by what
    • generations, and the only idea that is really clear to him is that of
    • from their forefathers or are benefiting by what was instituted by
    • Middle Europe in their earlier lives? Is it not possible that they
    • work no less effectively than the forces of the blood that has been
    • not fall into the error of thinking that it will ever be possible to
    • say to ourselves that in the men of the present age souls are
    • at all. In other words, we cannot understand what is happening on the
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  • Title: Lecture: Morality and Karma
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    • be seen in the fact that in the case of no other human error is the
    • said that he felt himself capable of every kind of sin, but that he
    • a certain relief in being able to say that he had never harboured any
    • said, first of all, that envy and falsehood are visibly an offence
    • Herder it is said, for instance (he intended to study medicine) that
    • weakness and egoism, because he could not bear that sight. Compassion
    • they work in such a way that both envy and falsehood can arise in the
    • know that feelings, passions, etc. should be looked for in the astral
    • the astral body and which are so detestable that we wish to get rid
    • critical judgment. We say: This person has done this or that, and our
    • in a masked form. What has taken place? A very significant process
    • We know that the human soul passes through many incarnations and that
    • Lucifer and Ahriman, crept into the human soul. In what form do
    • that Mephistopheles does not exist; nevertheless, Lucifer and Ahriman
    • Lucifer is a power that tempts the human soul by drawing it down
    • power that draws us down into the depths of passion.
    • detestable quality and that is why people dislike it. They seek to
    • discovers that his soul is filled with envy, he begins to fight
    • against Lucifer, the source of envy. What does Lucifer do in that
    • against it. When we try to overcome falsehood, we can see that
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  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • Let me indicate some of these facts today. You should realize that
    • practically when the human being stands before you, he is that being
    • described in Anthroposophy. That is to say, we first have before us
    • and the physical body. The fact that whenever we face a human being
    • we always have before us these four members, implies that the
    • really do not know it. We think that the person we see before us
    • fills out space with his physical body and that we see his physical
    • 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
    • have been for some time past. What I am telling you now cannot, of
    • that of today. The human bodies of olden times, the mummies which you
    • illness simply consists in the fact that the human body in part goes
    • are simply due to the fact that in the one or in the other person a
    • What I told you now, essentially depends on the development of
    • Now consider carefully the following question: What does the human
    • being recognize with the aid of that knowledge which he designates as
    • things! Science constantly emphasizes that the ordinary intelligence
    • cannot grasp life. To be sure, some investigators believe that if
    • understand the mineral, lifeless substance; that is to say, they will
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  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • different picture of the world. The essential thing is that our
    • which now rises up in our consciousness with everything that
    • consider what lies nearest to us, the earthly plane.
    • that we grow richer and richer; our content grows, our whole
    • or what we are accustomed to see physically — mountains,
    • is what we should be able to conceive. When we transcend our own
    • for example, feel that it belongs to our organism — if the
    • born out of the feeling that man stands within the life of
    • touch the essential. I have therefore told you many times that a
    • we should indeed consider that in the summer the Spirit of the
    • upon the sleeping human being, we see that when he falls asleep
    • and Ego. There is activity in man's inner being and we feel that
    • grow in the same way as that upon the earth. It is possible to
    • plants grow in such a way that their roots are outside and grow
    • life, but with a whole vegetation growing into it. What disturbs
    • the view is that at the same time we have the impression that the
    • of sleep. The animals consume, eat up what summer produces upon
    • the surface of the earth, and we perceive that our astral body
    • behaves like the animal world, except that it gnaws at the roots.
    • which we take with us through the portal of death. What the
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  • Title: Lecture: The Coming Experience of Christ
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    • conditions are bound to develop in the near future, and we saw that
    • disappearance of much that is still greatly to men's taste and
    • to speak yesterday it will be clear to you that a very disagreeable
    • comfortably through the coming times. I do not say that the
    • fulfilled to the letter. But what must be regarded as imminent is a
    • natural science, that will arouse the deepest need for what I have
    • time. The course of human evolution has brought it about that ever
    • all that can properly be called experience of the Christ has fallen
    • into complete decadence. We saw, too, that the impossibility of
    • clear that just as other incisive events in human evolution come
    • souls has become quite different from what it was before that time.
    • mind. That also has been too little noticed, because people usually
    • stick to the ideas that have once been instilled into them. But there
    • what has been inculcated, and this comes out very clearly if one
    • habitual ideas, so that nothing is able to penetrate their minds
    • what an immense gulf really exists between those who are old today
    • that there are many who still cling to a certain piety, a piety which
    • prefers to remain in ignorance of what is penetrating mankind through
    • dishonesty lurks in this piety, a reluctance to face what it is that
    • science are fulfilled — so that children are given a stimulus
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  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • road that leads to a knowledge and understanding of the spiritual
    • world differs in many respects from the method of knowledge that
    • again. He has no wish to remain, in life, in the mood that
    • frequently happen that one who is au fait in scientific
    • matters will immediately reply: But that does not tally with what is
    • already known and proved, with what has been established as
    • experience, so much so indeed that it is regarded as genuine only if
    • acquired and experienced quite apart from any relation to what
    • continuation or extension of the knowledge that prevails to-day;
    • feature of the knowledge that has made such advances in our day and
    • kind, although it must be admitted that these are, in the present age
    • of civilisation, somewhat heavily cancelled out! Present-day
    • assumption that things are either “true” or “untrue”,
    • to see that some scientific statement is true or untrue, then it
    • Now it will be found that the concepts “true”
    • path of knowledge, we stop saying: This is true, that is false. The
    • was said to be “what the Gods willed.” The world was
    • divided for man into what the Gods have willed and what the Gods have
    • associate something actual and vital with what we assent to or
    • that it is true or correct; we ascribe to it a quality, an
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  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • vital kind that it finds entrance into life in all circumstances and
    • unproductive kind of knowledge, and it is natural that people who
    • know very little about it should be induced to ask: What, after all,
    • is the use of learning that man consists of such and such parts; that
    • epochs of culture, and so on? Those who feel that a realistic
    • this clear today by a particular example. Most of us know that our
    • Greeks and Romans; that the following centuries down to the
    • impulses preceding from that epoch; and that since the fifteenth
    • We know furthermore that in man in the fourth post-Atlantean period
    • culture and work and that cultivation of the consciousness soul is
    • our present task. What does the cultivation of the consciousness soul
    • order that the consciousness soul may be brought to expression,
    • all sides we find it confirmed that our age stands for the
    • true that two people meeting for the first time knew how to tune in
    • confidence can be established. But what is now only to be arrived at
    • post-Atlantean epoch. We must remember that this kind of
    • feeling-and-heart connection was well adapted to that age, but a very
    • terms of intercourse are such that, fundamentally speaking,
    • due weight to the spiritual-scientific truth that in the present age
    • we are not thrown together by chance with other people. That the path
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • attention to the fact that in ancient times man possessed a faculty of
    • phases to become what may be described as modern man's consciousness of the
    • returning to what was practised then because they cannot rouse themselves
    • to the realization that, in order to penetrate in to super-sensible worlds,
    • On previous occasions I have mentioned that, from the masses of human beings
    • suited to that age, inner forces which led them upwards into super-sensible
    • — that is to say, the one who sets out to attain higher knowledge by
    • in general was very different from what it is today. In the present age
    • physical world and we are conscious that if we attempt to experience a
    • that these men of old, through their fantasy, dreamed all kinds of
    • that of man in ancient times, if we believe that the spiritual beings
    • way of experiencing the world, namely, that man in those days had no clear
    • felt as my hand would feel were it conscious: that it is not independent,
    • being as separate from the surrounding world. Suppose a man of that time
    • downstream he, as modern, clever man, feels his legs stepping out in that
    • direction and this has nothing whatever to do with the river. In general,
    • the man of old did not feel like that. When he walked along a river
    • spiritual beings connected with the water of the river flowing in that
    • water — that is, by something material — so the man of old felt
    • himself guided downstream by something spiritual. That is only an example
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  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • that the Christmas festival has been made immovable, having been fixed at
    • celebrate a Sunday — a day, that is, which should remind them of
    • their connection with the sun-forces — when the Sunday comes that
    • current among mankind, traditions that originated from ancient atavistic
    • knowledge that present-day science can offer. And such traditions were a
    • time fixed for the Christmas festival indicates how closely that festival
    • earthly conditions; it is a time that can be ascertained only when man
    • forces of earth-evolution pure and simple. For through knowledge of that
    • beyond the earth; it contains a promise to man that in the course of
    • that is implied in this manner of dating the Easter festival, it will be
    • remind ourselves again and again what a great event in the evolution of
    • that were associated with the personality
    • of Jesus. All that came to his notice in this way in the physical world
    • experience that came to him cut deeply into his life — so deeply indeed,
    • that from that moment he became another man. Nay, more: he became an
    • the nature of the event that befell him at
    • weak reflection of all that he experienced inwardly. But even so, when he
    • we can discern that he speaks as one who through this event attained
    • sense. From the very manner in which he speaks it is plain that he is
    • back into the ancient past we find that man remained capable of organic
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  • Title: Agriculture Course: Lecture 1
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    • deeply what I may call the thanks of Anthroposophia itself —
    • words you have just spoken. Indeed, it is deeply gratifying that we
    • and Countess Keyserlingk. I know from my former visits what a
    • spiritual atmosphere. I know that the atmosphere of soul and spirit
    • which is living here is the best possible premiss for what must be
    • told us that there may be some discomforts for one or another among
    • Whatever comes to
    • Steiner will join me. We are thankful that we may spend these festive
    • intimate Union with Agriculture, was prevalent in all that we were
    • believe that every single one of us has come here gladly for this
    • as deeply and sincerely, that your House has been ready to receive us
    • receive them especially from me. I know what it means to give
    • receive them, understanding that I am well aware of the many
    • from the City. Whatever may be the inconveniences of which the Count
    • Office” but the “Foreign Office” — whatever
    • they may be, I am quite sure that every single one of us will go away
    • that is here said. You must not forget: though the desire for it has
    • for the very reason that what is here said will grow out of the soil
    • see at once what the connection is between this introduction and our
    • special subject. Nevertheless, we shall have to build upon what is
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  • Title: Agriculture Course: Lecture 2
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    • as possible. Whatever you need for agricultural production, you
    • farm. That is the ideal. A thoroughly healthy farm should be able to
    • produce within itself all that it needs.
    • hand, from which our farm springs forth, and on the other hand, that
    • doubt, that the Sun's light and warmth, and all the meteorological
    • development of the vegetation that covers the soil. But present-day
    • admitted nowadays. But we can go still further. We must observe that
    • a study of the earthly soil, we must indeed observe that the surface
    • of the Earth is a kind of organ in that organism which reveals itself
    • Whatever is above the Earth, belongs in truth to the
    • Why do I say that the
    • once more, all that element in the neighbourhood of the Earth in
    • water. All this actually corresponds to that which would represent,
    • in man, the abdominal organs. On the other hand, that which takes
    • that is above the Earth's surface. On the other hand, the
    • distant planets — those that revolve outside the circuit of the
    • Sun — work upon all that is beneath the Earth's surface,
    • Once more: all that
    • Earth then rays it upward again. Thus, the influences that rise
    • soil. To begin with, we have those influences that depend on the
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  • Title: Agriculture Course: Lecture 3
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    • important questions in agriculture is that of the significance of
    • generally recognised; nevertheless the question, what is the essence
    • this indeed will presently emerge — that nitrogen as such does
    • so-called household. The four sisters of nitrogen are those that are
    • united with her in plant and animal protein, in a way that is not yet
    • and that is sulphur. Sulphur in protein is the very element which
    • acts as mediator between the Spiritual that is spread throughout the
    • activity appears less obvious than that of other substances,
    • sulphur that the Spiritual works into the physical domain of Nature.
    • “phosphorus.” The name is due to the fact that in
    • Seeing that sulphur's
    • learn to understand; we shall see what they signify in the whole
    • substances. He knows what they look like when he has them in his
    • know the deeper essence of these substances. What science does is
    • scarcely more than to take snapshots of them with a camera. All that
    • than that.
    • beings of the Universe have followed it along the same sad way! What
    • 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
    • namely diamond, but we have little opportunity to value even that,
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  • Title: Agriculture Course: Lecture 4
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    • now seen what is essential in the discovery of spiritual-scientific
    • must first establish a genuine science — a science that looks
    • itself. You need only remember the absurdities that prevailed not long
    • was scientifically proven that a human being of average weight (eleven
    • instance, science has corrected itself, and it is well-known that if
    • the human being, and you recognise that the arterial sclerosis of old
    • One can understand that it cannot be otherwise. No less facile, on the
    • other hand, are the attacks that are made on Spiritual Science when
    • the manuring question, shows how little idea they really have of what
    • idea used to be that the essential thing in human nutrition is what
    • the greater part of what we daily eat is not there to be received as
    • inner mobility, activity. The greater part of what man thus receives
    • about. What the body needs, on the other hand, so as to deposit substances
    • the skin and the breathing. Whatever the body has to receive and deposit
    • is only in the body that it becomes condensed. The body receives
    • On the other hand, what we receive through our stomach is important
    • speaking of the experiments. What science says of the experiments is
    • all, a baby — so long as it does not know what a comb is for will
    • long as we do not know what their true essence is ...
    • rind and bark, etc. What is the essence of the tree, by contrast to
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  • Title: Agriculture Course: Lecture 5
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    • still further, in view of our necessary standpoint that whatever is
    • seen, should never depart from anything that is in the sphere of living
    • growth. Hence it was of great value for us to recognise that the soil
    • to the rind or even the bark that surrounds the tree, enclosing the
    • and revolutionary spirit, interfering with all that our time has achieved
    • in the different domains of life. We must begin by recognising what
    • with that which can flow from our own, living conception of the Universe.
    • discussion. I will only say this to begin with: The idea that in farming
    • we cannot help doing so. With all that we send out into the world from
    • manure substance whose inner value is so deeply connected with all that
    • of substance in the manure. They reckon first and foremost on all that
    • to increase the number of flies (imagining that they will eat the dirt
    • up more quickly) or even to diminish them, or anything of that kind.
    • as occurring by virtue of the processes that arise of themselves, here
    • that such a statement ought never to be made unless we are able to show
    • positive ways and means at the same time. No doubt, what I have now
    • to know what is abstractly correct. If our correct knowledge is merely
    • to set over against it. That is the point in every case! If positive
    • such a condition that it is able to organise and vitalise the solid
    • that is available as manure, provided always we remain within the sphere
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  • Title: Agriculture Course: Lecture 6
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    • ideas that relate to harmful plants and animals and to what are commonly
    • weed.” Most of the authors, I found, if they tried to define what
    • a weed is, described it thus: “Everything that grows at a place
    • as such — for the simple reason that in Nature's judgment
    • These things must be looked at from a somewhat different point of view.
    • The simple question is, how can we rid a certain field or area of what
    • only answer this question by taking into account what we have dealt
    • between the forces that are there in the growth of plants — forces
    • are the forces we must consider when we are tracing what produces the
    • on the other hand, in all that the plant derives from the surrounding
    • sphere, from that which is over the earth, we must perceive the workings
    • wider sense we may say: All the forces that work into the earth from the
    • of the earth, while that which works from the surrounding sphere is
    • proceed from the earth itself, nevertheless they transmit what proceeds
    • — not what proceeds from Moon, Venus and Mercury. Nowadays, people
    • when it works through the air through all that lies above the level
    • all the resources that were once upon a time applied. They had exhausted
    • all that had been done since ancient times by an old instinctive science.
    • and they were at a loss. For by that time the plague had grown acute.
    • all that can be known along the lines which we have indicated here.
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  • Title: Agriculture Course: Lecture 7
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    • and genera, and all the rest that we are then supposed to know. Yet
    • too—by warmth, by the chemical-ether principle that is for ever
    • things once more by that macrocosmic method which Spiritual Science
    • quite different. But we must learn to perceive in what way the tree
    • consider the tree. What is it in the household of Nature? If we look
    • earth. The tree is really “earth” for that which grows upon
    • is simply that the root is invisible to crude external observation.
    • what a root is. A true comparison will help us forward here. Suppose
    • near together, so that their roots intertwined, and merged with one
    • with it, as it were, in a more ethereal way. What I have hypothetically
    • layer — the cambium. That is how we must regard the roots
    • of these plants that grow out of the tree: they are replaced by the
    • growing layer, constantly forming new cells, so that the plant-life
    • function is to separate the plants that grow upon it — stem, blossom
    • that is, through the ethereal. We must learn to look with macrocosmic
    • For I now beg you observe: What happens through the fact that a free
    • That which
    • warmth than that which grows in air and warmth immediately on the soil,
    • unfolding the herbaceous plant that springs out of the earth directly
    • that the air and warmth may become mineral for the Bake of man and animal.
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  • Title: Agriculture Course: Lecture 8
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    • short time, I want to add a few more explanations to complete what I
    • the development of true insight on the fundamental question: What is
    • that the foodstuffs are received from outside and then deposited in
    • the organism, is altogether wrong. That is what they imagine nowadays,
    • process, and yet, fundamentally speaking, that is how they think. In
    • The animal absorbs the food — deposits inside it whatever it can
    • use, and excretes what it has no use for. Accordingly, they argue, we
    • that the creature is not over-burdened with stuff. We must see to it
    • that the food it gets is as nutritive as possible, so that it can use
    • a relatively large proportion of what is contained therein.
    • upshot always is that some of it works and some of it decidedly does
    • modified by this or that ...
    • the body has quite another significance than that of a combustion-process.
    • the fact that a living organism is essentially different from a crystal
    • of quartz, what is commonly called combustion in the body is not the
    • what at first was only a slight slipshod way of talking into a brilliant
    • from what actually occurs when you have animals to look after. It is
    • utterly different — something that does not fit in at all with
    • what is actually taking place in Nature. In this domain especially,
    • we should take pains to observe what the point is.
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  • Title: Lecture: The Significance of the Mass
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    • popular form in the stream of civilization that came from
    • which is in the world. Paracelsus once said that all the
    • lower animal forms are decadent products of man. What is
    • was what we now see realized in the mineral world. The
    • lower within himself. That was Katharsis, the purification
    • “This is what thou wast at the time when thou wast
    • that he is not the same as his body. He carries his body on
    • consciously all that he formerly did unconsciously. This
    • Earth. His appearance exemplified what formerly took place
    • through the Mysteries; now all that was experienced in the
    • of man one spoke of Atma, Buddhi, Manas; at that time
    • everyone believed that each life was only one of a long
    • series, that it was, as it were, “earned.” Man
    • and John up to the mountain (that is to say, into the Holy
    • Place); that is, He led them to devachanic vision. There
    • personality. That which passes from one incarnation to
    • individual view of what is impersonal in man.
    • appeared to sanctify personality. As a sign that Christ
    • then the Kyrie Eleison. That is the outer ceremony. The
    • right of the Altar. The actual altar is so constructed that
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  • Title: Lecture: The Universe
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    • deepen what we have recently considered. If we envisage, to
    • begin with, the fact that the human form, of course,
    • mind that in regard to the formation of the head, the human
    • universe, you will find, as it were, that as regards the
    • Perhaps we obtain the best picture of what I mean by this,
    • out of our own being. But on the other hand, we know that
    • the world with his thinking that is connected with his
    • head, he takes back, as it were, into himself, what is
    • what he takes in from outside. Consider that when the child
    • He sees the world that surrounds him. We may therefore say:
    • of the right eye crosses that of the left eye, in the same
    • touch themselves much less. We may therefore say that the
    • that the fourth thing is to encompass ourselves. (See
    • weaving through us. We may therefore say: Five: That which
    • the fact that we do not only have a skin, but that it is
    • filled out, and through the fact that we were thus able to
    • like a fruit that has ripened. Let us follow the
    • our being, with that body which fills us out. Then, when we
    • have once described to you that
    • mineral. This led us to the point of being able to say that
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  • Title: Lecture: The Templars
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    • into all that these souls bring to expression in earthly life. I have pointed
    • into the forces that are at work in modern souls, we are compelled to
    • the Knights Templar in order to show how what proceeded from this Order
    • that the Order of the Templars was founded in connection with the Crusades.
    • It was, so to speak, an important accompanying phenomenon to that great event
    • Crusades. Leaving on one side all that is known externally about the founding
    • read it in history books — we find that this Order of the Knights
    • gathered together at a place that lay near to the ancient Temple of Solomon
    • what gradually began to live in the souls of the Templars.
    • their blood, as the representative of that which distinguishes earthly Man,
    • sensible physical existence; they were to live solely in what streams from
    • impulses that are connected with the Mystery of Golgotha.
    • practice what they had spiritually resolved. Words are impotent to describe
    • what lived in the souls of these men, who might never waver in their duty,
    • plane, might never flee, but must calmly await death, the death that they
    • now, when such an intense life is lived in the right rhythms, so that it can
    • inwardly, mystically, and with a certain rhythm into all that goes on in the
    • else, something that has still greater effect is developed when this inner
    • into the service of the course of events. And it was intended that what lived
    • what had to be done in the attempt to regain power over the sacred grave. A
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  • Title: Paths to Knowledge of Higher Worlds
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    • higher, that is to super-sensible knowledge. As not all of you were
    • however true that one cannot penetrate into the super-sensible worlds
    • Anthroposophy clearly recognises that people are quite right when in
    • knowledge. Anthroposophy also recognises that one cannot step beyond
    • Anthroposophy does not say that special qualities and capacities are
    • declare that such a knowledge is based on qualities which can only be
    • a first step in such a development, and we shall see that this does
    • clearly surveyed, so that the processes become, as it were, quite
    • remarked that a muscle grows stronger if it does a certain work and
    • that the same applies to the forces of the soul. When certain
    • that we completely surrender to such concepts, our thinking power
    • Though it may sound strange and paradoxical it must be said that an
    • already existed in the old Platonic school: That no one can penetrate
    • What particular result can the human soul gain through mathematics?
    • The result that everything which confronts the soul through
    • that mathematics contains, as it were, nothing to which we submit
    • sure of what takes place within our organism, where processes may
    • and because we are quite sure that a sense-perception is not drawn in
    • 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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    • 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
    • investigation of truth. One has to do with errors that must be not
    • way that one keeps, as it were, a spiritual eye on these experiences
    • It is easy to grasp that one wishing to penetrate to the
    • observation of life it is necessary that we have not only healthy
    • senses but also a healthy consciousness, that is, a consciousness not
    • to his eye condition, would see a figure that he took to be real but
    • that was nothing other than something called forth by his abnormal
    • judge the situation correctly, to recognize that what his eye called
    • starting point from ordinary soul development, from what is right and
    • (Vorstellungsarten) that we have presented as meditations and as
    • The problem now is that at the starting point, that is,
    • point that does not result from a sound power of judgment, that
    • organs. Here we are again at the point that we have often mentioned
    • in previous lectures: the significance of what one can designate as
    • embarked upon. Everything that readily surrenders itself to illusion
    • in the soul, that readily judges in an arbitrary way, that represents
    • The other starting point that is of essential significance is
    • faces the higher world in a state of what one must designate as a
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • at stake and suggests that a mechanisation of the spirit,
    • questions at stake and suggests that a mechanisation of the spirit,
    • individual has the feeling that part of his being is super-sensible,
    • whatever function it has within his soul. And
    • applying to what I have been presenting for many years — has
    • certain that speaking about it in that way would not satisfy
    • constantly hear the remark that anthroposophy is difficult to
    • understand. They say that anthroposophy obtains its knowledge from
    • creed and the Bible, and they keep on stressing that anyone who
    • anthroposophy were to speak along the lines that people nowadays call
    • would have to admit, in that case, that although it was
    • this direction that objections are continually being raised against
    • science that will be spoken of here. This kind of spiritual science
    • is convinced that certain inter-relationships exist about which
    • however, we are living in an age that has a long way to go before
    • surface, knows that this has a mysterious connection with that
    • obstinate attitude of ‘simple faith’ that wants to rely
    • solely on the creed and the Bible. The parts of man's being that are
    • those very forces that could bring order into chaos and confusion at
    • somewhat, they would have to see all that is bringing mankind into
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  • Title: The Year as a Symbol of the Great Cosmic Year
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    • MUCH that I should
    • reach the depths of that of which I shall speak to-day, if he holds
    • certain forest trees remain what is called evergreen through winter.
    • We know that in all events and occurrences that take
    • that when we walk through the forest, we have not only the trees
    • about us with their green foliage, but that in the background of
    • It is absolutely clear to us that behind all the
    • Now let us, to begin with, consider what people call
    • but with soul and spirit, so that we speak also of a
    • substance that which may be compared to a man's muscles and blood,
    • but we see only what may be compared to his bony system, namely, the
    • solid earth ; so that when we speak of the consciousness of the
    • evoke in our souls the conception that the whole Earth has
    • direct our attention to all that springs forth and sprouts on Earth,
    • entity in reference to the Earth. That the whole plant world is an
    • As men we are not aware that there really is a certain
    • have, however, often remarked that this in fact refers to our blood
    • good in respect to the plant world. We know that the plant world
    • the Earth, we can really say that during the height of summer in our
    • Now I beg you to note that these two states of
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  • Title: On the Duty of Clear, Sound Thinking
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    • These duties are connected above all with that which
    • It is true, that in view of this material age and all
    • that it brings in its train, we recognise that Spiritual Science must
    • progress of mankind. It is true, that all that seems to us necessary
    • much to do at the present time, that we cannot believe that with our
    • feeble powers we should ever be in a position to do much of what has
    • to be done. One thing at least is important, that we should connect
    • our interest with what has to be done, that we should acquire ever
    • be interested in that of which humanity has need, and gain a clear
    • downward tendency, those that are harmful forces. At the opening of a
    • somewhat from our own personal concerns and to direct them to the
    • into that which is moving along the downward path in the human
    • Gnostics perished; and how it is now necessary to work, so that an
    • nineteenth century, and I have again and again emphasised that the
    • been recognised by us. But what we must keep specially before us is
    • this, that the great progress made in the materialistic realms of
    • been so strong as in our day, so that want of confidence as
    • authority. People live to-day entirely under the impression that they
    • must believe in, they must recognise authority, that they must have
    • that. For the most part men do not consider to-day that it is an
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  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • last few years have shown what intense feelings of hatred and antipathy
    • truth that earthly life can never progress fruitfully along such
    • Just as it is true that in the course of
    • as regards the future it must be said that vague sentimentality alone
    • mutual understanding of what the one may expect of the other —
    • that is what is needed.
    • over the Earth, for we have but to look at the disastrous things that
    • realise that a striving to make the whole Earth into one economic
    • opposition of the national economies to an Earth economy that has
    • understand his whole being. It is true that if one has a feeling for
    • such that his speech is understood, the knowledge is much more
    • fundamental, for one can then receive from him what his own inner
    • — if I may use a somewhat crude expression — pervades and
    • published a few years ago, I said that man, as he stands
    • before us in daily life, is not a unitary being, but that three
    • place, all that is related to and centralised in the head system
    • thought that the whole being of Spirit and soul in man is based upon
    • personal reference is permissible, I may say that more than thirty
    • science that the life of Spirit and soul runs parallel with the life
    • man that is bound to the system of nerves and senses. Sentient life
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  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • to time who are able to see in direct vision what has been
    • spiritual ‘clear-seeing’ know that the effects of
    • of the Earth was changed through what took place at Golgotha.
    • and the great truths connected with that Event; they realise,
    • too, that since then the human heart has been able to
    • experience something that could never previously have been
    • divine-spiritual Powers. Through a deeply shattering event
    • was able to say of himself that he was one who with the eyes
    • of spirit has actually seen what is revealed when ‘the
    • earthly existence with the proof that life in the spirit will
    • intuitions and insights that had been his in a previous life.
    • awakened eyes of spirit, he was able to affirm that nothing
    • higher vision the direct proof that Christ lives, that He is
    • present, and that the Event of Golgotha is unique in the
    • truth Christ was not only present in the Body that was once
    • revelation that came to him as ‘unique’ and he maintains
    • that only those who with their whole soul are willing to
    • He rightly says that the ancient Indian, with his sublime
    • out of actual knowledge, Novalis says that the Christ whom he
    • working. The eye that beholds the Christ has itself been
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  • Title: Lecture: Some Characteristics of To-day
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    • can see what anthroposophic Spiritual Science — as it is called
    • that led to the birth of this movement and has kept it before the
    • the hearts and souls of those taking part. Though this or that event
    • in the external world may take on a stormy character, though that
    • evolution may have this or that appearance, the essential nature of
    • what is happening to-day can only be grasped if we look at those
    • extraordinary statement, but it is nevertheless true, that for
    • for such things knows that very many children born during the last
    • they ‘held back’ from the world. One might say that even
    • investigate this remarkable fact that seems so strange to the man of
    • to-day, we find that the souls entering the world through birth bear
    • within them from before conception and birth that which gives their
    • Now it is a fact that
    • of what they have immediately experienced in earthly life. Now such
    • give the descending souls some idea of what they will encounter here.
    • It is from this meeting that the “impulse” is derived
    • that stamps the peculiar expression of melancholy on the faces of
    • ruffled by what mankind, immersed in materialistic thoughts and
    • must be clear to every soul that is really awake. Consider the
    • peculiar fact that this catastrophe of the world-war burst over
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • of our culture, is of such a nature that it already affects every
    • complete lack of bias, the conception of the moral, ethical life that
    • is possible today, with the interpretation of life that stems with
    • good reason from a natural scientific world conception. What is more,
    • because we live in that period of time when what is ethical is at the
    • Let us consider what the soul
    • comprise everything that is within the world order, including man.
    • science, we take it as a foregone conclusion that we apply that same
    • cognition that we are accustomed to use when considering natural
    • less audacious hypotheses, what natural science has learnt from
    • what is lying nearest to us, that we are able to observe, to cover
    • really given empirically in immediate human experience, and that
    • all-powerful natural necessity which must be deduced from what
    • being, so that mankind will be fully enmeshed in the web of natural
    • as the nebular hypothesis, that is, the Kant-Laplace theory of the
    • self-perception, we ask ourselves, “In that case, wherein
    • that which seems to be an ethical, moral impulse. We feel that it is
    • that we can achieve an existence fully worthy of mankind. We could
    • not call ourselves fully human if we did not think that motive was
    • what we call the Divine in the world order. But for a modern man who
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  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • realise that this repetition has its own good purpose in the Earth's
    • that our experiences differ in each of the epochs during which we are
    • that in the times directly after the Atlantean catastrophe, souls were
    • man has developed in such a way that great progress has been achieved
    • characteristic of the sixth epoch will be that very definite feelings
    • regarding what is moral and what is immoral will arise in the
    • pleasure will be a moral impulse, that is to say there will be
    • a firm resolve to do what is moral. There is a great difference
    • the seeds of what will become part of mankind in future epochs are contained
    • in the human soul and it can be said that all these aptitudes or
    • In our present age it is mainly the forces of the astral world that
    • it will be the forces of Lower Devachan that penetrate more deeply
    • that in the preceding fourth post-Atlantean epoch (the Græco-Roman)
    • it was the forces of the physical plane that exercised the strongest
    • influence upon the soul of man. That is why Greek culture was able to
    • such magnificent expression on the physical plane. Conditions in that
    • what will be the characteristic qualities of the soul in future
    • wore symbols, of which they had such profound understanding that if
    • between what was good in a moral sense and what was wise. The priests
    • identified, but the biblical references suggest that they were
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  • Title: Lecture: Nervous Conditions in Our Time
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    • ‘nervousness’ and all that this word implies; and we can
    • scarcely be surprised at the statement that there is no man or woman
    • ways: most easily in this way, that the person becomes what we might
    • call a ‘psychological fidget’ — that is to say, a
    • also another form, where people do not know what to do with
    • when they are called upon to make some decision, they never know what
    • be no doubt that it will grow no better for mankind in the near future.
    • an epidemic from one man to another, so that others who are in good
    • other things, it is extremely harmful for our time that many people
    • energy quite otherwise than really thinking what the professors are
    • a few weeks; and the worst feature is that there is no real
    • soon forget what I have just had to learn!’ What is the
    • thing that they are doing; they feel remote from it. Now there is
    • that you are having to do with your head. It has a most adverse
    • core of the man's soul and the activity that he engages in.
    • effect. He will not merely learn that man consists of ‘physical
    • such a way that the several members unfold strongly and healthily. If
    • he will often find that the very slightest thing can work miracles.
    • What I have just described is closely connected with the quick
    • forgetfulness of many people. It is often said that such
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • approach the anthroposophical line of research somewhat sceptically,
    • an inclination towards it. But it is correct to say that, in one
    • the fields of the various sciences. That is the particular aim of
    • you that one who is engaged in anthroposophical research fully
    • scientific criteria that one feels entitled to impose to-day.
    • lecture I shall not, of course, be able to go into all that Anthroposophy
    • do this in a way that will enable you to understand that
    • have to inflict upon you somewhat remote discussions — things
    • necessary in order to provide a certain basis for what I shall have
    • to-day imagine that Anthroposophy starts somehow from the nebulous
    • attitude of soul to be found in present-day movements that are really
    • or, indeed, through its opponents, can do that.
    • attitude of consciousness in Anthroposophy has been drawn from that
    • however, that many of our adherents — and opponents too —
    • fail to perceive correctly what I have now to characterise by way of
    • pronouncement, that in every science there is only as much real
    • “mathematicising” — if I may use this word; that
    • characterise it by speaking, first, of that branch of mathematics
    • constituted that its three dimensions, as they are called, stand at
    • right angles to one another. What we have before our mind's eye as space
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • HAT
    • of artistic creation. I hope, however, that to-day's considerations
    • will show that this interlude is really a contribution which will
    • help to elucidate what I said on the preceding days and what I
    • shall have to say in the days that follow.
    • of members became convinced that a building should be erected for it.
    • (inneren Verhältnissen) that
    • what would have been done? Well, one would have applied to one or
    • Gothic. Then, in accordance with what is being done here or there in
    • like that could be done in the case of the Dornach building —
    • being. It would be, on the one hand, something that can very well be
    • world that is propounded. On the other hand, the anthroposophical
    • around, we cannot think that the grooves and twists of the shell
    • result from other laws than those that shape the kernel. The shell,
    • in clothing the nut, is shaped by the same laws that shape the
    • shell for what would be done within it as an expression of the
    • language of thought from the rostrum in Dornach about what is
    • or that and then simply giving them external expression in symbolic
    • that the anthroposophical conception of the world rejects such
    • so rich that it can express itself, not allegorically or symbolically,
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  • Title: Lecture: Evil and the Power of Thought
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    • whole mood of soul is governed by fear. All that you do, as well as
    • all that you feel, is saturated with fear and its reverberations in
    • related to hatred, so hatred plays a great part in your whole
    • own ancient time. And he would make it plain that in his time and his
    • of oneself in love to the world.” That is how he would put it,
    • what were from his point of view supremely important constituent
    • listen to him in the right way, we should gain much that we need to
    • culture,” then it must certainly be admitted that but little of
    • times there was in the Orient little of what was afterwards required of man
    • when that word resounded which found its most radical expression in
    • man's inner glance was captured by all that he experienced in the
    • entire being to it. It was cosmic knowledge that wove in the ancient
    • oriental wisdom, and in the world-conception that owed its origin to
    • all that lived in the Mysteries of the East there was no fulfilment
    • that approach you which is hidden in the depths of cosmic
    • phenomena!” — that is how the precept of the ancient
    • fact, they were now able to penetrate deeply into all that exists in
    • But by means of all that the men of the East brought to the Western
    • souls who could endure what they perceived.
    • who had already cultivated that vision of man's inner being, a
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  • Title: Lecture: The Seeds of Future Worlds
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    • memories of the impressions made upon us by the world, but that this
    • soul; and later we are able to call up again pictures of what we have
    • as though we had within us a mirror; but one that works differently from
    • the ordinary spatial mirror. For the ordinary mirror reflects what is in
    • — at some later moment — causes this or that impression
    • a mirror that is in space, then we can see behind it; we can look into a
    • As we do this, as we look within behind the memory-mirror, then what I
    • there is really nothing in the world that would not bring blessing to man,
    • of matter. But in this centre of destruction it really happens that
    • Jupiter existence will contain nothing but the new creation that is
    • anti-moral impulses, out of what works as evil from his egoism. Hence
    • and the reason is that beyond the tapestry of the senses lies that
    • existence, has no place at all. Hence it is that the ancient Oriental,
    • the man of the West has developed his Ego, has allowed that hardening
    • we are already on the way to seeing what it is that must enter into man's
    • intellectualism that has been developing ever since the middle of the
    • it is essential that man should acquire once more a consciousness of
    • The truth is that we are living in a stage of evolution when man
    • intellect to build up natural laws. Following a line of thought that
    • have to admit that within the world I survey with my ordinary
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • emphasised that as well as these records which have had a deep
    • what we may call esoteric knowledge.
    • Christianity the teaching of greatest moment is that concerning
    • references to this. What the Gospels say of this communion
    • indeed enable them to surmise that something of the deepest
    • testifies that he was only able to believe in Christ after He had
    • Why was it that
    • what it meant to Paul — who to a certain extent had been
    • learn that Christ Jesus had been condemned to a death of shame by
    • that the old prophecies could have been fulfilled by one who had
    • revelation came to him at Damascus, the fact that Jesus of
    • conclusive proof that He could not have been the Messiah. It was
    • only after the revelation at Damascus that conviction came
    • fact that Jesus of Nazareth, or rather, the Being indwelling the
    • immeasurable significance that Paul should have proclaimed his
    • that were still extant during the first centuries of Christendom
    • secret societies, where they are not understood. Anything that
    • Christ spoke after the Resurrection. What was the nature of the
    • must ask: What was the teaching given by Christ after the
    • mind to understand, is that the first human beings who lived on
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  • Title: Lecture: Realism and Nominalism
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    • — as far as Europe is concerned — in what we call
    • Scholasticism, that Scholasticism of which I have repeatedly spoken.
    • what was meant by medieval scholastic Realism. It was not called
    • held that people who consider only the outer sense-reality, or that
    • able to understand what takes place, for instance, in the case of a
    • does not happen, for the wolf remains a wolf — that is, the
    • material aspect does not matter; what matters is the form,
    • when someone says that ideas and conceptions are nothing at all, and
    • that the material aspect of things is the only one that matters, then
    • conception: — What matters, is the form in which the
    • that ideas and concepts were something real, and that is why
    • the Nominalists. They argued that there is nothing outside sense-reality,
    • and that ideas and concepts are mere names through which we grasp the
    • warmed by what is expressed in these spiritual currents. But these
    • argued that ideas and conceptions — that is, forms taken up by
    • Nevertheless, the realistic scholastic philosophers still felt that,
    • longer based upon clairvoyance, but what it had preserved
    • intellectualism approached, the Nominalists discovered that they were
    • an answer by placing the question somewhat differently. For instance,
    • real to such an extent, that they could not conceive that, as a mere
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  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • All that has been cultivated for so many years in our
    • spiritual-scientific movement shows us that one of our goals is to
    • increase the soul's life of feeling, so that we become emancipated
    • of all that remains externally invisible in the events, and still
    • more, all that the ordinary intellect is unable to see. This is above
    • must realise that a strong inner spiritual force must be given to
    • than can be imagined in the ordinary life of to-day, so that they may
    • present inhabitants of the earth! I have said that people may wonder
    • not to envisage the question: What has spiritual knowledge —
    • the object of our soul's deepest longing — what has spiritual
    • know that very strong and powerful forces live in the womb of the
    • possible to see that they are forces aiming at the destruction, at
    • consciousness soul and in it live souls that have something to give
    • to mankind. If we look back upon the Graeco-Latin epoch, we see that
    • repetition upon a higher stage, of what once existed upon Atlantis.
    • realise that a long time will have to go by in the evolution of the
    • earth before the hearts and souls of men can bring forth all that
    • fully, the Christ who passed through the Mystery of Golgotha, so that
    • somewhat into the meaning of these words. If this is the task of the
    • of Golgotha. If its influence were limited to what people have
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  • Title: Lecture: Fundamentals of the Science of Initiation
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    • that which we shall consider to-morrow and the day after to-morrow.
    • sense and meaning which I have often explained to you: namely, that
    • but that it is only valid for a certain definite time, indeed, only
    • Everybody knows that we
    • that, on the one hand, we have the knowledge gained through our
    • his senses, and is even able to sum up what he sees and hears, and,
    • in general, what he perceives through his senses. After all, that
    • in the Occident, is merely a summary of that which the senses convey
    • But everyone can feel that
    • there is also another kind of knowledge, and that it is not possible
    • that thing in Nature, we also speak of ethical ideas, ethical ideals.
    • We feel that they are the motives of our actions, and that we allow
    • world. And every man will undoubtedly feel that this knowledge of the
    • you will know that the highest ethical
    • moral intuitions, and that when we begin to gain possession of these
    • other hand, you may perhaps also know that for certain thinkers there
    • has always been a kind of abyss between that which is given, on the
    • that he has to say about natural science, or the knowledge of Nature.
    • here, that in past times man's soul-constitution was essentially
    • different from that of a later time. The origin of Christianity
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  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • difficult — in view of the many facts that meet one
    • within our civilisation, and that it contains within itself
    • forces that make for its downfall. Recognising these forces
    • we survey our present civilisation, we shall see that there
    • symptoms of a vast process that is going on in our age, and
    • that, taken as a whole, presents a phenomenon of decline and
    • beyond our own immediate civilisation—beyond what has
    • whole course of man's evolution, we may observe that earlier
    • realise, that what lived within their own souls was part of
    • the life of the whole universe. Just think what a vivid
    • living a part was played in everyday life by whatever could
    • people had a Cosmogony — that is, they
    • They knew that they were not merely beings who had gone
    • like lost sheep, but that they were part and parcel of the
    • compared with what man of old felt pulsing through him from
    • That is one thing that is bringing about the downfall of our
    • element leading to the downfall of our civilisation is that
    • conception of what freedom really is — and fewer still
    • have any real impulse for it. And so it comes that our
    • nature, that is, to all intents and purposes,
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  • Title: Lecture: Brunetto Latini
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    • recently pursued have shown that all true Art eventually
    • spiritual worlds. That which can then be experienced, more or
    • cannot be fully penetrated unless we also bear in mind that
    • — things that were not by any means a secret to the
    • to perceive the spiritual note that pervades what Dante has
    • artistic imagination. They are content to leave it at that.
    • Needless to say, I shall not deny that artistic imagination
    • it would be wrong to suppose that he created the whole of his
    • you will recognise from what we shall presently say, may be
    • any rate was known to that time. They knew that man, to reach
    • the secrets of existence, must take the path that leads
    • absolutely living in that time: the recognition that the path
    • for what can truly be called self-knowledge!
    • observed that it was my own face which I had seen by the
    • two mirrors were so inclined that he could see himself. He
    • that it was his own. We see that even with respect to this
    • entered from the opposite side. What a wretched-looking
    • pedant, I said to myself, and presently discovered that I had
    • in his mind of the typical pedant. He knew that the man,
    • schoolmaster. Not until afterwards did he discover that it
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  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • recognise that the special moulding, the special formation of
    • certainly say that the particular formation of his head is a
    • that belongs to the present rhythmical system, who is the
    • real man of the Earth. Thus we can say: What we have before
    • for its subsequent embodiments is all that underlies man's
    • from its earthly form to what it was as Saturn organism, Sun
    • Cosmos. Now what came about during the Saturn-evolution and
    • vivid idea of what took place during the old Moon-evolution,
    • study the human head in relation to that. We then come to
    • and more than from that of the new Moon. Moreover in its
    • development: imagine, that is, that through some course of
    • that it is always the full Moon which sheds its rays on eyes
    • or nose, and that the back of the head, which should depend
    • exposed to the influence of the new Moon? It is true that
    • sheds its rays more or less obliquely on that part of the
    • to be borne in mind today is that during the embryonic
    • proceeding from the Moon are those that give form to the
    • This is brought about by the Moon —that is, by the
    • being is caught up in that cosmic condition to which the tone
    • Now what really
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  • Title: Lecture: Yuletide and the Christmas Festival
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    • takes effect, how it manifests in what man can feel, love and
    • create on Earth — that is new in every epoch.
    • we can feel that the emblems of Christmas around us are
    • that in the second half of December at the present
    • look at the lights that are intended to be invitations into
    • more deeply when we realise what the Christmas Festival has
    • warmth of feeling that pervaded the human soul at the times
    • great Universe out of which man is born, in order that our
    • readily enter into what for long ages was felt at the time of
    • anthroposophical way, we cannot limit ourselves to what the
    • something that can be compared to the thoughts and
    • a reverence that was not superficial but deeply felt. And
    • in his whole being he felt intimately connected with whatever
    • lived in communion with Nature. It was not only that in his
    • This was a time when, with the exception of what it was
    • that pervaded these same hearts throughout the summer. Those
    • that pervades a man when, unmindful of the outer world, he
    • said that Nature herself made it possible for these ancient
    • dawn of what was called the Yuletide Festival. This mood was
    • a foretaste of what they would subsequently experience in the
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  • Title: Lecture: Buddha
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    • THAT Buddhism and the
    • age many people feel an inherent desire to understand what really
    • entered human evolution through all that is connected with the name
    • It is true that most people
    • that the deepest understanding of ancient works of art is to be
    • realisation that the whole mood of Buddhism is to undervalue
    • the history of Western spiritual life should tell us that the idea of
    • culture we find that Lessing had a magnificent conception of the idea
    • that man's sojourn on earth may become fruitful if earthly lives are
    • essence of Buddhism is that it urges man to strive for such knowledge
    • necessity — only then will he enter the state that may be
    • you in the course of these lectures that Spiritual Science has taken
    • go back to prehistoric ages, we find that the nature of the soul and
    • from what it is to-day. Let me briefly recapitulate.
    • clairvoyant faculties that were normal in the soul of prehistoric
    • man. In those early times the nature of the soul was such that in a
    • condition midway between waking and sleeping, man gazed into all that
    • to-day man knows with certainty that his blood is composed of
    • substances which also exist externally in physical space, indeed that
    • prehistoric man knew that, so far as his soul and Spirit were
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  • Title: Lecture: Hygiene - a Social Problem
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    • never doubted that the Social Question is one of the problems that is
    • any understanding at all of the events that occur in the course of
    • be said that the point of view from which these social problems are
    • revealed in the fact that people start from certain theories: this or
    • that ought to be done, this or that ought to be stamped out.
    • domain like that of hygiene — a domain which possibly is more
    • cannot help asking: What is the real attitude of social life to all
    • that when the conclusions reached by medical or physiological science
    • on authority all that finds its way on the subject of hygiene, from
    • convinced that in the course of modern history during the last four
    • that is demanded in the sphere of hygiene. In short, this
    • I know that what I have
    • health side by side with the democratic demand that affairs of public
    • sphere like that of public health which so intimately concerns both
    • in the form of disease, nor to support the modern superstitions that
    • materialism. I want rather to consider something that permeates the
    • to-day that the materialism of the middle and last third of the
    • of its opposite. The most one can say is that materialism has been
    • overcome by a few people here and there. These people realise that
    • that everything in existence is merely a mechanical, physical or
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  • Title: Lecture: Speech and Song
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    • Now we know that the
    • that which man forms and creates in this activity — we may call
    • member — human speech. We may indeed say that in speech there
    • earth, and one man finds the way to another. Bridging the gulf that
    • lies between, soul meets with soul through speech. We feel that we
    • the connection of what man attains by great efforts here on earth, as
    • music. And it is a happy coincidence at the present moment that in
    • life in that element which corresponds to the Sound in speech and
    • organism as it stands before us here on earth, we know that it is
    • — not only what man bears in himself, but also what surrounds
    • outwardly but inwardly. In all that he brings forth by way of sound
    • more in detail what the human being is in that he speaks or
    • differentiated into song and speech, but these two were one. What is
    • so often referred to as the primeval language of man was such that we
    • that we bring forth in speech is composed of a consonantal and of a
    • fact that something or other in our body has a certain plastic form.
    • alone. These organs only represent the highest culmination of what is
    • part in the process. The process that goes on in the organ of speech
    • or song is but the final culmination of something that is taking
    • What then is this human
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • What I have there described is the Initiation Science of the present
    • Now over and above what is
    • though it be — that the soul of man has evolved from the animal
    • state, that the human soul could be thought of as having remained
    • realise that the constitution of the human soul in the first epoch of
    • earliest Greek period, we find that they were of quite a different
    • wholly given up to sense impressions, to all that the intellect can
    • the human memory from them. What really constitutes the substance of
    • the inner life of soul and Spirit. What we to-day would speak of as
    • in which man not only knew with certainty that a soul was weaving and
    • conviction that before a physical body clothed him on Earth, he had
    • consequence, his consciousness of death was quite different from that
    • of modern man. To-day man feels that he is deeply linked with his
    • ancients, that they felt themselves raised above birth and death in
    • pre-earthly existence and hence with equal certainty that they would
    • deepened by knowledge that penetrates to the spiritual world, by an
    • Initiation Science that tells him more than can arise within his
    • education. It fell to the old Initiates, the teachers of that ancient
    • humanity, to give the answer to a definite riddle that arose in the
    • outer Nature. I am clothed in something that is foreign to my being.
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  • Title: Lecture: Concerning Electricity
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    • cultural ingredient that now permeates our whole external
    • and that time when a certain physicist prepared a frog's leg which
    • quivered, and so he discovered electricity! How long ago was that?
    • then they calculated the results of these collisions. At that time,
    • that the atoms are full of electricity.
    • now observe the connections that existed before the present age of
    • electricity, we may say that they allowed the natural scientist of
    • that time to imagine, at least abstractly, the spiritual in Nature.
    • began to affect man's nerves, expelling from them everything that
    • light that surges through the world's spaces, was gradually defamed
    • believe that this is utter nonsense. But this is only due to the fact
    • that the people whose heads consider such things as nonsense drag
    • their backs, so that they cannot speak in an unprejudiced way, from
    • see, when we speak of electricity, we enter a sphere that presents a
    • different aspect to the imaginative vision than that of the other
    • the world of sound, that is to say, in the spheres of optics and
    • acoustics, it was not necessary to judge morally that which appeared
    • on the other hand, even less able to discover a moral essence in that
    • impulses, if we were to say that they contain a force enabling them
    • power of vision, you will realize that electricity in Nature is not
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  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • Christ problem as a whole — a fact that is no doubt surprising. A
    • possible that a store of wisdom that once existed can disappear
    • that it is possible to imagine that everything we publish today and
    • that all our existing writings have been burned, so that only the
    • only from those records and not from what we have said. This is quite
    • possibly what did occur. Nevertheless, this hypothesis cannot be
    • help of the works of our adversaries, so that the store of wisdom
    • from generation to generation. This must be what occurred at that
    • time. It must have happened that people lost the capacity to
    • Jeû, and so on. In fact, this is what happened.
    • imagine to ourselves that, based on the broad foundation, so to
    • speak, of that ancient inheritance — which had already fulfilled
    • its purpose in the form of a primitive clairvoyance that then
    • must imagine further that it was because of the gradual paralysis of
    • the capacity to understand such things that this knowledge was not
    • say that, when we look back at the time just before the period
    • entirely new and fresh forces. We may say without hesitation that, as
    • lost the kind of knowledge that might have enabled people to
    • indicated, several times, something very significant. I stated that
    • one.” There were special teachings in the Mysteries that
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  • Title: Lecture: On the Dimensions of Space
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    • enough, man is distinctly aware of the fact that such a thing exists.
    • consciousness, that something does exist to draw man's attention to the
    • imaginable difficulties. They know that the physical and bodily is
    • his ideas of it comparatively easily. He can use all that space with
    • quite apart from all that, the fact is that man is conscious of his
    • that when he resolves to move about in space his thought is
    • assert that it is in space. In this way the greatest
    • thought flows into the will, or how it can be that the will, which is
    • parallelism.’ It really amounts to a confession that we can say
    • of thought, feeling and will. All that we know is
    • that when the physical and bodily process takes place in space and
    • expressed — that the two processes run parallel to one
    • spiritualism by proving that when so and so many men are dying and so
    • these things indicate what difficulties arise when we seek the relation
    • physical in such a way that the soul has no conceivable place
    • that the absolutely unspatial soul-and-spirit, as he conceives it,
    • start from what anthroposophical spiritual science has to say.
    • observation shews undoubtedly that the
    • can be no question but that the will — albeit a thing of soul and
    • consciousness he can, therefore, be of opinion that his Feeling
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • What
    • century — but also already prior to that — has made such
    • spiritual science — that knowledge which has always formed 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
    • regard to their rock formations or other contents, that these layers
    • present a different appearance from that of the ground on which we
    • mineral character. And it is perhaps also known that some of the most
    • whose character is clearly such that we can say: the material which
    • covered by such alluvial deposits and we must conceive that in the
    • formed. Over one layer which originated in that way we have to
    • differs. It stands to reason that the upper strata must be the
    • by the later ones. Likewise it is common knowledge that within these
    • come to the conclusion that a certain relationship must be presumed
    • animals and plants within it. But we must not imagine that the
    • evidence that sometimes older strata — recognisable by
    • their character — extend to the surface, that in the course of
    • and so on. So that it is by no means an easy task for the geologist
    • referred to; we may assume that the geologists have access to the
    • that from this they draw their conclusions as to the appearance of
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • soul we may say that at the one pole of this soul-life lies the
    • between these two the element of feeling, that which in
    • Naturally, however, what actually takes place in the life of the soul
    • that we maintain a completely passive attitude towards life, so
    • that we can say that our will does not function outwardly at all. We
    • must nevertheless be aware that if, during such a period of outer
    • the thoughts that we unfold. Will holds sway in the sphere of our
    • thinking in that we correct one thought with another. Hence even if
    • our will-activity, so that in this connection we may say: in the life
    • never exist for themselves alone. But the qualities that are never
    • completely sundered from one another, that have no separate
    • find that thinking always bears reference to something that is already
    • will cannot be influenced by what is already there. This would obviously
    • that which is to come, by what lies in the future. Feeling stands mid-way
    • in ordinary life there is some indication that this is the case, and so
    • 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
    • That
    • chaotic movements through the fact that his soul and spirit are
    • really in this, that gradually the will is taken hold of by the
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  • Title: Vortrage: Denken, Fühlen, Wollen - Das Muspilhgedicht
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    • bezieht, was da ist, was Voraussetzungen hat. Das Denken ist zumeist
    • hat eigentlich im Grunde genommen die wirklichen Gedankenkräfte,
    • also über fünfzig Jahre alt geworden ist, dann hat man sein
    • Gegenwart hat gar keine logische Struktur. Der Sonnenstrahl
    • ein Körper hier aufleuchtet, so entsteht ja ein Schatten. Sie
    • müssen gewissermaßen den Schatten sich richtig begrenzen
    • lassen und so weiter. Sie können den Schatten konstruieren.
    • Daß der Schatten wirklich entsteht, das kann nur durch die
    • die Gegenwart hat der Mensch immer Imaginationen.
    • Gesetze und so weiter wissen, wie der andere, der es gelernt hat!
    • Ebensowenig weiß der Mensch, wenn er es nicht gelernt hat,
    • die hat noch etwas von dem, was auf diesem Felde zur Erkenntnis
    • (siehe Zeichnung Seite 201). Da war Materie, jetzt hat der
    • und in Gesetze gebracht hat. Diese Tatsachen müssen erst
    • Denkweise ein Gedicht, das man «Muspilli» genannt hat, das
    • sich zuerst in einem Buche gefunden hat, das Ludwig dem Deutschen im
    • diese Denkweisen, die man in der späteren Zeit ausgebildet hat,
    • hineingeschrieben hat, noch eine richtigere als die spätere.
    • Denn die spätere Zeit hat das Sonderbare begangen, die
    • hat die spätere Zeit gemacht; die frühere Zeit hat noch
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  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • Now that we are once
    • to what concerns theosophical life during such an interval —
    • and in particular as to what it has brought to us, which is in no
    • know that from the time we were last assembled here, before
    • activity, and above all it is necessary that those who take part in
    • them, should be conscious of the fact that they are working at
    • something new, so that they may have the necessary humility as also
    • into Art. For indeed it lies very near to our hearts that
    • Art the fact that Theosophy is not a merely abstract theory and
    • teaching, but that it can be carried out into our immediate life,
    • that it can, so to say, act practically. It is particularly
    • remarkable in the Munich representations that Theosophy does not try
    • arguments, but that from its own life fresh vigour can be drawn for
    • in Munich, who took part. It can also be observed in the fact that in
    • the year 1909 we had one representation, that last year we had two,
    • and that this year, in spite of great difficulty we were able to
    • Probation that occult perception may very well be turned to
    • What particularly
    • know how little artistic our age is, though we must be astounded that
    • instead of passing from that to a still larger one I should prefer to
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  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • those that have been discussed. We know that what we have to say
    • Science about Saturn, Sun and Moon evolution, to that of the
    • Earth, you will admit that nothing but a sketch could be given,
    • it is quite obvious that the former embodiments are equally detailed,
    • and that it would never be possible to give more than a merely rough
    • arise all the accounts given here, we know that they arise from the
    • so-called register of the Akashic Record. We know that what has once
    • Akashic substance. There is a register there of everything that has
    • natural that just as the ordinary vision contemplating anything on
    • or less clearly, and that the further away they are the less clear do
    • they appear, so we may alert admit that those things that are near us
    • l It might well be objected: for what reason do theosophists bring up
    • matters, we have quite enough to do with what is going on
    • speak in this way. For what has once happened is fulfilling itself
    • continuously even at the present day. What occurred in the time of
    • only it is covered over and made invisible by what to-day surrounds
    • invisible to us; but it still somewhat concerns man even now, this
    • old Saturn-existence. And in order that we may form a conception of
    • We know that the
    • innermost core of our being meets us in what we call our Ego. This
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  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • being. For we have seen that we must first of all build up concepts
    • attention to the fact that the description in my Occult
    • Science of the period of ancient Saturn, as well as that of the
    • that, in a sense, we had to be satisfied (in order not to startle the
    • pictures taken from what is near at hand and familiar. The
    • essential parts did not consist of what we know as earth, water and
    • ‘space,’ that also is merely a pictorial description;
    • minds, we must be clear that it is only a picture. If we could have
    • that even the clairvoyant, when he transports himself back to the
    • flow of heat. That is only the outer veil of the Saturn condition.
    • being; and we have seen that spiritual achievements formed in truth
    • the spiritual deeds then existing. We have said that the Spirits of
    • Will or Thrones achieved sacrificial acts; so that when we look back
    • expression of what lies behind it. Conditions of heat are the
    • For we have seen that
    • brought to birth that which we call time: though I have already
    • called attention to the fact that ‘brought to birth’ is a
    • modern term and does not quite apply. For time was not then that
    • an actual comprehension of what lies behind, when it is said:
    • of the soul. No man can know what heat is who is not able to form a
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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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    • lectures an endeavour was made to call attention to the fact that
    • spiritual to be found behind the phenomenon of heat, and then that
    • conditions underlying matter. For it is obvious that the concepts by
    • present time, or of which he can have knowledge — that we had
    • means universal. We have seen that the deepest being of all
    • conditions of heat and fire must be sought very far away from what we
    • it must appear truly absurd that sacrifice should be recognised
    • Cherubim. And yet in truth we must say that a sacrifice such as
    • that behind all that we may call flowing air or flowing gas, there is
    • flowing air. Thus what is perceived externally, physically, is in
    • of bestowal added to that of sacrifice we ascend from the life of
    • ancient Saturn to that of ancient Sun. In the latter, the second
    • will as a rule underlies it. Whatever he does, be it the
    • will underlies them. From his will proceeds everything that leads to
    • an act, to an achievement. Now at first a man would say that a
    • strong, forceful act, one for instance that is to bring about great
    • general it is assumed that the greatness of the deed depends upon the
    • it correct that as we intensify our will we accomplish great things
    • in the world. Certain deeds that man may do — particularly such
    • there the opposite comes to pass. There it is the case that the
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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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    • revealing little of the fact that the spiritual in its own
    • recognised that nevertheless spiritual qualities and properties
    • expression of sacrifice. In what meets us as air and at any rate, to
    • have learnt to perceive in water what might be called resignation. It
    • may just be mentioned here, that in earlier conceptions of the world
    • material element, and the fact that specially volatile substances
    • and indeed in the outer world it may often occur that people use this
    • spiritualist union at Munich, and so little did the postman know what
    • a spiritualistic circle was, that the letter was delivered to the
    • wish to study that significant transition in the evolution of
    • the spiritual. We must now start from that point which we reached in
    • such a way that we picture certain Beings desirous of offering the
    • conception that this substance was compelled to remain with the
    • contribute with fervour what dwells within them — but who
    • might have been established had their offering been accepted. What we
    • not accept it. The sacrifice offered by Abel was accepted. What we
    • ourselves to the height necessary for the comprehension of what is
    • now under consideration, we must clearly realise that in speaking of
    • of these Beings in such a way, that on the part of those Higher Ones
    • the fact remains that in those other Beings who wished to contribute
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  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • lectures the fact has now been brought home to us that behind all
    • that we call Maya or the great illusion, there is the Spiritual. Let
    • us once again ask ourselves in what way it has been made evident that
    • attribute such virtues as these to what we have to think of as the
    • behind the world of illusion, we must admit that in this world of
    • true existence, in this world of reality, there lives that which
    • have to characterise that which is outwardly expressed in the
    • that we must reduce the elements of heat back to the spiritual, to
    • existence, showing that which in the external world is similar to
    • what we recognise as the spiritual in ourselves.
    • these observations further, another idea is necessary. That is the
    • following. Does all that we have in this world of Maya or illusion
    • quite a good comparison if we were to say that the world of truth,
    • that the world of Maya might be compared with the rippling play of
    • the waves on the surface. That would be a good comparison; for it
    • shows exactly that there is in the depths of the ocean something that
    • causes the movement of the waves above, something that is the
    • that whether we select this example or any other is a matter of
    • 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
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  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • world that I need not discuss in detail, at least to begin
    • world. We may say to ourselves that it appears as if time
    • day, people who are not fully awake to what is going on
    • today. But when those who are awake look back on what went
    • that was created hundreds of years ago. Events which meant
    • of course, able to appreciate what was coming even before
    • reconcile this with the spiritual scientific finding that
    • justice to the question. And I would always go on to say that
    • discover to their horror that the population can also
    • that is gnawing away at the evolution of humanity.
    • order to indicate what was going to happen in human evolution
    • knowing what is going on in the physical world, and knowing
    • the laws that human minds are able to perceive as operative
    • are wholly given up to the internal processes that go on in
    • idea of the world of the spirit that is all around us.
    • the cause of this terrible world war. Nor can it be said that
    • terrible events around us. Sadly, it has to be said that the
    • What is the
    • when we take note of what people think, or rather pretend to
    • think and pretend to want? It is that, fundamentally
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  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • idea of this — of which we can say that much will have
    • regard to our innermost being that old, inherited and
    • feeling develop. This is what our time demands. I think it
    • simply, that there can only be one of two things: destructive
    • development of humanity. Just think what it means —
    • that, knowing this truth, we shall be compelled to feel
    • hand, we should not forget that the number of people who have
    • understood, of course, that this was different in the past,
    • when the fact that an age of materialism must inevitably
    • labouring under numerous illusions that have their origin in
    • humanity. I think it is fair to say that, generally speaking,
    • that this imbalance between intellectual and moral life in
    • themselves, quite rightly, that the life of the intellect,
    • the rational mind, has made tremendous advances. This is what
    • never realizing that chemical foods are not the same as those
    • would be right to say that because moral development has not
    • destructive. Many people are beginning to notice that the
    • asks at the present time that issues like these should be
    • gone into sufficiently deeply so that they may serve a truly
    • human evolution. No one asks that they should be tackled at
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  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • ahead. It is important to realize that it will be necessary
    • to present truths based on the science of the Spirit that in
    • accepted beliefs. The world holds opinions that not only
    • differ but often are the direct opposite of the truths that
    • expected, therefore, that people will consider these truths
    • before that the new and different views presented to them are
    • fanciful and absurd. Nevertheless, truths that until now were
    • the prejudices and counter-currents matter that are provoked
    • extent that these illusions become powers that rule the
    • growing tendency to form utterly wrong opinions about what in
    • the New Testament words that are fundamental in this respect:
    • illusion that their kingdom should be very much of this
    • What do I mean
    • through it, knows that this world on the physical plane can
    • materialistically have the illusion that perfection can be
    • physical world and believe that if they realize this we shall
    • have paradise on earth. All that the socialists are able to
    • that everybody can live what they consider to be the good
    • agitator and writer is absolutely convinced that it is up to
    • it is not evil-mindedness that stops us from thinking their
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  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • terrible events that will happen as time goes on.
    • Mysteries, as you know, so that people in the surrounding
    • truths. Now, we have often said that it is fear of the great
    • truths that prevents people from accepting them. Those who
    • with human birth and death. You should never believe that
    • death' for the moment. It is true that the individuals who
    • live, one would be speaking of something that would seem like
    • learn the truth that in order to bring about birth and death
    • work — if all spirits were of a kind to see to it that
    • used to the idea that the world is not made as people would
    • really like it to be and that there exists the element which
    • 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
    • drives, with their passions, had known that destructive
    • that humans could create apparatus which would enable them to
    • how swiftly this has gone, that new and different fabulous
    • endeavour. I think you can easily see that the ideal for the
    • do, of course, believe that all this — the telegraph,
    • people do not know about it. Modern materialists imagine that
    • constructed merely on the basis of what people produce by the
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  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • that we are getting to know grave and significant truths and
    • insights, as you have seen. I have had to emphasize that the
    • humanity. What I want to say today is perhaps best understood
    • often stressed that human evolution has to be taken
    • part of the sheer modern laziness of mind to think that the
    • difference. It is actually true to say that today, at the
    • two which are to follow. We may say that during the Atlantean
    • something that is growing, as it was in early times. Before
    • then that the rocks of today, with their cracks and fissures,
    • shattering, of our present-day earth in Eduard Suess's
    • conclusion that the earth is decaying and crumbling away.
    • say that the fourth post-Atlantean period, the Greek and
    • Roman civilization, was a kind of recapitulation of what
    • Greece, therefore, it was not so clearly evident that
    • feature of ancient Greece that the inner life was still in
    • spoken of this before. That harmony was, of course, greatest
    • able to say that until the time of ancient Greece, the living
    • the Jupiter epoch that humanity achieves a higher level of
    • and experience all manner of things by the very fact that we
    • however, that anything we inwardly develop and inwardly are,
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  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • First of all we consider the fact that human beings have the
    • power, or the gift, of the intellect. What does this mean? It
    • means that we are able to form ideas. For the moment we need
    • And we also feel, for instance, that when we walk, stand or
    • want to establish what fills the conscious mind in everyday
    • imagine. No, this thought-substance is actually what we call
    • head — what is the relationship between the two? To get
    • consciousness are thought-corpses — thoughts that have
    • living thoughts when we develop ideas on the basis of what
    • that in our state of consciousness we walk around bearing
    • — that the basic shape
    • with only the form of the head emerging somewhat more
    • and only way of seeing the human being is to realize that
    • evolution. The outcome was that this whole, more elemental,
    • due to the temptations of Lucifer that this outward
    • I have referred a number of times. What has happened is that
    • become their lower nature. Please, do not forget that this is
    • to the luciferic element, made the part of him that should be
    • consider that this was known to the leaders of the ancient
    • the lower nature and used in the past, symbols that today are
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  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • kilogram or whatever. Having made enormous efforts and slowly
    • lifted the weights, so that the audience can admire his
    • cardboard. It is merely that the shape and the figures have
    • been imitated to give the impression that those are real
    • little bit of spiritual science and who learns what people,
    • heading. And I am forced to say that historians dealing with
    • What is the
    • reason for this? It is that people who are merely equipped
    • dawn of the fifth post-Atlantean age, but that all the
    • post-Atlantean age, the horizon of that age, sees an
    • what was to come in the fifth post-Atlantean age lived in
    • That age was
    • feelings, and this meant that he did not really understand
    • age and the outside world, of how they would act in that
    • his insistence that no good would come of being connected
    • earthly world not on the basis of what you are able to know,
    • but what you are able to believe; it must grow from your
    • outside world, Luther emphasized that the relationship with
    • excuses for his visions of the devil by saying that he did
    • twelfth century, you will always find that people understood
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  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • gathered, from what I said yesterday, that at the present
    • defect and deficiency in our time is that people are
    • or four centuries, and the fact that as such it has become
    • that will not yield; in this case we create the reality. And
    • what you may expect it to be; it will be full of
    • which comes a little later. It is always the situation that
    • where this shows itself in its true form — that is, in
    • aspects of the physical world, the mere surface of that
    • what reality really has to offer. Merely observe the present
    • you about something that is really worrying. A present-day
    • found, as many people find, that it does not matter if the
    • compared this with the idea that the best way of making sure
    • ideas. And what did he say? Believe it or not, he said:
    • satisfactory conditions for humanity, what does it matter if
    • battle! What are a few tons of organic matter compared to
    • that of the soul and spirit, it is only to be expected that
    • principle: ‘What are so and so many hundredweight of
    • material compared to what will be the end result?’ It
    • apply to human life what applies only in the lifeless,
    • time applying them elsewhere, and the problem is that no one
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  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • especially in the 1840s. I have pointed out that this was the
    • with a peak was reached in what we may call a way of grasping
    • processes in that world which have come to outer expression
    • a struggle, a real war in that world, which began then and
    • your mind's eye that the human souls who were born exactly in
    • What does this
    • of evolution. We may characterize it by saying that every
    • harmful and damaging things. We may say that a particular
    • But what does
    • it signify that the powers of the dragon, this crowd of
    • realms, which means that the late 1870s were a particular
    • property. We are thus able to say that due to the presence of
    • personal inclinations since then, to understand that they
    • resulted when the Archangel Michael drove the dragon, that is
    • said that it takes a fair amount of materialism, even if
    • what does it matter if so and so many more tons of organic
    • before that, it lived as ahrimanic power in the world of the
    • world, using them essentially as symbolic images. What
    • Thus we are able to say that tubercular and bacillary
    • that everything connected with certain effects relating to
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  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • It cannot be said that our present age has
    • — please forgive the somewhat bizarre image, but it
    • does meet the case — a hen is about to hatch a chick
    • and we take the egg away and hatch it out in a warm place,
    • present age demands this. And so it happens that the oddest
    • the twentieth century, but it cannot be said that the last
    • account that anything which happens in the physical world has
    • that this battle continued until November 1879, and after
    • this Michael gained the victory — and the dragon, that
    • realize that infinitely many of the thoughts in human minds
    • be reckoned with. What good is it to get bogged down in
    • some people have not the least idea of the fact that they are
    • just this — that as a member of the Anthroposophical
    • be aware of the full seriousness of the matter and that you
    • of them. You can be sure that if this hypothetical group of
    • have spoken; they knew that the events I have described as
    • are completely unaware of what is going on in groups, some of
    • — I am merely giving an illustration — that the
    • would not think, would you, that profound, significant,
    • stages of becoming what it is today. A new literary work
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  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • the life of the spirit, I have sought to show what is
    • these considerations that human soul nature will essentially
    • said that human soul nature will become more inward we must
    • not fail to realize that this growing inwardness will, in
    • considered. It really has to be taken into account that, in
    • will be more spiritual. It may well be that people do not
    • important for the future. Remember we said yesterday that in
    • immediate future. It is therefore particularly important that
    • people we see do not show their true nature in what we see on
    • way that the child can immediately understand; children
    • to be realized that this is the worst possible way of
    • taken, so to speak, to ensure that for the whole of their
    • what you would expect! Much of the thinking in our
    • that the thinking in their world is largely childish, but it
    • fact that only the child's understanding is addressed. This
    • consciousness, that a mysterious inwardness reigns in a child
    • and we must present to the child's heart and mind much that
    • on that occasion; now at last you are able to understand
    • because education has failed to give them anything that can
    • this, of course, but this is in fact what they have in mind.
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  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • importance. We have to reflect again and again what it really
    • means to say that a battle raged for decades in the spiritual
    • effect of this is that they send their impulses into our view
    • one ought to base oneself on defined concepts — what is
    • Ahriman, what is Lucifer, what are the particular spirits in
    • we believe that having got the definitions we have also
    • spiritual world, that is from heaven to earth, in earlier
    • Graeco-Latin times. It has to be kept in mind that the great
    • enable them to do what is necessary. As you will remember,
    • have meant that people would have become spiritual very
    • in the third, Egypto-Chaldean epoch. We can see that
    • based on this. We shall not be able to understand what issued
    • made for different regions of the earth. What really counted
    • take effect. This means that from the last third of the
    • what needed to be established through blood bonds in
    • then began to instil ideas in human minds that affairs should
    • that definition is impossible. If you define the spirits of
    • times, that is from the last third of the nineteenth century.
    • ahrimanic powers. The true ideal must arise from what we find
    • age in the present stage of world evolution. To think that
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  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • have sought to show that momentous occurrences in the
    • dragon on behalf of the spiritual worlds in 1879. At that
    • human realms. As I said, from that time onwards they have
    • what was behind this significant battle, or we might say
    • that the purely physical intellect and a culture based on
    • that anyone who studies the evolution of humanity and has an
    • eye for more subtle elements in human life will note that
    • have characterized, thinking that leads to technical
    • — you will find that at no other time were ideas so
    • that world, one finds that the souls which were about to
    • due to the fact that for millennia they had been bound to
    • what it actually has become in people born after 1879.
    • darkness. But it is not. Thanks to the victory that Michael
    • Speculation could never show that the very qualities of the
    • be observed. Anyone who thinks that the right connections
    • mediums, that is essentially by physical means. If this had
    • important to be very clear that this is not a matter of
    • them.’ It certainly is not like this. The things that
    • lost momentum and became so strangely corrupted after that
    • there you have what the spirits of darkness intended:
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  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • nature of it all is such that if one does not want to be
    • period of civilization came in about 1413, that is in the
    • but let me add today that spiritual guidance of earthly
    • this in such a way, however, that the relationship between
    • guidance from the Angels during the fifth age — that is
    • millennium. We can therefore no longer say that the
    • heart. You see, therefore, that a major change has occurred
    • — not always correctly — that Angels and
    • whole of the blood life as another place, and add what
    • growing less and less; beyond that time it would grow less
    • nevertheless true that earthly events are connected with such
    • own again — exactly at that time? Because at the time
    • system in such a way that human beings began to go out from
    • because, within certain limits, that was the time when the
    • are therefore able to say that in the 1840s a significant
    • in the human blood that all the things I have described as
    • earth. It is because they are at work in the human blood that
    • say that whilst the profound break came in 1841, the whole of
    • is that not later than the seventh millennium in earth evolution
    • that those cast-down Angels will be in charge and will give
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  • Title: Lecture: Fall and Redemption
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    • This is an authorised English translation that is presented
    • have seen from these lectures that I feel duty bound to speak at this
    • time about a consciousness that must be attained if we are to
    • And to begin with today, let me point to the fact that this
    • from this point of view, to characterize what is meant by the fall of
    • more detail today — is an expression of something that once
    • of the divine spiritual powers that guided him.
    • We know in fact that the
    • preparation for the fact that earthly humanity is meant to acquire a
    • decision-making ability that is independent of the divine spiritual
    • powers. And so the religions point to a cosmic-earthly event that
    • determinative in what humanity did in very early times — with
    • in his evolution, man no longer felt that divine spiritual powers
    • were active in him and that now he himself was active.
    • to his overall moral view of himself, man felt that he was sinful and
    • that he would have been incapable of falling into sin if he had
    • my way back again to the divine spiritual powers. What I myself
    • faculty, began to develop. And so, in a certain way, what man
    • consciousness of sin. It is only that one did not say to
    • oneself that the intellect, arising in human evolution since the
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  • Title: Foredrag: Kristusimpulsen i tidens utvikling og dens virke i mennesket
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    • senere nathanske Jesus, som ellers ville ha hatt en engels
  • Title: Lecture: Man's Fall and Redemption
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    • This is an authorised English translation that is presented
    • spoke of this ascent as something that must arise in the present age from
    • man influences intellectual life. What people say concerning the
    • that man has no inner strength enabling him to reach the spiritual,
    • and that he must therefore renounce all efforts that might lift him
    • above earthly contemplation. I said that when people speak to-day of
    • like to speak more from a material aspect, in order to show that
    • indeed, the decay is so strong that, unless the intellectual
    • necessary to know that in the depths of the human soul forces are
    • living that are, as it were, better than the present state of the
    • believe that this conception of the thinking human being, of man who
    • things are mentioned that science is unprejudiced, and so on. But
    • I have shown repeatedly that these arguments are not of much value.
    • For, everything that a thinker applies when he is bent on his
    • out already that even the arguments of the opponents of mediaeval
    • thinking are thought out with the methods of thinking that have
    • mediaeval thinking which entered modern thinking is that the activity
    • this lies in the considerations that I have already set forth. Once I said
    • that a modern man's thoughts on Nature are really corpses, all our thoughts
    • thoughts that we form to-day on the kingdoms of Nature and on the
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  • Title: Lecture: Calendar of the Soul
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    • writings on religion in support of what I am referring to here, but I
    • the New Testament: ‘Unto them that are without, the mysteries
    • are revealed in parables, that seeing they may see and not
    • significance of such a passage is generally overlooked. What does it
    • considered to be parables at all. What man sees in the kingdoms
    • He looks at an animal or a plant, and pictures to himself that these
    • not so, for what is actually present as a reality is the spiritual
    • world — that and that alone. And not until we nave recognised the
    • else that is revealed to us in surrounding nature is tantamount only
    • physical human kingdom, everything that makes an impression upon the
    • what they perceive are symbols, nothing but symbols. Nature herself
    • speaks in a parable of the seed that is sown and undergoes different
    • 4:8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. \
    • 4:9 And he said unto them, He that hath ears to hear, let him hear. \
    • But when Christ Jesus is making clear to His disciples that He is one with
    • the Father of all existence, that he has to live on the earth and suffer
    • death, that within Him is a Christ-power, a Christ-impulse that must pass
    • behind the mysterious secrets of the world, so that he learns to recognise
    • what may be compared in Nature outside with this rhythmic
    • of the plants in spring and their withering in the autumn. That
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • the distinction between his written works and reports of lectures that
    • print. It should also be remembered that certain premises were taken
    • its spiritual essence; also of what may be called anthroposophical
    • the principle that the knowing human being should understand himself
    • It was said that the person knowing himself could never
    • being wants to make comprehensible what resides in the objects, were
    • that wherever we gaze and are able to discover the spirit, there this
    • this or that form of existence, is not yet given much thought in the
    • behind this or that phenomenon. Nevertheless, in our spiritual
    • that we recognize how the spirit weaves behind the mineral or plant
    • that if we do not begin with abstract philosophy, or with abstract
    • conflict with more-or-less justified concepts that have, and must
    • contemplation, which is to concern itself with the spirit that finds
    • difficult position if he has worked through to what should be said
    • about the spirit in this area, for how could it be denied that great
    • should be reminded that in the second third of the nineteenth century
    • first to place before humanity the truth that every plant body is
    • relation to the plant world! It is entirely natural that the person
    • blocks would arrive at the thought that by investigating these small
    • although it could be said that his excessively fantastic elaboration
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • that the materialistic mode of thought assumed precisely the
    • the ingredients that have entered into the spiritual life of
    • modern time. We must not be influenced, in so doing, by what
    • that can explain and illumine what is actually
    • important transformations that have taken place in the new
    • epoch of humanity, we must also include one that was, in a
    • referred to the fact that in the 18th century there still
    • existed such a mode of thought as that of Louis Claude de
    • impulse of the time during that century.
    • radically it differs from all that our own time, for example,
    • event that took place, however, before Man became physically
    • that those who shared Saint Martin's way of thinking still
    • from anything that could be contained in the mere physical
    • frame it thus: “In what personality does the sum-total
    • what was really happening, we must realise that by this last
    • impressed on nearly all human activities. I mean, what we
    • interesting. We must not forget that he was a man of genius.
    • imagine what was living in Dupuis, as an impulse that passed
    • for us to realise that the Time itself was possessed with
    • What Dupuis
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • Mysteries. We saw that there existed until the end of the
    • that there is a super-sensible essence behind the world of
    • fact that it is necessary, somehow to bring the human soul
    • influence at that time, we found the declining aspect of the
    • latter way of thinking is convinced that all
    • deceit ; and that no man is truly enlightened unless he does
    • away with all that pertains to the truths of the Mysteries,
    • depends upon the senses. Then we pointed out that in contrast
    • it that which must compensate and balance the harmful forces
    • which are arising from these quarters: All that the Mystery
    • of Golgotha can bring about, is such as to counteract that
    • devotion to the Mystery of Golgotha. The mere narration that
    • prejudice that Revelation was only possible at the beginning
    • as ever-present, is precisely that Christian spirit which can
    • with the real impulses that are connected with the Mystery of
    • Golgotha. We must learn increasingly to recognise that which
    • I have recently pointed out. Whatever a man undertakes
    • evolution, namely this: That which is done in a given year,
    • that rays back, so to speak, into my personal Karma. That is
    • large scale. Nevertheless, everything that lies along this
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • them outwardly — it will strike you at once that the
    • say: over against what stands before man as the visible part
    • birth or with the secret of death, Not that it lies so
    • Mysteries which place into the very centre of their life what
    • Fire’ is very different from what the profane world can
    • sense-world. What is it that the profane world knows as the
    • Warmth)? What is it in reality, when they revere this Fire?
    • It is a symbol of the super-sensible Man. It is that which
    • may truly say, is the other kind of Mystery, — that
    • Light.’ ‘The Light’ refers to that which
    • Only, here again we must remember that the ancient Astrology
    • the constellations of the Zodiac. They knew that when the
    • different consciousness from what has remained to us in this
    • materialistic epoch. They knew, moreover, that the Mystery of
    • human death is connected with what is thus spoken to man by
    • They were clearly conscious of the fact that when a man gives
    • lives in that element which receives the human being when he
    • kind of Mysticism — that is, the experience in
    • was intended as an answer to this question. What the stars
    • ones which really underlie all that humanity possessed by way
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  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • which I took the liberty to give you, will have shown you that
    • all, with the aid of the exercises already characterized, that
    • separated. Perhaps I may point out that in ordinary consciousness
    • physical body, shows us that just this super-sensible knowledge
    • I might say that
    • what we usually consider as his outer world becomes his inner
    • What takes place
    • in that case? During sleep, man's sentient and volitional being
    • abandons what we designated man's physical and etheric body, or
    • etheric body as if they were objects. We showed that in this
    • this way we were able to grasp that during our waking state of
    • consciousness we cannot grow conscious of that part which goes
    • consciousness. (Self-observation can easily convince us that
    • In that part of
    • dive down into our etheric or life body; that is to say, into our
    • Ordinary consciousness is therefore based upon the fact that we
    • use the instruments of our physical body, and that we make use,
    • soul-spiritual world rises up around our inner being. That part
    • self-observation anyone can discover that when he ascends to the
    • that in order to have a living interest for the environing world,
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  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • wakeful mind and heart feels that we are now living in a time
    • that obstructs our path with obstacles that seriously handicap
    • would, however, be a mistake to think that the causes for the
    • the external world. Everything that faces us in the external
    • Yet we do not always see that we lose our strength, confidence
    • life that is able to give us inner strength.
    • not always realize this, particularly because we do not know that
    • outside, ultimately depend on the soul life that surges and
    • matters that in the wide sphere of modern civilization (for it is
    • with penetrating into human soul life and with asking in what way
    • may be awakened in the life of the human soul so that we may
    • conflict that is, after all, not noticed by so many people of the
    • present time, we find that it faces us in the way in which it
    • antagonism derives from what we were able to gain in the form of
    • world conception that has reached such a great development in the
    • Everything that faces us today in the external world,
    • thought is, however, faced by something else that springs out of
    • human evolution to a certain extent, we must say that the further
    • we go back into the evolution of humanity the more we find that
    • in past times the human being derived everything that he believed
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Foundations of Anthroposophy
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    • in three lectures a survey of what Anthroposophy has to say
    • nature of these problems that in regard to these things I must
    • limit myself to the anthroposophical horizon; that is to say, to
    • own nature. It must be said that at all times people sought to
    • gain a knowledge of the universe, for they knew that the
    • being; they knew that they could only learn something about man's
    • being by seeking to know what the universe is able to give them,
    • cannot be denied that in connection with a knowledge of man and
    • which transcends ordinary science, and we may say that
    • of ordinary science in order to investigate what lies beyond
    • can observe above all that there are scientific investigators who
    • of modern investigators, examples which prove that the keen
    • doctor could ascertain that it was quite an insignificant
    • scratch. But the patient was under the delusion that this prick
    • with an inky nib had given him a blood poisoning and that he
    • only tell him to be calm; that he would be quite well again in a
    • couple of days and that there was nothing to be afraid of. As a
    • was told that the man had died in the night.
    • auto-suggestion. The patient had the fixed idea that he had to
    • influence showing, according to Schleich, that death set in as a
    • Maximum number of matches per file exceeded.
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • modern thinking it may perhaps sound strange that we are
    • of January), because people generally think that during the great
    • festivals of the year work should stop and that Christmas in
    • conceal the fact that this Christmas above all calls for other
    • distressing times in which we live, and untouched by what is
    • that to keep up such old traditions and customs in almost …
    • feeling of sorrow upon that part of mankind which is still led by
    • the reproach that many people more and more believe that
    • to utter the name of Christ, but entails that we should deeply
    • that almost in the whole world great problems of life are being
    • advanced today. And we can already perceive that the region, the
    • human civilization cannot remain so in future. We perceive that
    • that the great conflict between the West and the East announced
    • viewed in the right way by those who hold that it is in the
    • exists an ancient life of the spirit, a spiritual life that can
    • for what lives in the East; although it is already decadent; the
    • illusion that confronts man, as Maya.
    • must experience that this conception of Maya was not originally
    • concept rises up in the East; the conviction rises up that the
    • What is the cause
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  • Title: Lecture: Man and Cosmos
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    • is placed in the universe. We speak of man in such a way that we
    • human being, as he stands before us, we find that these four
    • boundary, what is outside him. From other anthroposophical
    • studies we know that we discover certain senses only when we
    • the ear — these show that the human being must obtain
    • earth easily enables us to see that the chief direction which
    • us that this statement is absolutely correct; for when
    • say that the perceptions come from outside; they reach, as it
    • were, man's inner life from outside. What meets them from inside?
    • What we thus
    • literature, you will find that there are other possibilities of
    • you to form, even approximately and vaguely, a picture of what
    • perceive, so that you perceive their shape, and so forth.
    • consciousness which exhaust themselves in what I have described
    • what exists around the earth, may be perceived by the ordinary
    • that the inside of the earth is not accessible to ordinary
    • things which exist in such a way that when the human being stands
    • ordinary human consciousness. Also what is inside the earth
    • what rises up from the earth in the same way in which we perceive
    • what exists in the earth's environment, we would need a kind of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • to a new birth. We have already explained that in the present
    • existence, when we rise up to free motives guiding our will; that
    • believe, as external science does, that it is possible to obtain
    • of what kind is this conception? It is one which we have
    • re-appearing in another form; that is to say, we then no longer
    • and have pointed out that in
    • images that look out at us from a mirror. These pictures cannot
    • that look out at us from a mirror. These pictures cannot force
    • that surges up from the human depths without his being able to
    • semblance, so that freedom may unfold. But this life of
    • way say that man was surrounded only by a world of semblance. Of
    • The essential thing in the development of mankind is that in
    • the semblance, so that man was confronted only by illusion, in
    • order that he might discover freedom in this world of semblance.
    • find necessity. We may therefore say that the world which man
    • last lectures we explained that after death the human being does
    • is then the human being. What is concealed here on earth, becomes
    • But we find that
    • as it were. Here on earth, he feels that he is free in regard to
    • spiritual worlds imprison him so that he cannot maintain his
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • we have emphasized that the present historical moment of human
    • man which developed during these epochs, that we reckon the
    • A.D. Since that time we must take into account the
    • intellect was quite different from what it was later on. Since
    • From all that
    • without a spiritual-scientific deepening, that when the ancient
    • Greek gained what we now call an intellectual world conception,
    • learning of that time, he believed that he had risen to a higher
    • intellectually, he believed that he was a human being in a higher
    • Century formed and described his ideas, shows us that he believed
    • though later on a somewhat cooler form of discussion set in, we
    • centuries which induced men to believe that by rising up to
    • morphology developed by Goethe, we may observe that these men
    • connected with the fact that man himself adopted an entirely
    • intellect; it was an entirely different attitude from that of
    • older forms of thinking can show us that in the past everything
    • dead, everything that was not alive, was really looked upon as
    • are accustomed to form their ideas by assuming that their
    • being disturbed by the fact that in approaching Nature with his
    • the feeling that when single phenomena had to be drawn out of the
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  • Title: Lecture: The End of the Dark Age
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    • tragedy, the modern tragedy of the world, is that man may look
    • into himself and that he must say to himself: When I am
    • what devastates and rends the human soul to-day. Even though we
    • wish to express in habitual terms what I have explained to you
    • just now, we must draw attention to all the spiritual powers that
    • that great influence on man which they have now. The life of
    • by believing that it is only controlled by neutral laws of
    • that exists in the earthly sphere may be grasped with the
    • a spiritual-scientific way that which transcends the earth, we
    • that, together with the earth, man remains an earthbound
    • age was to indicate that from the beginning of the
    • that of clinging to an old spiritual inheritance, but of
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • That, united with your power,
    • That, united with your power,
    • that Spirit Whom we seek in our spiritual strivings, the Spirit who
    • ourselves: ‘What are the feelings that unite us with this
    • saying and its deep cosmic meaning?’ That deep cosmic meaning
    • and feeling around us is interwoven with infinite sorrow. Hate and
    • that love which He wishes to announce Whose birth is celebrated on
    • enmity, aversion and hatred, one and the same feeling may everywhere
    • penetrate the human soul at this time: out of the blood and hatred
    • that is going on in the world. If we grasp the thought in this way,
    • We shall feel how much there is that can become strong and powerful
    • thought which must develop in order that many things may be acquired
    • That He may
    • That He may invigorate us,
    • That
    • transcends all that separates men from one another. This it is which
    • thereby began their earth-existence in a manner different from what
    • Testament history. Then as time went on there was added that which
    • thing remains, that in our calendar, before the actual Christmas Day
    • about that (as was shown at certain times) when Adam, the man of sin,
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  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • mind the words that resound out of the depths of earthly evolution's
    • that unite us with these words and their deep and universal meaning
    • — that deep meaning for the world experienced by countless
    • people in such a way that the word peace resounds through it, the
    • is a thought that, perhaps in connection with these words resounding
    • feeling. Hate and antipathy race through spiritual space and can
    • easily show how far human beings in our time still are from that love
    • through all animosity, through all antipathy, through all hate, a
    • times, can impress itself in the midst of blood and hate: the thought
    • hearts through something higher than what is able to separate human
    • the Christ Jesus who harmonizes human beings no matter what their
    • discord might be, no matter what goes on in the world.
    • how strongly this thought is connected with what must become
    • were to happen, much that must still be fought for in such a bloody
    • That He
    • makes us strong, that He strengthens us, that He
    • the word the Christmas verse, transcending everything that separates
    • tradition within the history of Christianity that arose repeatedly in
    • way from what would have been the case had Lucifer not approached,
    • in a way different from what was originally destined. The entire story
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  • Title: Lecture: Zarathustra
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    • MONG the ideas advanced by Spiritual Science, that
    • of Reincarnation occupies a foremost place. The idea that the human
    • questions arise in Spiritual Science, among them that of the meaning
    • Science, we find that there is a very deep meaning behind the fact
    • that the human individuality passes, not only once, but many times
    • man, with all that composes his being, is connected not once and for
    • personality such as that of Zarathustra, whose gifts to humanity, in
    • age, makes us realise what great differences arise in the sum total
    • state that ever since man has been man, he has thought, felt and
    • Science shows us that the life of the human soul and the nature of
    • quite a different nature and we have reason to believe that, in the
    • infinitely long period of time. It is true that certain modern
    • that of Buddha, which would mean that he lived some five or six
    • centuries before the Christian era. It is however significant that
    • referring to Zarathustra, have been obliged to indicate that the
    • historians have repeatedly pointed out that Zarathustra must have
    • prepared to state that historical research will, however unwillingly,
    • eventually be forced to admit that the Greek tradition is correct in
    • and it is therefore reasonable to indicate that Zarathustra, living
    • confronted by a consciousness entirely different from that of the
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  • Title: Lecture: Hermes
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    • grows deeper still when we find that even external research has
    • another is that man of the present day feels, whether he likes it or
    • not, that there is a mysterious connection between this ancient
    • significance that Kepler, at the very dawn of the development of
    • Science up to that time and his own contributions to knowledge, in
    • modern age. I have felt then that the significance of my message to
    • ancient Egyptian culture that he could only express the keynote of
    • preserved by Greek tradition. It indicates not only what the
    • consciousness also. This is an indication of the fact that we can
    • admitting what Spiritual Science tells us, namely, that in olden
    • that of prehistoric man, as well as the clairvoyance acquired by true
    • The marvellous pictures that have come down to
    • Now it must be clearly understood that the
    • that in the course of evolution there have been many transitional
    • All that we know from olden times, even what
    • understand aright) proves the truth of what Spiritual Science
    • asserts, namely, that the mission of the ancient Egyptian people was
    • Egypt a somewhat feebler clairvoyant power was preserved on into
    • experience of another mode of vision besides that of ordinary daily
    • to doubt it would be as senseless as to doubt that our eyes can
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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
    • that were we to attempt new experiments in the field of aeronautics,
    • complicated process. We will start from the fact that when autumn
    • butterfly that comes out of this egg. What emerges from this egg is not
    • a grub; in other words, a caterpillar is hatched. Now this caterpillar
    • is hatched from the egg. Here is its head, here at the other end the
    • Chrysalis — for that is its name. This chrysalis remains suspended
    • story is repeated in the course of the year. This is what happens.
    • to reach the stage of hatching out a caterpillar, it above all requires
    • nothing happens. What I am telling you in regard to butterflies applies
    • to be hatched. So the egg just requires this moisture containing salt;
    • total darkness. The moment the caterpillar is hatched it meets the light
    • has been lit that all sorts of insects flutter around in the room, feel
    • the case of the caterpillar, but it has the same urge. I may say that
    • the caterpillar is drawn to the sunlight by the same urge as that felt
    • fly up and away to the sun. For that is their urge, gravity only binds
    • them to the earth. So when we see a caterpillar we know that it really
    • has the urge to follow the light. This is impossible, so what does it
    • that here is the beam of light and here the caterpillar (drawing). As
    • different occurs from what does in the case of the insect which burns by
    • Maximum number of matches per file exceeded.
  • Title: Memory and Love
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    • advanced by bringing to light the processes that go on during sleep
    • without our being conscious of them, and by the illumination that
    • that the experiences of the human soul between death and rebirth differ
    • or the etheric body. Nothing of what he experiences on earth can be
    • imagine, for example, that thinking is a purely spiritual act, and that
    • nothing in man that does not depend on the body for support. Within the
    • We can never say that we have knowledge of an organ by looking directly
    • living organ. We can never say that we have the same view of an internal
    • organ that we have of an external object. It is characteristic of
    • earthly life that we do not know the interior of our body by means of
    • ordinary consciousness. Least of all does a man know what he generally
    • knowledge proves most unpleasant — headache and all that goes with
    • prevails. There we do really know what is within us. It is as if here on
    • interior. But what we see is the world of spiritual beings, the world we
    • higher Hierarchies. That is our inner world. And between death and
    • beings and are conscious of them. It is just as true that we are
    • that here on earth we have no consciousness of our interior, of liver,
    • lungs, and so on. What is most characteristic is that in spiritual
    • We would indeed know that various beings were living in us, but we would
    • we were outside ourselves, but we know that this being outside ourselves
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • ‘unconscious.’ On the one hand it admits that in respect
    • setting out to describe what is the essential nature of human knowledge,
    • we have to say that man's search for knowledge has to be pursued in the
    • show that when we investigate our consciousness, we find in it all
    • etc. — of which we are aware that they cannot be fathomed in their
    • self-observation enable us to penetrate to the nature and being of what
    • of the soul any further than that during waking life, ideas, feelings,
    • impulses of will-expressions, that is, of the inner nature and being of
    • demonstrate conclusively that what shows itself to begin with in such
    • We fully accept the fact that with such means of acquiring knowledge as
    • fathomed. We fully accept the fact that as far as these means go we can
    • admit that, taking what can be learned about the experiences of the soul
    • knowledge, that all thinking, feeling and willing, as they are present
    • upon bodily conditions that it may well be inferred that experiences of
    • region, and that what happens during sleep is simply that the purely
    • through the life of sleep the conclusion might be drawn that the
    • — ways of knowing that by dint of strenuous effort have to be
    • consciousness all that we can say is that whereas from waking to going
    • man cannot, with ordinary means of knowledge, tell what his soul does
    • all that the soul undergoes — assuming, that is, that it undergoes
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  • Title: Lecture: Reincarnation and Karma
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    • he asserted that the lower animals reproduced themselves. He
    • For the orthodox scholars of that day believed that worms,
    • not assert anything that has not since been universally
    • accepted, for instance, such a statement as “All that is
    • Pasteur's researches there can be no doubt that the former
    • that of the Italian thinker. On the basis of his knowledge he
    • scientific statement that worms, insects and fish do not
    • ground; they comfort themselves with the knowledge that the time
    • — we are glad that time is past — when people
    • thought that the soul originated by means of spontaneous
    • belonging to different parties — provided that at such a
    • will write: “That highly gifted Scientist X has manfully
    • form the erroneous opinion that Anthroposophy is trying to use
    • Natural Science as a means of proving its truth. What
    • must be accentuated is that Anthroposophy has the same
    • strives to attain in the sphere of what he can see with his eyes
    • Anthroposophist explains that the laws which he advances for
    • soul-life apply adequately to external phenomena. He does that
    • because he knows that the human state of mind regarding
    • knowledge can only be satisfied when it realises that harmony
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  • Title: Lecture: Life and Death
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    • that date from October, 1910 through March of 1911. There are also
    • that date from October, 1910 through March of 1911. There are also
    • O, that the earth, which kept the world in awe,
    • in asking first of all: “What becomes of the oxygen,
    • the death of man?” Quite apart from the fact that there
    • possible. It happens again and again that no account is taken
    • of the fact that “death” and “life”
    • form an antithesis which depends on the nature of that to
    • which it refers, and that, one who makes a closer observation
    • animal as of a man. To what extent this is the case shall be
    • expressions used in this sphere may be shown by the fact that
    • that we must distinguish between the local death and the
    • stated that the life of man depends on the brain, lungs and
    • heart, but that this is a threefold condition which we could
    • really reduce into a twofold one; that, in fact, if we could
    • That means that life would continue, even if the brain were
    • taken away. That is to say, that when a man is no longer able
    • to form a conception of what is around him or of what is
    • That is an idea which ought to make clear to anyone who
    • at least find such a definition plausible — that this
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  • Title: Lecture: The Elementary Kingdoms
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    • What has been
    • Elementary Kingdoms belong to what lies behind the world
    • what we can perceive through our senses — from the
    • precisely when we speak of such difficult matters, that we
    • must take great care, from the very outset, to realize that
    • no true goal can be reached, if we believe that a concept
    • have named something, we can be sure that we have before us
    • astral plane, that world which is immediately beyond our own,
    • and permeates it, as the one nearest to it, we find that this
    • his passions, etc., you will see that this astral body of man
    • every moment. This is what we find in the case of man. But
    • in that.
    • consider the world from a higher standpoint, we find that
    • with, that these minerals upon the earth have no etheric body
    • to reach a clear conception of what actually takes place upon
    • the physical plane. But let us now suppose that someone were
    • find that here, upon the physical plane, the mineral has a
    • etheric body is to be found. The moment that a human being
    • we find that the mineral has also an astral body. This body
    • of the mineral — and it is from here, that the mineral
    • Maximum number of matches per file exceeded.
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • That which
    • something new regarding this or that question of spiritual
    • life. But this Spiritual Science aims at emphasizing that the
    • foundations. It must be admitted that such a judgment is
    • contemporaries to the effect that all this is a most curious
    • preconception that all that surrounds us in the world of
    • — is not the whole world, but that behind it all lies
    • what previously did not exist for him — color and light, now
    • Spiritual plane — that awakening which leads to
    • opened; a new world surrounds him — a world that was
    • fact that in the 17th century not only the laity but also
    • scientists believed that from riverslime lower animals, even
    • Francesco Redi who first said that no worm nor fish issues
    • deposited therein. He said that life can spring only from
    • life, and from this assertion we realize that it is only a
    • superficial, inexact observation which can conclude that from
    • accurate examination shows that we must go back to the living
    • germ, and that this germ can only attract from out of its
    • the highest state of development all that reside as life
    • precept that life develops only from life is in modern
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Birth of the Light
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    • It is beautiful that
    • without saying that those of us who are not thus drawn into
    • this or that circle are, considering the spiritual current in
    • festival of love and peace. What should be more beautifully
    • spiritual air of mutual love and peace that radiates through
    • regard it as a happy chance of fate that it is just in this
    • year that we are able to be together on this Christmas Eve, and
    • stand before the birth of that which, if we rightly understand
    • souls — we really have before us that which may be called
    • is to be radiant for human hearts and human souls, for all that
    • What is it really that we should write in our hearts —
    • the feeling that we may have on this Christmas night?
    • feeling that says: compared with all other forces and powers
    • the feeling that wisdom is a great thing — that love is
    • still greater; that might is a great thing — that love is
    • strength of love should pour into our hearts so strongly that
    • feelings during the rest of the year, so that we may
    • 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 days and the hours of the year to pass in such a way that
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • typewritten transcription of a lecture that is from Bn/GA 60.
    • typewritten transcription of a lecture that is from Bn/GA 60.
    • our own era, to the time when that spirit was first kindled
    • our own times as that of Goethe.
    • review the beginnings of that epoch in our human evolution at
    • survey of the lines of thought and feeling of the men of that
    • Giordano Bruno — so that we may be able to understand
    • must try and realize what at first sight appears to be the
    • realise that during these centuries, Scientific Knowledge was
    • viewed from an entirely different standpoint from that from
    • — That is to say they could only learn from oral
    • methods pursued by the educated men of that day.
    • entirely different mental atmosphere from that by which we
    • are surrounded to-day. In those days, whatever auditorium you
    • lecture on Natural Science. No matter what branch of Natural
    • interesting point for us is the fact that the books of
    • or of an axiom, or the question of any truth whatever, it was
    • lecturer, always emphasizes the fact that this or that has
    • Giordano Bruno laid stress upon the fact that a few centuries
    • was an intellectual giant; and though we must admit that even
    • Maximum number of matches per file exceeded.
  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • untranslated, typewritten transcription of a lecture that is
    • untranslated, typewritten transcription of a lecture that is
    • that universal genius. Anyone who has had the opportunity of
    • interest, particularly in reference to the fact that Goethe's
    • in accordance with Goethe's views of that date — a
    • Chaos on the way to Hell.” This reveals to us that it
    • the poem, brought to an end in his extreme old age; but that,
    • Epilogue in Chaos on the Way to Hell. At that time Goethe
    • entertained thoughts which led him to believe that knowledge
    • with that which was said yesterday regarding the ordeals of
    • person. It is for this reason that all his creations leave
    • — sometimes indeed the effect is so powerful that we
    • the way to hell, and that other period in which he brings his
    • yesterday was alive within him, coupled with that inner
    • strength which brings the assurance that, though we must pass
    • contradictions, and that Goethe's judgment of many matters in
    • his old age differed from that of his youth. But this was
    • necessity of the lessons of life; it shows us that it is
    • inner experiences, and that life, with its succession of
    • events, is needful for us, in order that we may become human
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Errors of Spiritual Investigation
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    • typewritten transcription of a lecture that is from an unknown Bn/GA.
    • typewritten transcription of a lecture that is from an unknown Bn/GA.
    • investigation that error lurks in every nook and corner,
    • however, employs as means of investigation, what he can
    • must not conclude, because they are not mentioned, that they
    • that the usual life of thought and feeling ceases. A
    • that some individuality or another could reveal itself with
    • supposed that something speaks through the medium,
    • error are to be indicated. The sceptic thinks that only those
    • forces, then it is comprehensible that on one occasion the
    • side. Thus it does not hold to answer the question ... What
    • is truth, what is error, but to find the path beyond error
    • opposite of what has been described. The comparison has been
    • attempted in this outline to-day in order to point to what
    • of spiritual science should proceed from what the soul as an
    • be convinced to a certain degree by what is brought forward
    • the philosophy in question. Thus one can produce much that is
    • agree with what is thus brought forward really positively.
    • this indicates to any man of insight that no single
    • conceive then that the truth lies between two opposite
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • that is connected with it, you will have seen how difficult it
    • are here involved. We must bear in mind that all that is
    • We ought not to confuse what we may describe as man's calling
    • or vocation with what is commonly spoken of as his office or
    • saying, much confusion would arise, if, having in mind what one
    • point in human life, mingling other Karmic threads with that
    • exclusively predominant in placing a man into this or that
    • that of a ‘pen-pusher’ — perhaps
    • not even that. Nor must you imagine that the position then
    • remains unoccupied. That is just the peculiarity of our time.
    • need not be that of the pessimist who adversely judges his own
    • very opposite tendency — that of selecting the worst, the
    • it, this truth would be admitted, were it not for the fact that
    • were it not for the prevalence of what is called ‘public
    • what it is, albeit these ‘un-fittest’ are overwhelmed
    • that it is really Mephistopheles who conducts them. Only at the
    • That is the one thing which must be borne in mind, but there is
    • discover in human nature what it is that really works in Karmic
    • of thought admits that the life of the soul does not merely
    • It admits that much is there beneath the threshold of
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  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • appear to lead in quite a different direction from what is
    • instance, Into what river does the Neckar flow? They had never
    • therefore, how he became what he was. How did he become the
    • Theodor Vischer? The fact that he had not seen a map until he
    • — for a long time before him, and yet not know into what
    • the schools which made him what he was.
    • that schools which fail to show their children any maps are
    • after all excellent schools. No, that is not the point. Such a
    • What does it mean when a biographer — in this case it is
    • as to write down what I have just cited. It can
    • in question. Forming ideas like that, one simply cuts as with a
    • loving interest what the school was like, — in all its
    • largely to ‘cut.’ What is the origin of this?
    • time, and that is cruelty. Only it is rooted in the
    • subconscious life and people are unaware that they possess it.
    • much that is done and said in our time we can perceive it. It
    • soul are thereby developed. Not everyone can do that in the
    • if we fail to bear in mind, for instance, how all that appears
    • human understanding — however limited — of what
    • — the steam plough — that is the true poetry of our
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  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • that of immediate relation to real life. We shall presently
    • we have already seen, what man achieves for the world —
    • no matter in what profession — is connected,
    • inherently prosaic or poetic. For we now know that what
    • euphonious theories, but to bring to our souls that which
    • to our souls what is of real significance for life. I have
    • it may well be that this fact will play an important part in
    • emphasis on Heredity and all that is connected with it in man's
    • that so frequently arise as to the future calling of a young
    • of physical heredity — that which is entirely contained
    • with what you may already know, even if you only
    • natural science, man is undoubtedly so organised that at the
    • inheritance. We cannot therefore say that the main qualities
    • this point of time. This is what we must really comprehend.
    • what really underlies this matter from the point of view of
    • way. Naturally, all that takes place in that time between death
    • and a new birth influences the human being. But above all, that
    • birth contains much that is related to the development of the
    • sixteen. What man works out, on Earth, very largely in his
    • his attention is directed above all to that which is
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  • Title: Lecture: The Relation of Man to the Hierarchies
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    • believe — though they do not comprehend it — that they
    • so on, in the earthly world. We know that the life of man falls
    • they really do not comprehend it — that they
    • conception are very prone to say that this science of spiritual
    • world, open his eyes to all that appears to his senses,
    • through Angels, Archangels or the like. Many people hold that
    • quarters. It only bears witness to the fact that in the circles
    • whether a man imagines that he of himself can find the way to
    • do so. The question is, not whether he imagines that he is
    • our point of view must ask, what are they really
    • conceiving, who imagine that they are thinking of their
    • straight to our God.’ What are they conceiving in reality? Is
    • God? Are they conceiving what the word God must mean when the
    • human being rightly speaks of his God? No, they are not. What
    • what do these ideas describe? None other than the being
    • of an Angel — an Angelos. All those who declare that they
    • Angel. Really, what these people say amounts to the
    • demand that we shall conceive as God nothing higher than
    • an Angel. For instance, what is called God in modern
    • more than that. For the point is not whether one imagines that
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • say that in the conception of Christmas and the conception of
    • the course of his physical life. It is true that a
    • Pentecost. In the Christmas conception, however, and that of
    • will, an upright lift of the whole man, from whatever situation
    • of Golgotha had penetrated with shattering effect into
    • can certainly say that a sensitive feeling will find in the way
    • heart. And we can truly say that our age of new spiritual
    • that the Christmas thought will gradually come to be felt in a
    • physical plane, and in which the spiritual is so dominant that
    • no one who earnestly reflects upon things could deny that these
    • as they work upon the human being that man is the citizen of a
    • succeed — in the midst of what can be perceived by
    • mystery. We can say that men have seldom risen to the
    • then in concepts that speak to the utmost depths of the human
    • him — and he himself related this — that, before
    • his own human form, that which he would wear after his birth
    • escape the impression that it points in a way to the mystery of
    • that there is connected with our entrance into the physical
    • still meets us here and there; but we must say that humanity
    • has as yet become very little aware of the fact that birth and
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  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • special memories for Cologne. An old legend tells us that some
    • been brought here. Another legend relates that a Danish king
    • understand that the king in his dream attained a certain
    • self-knowledge in the gold; self-piety, that is the piety of
    • towards understanding the Christ-principle, and what it is to
    • Later the idea was formed that the first king was the
    • the merely human that prevails in this present age. They saw in
    • the Christ-principle a force that indeed represents for mankind
    • comprises all that man can perceive with his external senses,
    • all that the spirit could perceive from the perceptions
    • the human limbs, and their movements, into that which is
    • movements of the stars, the light that streams down from the
    • was everything that occurs among mankind, when people establish
    • not to be found directly. All that was done in humanity, more
    • all that happens in human, social life, in the relationship of
    • Then the esoteric Christian looked up at the moon and saw that
    • in the Law, to prepare the way.” And so what lay in the old
    • of the ancient mysteries that which at times disguised, and
    • something spiritual. He imagined that when the sun looked
    • the esoteric Christian imagined that the sun cherished and
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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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    • cordial greetings of our friend Mr. Eriksen, that I reciprocate them
    • hope that the course of lectures, which I am about to undertake, will
    • your attention to the fact that they must of necessity incorporate
    • much that touches upon the fundamental truths of Spiritual Science
    • and, at the same time, something that, as yet, is rather remote from
    • Anthroposophy to bear in mind that we should not make progress in our
    • which are really somewhat remote from the thinking, feeling and
    • accept what I shall have to say with a certain amount of good-will,
    • very reason that greater objectivity is necessary if we are to accept
    • the implications of this will be best understood if you recall that
    • discussing the path of knowledge — what we understand by the
    • term ‘homeless man’ we may briefly say that a ‘homeless
    • humanity cannot be influenced by whatsoever a person acquires through
    • outlook. It follows then that a certain degree of maturity in
    • towards our heritage that we justifiably consider to be an
    • always known that if they were to describe in detail the state of
    • may be, a detour, so that, once this sanctuary, the state of
    • understanding for what we might call “the self-knowledge of the
    • may be more prepared to acknowledge that certain members of man's
    • being are super-sensible and invisible. The idea that beings such as
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  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • I stated yesterday that
    • it will be said, of course, that the work upon the etheric body is
    • know that the surface of the Earth shows different configurations and
    • that the different regions of the Earth provide widely differing
    • peoples. The materialist believes that climate, vegetation, or
    • particular people. That such is the outlook of the materialist is not
    • countries is aware that his familiarity with the particular kind of
    • not exhaust his knowledge of that country or provide a complete
    • cloud-like formation that we call the etheric aura of that particular
    • etheric aura differs considerably from other etheric auras, from that
    • plane. Then we are always conscious that this etheric aura begins to
    • quality. The etheric auras that can be perceived over the various
    • strange feature is that the etheric aura over a certain region
    • this aura we must clearly understand that the saying, everything in
    • active principle in the etheric forces. Indeed only that aspect of
    • surface of the Earth, They incarnate somewhat after the fashion of a
    • physical incarnation, in that which is represented by the
    • configuration of the landscape, in that which is subject to physical
    • area, is born that charm or fascination which a people radiates,
    • the etheric aura that extends over a country? What is the function of
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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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    • lectures we shall undertake investigations that will readily strike a
    • true inner life of the Folk Spirits, or that which corresponds to the
    • Folk Spirits, as different from that of man. Let us now, turn aside
    • of these Folk Spirits. That will not be very easy, but we must be
    • some familiar conception, a conception that bears a close relation to
    • very little in common with that of the Folk Spirits. It may help you
    • that the sum of the three angles of a triangle is equal to two right
    • angles. You know that this axiom could not in any way be demonstrated
    • you will never discover from external experience alone that the sum
    • at once from inner experience that the sum of the three angles is 180
    • figure shows conclusively that the sum of the three angles is equal
    • that the world of sensation and the world of sense-impressions no
    • inner experience, what takes place in consciousness itself, suffice.
    • and confirms what people have learnt at school. I could also give you
    • this it is evident that man can arrive at knowledge purely from
    • you can imagine that which can only be arrived at externally through
    • limitations that he can only conceive of the activity of the
    • the Folk Spirits. From this you may infer that the Archangels are not
    • of that world, is a world unknown to the Archangels. If you exclude,
    • perceptions of the physical world, then you exclude precisely that
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  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • that man as we know him today is a highly complex being and that his
    • evolution of man we know that in prehistoric times our Earth, before
    • present state. It is only during his present Earth incarnation that
    • it is clear that man's present organization could only have
    • seen that not only was the cooperation of many Beings and
    • nature-forces in the Cosmos a necessity, but that for the creation of
    • man it was also necessary that at certain epochs, certain Beings
    • in a way that would have been impossible in the normal course of
    • predominantly active in him, we shall find that they are the donors
    • of the ego-organization. And this implies that their chief interest
    • education of the child you will know that in the first seven-year
    • a recapitulation of what man underwent on Old Saturn (which has often
    • recapitulation of what man underwent on Old Sun. In reality the
    • body that normally belongs to the Old Moon epoch. And again the
    • then, that precede the actual birth of the ego at the age of twenty
    • On reflection, therefore, you will not be surprised to learn that the
    • Spirits of Form intended, in fact, that man should incarnate only at
    • the eyes of these Spirits of Form all that has been developed in man
    • germinal condition. And if I may speak somewhat figuratively I might
    • say that the Spirits of Form who have developed normally would far
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  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • the last lecture that if we wish to make an impartial study of the
    • teaching opens a vista into the future and reveals that our integral
    • that we shall share not only the positive or perhaps also the
    • negative aspects of all races and peoples; but we may be sure that in
    • to accept what is revealed to us at the present time concerning the
    • the course of the last lectures we have learned that a race is the
    • member. You will recall that we placed man on the lowest rung of the
    • substance”. What is the real nature of that upon which we stand
    • the circumstance that other forces stream in from all sides from
    • Universe are essentially the forces that proceed from the Spirits of
    • surface. What is seen externally as the Earth's surface is
    • the ever moving forms could not be brought to rest. In that event, it
    • it would not be of a liquid consistency like water that is ruffled at
    • that the solid barrier of the Alpine Massif divides the Italian
    • there were already older eminencies which at that time had already
    • up from the South. We may picture the situation somewhat as follows:
    • what Spiritual Science has long established and which even the
    • present-day geologists have confirmed — that peculiar wave-like
    • may picture therefore that these Spirits of Form, dancing as it were
    • the realms of the Spirits of Will below them as well as in that of
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  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • that the mission of the Earth can be fulfilled and ultimately a state
    • that statements such as those made in our last lecture are valid only
    • in so far as they refer to a definite period in evolution and that
    • shall here draw attention to one point only and what I am about to
    • intimate processes which here take place if you compare what was said
    • problem in such a way that we are prepared to accept that the Spirits
    • extent you will also feel that the field of knowledge must be
    • continually enlarged, that it is unlimited, since things are so
    • complicated that when we imagine we have grasped one point of view we
    • lecture) especially at the close of that lecture, you will have a
    • abnormal Spirits of Form, a cooperation which ensures that the
    • species spread over the whole Earth, but that a diversity of
    • individual races should be possible. In order to achieve that
    • the Earth, we must clearly understand that these seven Spirits of
    • Form cooperate in such a way that what we described in Lecture Four
    • Sun sphere for that cosmic “Lodge”, that community in the
    • from another angle, where I have shown that the
    • imagine that a certain Sun-force, which streams towards us in the
    • normal Spirits of Form is modified by the force that rays down to us
    • virtue of this function as Regent and Guide of that sphere. The
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  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • able to accept the idea that not only do the Beings and forces of the
    • especially the course of human evolution, but also that the Beings of
    • post-Atlantean times we are conscious that in the course of their
    • connected with the fact that in late Atlantis and for some time
    • realize that we are here dealing with that mighty stream of humanity
    • which pushed forward into Asia, into Indian territory, and that, as
    • the Far East for that movement of peoples whose Archangel was the
    • class of that country and so laid the foundations of the first
    • experiencing the same situation today) namely, that the Archangels,
    • of that which formerly devolved upon the Chaldean Archangel. The
    • have seen that everything associated with the Semitic tribes assumed
    • a special significance, and that from amongst the Semitic race Jahve
    • understand this if you bear in mind that, in reality, this particular
    • of monads as formulated by Leibnitz. Monism: the doctrine that
    • Wherever you turn you will find that in some form or other the
    • was in the post-Atlantean epoch that, starting from the farthest East
    • polarity to pluralism was monism, the doctrine that one principle of
    • what I said in this morning's lecture, it is their mission to
    • monotheism also had to be represented, so that the urge, the impulse
    • is extremely important that this should be borne in mind and whoever
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  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • that this Teutonic mythology, despite its many points of similarity
    • true, however, that among the Germanic peoples and tribes of Europe
    • mythology so that in the regions far to the South it was possible for
    • the greatest nonsense. What happens as a rule when a person compares
    • attempts to demonstrate that the figure of a particular god which
    • person in question were to believe that, because the men with whom he
    • different person might be wearing that uniform at those different
    • times. The essential thing is to know what sort of man is concealed
    • similar or even alike, but the point is to know what is the nature of
    • are not of the least consequence. The point is, rather, that one
    • that at the end of these migrations the most mature, the most
    • if one realizes that in past ages those who participated in them,
    • civilization. In what respect did they differ? The entire make-up of
    • from that of the inhabitants of all the countries lying further West.
    • certain extent very mature, when the had already undergone what the
    • experience with their fully developed ‘I’ what the
    • what was the nature of the development which humanity could undergo
    • insight into the hidden workings of that world. Now imagine
    • that time he found the spiritual content of the world seemingly
    • They were so far advanced that they possessed a rich inner soul-life
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  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • talks on similar themes that the purpose of our entire post-Atlantean
    • In this context I have indicated that the members of the ancient
    • that time were in some respects the very first who experienced an
    • that the whole of this post-Atlantean age was pervaded by the feeling
    • that true reality was to be found in the spiritual world, whilst the
    • our last lecture — and the facts confirm this — that the
    • undergone a rich soul-development and that they had achieved this
    • high level whilst their ego was more or less asleep, that is to say,
    • that they only awoke to ego consciousness after they had already
    • What,
    • reflect upon that lecture philosophically. For those who wish to
    • analyse that lecture, not from a disinterested point of view, but
    • apparent contradiction will resolve itself at once if you recall that
    • whether that which is known is human being, animal, tree or stone.
    • same. It is important to realize that in human evolution, in the
    • clairvoyance, the power to see the ‘I’ objectively, that
    • you bear this in mind you will realize that Europe was destined to
    • the senses and that the ego, the fundamental essence of the human
    • the development of the ego is that it should progressively determine
    • with other egos and with the world of spiritual Beings, so that on
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  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • what will emerge from any further elaboration of the significant
    • great collective task. You will realize from what has been said that,
    • Soul. We have seen that the individual still felt himself to be
    • subjectively such a high degree of perfection that he did not feel
    • culture was already so far advanced that it was capable of gradually
    • developing that finely-spun speculation, logic and wisdom which is
    • divine-spiritual Being such as Thor. That was the experience of
    • Soul, to be a member of a closely-knit unit or family, that he
    • Thus each individual still felt himself at that time to be a member
    • same time he felt that this God was still united with the collective
    • spirit of the tribe with that which lives in the Group Soul. To this
    • It was in this way that Nordic man experienced them at a time when
    • individual people had its appointed task; chief amongst them was that
    • homogeneous group of peoples, that widely distributed folk community
    • necessary that the Celts themselves should receive an education and
    • it was entirely appropriate that through their Initiates, the Druid
    • was necessary that the Mysteries should gradually withdraw. Hence
    • various stages of culture. We have already mentioned that the several
    • etheric body. We may envisage the ancient Indian Culture somewhat as
    • that the ancient Indian was able to return again to the etheric body
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  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • last lecture I can assure you that much still remains to be discussed
    • and that in this course of lectures we have touched only the fringe
    • of this subject which covers a wide field. I can only hope that it
    • will not be the last time that we shall speak together here on
    • that Teutonic mythology contains something which, in imaginative
    • reasons why we may hope that the Folk Spirit, the Archangel, who
    • over the centuries and that henceforth modern spiritual research will
    • lectures which I was able to give here will recall that once upon a
    • planets, to Saturn, Jupiter, Mars, Venus and Mercury, and that these
    • still soft, plastic and pliant bodies of that time, this was
    • earthly bodies were fructified by that which poured down from
    • long that it was still extant amongst the Southern Germanic peoples
    • unless he realizes that this event actually took place.
    • He relates that the chariot of the Goddess Nerthus was driven over the
    • that were suitable to the human souls descending from the planetary
    • spheres. That is the mystery underlying the Nerthus myth and it has
    • survived in all that has come down to us in the older sagas and
    • Folk Spirits have played a decisive part. The vision of that descent
    • descended from planetary spheres with that which springs out of the
    • (Home of the Giants). That which developed out of the body of the
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  • Title: Lecture: Wonders of the World: Lecture 1
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    • the messenger of the gods, and in view of what our
    • to add to what has resounded during the last few days out of the
    • lectures that are to follow.
    • highest that the human soul can reach; it was a culture pulsating
    • with religious life, indeed it may be said that it was
    • life. That very concern itself was raised to the level of a religion,
    • its inspiration was so strong that some of those particular workings
    • lifted into the refining spheres of etheric spiritual life that their
    • enthusiasm for what as religion overflowed into artistic form, then
    • what we are hoping to achieve with today's feeble beginning ...
    • the answer is that we would rekindle in mankind something like a
    • imbue every aspect of human culture with that singleness of vision
    • actions of everyday life. Then what we call profane life will became
    • Science are to enter into the depths of human souls. That is why it
    • those words, that we should look upon
    • true perception of what Spiritual Science is.
    • What is generally
    • known as drama, what is recognised in the West as dramatic art and
    • spiritual-scientifie development. When I myself judged that the time
    • had come for me to bring my spiritual work into connection with what
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  • Title: Lecture: Wonders of the World: Lecture 2
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    • that in primeval times the soul had been gifted with clairvoyance,
    • you feel that this civilisation calls for a continual sacrifice. Thus
    • views enable us to realise that the tradition, and to a certain
    • extent the actual knowledge, of what we are now endeavouring to
    • Greece. We draw attention to the fact that in primeval times the soul
    • figures; so that men did not then speak of abstract forces, but of
    • thing. I said yesterday that Greek mythology draws attention to two
    • a thoughtful person will naturally reflect that such movements do not
    • does Greek mythology express this profound truth? We know that modern
    • to the gods as food. We know too that the gods recognised the impious
    • a shoulder-blade. That goddess was Demeter. In this remarkable touch
    • the son of Tantalus — we find an indication that there is a
    • connection between the two streams. It confirms that Demeter forces
    • mythology has its correspondence in what we are bringing to light
    • brings home to us the fact that the way man looks at the wonders of
    • when we reflect that by representing the force hidden in the depths
    • natural wonder. What is really the crucial event of the drama?
    • what does it mean, when we apply what Greek mythology and the Mystery
    • of Eleusis thus express to the nature of man himself? What in terms
    • Persephone gone? What is the Regent of the old clairvoyant forces
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  • Title: Lecture: Wonders of the World: Lecture 3
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    • perhaps only towards the end of the course that you will be able to see
    • towards that mighty archetypal wisdom of which we have caught a
    • Science today we shall have to recognise that many concepts and ideas
    • the immediate future. To evoke a feeling that we must change our very
    • Spiritual Science — that is why I draw attention to the
    • that of modern man.
    • opposite of soul or spirit. Now what the man of today means by
    • to eliminate altogether what you mean today by the term
    • 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
    • Consequently what we today call a wonder, a miracle, did not bear its
    • it was obvious that everything which takes place in Nature is
    • line between what we believe to be governed by natural law and what
    • learn to feel again that the spiritual is active in everyday events
    • recognition that there are two currents in human experience. Men must
    • be quite clear that there are things which form part of a system of
    • it is also necessary that such souls should be brought to recognise
    • hence brushed aside as impossibilities and not recognised for what
    • Thus we can say that
    • And the fact that attempts are made, that societies are established,
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  • Title: Lecture: Wonders of the World: Lecture 4
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    • lecture will have enabled you to see what I meant when I said at the
    • outset of this course that the Greeks thought of the whole of Nature
    • Greek spiritual life. We see that we have to think of the microcosmic
    • controlling centre, as superpersonal, superhuman, we have what Greek
    • what the Greeks associated with Poseidon; if we think of the forces
    • 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
    • or the ego-bearer. Now it is obvious that because this ego is in such
    • body that transplanted into the world of space they are governed by
    • that it is closely bound up with all that is happening around us.
    • Indeed with our egos we are right inside the world. Upon what goes on
    • to feel that the forces of our ego must be very different from the
    • environment. What radiates into us from without, the golden rays of
    • human. That god is Dionysos. Just as we have to look upon Pluto as
    • upon Dionysos, that figure which stands before our ego at last in
    • Much of what I am now
    • have just completed and which in essentials reproduces lectures that
    • these lectures. First we have to reflect that humanity, as it evolves
    • they stand to us. We know that, under quite different conditions of
    • life, they too were once human; that was during the Moon evolution,
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  • Title: Lecture: Wonders of the World: Lecture 5
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    • Pluto, Poseidon and Zeus himself. In view of what I said yesterday as
    • guidance of mankind, you may have wanted to ask to what category of
    • that in contradistinction to conditions prevailing in previous epochs
    • were less tightly drawn. That the Greeks were conscious of this
    • somewhat freer relationship between the divine Spirits and men is
    • infer that they knew that, just as human beings on the physical plane
    • gods needed so much to make progress in their own evolution that they
    • could not bother themselves much about men! Hence came that
    • was just because they were aware of this that the Greeks could depict
    • what these gods were trying to do, what they were seeking to gain by
    • their participation in earthly life, we can have no doubt that they
    • had failed to complete their Moon evolution and that the Greeks knew
    • it, knew that they had to take advantage of Earth evolution just as
    • men had to do. It follows from this that the Greeks knew quite well
    • that all their gods were imbued with the Luciferic principle.
    • towards their gods is in sharp contrast to that of another people. We
    • who heard the course of lectures I gave here a year ago with all that
    • Jahve, will have no doubt that the Hebrew people knew that the
    • Elohim, that Jahve, belonged to the gods who could not be directly
    • reached their full development upon the Moon. That is the great
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • have devoted much attention in these lectures to a subject that arose out
    • Greek gods? The reason is that such a study can provide — as
    • spiritual-scientific study of the world. I have pointed out that the
    • today was quite unknown to the ancient Greek. If we call to mind what
    • today. What lit up in the soul of the ancient Greek, what was
    • which is the usual attitude, knows nothing of what it is trying to
    • structure, is actually the Greek reply to the question ‘What is
    • progress in Spiritual Science we must acquire a feeling that it is
    • drawn to yet another thing. While the rest of the gods represent what
    • the wonders of the world, we found that in the figure of Dionysos the
    • Greek has concealed what we might call the inherent contradiction of
    • however, that life is full of contradictions, indeed nothing new, no
    • nature of things. For why is the world different today from what it
    • What would the human soul be like if it were free from
    • see that it has been activated by contradictions. If at some later
    • in contradiction to what was. Contradiction is everywhere at the
    • that man as he stands before us consists of physical body, ether
    • but so long as he does not utter the lie so that it passes over into
    • encounter this ego once. Although we know quite well that there are
    • that is our own. In the physical world, or for physical instruments
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  • Title: Lecture: Wonders of the World: Lecture 7
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    •  HAT
    • 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
    • we have certainly seen how much of what we come to know today in quite
    • realise this, especially when we discover that the deepest and most
    • The Greeks felt that
    • what they hid in their Mysteries and associated with the figure of
    • Dionysos was still deeper and more significant than all that they
    • of the world around them, they veiled what had to do with Dionysos
    • What then was the
    • contrast between what the Greeks felt in their ideas about the upper
    • gods, and what was withdrawn into the sanctity of the Mysteries? What
    • into the wonders of the world, a deeper insight into what takes place
    • essentially different was involved in what was associated with the
    • tribulations, we must first give some thought to what modern
    • cognition. It might seem that modern man has abundant opportunity to
    • become instructed as to what cognition really is. For the study of
    • philosophy is accessible in all countries, and it is to this that we
    • the human being, that he consists of physical body, etheric body,
    • question as to what knowledge is will only be answered by the empty
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  • Title: Lecture: Wonders of the World: Lecture 8
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    • together with what we gather from history, are a better help in this
    • with what we can call the challenges or ordeals of the soul. What
    • Ordeals are what come upon a man whenever he tries to enter upon the
    • that a man has to make great efforts to endure certain pieces of
    • and this will perhaps help to make clear what such an inner ordeal
    • gives him premonitions of it but no more. He begins to suspect that
    • them full play, that he inevitably becomes impressed by the exoteric
    • changed by what flows therefrom, not as abstract content, but as life
    • itself. Something like that is what Capesius is depicted as feeling
    • that not only causes him to ponder, to rack his brains to try to get
    • at the meaning of what he reads, as he would do whatever he was
    • Faust merely shows that, having arrived at a certain scepticism, a
    • ignorance, as man's greatest sin. He learns to acknowledge that
    • realise that it is no mere selfish yearning, but deep-seated duty
    • our souls to be wasted. We come to realise that deep down in every
    • certain indolence say: ‘What do I want with knowledge? The gods
    • they have buried this treasure within us in order that we may bring
    • treasure go to waste. That is one of the courses which the soul can
    • take. The alternative is that, recognising our highest duty towards
    • consciousness.’ What are we doing when we bring up this
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  • Title: Lecture: Wonders of the World: Lecture 9
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    • that the finest elements of the blood are passing over all the time
    • into the same substance as that of which the human ether body
    • consists. And we have seen that these etheric elements stream upwards
    • have seen further that it is in fact because this newly-formed
    • element of our etheric body streams through the brain that we are
    • knowledge of what takes place within our own organisation. I tried to
    • make it clear that unless these etheric streams were to rise up from
    • told you. Let me remind you once more that Earth evolution was
    • preceded by the Saturn, Sun and Moon evolutions, and that these
    • which we also have, in the physical body today, were at that time
    • what was to crystallise out later as the denser man; and it has taken
    • understand fully what is meant by ‘Wonders of the World,
    • somewhat closely into this formation of man, we must see just how man
    • gradually solidified out of that original shadow-form. Today let us
    • try to picture to ourselves what the human being was like in this
    • pre-Lemurian era. At that time man had only a kind of shadowy form,
    • merely hinting at what came later. Into this Phantom
    • of the higher hierarchies were working within it. At that time man
    • the periphery; it was only later that he so to say stepped down upon
    • as yet in a more rarefied condition. All that the higher hierarchies
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  • Title: Lecture: Wonders of the World: Lecture 10
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    • widely different epochs men have formed conceptions of what really lies
    • concepts, by acquiring definite sentiments and feelings about what
    • satisfaction, arrives at something of which he can say that it
    • other way. Through this activity man demonstrates that he is not
    • content to adopt a passive attitude towards the world, but that he
    • has an impulse to struggle for a knowledge beyond what is evident to
    • hidden from him, so that he may achieve true harmony with the world.
    • In this way he shows that he is seeking for an explanation of the
    • world, that the world presents itself to him as a riddle, and that
    • that the human being starts out from a feeling of wonder about things
    • and Beings and that from this feeling of wonder all philosophy, all
    • However it is now a matter of common experience that the soul works
    • The soul cannot remain at the stage of mere wonder, for in that way
    • has to subdue its astonishment, it has so to say to get rid of what
    • explanation, an answer to the enigma, an answer to what is marvellous
    • different way, by gazing with penetration upon what was current among
    • them as the ancient clairvoyant consciousness and expressing what
    • aware that in one or another fact, one or another thing in the world,
    • compared with that of the Greeks, we think in a very different
    • in these and other lectures you may well understand that the modern
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  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • typewritten transcription of a lecture that is from Bn/GA 62, and is
    • typewritten transcription of a lecture that is from Bn/GA 62, and is
    • figures stand there, making us feel that they emerge suddenly out of the
    • spiritual history of man. On closer observation it becomes evident that
    • such a humen being, whom we have at first compared to a star that flashes
    • the ages down to the present day. Grimm has been able to show that
    • element, and that a uniform stream of spiritual development has flowed
    • the other side of the spiritual conception of history it may be said that
    • wrote these significant words: “What would all the
    • starry world and all that is spread out in Space amount to if it were
    • Applying these words to the evolution of the ages, we may say that in
    • figures of his pictures. What Homer created long ages before the appearance
    • of Christianity unites in this sense into an organic whole with what
    • pictures we feel that something would be lacking if the creative, formative
    • Raphael. The truth of repeated earthly lives that have so often been
    • when we bear in mind what has just been said. We realized then for the
    • first time what it means that the being of man should appear again and
    • to the other what is destined to be implanted in the spiritual evolution
    • interpret the various epochs in such a way that the human soul, appearing
    • an education proceeding from all that is created and born from out of
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • About Horses That Can Count and Calculate
    • typewritten transcription of a lecture that is from an unknown GA.
    • typewritten transcription of a lecture that is from an unknown GA.
    • About Horses That Can Count and Calculate
    • raised as to what lies behind the now so famous horses of Elberfeld
    • wisdom. Let me say from the very outset that I am not personally acquainted
    • with the facts relating to the horses of Elberfeld that can calculate
    • to see that while the whole of Berlin was at that time really interested
    • we may say that gradually it became impossible to deny that something
    • everything that the people who were present had said, the philologist
    • came to the following conclusion: “It is of course obvious that
    • had to be explained as materialistically as possible. That an influence
    • soul. Our honorable philologists nevertheless admit that there can
    • as possible. They assume, for instance, that a person may make an almost
    • slight gestures are made, expressing what the person thinks, expressing
    • what the square root of 16 is. The horse perceives these gestures and
    • gestures, so that we must say: These almost imperceptible gestures
    • that only a professor who has worked for years in a laboratory can perceive
    • what horses are able to perceive! Such an explanation, however, rescued
    • influence, and to assert that a horse knows immediately when a professor
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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • typewritten transcription of a lecture that is included in both
    • typewritten transcription of a lecture that is included in both
    • to you that I cannot give my lecture in the language of this country.
    • of making it possible within that time of adding the two announced public
    • immediately the fact shines forth, that by means of these national epics
    • the soul of humanity and the striving of humanity that ancient times
    • but in such a way that they affect us in the immediate present just
    • beyond the grasp of ordinary historical observation! No Wonder that
    • the study of the National Epics is somewhat of a puzzle to those who
    • were an expert in that handicraft, in that art. If he describes a battle,
    • of war. And rightly does Hermann Grimm point out that a stern judge
    • dispassionately will not receive the impression that human artific or
    • quite accurately in all their details. We at once feel that there is
    • at the first lines of the Iliad that Homer speaks with exactitude. What
    • does he describe to us? He tells us even at the beginning what he is
    • Iliad. Homer wishes only to describe to us that which he states so pregnantly
    • ourselves: — In very deed it contains nothing but what can be
    • this national epic, the more clear does it become to us that we cannot
    • to ask ourselves: — What do they actually mean?
    • Iliad continues, we very soon feel that in Achilles we have before us
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  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • the abyss, and there will be an insistent demand that man must find
    • his way to something new. In speaking of the course that the external
    • which comes to pass all that manifests as wind and weather in the
    • and much else, can one discover what the inscription on a spiritual
    • solved, so that men may bring their soul-forces into activity.
    • plant-roots that are preparing for new growth, and among the other
    • to the laws of earth, so that in winter they may be breathed in again
    • the year feels that his whole human life is wonderfully enriched.
    • Everything that takes its course outside, in wind and weather, during
    • the year; all that lives in the sprouting of the seed-forces, the
    • like a sensational novel but so that what it imparts becomes the
    • soul to experience all that goes on outside in the course of the
    • prepare our souls to become receptive to the activities that go on
    • enrich it so that we do not live sourly — one might say —
    • we can enrich our experience so that we feel ourselves living in the
    • blossoming of every flower, in the breaking open of the buds, in that
    • rays of the sun. In these ways we can get beyond that dull,
    • wanes and autumn draws on; the season of sinking down and dying that
    • snow-mantle of winter, so that we enter into the secrets of the womb
    • actively in nature's germinating and fruiting, it follows that
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  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • nothing else than a reflection of what human beings feel in relation
    • art only when it expresses human feeling in such a way that through
    • in the same spirit that led us to
    • know from yesterday's lecture that when
    • we must realise that in winter the Earth
    • character of the Earth, we must of course not forget that when winter
    • Earth. It is then that the Earth unfolds its own nature in the
    • deepest sense; the nature that makes it truly Earth.
    • to show schematically what the Earth is like in this respect we shall
    • picture (blue) and ask ourselves what it really represents? It is not
    • this means that strong forces play in on the Earth as a whole.
    • effect is that if we were to look at the
    • us now consider this from a cosmic standpoint. What is this great
    • know what this water-drop really is. It is nothing other than a
    • which have been drawn leave no doubt to-day that the effects of the
    • be verified. Here I wish to point out only that even in the earthly
    • Yes, it is water, but there is no water that consists solely of
    • hydrogen and oxygen. It would be absurd for anyone to suppose that
    • waters and such-like, it is of course obvious that something else is
    • oxygen: that is only a first approximation. All water, wherever
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  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • must realise clearly how it is that in
    • the Earth's whole life. Naturally, what I shall be saying applies
    • only to that part of the Earth's surface where a corresponding
    • before you all that I am going to begin by describing to-day.
    • Ordinary observation is so superficial that for most people limestone
    • considerations we have gone into here, and since we know that soul
    • say that winter-limestone is a being content within itself.
    • but the remarkable thing is that it becomes full of eager desire. It
    • spring-limestone makes on them gives them the idea that after all
    • imagine it to be. The fact is that every spring the Ahrimanic beings
    • illusions are shattered.
    • suppose that the bread he eats is merely corn, ground and baked. In
    • outer nature these hopes are shattered, but the Ahrimanic beings long
    • up into the region of vapour, air and warmth. And all that goes on up
    • through the life and desire that fill the limestone in spring.
    • and permeate all the activities that have risen up from the Earth.
    • They are of a purely astral nature. Through everything that
    • that part of man, his etheric nature, which is not dependent on
    • Earth, up above there would be a sheath of etheric angel-beings. That
    • is what the Luciferic spirits strive and hope for, when the end of
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  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • indeed say that in high summer man experiences a kind of
    • feeling for it, he becomes one with all that is growing and
    • fruits with the plant, enters into everything that lives and has its
    • within itself, man too, if he participates in what autumn — the
    • cosmos that — if only man is willing — the cosmos should
    • it is that if we follow Nature in high
    • that the minerals down there send their inner crystal-forming process
    • John's-tide, we really have the impression that down there are the
    • through with lines which sparkle like silver, so that everywhere
    • formative power in a wonderful plastic design, but a design that
    • such a way that one really feels oneself dissolved into the plastic
    • oneself, part of oneself. One feels that as a human form one has
    • comes to oneself and asks — How is it that these
    • What is it that lives and works there, silver-gleaming in the blue of
    • the Earth? — then one knows: That is cosmic Will. And one has
    • one the feeling that cosmic Intelligence is alive everywhere —
    • Will. And while down below we feel — in that blue
    • feel — everything is such that in perceiving it we are
    • reverence and worship, to what the Easter Imagination, the
    • We have the impression that this figure forms its
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  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • same time there will come to us much that has been experienced
    • on wings that winnow sweet blessing
    • knows Goethe one must say that it is real to him only through his
    • feelings. For what Goethe has evidently drawn from his reading
    • is not known — the fact that all external substances and
    • pair of stones suspended inside him.” That is more or less how
    • that takes place externally in
    • nature. A flame that burns externally is dead fire; that which
    • external flame stand towards the living activity that goes on in the
    • food, or eat some albumen or anything else, people assume that it
    • remains just the same substance within you as it was outside. That is
    • not true. Whatever enters the human being becomes different
    • that goes on below the surface of the earth. That is the reason
    • what they ought to do. It calls upon them, if they understand it rightly,
    • they are pictures of all that by dint of virtue humanity has achieved.
    • All that I am depicting goes on in high summer. The Uriel-Being,
    • this clearly, so that if we have the Earth here (see sketch), Uriel
    • illuminating us so that we become possessors of human wisdom.
    • winter season he works in the human head, so that in this connection
    • you how the Easter Imagination is completed through the teaching that
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  • Title: Fifth Gospel (1950): Lecture I
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    • After a shattering struggle to arrive at the truth, Steiner presents here
    • beginning let me emphasise that there is no element of sensationalism
    • or anything of that kind in the choice of the title:
    • For I hope to show that in a definite sense and one that is of
    • speak of such a Fifth Gospel and that in fact no title is more
    • suitable for what is intended.
    • however, it would be true to say that it is as ancient as the
    • order that I may be able to speak about this Fifth Gospel, we
    • say, to begin with, that the time is certainly not very far
    • it — that in times to come the concept or idea of Christ
    • been the case before. I know that such a statement seems highly
    • paradoxical, but let us remember that there were times by no
    • the impression that enthusiasm and warmth of feeling for the
    • that as this age of ours advances, the Christ Idea will play a
    • be found. Anyone who assimilates w hat has been said in
    • will realise that any real understanding of the Christ
    • Being needs extensive preparation, that the very deepest
    • contrary, it might possibly be thought that a knowledge
    • reflection will show that it is not.
    • be found that the scale upon which have been laid all the
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  • Title: Fifth Gospel (1950): Lecture II
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    • After a shattering struggle to arrive at the truth, Steiner presents here
    • Pentecost. I said in the first lecture that clairvoyant
    • It seemed to the Apostles that they were like men who had
    • awakened, feeling at the moment of waking that they had been
    • deep sleep, a wonderful, dream-filled sleep ... remember that I
    • themselves ... a sleep of such a kind that at the same
    • goes about just like a normal person, so that those with whom
    • he comes into contact do not notice at all that he is in a
    • altogether strange. The others knew that they were men who
    • had, it is true, behaved somewhat strangely during recent days,
    • understanding for everything that is human on the earth.
    • that everyone present could understand them. It was felt that
    • what he needed. It was naturally amazing that such
    • within them a new understanding of what had, it is true, come
    • dawned in their souls an understanding of what had actually
    • into the past, that his normal earthly consciousness completely
    • that at that moment he had denied any such connection because
    • world. Peter's experience was like that of a man who when he
    • Spirit. And all that had happened, all that Peter had as it
    • were slept through since that time arose before his soul like a
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  • Title: Fifth Gospel (1950): Lecture III
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    • After a shattering struggle to arrive at the truth, Steiner presents here
    • I said in the lecture yesterday that those personalities
    • that the Apostles were at that time immediately or fully
    • it now. It is quite true that when clairvoyant
    • and minds of the Apostles themselves at that time, these things
    • the development of Christianity — what they thus bore
    • quickening they now worked on. What lived within them was the
    • only in a somewhat different form.
    • Gospel reveals that this event was something like conception in
    • as the earthly birth — that is to say, the death of Jesus
    • an abnormal state of consciousness. This was what
    • see, my dear friends, that Christ is a Being in respect of whom
    • experiences which signified, for Him, what the transition into
    • Christ Being was that He made the earth His heaven, sought His
    • then associate with it the feeling of what came to pass through
    • feeling of what Christ's sacrifice really signified. It was the
    • forsaking of the sphere of Spirit in order that living
    • This already indicates that before the Baptism in the Jordan,
    • the Jordan and Pentecost were necessary in order that Christ,
    • that His abode in the spiritual world might be exchanged for
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  • Title: Fifth Gospel (1950): Lecture IV
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    • After a shattering struggle to arrive at the truth, Steiner presents here
    • this concluding passage is to the effect that the events which
    • there can be no doubt, namely, that as well as what has
    • from that time in his life of which indications have been given
    • in one of the two Jesus children born at that time, had passed
    • St. Luke's Gospel. Our narrative begins, then, from that year
    • story that on a journey to Jerusalem for the feast, the Jesus
    • that welled up as it were from the Spirit into the
    • worked in such a way that Jesus of Nazareth was able at that
    • time to give those astounding answers. We know too that after
    • the other, the two families amalgamated into one and that the
    • development that took place during the following years.
    • silent — so silent, indeed, that he often caused great
    • became more and more silent, merely listening to what others
    • those years. What he heard from the learned scribes assembled
    • but one that caused him bitter sorrow, because he felt —
    • mark well, even in those early years — that much
    • uncertainty, much that tended to error was contained in what
    • soul when he heard that in ancient times the Spirit had
    • descended upon the Prophets, that the word of God Himself had
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  • Title: Fifth Gospel (1950): Lecture V
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    • After a shattering struggle to arrive at the truth, Steiner presents here
    • what I was able to tell you, that during this period many
    • the knowledge that everything in the evolution of humanity is
    • interconnected, and that an event of such importance in the
    • what the Event of Golgotha signified for the evolution of
    • ponder what lived in this soul after the significant
    • may perhaps begin to glimpse something of what was living in
    • know what to make of him. Even in earlier years he had spoken
    • with his mother about many of the impressions that had
    • that the penetrating insight with which he could behold those
    • great inner change, the revolution that had taken place in his
    • still did not know that the Zarathustra-Ego had reincarnated in
    • him, but he knew well that in his twelfth year a tremendous
    • different was my life before that change! His thoughts often
    • heart that had characterised his life. As a boy he had lived
    • sensitive to everything that speaks to man from the world of
    • little. It would be a complete mistake to imagine that up to
    • to the infinitudes. Then his thoughts went back to what his
    • he also knew that it was only the store of learning accumulated
    • by men since days of antiquity that had risen up into his
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  • Title: Lecture: The (Four) Great Virtues
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    • are developed in the direction of that comprehensive picture of man's
    • indeed for our whole inner life, the gulf that exists for our
    • saying is familiar, and even self-evident. But one may well say that
    • Dr Colazza, and we have just heard that our dear friend Fritz
    • than we would otherwise be able to achieve that we do not lose such
    • can be said that these souls have become faithful fellow-workers with
    • looking down upon that to which their love is directed. In the period
    • upon our physical life from that moment onwards, which can be
    • life within the maternal body, except that this period in the life
    • embryonic life in relation to physical life. Then follows what can be
    • world; it is a perceiving that the will of the soul which has gone
    • way there comes the moment after death when the soul feels: that
    • the Angels. That is like drawing the first breath in the spiritual
    • who look down upon it as something of which they know that it informs
    • human souls while still within the physical body about that condition
    • can flow entirely into that stream which flows up to them from the
    • physical world, taking its source from what they have experienced in
    • necessity of this movement. But now that we have entered the
    • spiritual world we know that we can help and how we must help at a
    • what has been said can be the deepest comfort, for they have here all
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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • spirit, faculties that will provide conscious social certainties to
    • consequences that natural science has brought with it. Indeed,
    • repetition of what you all know already. Philosophically
    • speaking, what is interesting about science is something
    • modern man that we come up against two paradoxes, as I should
    • first thing that has followed from the scientific method of
    • observer of earlier philosophical trends must conclude that,
    • subjective to what was given by experiment and the observation
    • matter of course added to what was there something that it
    • means of arranging phenomena so that through their own
    • Under these conditions, what has become of human thinking? It
    • Here, then, is one of my paradoxes: that thought as a human
    • experience is excluded from the relationship that man enters
    • great. It means that we must look upon thinking as something
    • science approach thinking? that we come up
    • today: To the extent that thinking has had to withdraw
    • human; it is in thinking that we find our human dignity —
    • pointing to what is noblest in our human nature, we feel
    • This is something that burdens the soul of anyone who has
    • Here, we may say, is something that can lead to bitter doubts
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • spirit, faculties that will provide conscious social certainties to
    • only, but one he must carry for a time through life, so that by this
    • Now, man's attitude to his own soul is such that the most
    • his human dignity and his true significance as a man, that the
    • experiences obtrude so much that they become even conscious,
    • let alone theoretical, problems. But that is not the point. The
    • point is that these experiences take hold of the subconscious
    • us dejected, so that at no point can we properly come to
    • that have floated up and down during the day sink down into the
    • most valuable and dignified quality and cannot deny that he is
    • feel it informing our senses, feel too that our psychic
    • it informs our muscles, and how finally there comes about what
    • again we know only through observation — what actually
    • too, in that wonderful mechanism that physics and physiology
    • hidden the spiritual element that informs this wonderful
    • What every naive individual thus experiences extends, in a
    • the one hand, psychology looks at the mind and asks: What is
    • at what physical science has to say about it, some people
    • — believe that we must regard the mental as the really
    • effective cause of the physical; others believe that we
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • spirit, faculties that will provide conscious social certainties to
    • who gave simple expression to so much that men find great and
    • moving, once wrote: “Each man should consider with what
    • When we allow such a saying — with all that we know may
    • development shows that men have increasingly been compelled to
    • Nowadays, indeed, we can see that the increasing
    • however humble his position. It is unfortunate that as yet we
    • historical writing that has been published.
    • the unscientific chronicle-writing that still prevailed even in
    • take on the forms appropriate to that science. Thus the
    • point we are struck by an image that can symbolize history: the
    • at a given point from what lies a little farther upstream, but
    • must realize that in its depths there operate all kinds of
    • forces that may come to the surface at any point, and may throw
    • up waves which are not determined by those that went
    • come more and more to be what I would call symptomatological.
    • inner experiences, what is historically symptomatic is
    • manifest. What I have described to you, the awakening of
    • cognitive capacities that are not present in ordinary
    • modern man leads us to see that we must develop these cognitive
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • spirit, faculties that will provide conscious social certainties to
    • human life, with all their various differences. What I have to
    • looking at much that I have already outlined than to give a
    • symbolically by saying that light comes from the East.
    • data, that is analytically, but emerged from an inwardly
    • as that of man's relation to the secrets and the mysterious
    • accompanied in our mind by something that symbolizes it for the
    • about what must remain mysteriously hidden. We may
    • immerse ourselves lovingly in shifting concepts that are more
    • vegetation of the East and, with it, all that the human hand,
    • rather that there is in the Oriental concepts themselves an
    • outside world. Europeans may feel that such things cannot be
    • is this so? It seems to me that there can be only one reason:
    • that in what reaches us from this Eastern spiritual activity,
    • to its nature, and conjures up before our soul the symbols that
    • that functions supersensibly, in seeking to establish what he
    • not to assert that this configuration of spirit, if
    • Against it, we may set the particular outlook that has
    • find, it is regarded as an ideal to stand back from what the
    • senses observe directly, what extends in space and time, and to
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • spirit, faculties that will provide conscious social certainties to
    • out that the only knowledge of a spiritual world allowed is one
    • that takes the form of general concepts and ideas, a vague
    • the suggestion that anyone today might be in a position, on
    • possibility that this development, after having passed through
    • that, if a man sets out to make specific statements about such
    • world's development. The reproach that is usually
    • levelled at anyone who now attempts such a task is that of
    • anthropomorphism, that is of taking features of human mental
    • results, however, should be enough to demonstrate that there
    • its development through a spiritual cognition that is just as
    • will have gathered, from the lectures I have given so far, what
    • everything that humanity has acquired over the last three
    • and has been for a long time. We can say that the opinions of
    • notions that more philosophically inclined minds derive
    • it is probably true to say that Kant and Schopenhauer, and all
    • extraordinarily shrewd. Yet the fact remains that, as
    • whole and to take into account all that can follow from man's
    • activity and inner experience, we shall also realize that a
    • that leads from man to knowledge of the world, we must
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • spirit, faculties that will provide conscious social certainties to
    • lectures that follow will be based directly on the observations I
    • have made already. I do not mean by this that we can say anything
    • Utopian manner; but rather that the spiritual philosophy
    • The succeeding lectures will have to demonstrate that a
    • far will agree that what has been expounded has not implied a
    • proposed has its social side too — it is one that leads
    • of spirit and soul that surrounds us directly in our
    • that — to speak somewhat sweepingly — there is
    • actually no party that is entirely mistaken in what it asserts.
    • The only thing is that the parties usually fail to recognize
    • other hand, I do not believe that any party is completely
    • The only thing is that, given the particular way men look at
    • must say this in advance, in order to show that it is only by
    • varied directions, as is attempted in the lectures that follow,
    • that we can form a life-like picture of them.
    • that this has been true for only a relatively short period of
    • social needs and social endeavours. That they should be
    • is that almost everyone these days is talking about social
    • needs, we realize that there has been no period perhaps with
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • spirit, faculties that will provide conscious social certainties to
    • months ago, the British Colonial Secretary remarked that the world's
    • beginning, in circumstances that have arisen in the
    • consequences of something that has long been brewing —
    • the fact that not only economic and social relationships, but
    • we must also remember that, however social structures may
    • try this evening to indicate what is actually happening in this
    • Central Europe, what they say — and write in their books
    • determines what happens in spiritual and also in economic life.
    • do not want to claim that what they say is absolutely correct,
    • only to illustrate what is in fact a widely-held view — a
    • impulse: men therefore feel that what they do on earth is
    • look at economic affairs. In the West, what a man wishes to
    • things are rather different. There is a tendency towards what
    • shoulder at something of a juridical-political character that
    • on the concrete details of life, not on the overall system that
    • phenomenon that has become particularly important in very
    • dogmatic and formula-ridden Marxism that occupied the souls of
    • ideas that I have just been describing. Then, however, he went
    • development of recent times. What he studied were concrete
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • spirit, faculties that will provide conscious social certainties to
    • the conversation turns to what is lacking in society today, there is
    • however, is not to draw up a list of all the various deficiencies that
    • of the antecedents of a phenomenon that has, quite justifiably,
    • since we cannot envisage where all these things that bring men
    • the things that can elevate mankind and that exist in man
    • that he did not make this statement under the influence of the
    • sense of gloom that was to be experienced in the years just
    • century, at the end of which it was made. Nothing that has
    • look-out for anything that can lead to revival, to
    • extraordinarily difficult situation that has gradually
    • developed inside European civilization. Even if we believe that
    • find that he sees the ideal social system in the creation of a
    • earthly life. Plato thinks it quite feasible that children who
    • appear unfit for life should simply be abandoned, so that they
    • full privileges of citizenship. Apart from the fact that
    • modern consciousness, we must conclude that there is present as
    • match the social ideal that exists outside his own
    • discover what led Plato to this concept of community, we must
    • When we look at Asia, we find that there the idea of
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • spirit, faculties that will provide conscious social certainties to
    • are seeking, within the present social system, forces that inspire
    • present seek salvation in this or that recipe; they devise all
    • kinds of social institutions in which they claim that mankind,
    • it ever has before. It seems to me, however, that nowadays we
    • have become so clever, if I may so express it, that it is
    • at this point it must even be admitted that, when it does
    • less. The fact is that mankind can prosper socially in all
    • What matters today is human beings, not just institutions. For
    • given institution might be different. Instead, I argued that a
    • his work-people, so that he comes close to them by really
    • discussing with them, as man to man, everything that goes on in
    • chain of production with your employees, in a way that is
    • you can build the other things that are socially desirable and
    • way; something further is needed. What is needed, if we are to
    • have hope in the prospects of society once more, is what I want
    • a long time, the view has been widespread that the man who is a
    • working people and been astonished to discover what it is
    • We may say, too, that the achievements of our literature and
    • that the leaders should know what goes on among the workers or
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • spirit, faculties that will provide conscious social certainties to
    • among the writings that have attempted, in a more or less
    • many cases, for example, what I included solely to illustrate
    • circulation of capital might be transformed so that it
    • other but with an open mind, it is clear above all that what is
    • all that is needed is to put them into words.
    • That is what made me give in to my friends and write the book I
    • spiritual science instils in man, to observe what has been
    • society. What I wanted to say was not: I think that this or
    • that is correct, but rather: This or that is secretly desired
    • by the unconscious, and all that is required is for us to
    • precisely that this unconscious movement contradicts in
    • part what mankind has worked out intellectually and embodied in
    • institutions. Our institutions, in fact, run counter to what
    • democratic feeling that something is really valuable in the
    • Under what conditions are men really in a position to give
    • standpoint, we cannot help concluding that, although it
    • would be easy to point to a great deal that should be
    • different, the obstacles to change are legion, so that what we
    • result from the fact that — as I stressed so much
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • transcription of a lecture that is included in Bn/GA 275.
    • transcription of a lecture that is included in Bn/GA 275.
    • For what first makes our world into a whole, raising us above Maya and
    • this observation. It must be emphasised ever again and again, that what
    • that many people aspire to such a warming-up of an earlier clairvoyance,
    • of old clairvoyance. We will endeavour to consider once again that which
    • something we all know, from the fact that during daytime
    • few days that this waking state of man, from waking until falling asleep,
    • man. What we experience as our Will, is really only partially awake. Our
    • because people have not noticed that what they know of the Will in waking
    • we fulfilled as will-impulse, we would follow what was inward —
    • would follow what takes place in your hand, right into all the
    • gravity of the particles of chalk, and things of that nature, and would
    • we would go through life in such a way that in everything we did, we
    • of the Tree of Life meant this inner gratification. That might
    • the senses — that is, we follow the eyes, nose, ears
    • perceive what might be perceived along the path of the nerves and of the
    • blood. Only what we might perceive in the blood, is reflected through the
    • arise; and that which is conducted along the path of the nerves is also
    • that a man appeared, who was in the position not merely to follow along
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • transcription of a lecture that is included in Bn/GA 275.
    • transcription of a lecture that is included in Bn/GA 275.
    • observation. For what first makes our world into a whole, raising
    • and again that what we are striving towards as a new spiritual
    • earlier clairvoyance. It is true that many people aspire to such a
    • certain individuals. However, the stages of human existence that we
    • clairvoyance, and thus we will endeavor to consider once again that
    • we all know, from the fact that, during daytime waking
    • emphasized that this waking state of man, from waking until falling
    • something asleep in man. What we experience as our will is
    • because people have not noticed that what they know of the will in
    • blood, and into all the blood vessels. This means that if you could
    • impulse, you would be able to follow what takes place in your hand,
    • the gravity of the particles of chalk, and things of that nature,
    • and would thereby become aware that you were following your
    • otherwise we would go through life in such a way that in everything
    • the senses, that
    • But we cannot perceive what else might have been perceived along
    • the path of the blood and the nerves. What we might have perceived
    • thrown back, and from this, sense impressions arise. And that which
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  • Title: St. Augustine
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    • Ideal,” — and the Materialistical, that concerned
    • good, all that is filled with Wisdom, and then on the other
    • hand, all that is ugly, bad and untrue. Now we know that
    • dualism, between Darkness and Light, Evil and Good; that which
    • is full of Wisdom, and that which is filled with
    • one knows that in ancient times the Spiritual world was
    • in ouch a way that men's visions of the Spiritual world were in
    • the spirit in a material form. That, of course, is a mistake
    • materialisation of the spirit. That was one of the
    • attention to the fact that through the mere observation of what
    • And, if one is of opinion that one cannot stand for the
    • if one wishes to see what led St. Augustine to place himself in
    • he finally developed. That is the point, my dear friends; and
    • Augustine came to acquire that Certainty, the true Certainty
    • by man with reference to what he experiences in his inner soul.
    • that one cannot know. We cannot even know how this world itself
    • appears, when one shuts one's Sense organs to it. That is the
    • truth; that man can gain nothing out of it on which he can
    • present in what he experiences in his inner soul; quite
    • substantiated by his own inner experiences: — that, with
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  • Title: The Social Question and Theosophy
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    • Gnosis, revealed that the content and structure of the
    • mentioned, and that a reading of it, despite a number of
    • that confronts us with facts as strongly and clearly today as
    • world will know what a distinct language these facts speak. It
    • could well be that someone who does not want to hear this
    • future that he has closed his ears too long to what was
    • human being of the present is standing within the battle that
    • to what is going on in Eastern Europe.
    • reproach has often been addressed to Theosophy that it has a
    • number of dreamers among its followers, that it seeks to work
    • Theosophy that it wants to stand apart from the great
    • battle of the day, from what touches humanity in the present
    • again. He should ever and again point out that wherever there
    • affairs in the present, there the Theosophists must be, that he
    • must have a clear heart and clear thinking, that he must not
    • this other reproach can also easily be made: that Theosophy is
    • the present. That also is otherwise. To be sure, it is claimed
    • that Theosophy, the Theosophical movement, has something to do
    • with all that must prepare itself in the present for a salutary
    • extol Theosophy; rather we only want to show that with it
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  • Title: Architectural Forms
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    • MACKAYS LIMITED, CHATHAM
    • which is to stand as a promise that into the recent development
    • necessity because only from those impulses can we hope for that
    • that loving human understanding which is necessary for human
    • life. Three years ago we held this celebration, feeling that we
    • were experiencing a critical moment in that spiritual
    • power of our lives. At that time there passed through our minds
    • all that the human heart can feel as the progress of mankind.
    • We did not think of what, although it was to be foreseen, still
    • was not — by the mysterious power that is hidden in
    • then of that time of suffering and pain which has since
    • suffering that has befallen people on this earth in our time.
    • Whatever pain they have had to suffer formerly, the experience
    • despair, who lacks that power of inner recovery which springs
    • that we have worked three years at our building it seems indeed
    • re-echoing what we have already said on just this very spot
    • movement and the spirit that pervades it. And from this arose
    • form of this building; that is, of so building this place, that
    • A deep question then arose: What building does modern culture
    • answer depended on the knowledge that all truly fruitful
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  • Title: Goethe's Secret Revelation: Lecture I
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    • The theme of Goethe's Secret Revelation is that the process of
    • things which though at first appearing only symptomatic of that
    • to this address, and it happened that they left the place together
    • younger man that plant should be put side by side with plant
    • that which is absent in external observation by the various
    • pocket and at once drew a remarkable shape, a shape that
    • were, exists nowhere and of which he said that it existed indeed in
    • ‘Yes, but what you have drawn there is not an experience, not
    • observation, that is an idea’ — having in mind
    • that only the human spirit could form such ideas, and that such an
    • at all, for he replied: ‘If that is an idea, then I see my
    • ideas with my eyes!’ He meant that just as an individual
    • that the younger of these two men was Schiller, the elder Goethe.
    • What really prompted that reply of Goethe's to Schiller?
    • There spoke in him the consciousness that one does not only grasp
    • an external objective truth with that representation given by the
    • external sense-perceptions, but that the human being, when he
    • We may well say that Schiller, who at that moment was
    • incapable of realizing what lay behind, when he believed that
    • revealed to him by Goethe. From that moment we see Schiller's ever
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  • Title: Goethe's Secret Revelation: Lecture II
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    • The theme of Goethe's Secret Revelation is that the process of
    • this to-day that symbolic and allegoric meanings are forced out
    • to our eyes. It will always happen that such an analysis or
    • Therefore I want to say at once that what I shall say to-day has
    • nothing whatever to do with the symbolic and allegoric
    • works. And because I know that again and again the objection has been
    • figures,’ I cannot stress the fact sufficiently that what is to
    • power or fantasy, that goes to the depths of things: ‘The Fairy
    • means this or that, there we have a Golden, a Silver, and a Brazen
    • King, who stand for this or that. I do not intend to expound the
    • that as the plant grows according to laws of which it is itself
    • these laws of its growth, one must also say to oneself that it does
    • not follow that the poet Goethe was consciously aware of the
    • explanations which I shall give you. For it is as true that we must
    • story as it is that we discover the laws of the plant's growth; that
    • So I ask you to take what I shall say as if it presented the
    • justified — that you might find a way to it — in
    • botanist demonstrates that the plant grows in accordance with laws he
    • Goethe's psychology or soul-philosophy, namely, what he
    • and if we are to understand each other in what I have to say it will
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  • Title: Goethe's Secret Revelation: Lecture III
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    • The theme of Goethe's Secret Revelation is that the process of
    • It was in August, 1831, that Goethe sealed up a packet and
    • Goethe was aware that in this work he had given the contents of his
    • barely one year longer — in that he should have
    • at that time a frame of mind regulating Goethe's ideas in a new way
    • year 1824 at the second part of Faust. We find that Goethe knew
    • from the beginning of 1770 that he had what may be called the Faust
    • disposition and that he began in 1774 to write down the first part
    • the first edition. All that we have of Faust, including that very
    • of Goethe's life-endeavour. What Goethe took with him to
    • despair that an upright honourable man can go through, and all this
    • recognized that Goethe had worked at it and transformed it out of a
    • one can say that he who experiences it has had his spiritual eyes
    • opened, so that he can see into the surrounding spiritual world.
    • through purification, through the ennobling of himself and that
    • my servant Job?’ What is here said we find in the poem,
    • So out of what Goethe wrote in order that his
    • what he had experienced in his soul, in 1824 he looked back
    • passage through the great world, but in such a way that the second
    • description of a striving soul. Everything that meets us in the
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • The theme of Goethe's Secret Revelation is that the process of
    • One idea Goethe had for his ‘Faust’ was that at
    • The idea, as the now meaningless stage instruction tells us, was that
    • unhumorous way what attitude to adopt towards his Faust. These words
    •  So straight and crudely, that there's more behind.
    • carefully Part II of ‘Faust,’ you will know that Goethe
    • is rich in word-construction in this poem, and that we must not
    • therefore cavil at what appears to be ungrammatical. Here in this
    • sentence is clearly expressed that the man who understands Faust
    • rightly in Goethe's sense, also sees that deeper things lie behind.
    • But everything that rests on study or might lead to a merely
    • symbolic explanation is discouraged. The demand is that the
    • that he has put something into it which made it possible for him to
    • might say that Part I presents to a large extent the fruits of
    • understand rightly, you know that it can derive only from a
    • so dissimilar from Part I. What he had learnt in Part I, he
    • ‘What says the Sage, now first I recognize:
    • what he sees who ‘bathes his breast in morning-red,’ in
    • this dawn, but we also find clearly indicated that the path is
    • forcefully we are told what direction Faust's soul takes in order
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  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • you a kind of survey of human evolution on the earth, that may
    • For it cannot be denied that the present only becomes
    • present age is however one that is peculiarly prejudiced in its
    • commonly believed that, as regards his life of soul and spirit,
    • throughout the whole of the time that we call history. True, in
    • respect of knowledge, it is imagined that in ancient times
    • human beings were childlike, that they believed in all kinds of
    • fancies, and that man has only really become clever in the
    • actual sphere of knowledge, it is generally held that the
    • be admitted that modifications may have occurred in detail, yet
    • on the whole it is supposed that throughout the historical
    • say that nothing is really known of this. Going still further
    • picture disappears in a kind of cloud, and before that again we
    • important differences that exist in the soul-constitution of a
    • man of the present-time, as compared even with that of a
    • different from that of the man of to-day. I should like to show
    • from what we ourselves are.
    • memory-experience that leads you back to experiences in
    • exactly what that really means. Ten years ago you experienced
    • of their appearance and so on. You experienced what they said
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  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • lecture it will be clear to you that it is only possible
    • conditions of mind and soul that prevailed during the
    • East, and we saw that we have to look back to the time when the
    • west to east and gradually peopling Europe and Asia. All that
    • have still a distant echo of what was present in all its
    • rhythmic memory, and I showed how with the Greek evolution that
    • the temporal memory. This means that the Asiatic period of
    • evolution (we are now speaking of what may rightly be called
    • the Asiatic period, for what history refers to is in reality a
    • of man's inner life. What lived in man's mind and soul lived
    • feeling, such as we have to-day was unknown. A thinking that
    • that knows no connection with the circulation of the blood. Man
    • had in those times a thinking that was inwardly experienced as
    • a “happening” in the head, a feeling that was
    • what is cosmic and super-sensible as having place. It is nowhere
    • cannot grasp it. But this was not so in that ancient oriental
    • of a Cosmos conceived as a unity. Man had around him what is
    • There below was this realm that for us has become the earthly
    • realm. Man lived in it. But he pictured to himself that where
    • this realm ends another realm begins, then again above that
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  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • that I gave in Stuttgart between Christmas and New Year, I spoke
    • of the same events that we shall treat of in the present course
    • of lectures. Only we shall have to alter the standpoint somewhat.
    • of thought and feeling that has come about in the course of
    • know that from the standpoint of Spiritual Science we have to
    • remaining in the East, even all that is contained in the
    • is but an echo of what we should have to describe, if we wanted
    • We have already had to draw attention to the fact that during
    • then, as we have described in an earlier lecture, a memory that
    • rhythmic memory proceeded from a still earlier memory that was
    • this connection we have not only to think of memorials that
    • it is to such a humanity that we must return, when we go back
    • Egypto-Chaldean. At that time man experienced himself as spirit
    • spirit, that which was spiritual and was in a manner connected
    • with them that he could observe and feel. And in this spirit
    • following nature. He knows that with the process of
    • him, penetrate him and become part of him. In that earlier age,
    • knew that Angels, Archangels and other Beings up to the highest
    • Hierarchies are themselves spiritual substance that penetrates
    • — part of him. So that at every moment of life he was
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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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    • hear, it was necessary for man that it should be darkened and
    • clouded in order that he might develop to the full the
    • Egypto-Chaldean epoch in accordance with what was possible to
    • men of that time, and how they afterwards experienced a
    • the end of my lecture yesterday that these same human beings
    • more closely into what such souls were able to receive into
    • us first form an idea of the nature of such an initiation, that
    • we may the better understand what came later. We shall naturally
    • friends who are here in Dornach. I must now repeat some of what
    • foundation of Christianity. And they are the Mysteries that in
    • the preparation that had to be undergone before entering
    • Mysteries was that the pupil should learn to become aware in
    • powerful inward experience ofthat which is illusory in
    • his environment, — in all the things, that is to say, to
    • the senses is an illusion, that what the senses give is
    • illusion, and that the truth conceals itself behind the
    • illusion, so that in fact true being is not accessible to man
    • Now, very likely you will say that this conviction you
    • as nothing compared with the inner shattering, the inner
    • tragedy that men of that time suffered in their preparation for
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  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • remember that in considering the part played by Alexander
    • great change that took place in the character of the Mysteries
    • that I pictured for you yesterday, in connection with the
    • Mysteries of Hibernia and also with the teachings that
    • was that moral impulses were not sharply distinguished from
    • dominion, it was not only a physical impulse that came from
    • that quarter — as we to-day feel how the wind blows from
    • was possible, because through the knowledge that was given in
    • man to Nature, that was still living and present in the time
    • that intervened between the life of Gilgamesh and the life of
    • Ephesus. There was still alive in men of that time a vision and
    • Through all that the human being learned concerning the working
    • on the country-side, that grow up in Spring-time and fade away
    • again in Autumn. I see, too, the trees that go on growing for
    • their roots. But all that I see out there — the annual
    • herbs and flowers, the trees that take firm hold into the Earth
    • know how to-day, when there is carbonic acid in the air, that
    • feel that we ourselves have breathed out the carbonic acid, we
    • of our nature, through the air that gives rise to the breathing
    • and other air-processes that go on in the human organism, we
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  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • West in its relation to the East is the period that lies
    • that culminated in the rise of Aristotelianism and in the
    • expeditions of Alexander to Asia, is contained in the fact that
    • they form, as it were, the last Act in that civilisation of the
    • the East by the criminal burning of Ephesus. After that we find
    • shadow-pictures, — the remains, so to speak, that were
    • serves to show what was still left of the ruins — for so
    • that he entered into an experience of the old Divine secrets of
    • of vision and perception, a change that is very similar to one
    • I had to describe the different worlds that come under consideration
    • more general qualities and characteristics, we find that we
    • the remarkable thing is that we have to change and re-orientate
    • we want to comprehend what lies beyond the period I have
    • defined. We shall do wrong to imagine that we can understand
    • what came before the burning of Ephesus with the conceptions
    • and ideas that suffice for the world of to-day. We need to form
    • across the years to human beings who still knew that as surely
    • Starting then from this world, the world that is a kind of
    • . 363 And now what
    • Setting aside for the moment what went on in the inner places
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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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    • one that took place — we have often spoken of it —
    • in the first third of the 15th century, and that marks the
    • Intellectual or Mind-Soul to that of the Consciousness or
    • Spiritual Soul is taking place, and it is an age that is
    • rather of the Spirit that is in Nature. To-day, when we speak
    • under the heading of what the chemist calls the elements.
    • But it is of about as much value for a man to know that
    • watch-mechanic to know that the watch he has in his hand
    • substances. All this kind of knowledge that traces back the
    • we must recognise how the various impulses that are to be found
    • What does the newer Natural Science, that has gradually grown
    • that we should learn to know again what is the real relation of
    • the human being to the Nature that he finds around him.
    • consciousness that took place in the 15th century, there
    • was still a clear perception of the great difference that
    • exists in the metals, as between those that are found in the
    • human being and those that are found in Nature. When we set out
    • these we have mentioned, that are found when we examine
    • microcosm; whatever is present in the world outside him, in the
    • inevitably from what they knew of the nature of man and of the
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  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • what we have to take for the theme of our lecture to-day into
    • the sign of that painful memory. The lecture I was able to give
    • descriptions of Nature, of relationships that can be observed
    • their whole nature and being into close connection with what is
    • found when one follows the path that leads away from the
    • writes its Cosmic Script. And the words that I then wrote upon
    • the blackboard, writing for the last time in the room that was
    • on that evening we were brought into direct and close touch
    • with that to which our Goetheanum in its whole intention and
    • lecture that was given here a year ago.
    • understanding and feeling for them, they spoke of them somewhat
    • it was somewhat in the following way: ‘In the Mysteries men
    • knew, were conscious that in the places of the Mysteries Gods
    • meet with men; they knew how all that carries and sustains the
    • world depends on what takes place between Gods and men in the
    • there is a word, — a word that has come down to us
    • in history and that can speak powerfully to the human heart
    • even in external historical tradition, but that speaks with
    • that, wherever the eye of the spirit is turned to the deed of
    • Among the many and diverse words that have come down to us from
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  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • scale are everywhere in evidence. Forces that are actively at
    • various domains of life, we shall perceive that these men are
    • that until the nineteenth century mankind was childish and
    • that must through all eternity be cultivated as the truth.
    • there sometimes arises, even in men to-day, a premonition that
    • attracted extraordinarily large audiences so that the
    • this kind, one becomes attentive to the fact that something is
    • from what existed previously. Now, the forces of the Cosmos
    • that must be working in what is now to go out from Dornach must
    • world. That is why, in the evening lectures during this
    • course of historical evolution in order that hearts could be
    • from that world itself. Everything for which the earthly world
    • This prompts the assertion that the impulses we ought rightly
    • that Meeting. Anyone with a sense of the reality of the
    • way that is possible spiritually and observe these human beings
    • in the form of historical tradition that things of the greatest
    • earlier times, this or that personality met the Guardian of the
    • Fundamentally speaking, it was this that was demanded by the
    • as Egos and astral bodies, and the pictures that are revealed
    • with what I have called the seed of great and essential
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  • Title: Purpose of the Goetheanum and Anthroposophy
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    • What was the Purpose of the Goetheanum
    • What
    • What
    • the lecture itself that I am to present to you is not to be
    • That dreadful calamity was just the occasion to bring to light
    • what fantastic notions there are in the world linked with all
    • that this Goetheanum in Dornach intended to do and all that was
    • done in it. It is said that the most frightful superstitions
    • were disseminated there, that all sorts of things
    • sketchily, the question: What is this Anthroposophy to which
    • all that is cultivated there as Anthroposophy.
    • and what he did by considering only what is actually written in
    • Goethe's works, and from that deduces logically, as it were,
    • what may now be called Goethean, he will not find what gave
    • from them what can be gained — after so many decades have
    • he will believe — no matter what he may think of the true
    • value of Anthroposophy — that by means of the living
    • of life, by experiencing what is in Goethe, and by
    • it was inevitable that this name, “Johannesbau,”
    • should lead to the misunderstanding that it was meant for the
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  • Title: Goethe, Comte and Bentham
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    • and waking up; that is, the sleeping condition. Of course,
    • diagrammatically, the sleeping condition is well-known to you. That
    • nature of sleep; we must remember that it is just in the sleeping
    • condition that a man experiences the reality of what we discussed
    • in our last lecture, when we said that St Augustine sought in his
    • world, I told you in yesterday's lecture that in his waking
    • inner being. We must be quite clear that what is described as the
    • If man were conscious in the sleeping condition, that is from going
    • of his Ego and Astral body. But we must quite clearly realise that
    • the soul of man when he develops Imaginative Consciousness, that in
    • his Ego end Astral body what we cull the third Hierarchy, the
    • life he stands in intimate connection with what we must designate
    • this consciously during the waking condition; and that constitutes
    • is the essential — that throughout the waking condition man
    • and Astral body; and that he cannot become conscious that all the
    • wake up in his sleep, if I may use that expression, he would not
    • We might also say, that because these Arch-Angelic Beings shine
    • — that means members not only of the present humanity, but of
    • evolution to the very end of Earth-life. In that way we can feel
    • We cannot say that we behold ourselves as
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  • Title: Whitsuntide in the Course of the Year
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    • in himself and in nature both what we call growth and what we
    • instinctively forms his ideas in such a way that he is
    • growth: He forms ideas about what in a sense goes outside
    • destruction, to dissolution; so that it seems quite natural
    • to him to describe what thus goes outside reality, when he
    • said that if we want really to arrive at ideas concerning the
    • especially important that we should form a concept which is
    • physical world what is represented in growth, in budding and
    • We know that
    • the extent to which we are capable of pulling down in us what
    • arises in man, he finds that every conscious thought that is
    • grasped, and every conscious feeling that asserts itself, are
    • bound up with the fact that processes of destruction are
    • conscious life of the spirit by observing what part this
    • observing, that is, the processes of death and destruction.
    • It is for this reason that we have to alternate the conscious
    • processes with the unconscious processes of sleep, so that
    • what we have destroyed during our waking life of thought may
    • organism. That is the swing of life's pendulum — that
    • destroys what mere nature creates in the human organism; and
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  • Title: Meditation and Concentration
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    • time: that all spiritual-scientific observation is won by
    • the physical instrument, so that, as soul and spirit they
    • body, so that desire for the body spreads like a cloud in our
    • essential that anyone occupying himself with spiritual
    • this above all for it is a deep and significant truth: that
    • pointed out that this unity is founded within the whole
    • people strive again and again after this, asking: What is the
    • of the opinion, in his pleasure, that this unitary principle
    • over the matter, that he said: Now I can explain the whole
    • mention that a really earnest spiritual movement can have no
    • this, we must put first, and take in the deepest sense, what
    • that as soon as we cross the threshold of the
    • experience. I have especially emphasised in this book, that
    • crossed, that we really enter with the whole of our being
    • that after crossing this threshold, we have distinctly the
    • body. I might say that the co-operation of three worlds,
    • the formation of our head, the formation of everything that
    • of the physical head, be clear that the formative forces of
    • formative forces, belong to suite another world from that of
    • ask: What significance has all this? It has a great
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  • Title: Tree of Knowledge and the Christmas Tree
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    • lecture we found that moral impulses are fundamental in human
    • nature. From the facts adduced, we tried to prove that a
    • human soul, and that really it has only been in the course of
    • that he has diverged from the original instinctive good
    • foundation and that thereby what is evil, wrong and immoral
    • so, we must really wonder that evil is possible, or that it
    • were shown that freewill can only be developed if a person is
    • that life can only run its course truly and favourably when
    • crossbeam is horizontal. They were shown that it is
    • this is right and that is wrong. It is only possible to gain
    • to foolhardiness — that is, unbridled activity in the
    • Mysteries the pupils were shown that when a man degenerates
    • to the pupils in respect to all that a man may do. He may
    • degenerate in such a way that he is torn in pieces, and
    • courage, but also in every other respect in such a way that
    • words: “Thou must find the mean,” so that through
    • thy deeds thou dost not lose thyself in the world, and that
    • that goodness cannot merely be striven for as goodness
    • this all that will enable you to understand the freedom of
    • possibility of evil arises. For what is evil? It is that
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  • Title: Karma of Vocation: Lecture I
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • influence that spiritual science must exert on individual,
    • what I may call, in the sense of the fifth post-Atlantean
    • Today I shall take as my point of departure something that
    • seemingly has little to do with that theme, but it will afford
    • endeavor to point out the element in Goethe's life that
    • this personality that will enable anyone to distinguish
    • to an extent that can hardly be ascribed to any other
    • individual. Still, it may also be said that, in spite of much
    • that has occurred, his life and personality have had the least
    • it can possibly be said that the life of Goethe has remained
    • of the scientific world conception in such a way that he
    • but of all ages in human history. He concludes that although it
    • is hard to prove that we live in the best of all worlds, it is
    • certain to the scientist, at least, that today we humans live
    • And what a glorious height we have achieved at last.’
    • presents this as his own innermost sentiment and believes that
    • should remember that Goethe was born in a city and under
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  • Title: Karma of Vocation: Lecture II
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • real purpose in this lecture, as you already know from what has
    • and we must follow many threads that link a man to the past and
    • am taking, although I really wish to discuss something that is
    • history, and I will associate reflections with it that are
    • gradually approach, are here somewhat expanded.
    • Scientists are constantly reminded nowadays that many blunders
    • therefore because of that thing” (post hoc, ergo propter
    • hoc); that is, because one thing follows another, it must,
    • the Kamchadales believe that the water wagtails or similar
    • that follows another in time must derive from it as the effect
    • description of this life shining above ordinary humanity, that
    • he had this father and that mother and that he experienced
    • certain things in his youth. We then derive what he did later
    • youthful impressions according to the principle that, because
    • it. That is no more intelligent than when the coming of spring
    • need to do so. It is explained quite nicely, for instance, that
    • see that a clearly prescribed karma leads the boy of six or
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  • Title: Karma of Vocation: Lecture III
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • science we must proceed so that we encircle the problem, in a
    • that may become a profound riddle in the evolution of humanity.
    • a human life. The problem is this: What is the reason that
    • an influence on the rest of humanity? How does it happen that
    • that of each individual and ask ourselves: What conclusion can
    • question can be answered only when we observe life somewhat
    • To begin with, all that a person can know, especially in our
    • adapt what we say to what can be understood by others.
    • the description we generally give in spiritual science is that
    • we say that in the waking state the ego and astral body are
    • scientific facts. But the truth is that we give only a part of
    • reality already described. Here it must be stated that,
    • from without upon the human being, that everything in him that
    • that the action that the ego and astral body bring to bear upon
    • is day for our head; that is, the rest of our organism is more
    • something that must also be added to illumine the full
    • properly what I have just told you. I have often stressed the
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  • Title: Karma of Vocation: Lecture IV
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • Someone might say that the spiritual scientific reflections
    • comparison with those that prevailed in earlier periods of the
    • earth. They will be so modified that man must, out of his own
    • instinctively; that is, when he received by inspiration the
    • other cultures of earlier times, we shall find that the measure
    • fact that each person belonged to a certain class into which he
    • of man's freedom much that at present belongs there. To be
    • quite shortsighted in their thinking, usually assume that
    • conditions in ancient times were such that those who were then
    • leading personalities today. But you must bear in mind that
    • with what was willed by beings who guide life from regions
    • outside the earth. I have told you that at certain times — we
    • who guided the earth from extraterrestrial regions, and what
    • course in earlier times. Suppose that today the Christmas
    • people, but that in its form and time of occurrence men knew
    • that our earth is especially fitted to receive ideas into its
    • aura that cannot enter, for example, in summer. I have
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  • Title: Karma of Vocation: Lecture V
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • these reflections on the segment of human life that is formed
    • by, or associated with, a vocation, you will have seen that it
    • into consideration. We must bear in mind that everything that
    • other words, what is called the vocation of an individual must
    • not be confused with what we designate, in the broadest sense,
    • as his official position. It is obvious that all sorts of
    • confusion would result if we directed our attention to what
    • The very fact that people frequently have to follow their
    • sure, we are living today in a period that is being slowly
    • placing a person in this or that position in life. We know that
    • him, have a bearing on the many factors that influence the way
    • through all sorts of means that are well-known and need not be
    • his or her mission may be that of a clerk, but we need not
    • suppose that for this reason the position cannot be occupied.
    • It is the peculiarity of our time that the materialistic
    • as that of the “selection of the fittest.” Even Oskar Hertwig,
    • interpretation by pointing out that this age of ours which has
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  • Title: Karma of Vocation: Lecture VI
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • correctly put himself into the nature of those phenomena that
    • order to see clearly the difficulties that hinder our
    • reality. It is easy to suppose that a concept that has been
    • things that we desire to consider in connection with the
    • that has just been published shows how he grew up in poverty,
    • Tubingen seminary, and so on. Now, the point that interested me
    • is that at the very beginning attention is called to the fact
    • that even his secondary schooling was rather narrow. To be
    • age into what main river the Neckar empties, nor had they even
    • that he had never seen a map before a particular age has
    • Much else that is severely criticized had to be so. In short,
    • shall say that the soul of Vischer descended from the spiritual
    • just the education that would keep it for a time from seeing a
    • we study Vischer, we shall see that precisely all his whims and
    • his biography and criticize the school that actually made him
    • be clearly understood that I did not want to emphasize that
    • education, demanding that much more natural science be
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  • Title: Karma of Vocation: Lecture VII
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • now my task to explain, episodically in a sense, something that
    • 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
    • sense much that is related to the questions we are
    • have made it clear that what the human being achieves for the
    • as being prosaic, but that, as we have seen, it is most
    • poetic than the other, and we know that what a person
    • Jupiter, Venus, and Vulcan. What may be called an understanding
    • must let our souls be touched by what is suitable to place us
    • correctly in life so that each person is in his or her own
    • of our time. Thus, our truths bear a character that is always strong
    • not revel in comforting conceptions, but will take in those that will
    • 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
    • discussing the problem of heredity today mean that children
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  • Title: Karma of Vocation: Lecture VIII
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • our feelings and sentiments that may enable us to look upon
    • life. This means that we must learn to compare the nature of
    • the truth that so easily befalls people. It is all too easy to
    • get into the habit of forming opinions about this or that, not
    • opinion, paying no attention to the fact that the world may be
    • the course of a certain life in order that I may give you an
    • example, a kind of illustration of what I mean. We are now
    • dealing with what we call karma, the passage of the human being
    • influences that people today like to emphasize, let us first
    • and his profession was that of a merchant. His harshness may be
    • certain music teacher who, at that time in the sixteenth
    • that is why I dedicate this book to you.”
    • had made all sorts of models of machines that were useful at
    • that time. Today, you know, boys make only airplanes, but then
    • after we have heard that passage from Faust.
    • But he had a somewhat different
    • in that scene of “Mephisto and the Student.” He did not pass
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  • Title: Karma of Vocation: Lecture IX
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • the criticisms that is made against our spiritual science by
    • is that spiritual science affirms truths regarding a large
    • number of hierarchies that embrace beings standing above man in
    • quite clear to us, moreover, that human life falls into two
    • to the higher kingdoms that tower upward from below just as the
    • without understanding, that his own foundation is that of
    • declare that this knowledge of the spiritual hierarchies and
    • whatever between himself and the Godhead, but to live in the
    • world directing his view to what is offered to the senses, and
    • many directions. It indicates that in those very circles there
    • is absolutely no understanding of what the spiritual needs of
    • whether he actually can. What is really important is not
    • conception. From our point of view, we must ask what the
    • conception is that those individuals really hold when they say,
    • directly from our souls to our god.” What is the concept held
    • manner, does he conceive of what must be meant by the term
    • form of their god, what is really represented in such concepts?
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  • Title: Karma of Vocation: Lecture X
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    • can be determined by rhythms and cycles that are a result of earlier lives.
    • this activity releases forces that will bring about future worlds. Through
    • these remarkable lectures, we can see that no human work is insignificant
    • many that a number of human beings already have a relationship
    • know that it is invalid. On more careful consideration, it
    • turns out to be a thoroughly egoistic objection that can be
    • faith that makes me happy; anything else is no concern of
    • is not satisfactory; that is easily recognizable from the
    • that a basic element in the confession of Christ must be the
    • truth that He died and rose for all men — for all men alike —
    • and that, when man turns against man for the sake of external
    • Certainly, but then no attenion is paid to the fact that the
    • occurrence of the Mystery of Golgotha is something that
    • something that may draw our attention to what is essential in
    • the path that leads to Christ, since it is obvious that each
    • soul must find the way to Him for himself with those means that
    • we seek to understand in a more profound sense what the Christ
    • Golgotha; that is, it actually occurred only once at a definite
    • shall discover a contradiction of a view that is generally
    • evolution of the earth. But, as we know, everything that occurs
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  • Title: Mysteries of the Sun: Lecture I
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    • forces, working into the present time. And to understand what
    • seen how deeply and with what significance it has taken hold
    • make a retrospective survey, we discover what has been stated
    • from so many points of view. Today, so that a certain basis
    • Mystery of Golgotha, we can say in general that in the
    • Before the Mystery of Golgotha it went without saying that
    • also having their planets. And if men notice what kind of
    • own that they are thinking of a great world machinery.
    • Present day man has very little idea that anything beyond the
    • space. Before the Mystery of Golgotha men knew that the Sun
    • Sun, at the basis of which lies what is of the soul and what
    • seething through the universe. That was to him the spirit of
    • thinks — that there outside in universal space a mere
    • of the world. With this central good that is of a spiritual
    • nature there was united what was of a soul nature called by
    • where the Sun is, the man of that day saw what was threefold.
    • existing at that time. But this constitution of soul
    • as Rome enters history, what we may call the ‘prosaic
    • perception of Rome, has it happened that knowledge of the
    • wish to define the task of the Church, the Church that owed
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  • Title: Mysteries of the Sun: Lecture II
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    • that in our present life of spirit very little feeling exists
    • threefold man that we are able to master also the most
    • significant conceptions that must be gained concerning the
    • lifted off like a ball. It is true that in reality the
    • so simple that we can describe what can thus easily be lifted
    • away from the purely diagrammatic away too, from what nature
    • second circle that overlapped the head, and a third circle
    • that overlapped both the others. So that if we would draw
    • be drawn out longwise. With the head part, with what is here
    • formation, a physical form-being. For the head, what is
    • right. What with regard to the head, I have shown here as
    • That is
    • breast man, shall we call him? What is enclosed by the
    • waking conditions. One definitely cannot say that the
    • remains more or less united. So that one can well draw this
    • man with another membering of man that is linked with what I
    • can say that in the truest sense man is only breast-man. He
    • head-man, as physical form, is something that is not man
    • through and through. It cannot be said that it is man all
    • through. It even has in it much that is ahrimanic. In effect,
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  • Title: Mysteries of the Sun: Lecture III
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    • of them, to pick a few that arise from man, in spite of
    • others again in middle life. Concerning the fact that on the
    • questions; and surely anyone can feel that infinitely much in
    • normal period of life? Why do other die old? What
    • that point of time described in these lectures, the time at
    • the beginning of the fourth post-Atlantean period, that is,
    • century. Men had concepts that came down out of ancient
    • here mentioned. What today we call science cannot connect the
    • right meaning with these questions and has no idea that there
    • conceptions remain that are connected with man's transitory
    • of the Sun as being threefold; the same sun that is perceived
    • sense in speaking of Helios, the soul-Sun, or for that matter
    • referred to as the Good. A concept of this kind is just what
    • that our outlook on life is actually permeated by it, that in
    • all our physical representations of the world, in what is
    • fundamentally this kind of representation of the Sun that
    • astrophysics, whatever you like to call it. If he were able
    • conditions of human life and assume that absolute conditions
    • he had arrived inside the space that the physicist considers
    • gas or something of the kind. This is what the physicist
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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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    • with over the decades since that time and have proved to be just as
    • particularly, one cannot but remember that there are quite a
    • that the phases of economic life run their course almost like
    • natural phaenomena: that after one set of economic
    • economic life, that when some phase like a ‘favorable
    • that then this ‘favorable business conjuncture’
    • will of itself inevitably evolve a crisis, and that this will
    • has actually been asserted, for instance, that the important
    • that year, was one that was bound to follow of necessity, as
    • a consequence of the boom that preceded it.
    • thought perhaps, that a study of processes which cover such a
    • course only too comprehensible, that the whole
    • and they look upon it as a great achievement, that this
    • that spiritual science, which, according to the
    • that spiritual science must come in and rectify errors; and
    • has nothing whatever in it of that peculiar abstract,
    • pointed out in my "Roots of the Social Question", that it is
    • purely theoretic. The reason of this is simply, that the
    • of what they were in search of, — took over from the
    • that these middle-classes stood for: that of
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • with over the decades since that time and have proved to be just as
    • intimated to me, that an important question at this moment is
    • that of propaganda; a how and through what means the
    • not present at the last study-evenings, it is possible that
    • what I say to-day may be apart from the general context; but
    • point out once more, that, in face of the general situation
    • learning to see, that at bottom nothing is to be accomplished
    • attention to the fact, that with our propaganda we have met
    • Tag. We are quite well aware, that if our propaganda for
    • cannot be too often repeated, — is, that an
    • by me not once but many times: and that was the question of
    • price-adjustment. I have often pointed out, that
    • that the fact of the matter is simply, that in the economic
    • process there are of course other questions, but that even
    • ones to be settled; but that these also must be settled on
    • the basis of the price-question; that a quite
    • nothing more unsound that to look upon prices as something
    • that can be put up and down at convenience; and then begins
    • kind from the bed-rock of general economics. What was the
    • middle-class circles held aloof, for they thought that we
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • and that have constantly to be faced by each individual, those
    • important. I have planned today's lecture so that these two
    • what we are concerned with in human and spiritual history will
    • the soul. The human soul incessantly tells itself that within
    • the human being is hidden something that exists beyond birth
    • scientifically. It also tells itself that there must be
    • investigate the things that are so important to it, it can set
    • other considerations show that it is possible to say as much
    • path that has to be followed to arrive at a conception of the
    • two problems that is humanly satisfying, but it believes it
    • also recognizes why it is that there is so much of a
    • from that taken by ordinary science. Science takes the facts,
    • naturally he is dealing with things that cannot be reached by
    • many times — that the science of spirit is definitely an
    • findings of natural science, as far as they can be valued, that
    • have to admit that for such questions as we are considering
    • today, questions that concern human self-knowledge above all,
    • directed their particular way of thinking to what goes on
    • within the human being himself, to what surges to and fro in
    • is bound to miss the way that would lead to a solution, not
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • significant conclusion that “the most valuable thing
    • insight into human life, and yet what he seems to be saying is
    • that it is not the knowledge we acquire about the course of
    • human history that is important, but rather the feelings and
    • enthusiasm that history stimulates. However, the more we feel
    • impelled to go into what is called historical knowledge, the
    • remember that when the catastrophic events began in which the
    • economic and other material causes in world history, that the
    • that this conclusion was really not at all stupid. Nor, judging
    • by the historical standards that humanity is accustomed to
    • really founded on what was actually happening?
    • us take as another example what happened to a not insignificant
    • person. It is true that it took place a long time ago, but it
    • which he said that a study of the historical evolution of
    • humanity suggested that the European countries would in future
    • has the impression that Schiller believed he could arrive at
    • conclusions in his study of history that in a sense rise to a
    • Revolution and all that it brought with it. And if we
    • take everything that has happened up to the present day we find
    • that what even this gifted man had learned from his study of
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  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • point the recognition that his being is spiritual. For it is
    • studying the nature of man that the kind of science that
    • the real essence of man, or at least, if it is thought that
    • monism, then we find that our need for a deeper kind of
    • that something further is needed to show that the real being of
    • situation which prevents the recognition of what the being of
    • is Johann Gottlieb Fichte. And he tried in what one might call
    • a paradoxical way to show his audience what kind of activity
    • thinking the wall.” Fichte knew what he wanted, and
    • knowledge from a particularly human viewpoint, that is, he was
    • Fichte's demand and the results it had, and this is that Goethe
    • felt that the attempt to think thinking put a person, keeping
    • outset, for he very soon sees that what the senses can teach
    • him or what can be achieved by combining sense phenomena only
    • raises questions that lead man away from his real being. In his
    • expect to find something that will lead him to the real being
    • it is very odd that the further we get, the more effort we make
    • convinced through this experience of our thinking that
    • if I may use a somewhat crude expression — we can no more
    • soul from what it was before. And this is the basis for
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • is often said today that when man's spiritual life is in a
    • starts from that scientific seriousness and conscientious
    • however, seeks to develop what can be achieved within certain
    • limits by natural science, up to what can be called the
    • human beings — in such a way that it comes to meet the
    • religious endeavors in the way that I will describe this
    • believe that they are standing on the firm basis of present-day
    • attentiveness what are regarded by some careful thinkers today
    • come to the conviction that this research has its limits. It
    • cannot comprehend more of the human being than that part of it
    • nature. It has to accept that it has limits as far as the real
    • value, dignity, and being of man are concerned, and that it
    • danger seriously: one may not arbitrarily extend that thinking
    • regions which are beyond the sense world. You know that there
    • that this thinking, which can observe the beings and phenomena
    • cannot give them. They turn to what is called mysticism or
    • descend into its own depths, and to discover there what cannot
    • later, and it may then happen that some external sense
    • original form, but changed in such a way that it will only be
    • soul's life. What was originally stirred in the soul by an
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • regulated that it induces hunger. It is possible to
    • that we can get away from it for a time, but in the long run
    • attempt to conceal the fact that there is a mystery in human
    • prey to a kind of soul hunger and to what happens as a
    • general, he would probably find more reason to consider that
    • solution. In this age that has been with us for three or four
    • world in which the human being is placed that are of a
    • mystics. Those who level this sort of criticism, from whatever
    • picture, which actually has very little to do with what the
    • science of spirit that is criticized.
    • lecture to mention everything that would be necessary
    • further points can be added to what I have been saying about
    • important to remember that the science of spirit does not take
    • we should not conclude that it is necessarily opposed to these,
    • the world, connected with what is happening in the evolution of
    • do not think that anyone who despises the modern scientific
    • that matter so much as the method of approach in
    • is just in connection with such an approach that the question
    • mysteries of the human being that really satisfies us deep
    • 19th century, a viewpoint which enables one to realize that the
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  • Title: Eurhythmy (Introduction to a performance)
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    • for the very reason that all that is of the nature of Art
    • words, because what we here call the Art of Eurhythmy is
    • the air carry the sound so that it can be heard. In
    • forms the basis of this Art. Everything that we do here is
    • in principle a complete plant in each single leaf, so that a
    • plant as a unit originates from the right development of what
    • primitive plant. What Goethe worked out with regard to
    • Art. So that if we turn what exists in principle and as Idea
    • visible speech. And what lies at the basis of our Eurhythmy
    • obvious, of course, that there will be opposition to an Art
    • like this, employing, as it does, methods that are
    • That which comes into expression in speech, in song, in
    • will see, Eurhythmy can be accompanied by music, for that
    • how Eurhythmy in this somewhat inartistic age may be able to
    • care must be taken that they shall bring out the artistic
    • language used. In that way we shall get back to the
    • connection to remember that when Goethe studied his Iambic
    • conducting music, showing that he attached more importance to
    • recitation because the art of recitation must accompany that
    • so that the visible but unaccompanied language of Eurhythmy
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  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • what are usually understood as the connections of nature are
    • these, if one so desires, that short episode which one calls
    • only mention that human beings, with reference to their
    • That is the
    • one possibility. The other is this: That humanity will cease
    • to believe that, simply from being Born as human beings on
    • indicated by Spiritual Science. That is the other path;
    • What I have
    • You know that man was, in
    • earthly existence. Now it is a fact that, because of this
    • was of such a nature that it was one and the same, uniform,
    • that which is usually called knowledge in Science to-day, but
    • primeval knowledge specialised itself in such a way that it
    • But even externally, if you just look at what we call the
    • That what the human beings of the different races upon earth
    • that this primeval or inherited wisdom became specialised,
    • these races were to blame for this. Indeed we find that there
    • try to find out the connection between, let us say, what
    • Now we must say, in reference to these relationships, that
    • course, it is true that human beings have emancipated
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  • Title: The Real Being of Man
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    • noticeable — that as inner connection exists between the
    • time, and that cosmic body itself. From the most diverse
    • earth life can be studied, with all that belongs to it. We
    • view, and from that, form certain ideas concerning the real
    • We know that
    • that which we call the external, sensible, perceptible sphere
    • Geologists, in such a way that they regard it simply as a
    • stony mass surrounded by an atmosphere, that fundamentally is
    • simply an external illusion. What appears thus as this stony
    • again, that which appears to us as being outside the Earth,
    • that which shines down on to our Earth as the world of the
    • Stars, even that as it appears to our external sense
    • What appears to us as the Earth filled with
    • gravity — that which approaches us very closely because
    • birth and death — through what is presented to us as the
    • less connection, with that which shines down to us from the
    • world of Stars, with that we are more closely related between
    • says: that man descends out of the starry worlds to physical
    • death. Only we must not imagine that the reflection of the
    • super-sensible perception between death and re-birth. That
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • necessary briefly to epitomise a good deal of what is
    • connected with all that has happened here, has originated
    • should particularly like to speak of all that, as far as its
    • intentions go, can still lie in what has already happened and
    • what may happen in future as a result of our activities here.
    • that I shall not have anything particularly out of the common
    • survey of what our souls should have experienced.
    • what I should like to pay today has of late often been
    • that a real, genuine, spiritual deepening is necessary for
    • who are able to take in earnest what is lying in this call to
    • convince themselves that this spiritual deepening, at least
    • then be said that in our day men having the temerity to take
    • the lead in any particular sphere — that these men know
    • how really to take seriously what today is meant by striving
    • illustrate what I mean by an example. Now I recently had a
    • shall just speak about it in that sense without giving names.
    • at present in a spiritual sphere, who to begin with says that
    • hands and that he has caught at the idea of a threefold
    • social order with enthusiasm, The letter goes on to say that
    • that he had been sent by those running the Threefold
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  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • going to give you a kind of comprehensive survey; that is the
    • sort of thing that ie necessary at the present time.
    • from which I want to speak to-day is to indicate that a
    • again and again that men will not be able to make any further
    • indicated with what earnestness this spiritual deepening
    • acquiring knowledge — and that only those have a true
    • who are able to take seriously to heart all that the call
    • come to the absolutely firm conviction that in the very
    • you think it could truthfully be said that in our time men
    • who presume to be leaders in this or that sphere of life,
    • really know what a serious striving after the Spirit is? Such
    • illustrate what I mean by an example, Not very long ago I got
    • illustration and so shall give no name. It says that this man
    • and that he entirely agreed with the idea of the
    • say that he had got certain useful information from my book
    • on the “Threefold Commonwealth” and that he had
    • repeated them in public. But then he saye that the Committee
    • Company, and although he says that he does not venture to
    • — he feels aggrieved that middle class culture, as it
    • now,what is the cause of thie? Let us consider the thing as
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  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • What I would
    • sense). You will realise without difficulty that in the
    • what bordered on it, a part of Asia and a portion of Africa,
    • and that beyond this definitely limited region, the world was
    • a kind of vague, indefinite quantity It might be said that
    • what formed the horizon of the Greek's consciousness was the
    • consciousness. Now you know that the essential feature
    • of modern times has been that this territorial consciousness
    • consciousness, that the surface of the Earth as it were,
    • may be said that simultaneously with the emergence of this
    • consciousness, a panorama of what was outside and beyond the
    • conceived of that which is outside and beyond the Earth in
    • picture includes all that there is to be said about that
    • consciousness, and constructed what was beyond this, in
    • phantasies. Of course the modern man does not clothe that
    • case with the ancient Greek with reference to what lay
    • and to embrace what is beyond the Earth by mathematical and
    • world picture of what is beyond the Earth, is really only
    • all that we have been considering, during the course of many
    • else, by something empirical, something that can be
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  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • difference between merely abstract concepts and that which
    • all that with his materialistic frame of mind, and his
    • deeply into the material world that he is no longer speaking
    • falsely when he declares that it is the material substance of
    • his body which thinks, that his brain actually does the
    • Spirit he is losing the soul and Spirit. I said before that
    • it because they cherish the belief that the soul-and-spirit
    • give himself up to material life to such an extent that he
    • progressive evolution; that is to say, when he unites with
    • that in the pr sent age he must find a link with all that
    • convention to imagine that man's life of soul is
    • that externally man perceives the material world and inwardly
    • of the fifteenth century and we shall presently see what
    • have experiences that have become a mere series of pictures.
    • We may ask: Why is it that since the middle of the fifteenth
    • having no more reality than a picture? The reason is that
    • minerals, plants and animals, we ask: What is there, in
    • that surrounds us in the mineral and plant kingdoms, and to a
    • divested of the human being. In this Nature that is
    • divested of the human being, there are no Gods. That is
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  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • general but above all out of a deep feeling for art, that
    • what he said by adding: “The man to whom art begins to
    • aesthetics.” That science is not what I wish to dwell
    • shadow-side of man's life — important as that side
    • singular. But it seems to me that in connection with a
    • these is the copying, the reproduction of the physical, that
    • is, of what belongs purely to the world of the senses. The
    • become true art. And it can well be said that it reflects a
    • or what is given in any other way by the sense world alone.
    • embodiment of what is purely spiritual. Interpreting a
    • into life what for a certain understanding is unreal, that,
    • said that from a certain boundary of perceptive
    • feeling — from a lower boundary up to one that is higher,
    • senses, what is super-physical and occult somehow makes its
    • result of pure thought, what is feelingly perceived and
    • a physical form — lights up in a form that is perceptible
    • to the senses. That what is ordinarily physical in everyday
    • invited me there, I shall have the quite natural feeling that
    • does not do so I shall feel that my being invited into the
    • chattering stops me from getting a word in edgeways, the
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  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • felt from of old that a certain kinship or at least a
    • them, that artistic creative power might be disturbed by any
    • that certain gifted artists whose creations suggest a kind of
    • to depict things that seem to shine from the super-sensible
    • spiritual figures, appear before their eyes, so that the feel
    • they are conversing with these figures of phantasy, or that
    • visions that come to him, it is legitimate to speak of
    • imagination and the conscious vision that can function in the
    • of view the argument that the artist ought not to allow his
    • original impulses to be superseded by what is consciously
    • clairvoyant vision of the spiritual world. For what we mean
    • world. I want only to say at the outset that the
    • subsequent thought about what has thus been
    • matter what name may be given to the process. The nature of
    • transformation of what a man reproduces within himself from
    • what is connected therewith in remembrance and memory.
    • Everything that the artist has absorbed in life works on as
    • is that a man can only penetrate into the spiritual world
    • our contemporaries that the human soul can so strengthen its
    • slumbering powers that soul life can function in complete
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  • Title: Der Grundstein
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    • Hatte ausgewaltet;
  • Title: The Foundation Stone Meditation
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    • That carry you through the world of space
    • What in the depths its echo finds;
    • That guides you through the rhythm of times
    • What through the west takes form;
    • What will be heard in the heights;
    • That warms
    • That enlightens
    • So that good results
    • From what
    • What we
    • circles too, for he said that there was a law attached to esoteric
    • equal to that with which they are sent out, and it is therefore
    • form, it seems to me that this new translation should not be
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • Many of the things that
    • may ask themselves: Whatever more is there to be said about the being
    • of man? But the fact remains that the birth of the human being from
    • for souls incarnated upon the earth to know in what sense the being
    • nature of anthroposophical wisdom. They can still keep reiterating that
    • truth is always simple and that what is not simple is not the real ‘truth.’
    • and have no inkling of the fact that when they speak of this ‘simplicity
    • civilisation for that age in the future when the human being will have
    • namely, that man's being is essentially twofold. Man is a twofold being
    • of the present incarnation, that is to say, the body with the exclusion
    • may say that the head disappears, and the rest of the body is then transformed
    • but when I say this, you must remember that it is the forces
    • connected with the head that disappear. The substance of the head and
    • 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
    • body transformed in such a way that they can become a head in the next
    • transformed into a head. What is it, exactly, that makes this transformation
    • possible? That is the question we must ask ourselves.
    • question we must think about what has been said in many lectures on
    • In the ordinary way we imagine that the only purpose of the knowledge
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  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • of every human soul, on the boundless love that springs from this belief,
    • and on the hope for each human soul that it can find its way back to the
    • of every human soul, on the boundless love that springs from this belief,
    • and on the hope for each human soul that it can find its way back to the
    • lecture we found that moral impulses are fundamental in human
    • nature. From the facts adduced, we tried to prove that a
    • human soul, and that really it has only been in the course of
    • that he has diverged from the original instinctive good
    • foundation and that thereby what is evil, wrong and immoral
    • so, we must really wonder that evil is possible, or that it
    • were shown that freewill can only be developed if a person is
    • that life can only run its course truly and favourably when
    • crossbeam is horizontal. They were shown that it is
    • this is right and that is wrong. It is only possible to gain
    • to foolhardiness — that is, unbridled activity in the
    • Mysteries the pupils were shown that when a man degenerates
    • to the pupils in respect to all that a man may do. He may
    • degenerate in such a way that he is torn in pieces, and
    • courage, but also in every other respect in such a way that
    • words: “Thou must find the mean,” so that through
    • Maximum number of matches per file exceeded.
  • Title: Teachings of Christ the Resurrected
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    • at the Goetheanum. It is not admitted that anyone is competent
    • Anthroposophical gatherings, yet all that can be said about it
    • richness that, in order to approach it even approximately from
    • that part of the entire evolution of mankind which
    • preceded the Mystery of Golgotha, and second, that other part
    • speak of this beginning we must make clear to ourselves that
    • the human beings of that time possessed faculties which enabled
    • course, be wrong to imagine that the meeting with such a being
    • certainly was quite a different sort of relationship. What
    • existence to the human being of that time. Secrets of existence
    • were poured out into the human mind of that time and they
    • called forth in man the consciousness that in the region above
    • beings and revealed themselves in such a way that the earth man
    • beings, what may be called primeval wisdom. Within these
    • little. Everything that was kindled in them as perception, as
    • unnecessary for humanity of that time but which does contain
    • but I should like to emphasize the fact very strongly that in
    • The reason for this is due to the fact that in the course of
    • present-day human being, in spite of the fact that, when
    • agree that this animal is not interested in birth and death,
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  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • reincarnation that, with further progress in the
    • spiritual-scientific world-view, what we could give in the
    • these higher truths will that gradually be attained which,
    • sphere. Now it is true that we have a long way to go before we
    • existing behind the sense world. But because of much that
    • To that end we must today clearly realize
    • first of all that differences exist among the beings who occupy
    • only that they have made more rapid progress. We might put it
    • at that time have again and again experienced
    • speak of this soul sphere, we may say nevertheless that however
    • just as other men have. We can perhaps illustrate what lies at
    • the bottom of this by saying: There were beings in that very
    • as we can of other human beings, that we trace the soul back in
    • itself and one called an Avatar: namely, that an Avatar-being
    • Christ — that Being Whom we designate as the Christ, Who
    • for three years in a body of flesh, and Who since that time has
    • been connected with the astral sphere, that is, with the
    • is the center that in the ancient Hebrew narrative a great part
    • shall not go into what Noah and these three tribal ancestors
    • simply realize clearly that the Hebrew literature which speaks
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  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • that it be made available on the Rudolf Steiner Archive.
    • that it be made available on the Rudolf Steiner Archive.
    • English by Martha Keltz. It was James Gillen's wish that it be
    • question that has been announced for today's topic, a question
    • that is indeed related to the deepest needs, the deepest
    • education the objection that questions so bereft of discovery
    • cannot be spoken of scientifically at all, that one must be
    • view nowadays, and therefore everything that is put forward
    • perceived as somewhat strange. Yet all that is brought forward
    • here, that has arisen from valid points of view, can absolutely
    • of knowledge that are allowed by science today, then a way
    • as those that we want to deal with today, questions of the
    • that we understand by such means this different cognitive
    • to make myself understandable so that what I want to add as
    • of consciousness within the human being that are strongly
    • same perspective of reality to these dreams that we experience
    • But let us consider: by what means in
    • general do we come to speak of the dreams that arise out of the
    • sleeping state — in general so to speak — so that
    • quite have the reality value compared to what we experience
    • Maximum number of matches per file exceeded.
  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • Steiner demonstrates in these lectures that spiritual science is not
    • origin of life and that of evil, health and illness, and
    • demonstrate that spiritual science is not a mere theory, but
    • that points to significant aspects of humanity's evolution,
    • Wagner and Mysticism”; “What Do Educated People
    • things that are familiar, though presented from a different
    • this winter's programme that will demonstrate what is meant
    • fantastic with no relation to facts, something that belongs
    • in a cloud-cuckoo-land. It cannot be denied that it has often
    • that exist against Theosophy are strong and widespread. Some
    • scientific pursuits, or those that simply feel that solution
    • religion from Theosophy, or they fear that if they accept it,
    • assume that Theosophy aims to establish a new religion or
    • kind of prejudice stems from the mistaken view that Theosophy
    • is a revival of ancient Buddhism. Here the fear is that in
    • kind of neo-Buddhism. Nothing that one can say appears to
    • has its home. What is needed is the recognition that the
    • to show that all the great world religions are based on the
    • apparent that spiritual science reflects an aspect of all of
    • held this winter will increasingly demonstrate that the time
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  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • Steiner demonstrates in these lectures that spiritual science is not
    • You will be aware that so much has been written about Goethe's
    • Faust that it can fill libraries. I naturally cannot
    • go into what every commentator has said about this particular
    • passage, but it all amounts more or less to what is said by a
    • point out that as blood invigorates and sustains human life,
    • when he further demonstrates that in sagas and legends blood
    • quite correct, but what about the remark that the devil is an
    • enemy of blood and for that reason demands the signature
    • of the passage is that Goethe, as well as earlier writers of
    • Faust legends, wishes to show that the devil regards blood as
    • especially valuable, and that to him it is important that the
    • supposition must be that the representative of the powers of
    • evil believes, or rather is convinced, that he will gain a
    • blood. It is quite obvious that Faust must sign in blood, not
    • premonition that if someone gains power over an individual's
    • is that blood is a very special fluid and it is the real
    • people knows with certainty that the contents of fables and
    • fables and myths, cosmic riddles that are unveiled and
    • vanishes. One discovers that myths and fables, far from
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • Steiner demonstrates in these lectures that spiritual science is not
    • that come under scrutiny. In all world views since ancient
    • suffering the most are those that measure life's value
    • according to its pleasures, that, as it were, exist solely
    • retinue, answers the question, What is best for man? by saying:
    • another saying came to the fore in Greece that shows a
    • dawning understanding for the fact that the significance of
    • pain goes far beyond that of misfortune. We find in Aeschylus,
    • immemorial, the belief has existed that life on this planet
    • Testament the view expressed that there can dawn, within the
    • that right from ancient times, sin and suffering have always
    • grasp that suffering may originate from sin. But when one has
    • ages, one recognizes that this view is not without
    • foundation; the next lecture will show that it is possible to
    • shows, or is meant to show, that undeserved suffering can
    • exist, that unspeakable pain can come about in a life without
    • always been aware of this connection; and that leads us to
    • compassion for the tragic hero and sorrow that such suffering
    • that from death certainty arises, certainty that pain and
    • that divides our reckoning of time into two parts — the
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  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • Steiner demonstrates in these lectures that spiritual science is not
    • characteristic of today's literature that it hardly mentions
    • evil. One must above all recognize that humanity constitutes
    • primordial human wisdom that penetrates beneath the surface
    • that the one seeking entry would only use the knowledge for
    • But what is the
    • that there is no evil as such, only an absence of good; evil
    • is supposed to be the lowest degree of good. Others say that
    • especially. Spiritual science is the first to show that to
    • human beings, and indeed into that of the whole cosmos. To
    • science points to the fact that there are highly developed
    • to insight that cannot be attained by means of the five
    • individual that is comparable to what happens in someone born
    • long periods of time. It is essential that those who seek
    • gathering honey, saying that the world of color and light
    • But what is its
    • that planet. The human bodily nature, forsaken by the spirit,
    • twofold, consisting of that which will rule on the next
    • planet, and that which will be a lower kingdom. The earth
    • planet, just as the beings that now lead us were human beings
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  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • Steiner demonstrates in these lectures that spiritual science is not
    • to a wider public, and provide insight that will help to
    • of human beings. That aspect of their being that is grasped
    • nature. The physical, bodily aspect that we can see and touch
    • speculation, but on what is discovered through the higher
    • organism that is considerably more delicate and refined than
    • out of water. We must therefore regard everything that
    • in common with all beings endowed with life, that is, with
    • someone who has developed the spiritual faculties that
    • connected with the world of stars. The forces that permeate
    • that surrounds the earth.
    • member of a person's being, the power that enables him or her
    • expresses the fact that what speaks is the soul's primordial
    • not the name that refers to what is god-like in each
    • individual human soul. That is why in Hebrew esoteric schools
    • childhood till old age. That is why, if we are to understand
    • birth. That means that the ether body is born and becomes
    • protective sheath, a covering that strengthens and
    • invigorates it up to the time of puberty. Then that too
    • The fact that a
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  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • Steiner demonstrates in these lectures that spiritual science is not
    • that is upsetting and even frightening. Death is indeed
    • life's greatest riddle, so much so that the individual who
    • that of life itself.
    • It is said that
    • death is a riddle that no one ever has, or ever will solve.
    • People who speak like that have no notion of the arrogance
    • the words imply, nor of the fact that a solution to the
    • to bear especially in mind that all we can do is to attempt
    • bear in mind that egoism and selfishness indicate that a
    • and self-consciousness. These are aspects that must be taken
    • such as that of Saint Paul.
    • current that runs through these records. It can be summed up
    • sorrow, but we find that as life reaches higher levels things
    • realize that we are dealing with facts, not putting forward a
    • theory. Every living being, at all levels including that of
    • action. They also saw that to the independent personality
    • deeds dwells in a body, then that body is of necessity
    • body. This is what in the Bible is termed “sin,”
    • and what Paul defines as: “The wages of sin are
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  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • Steiner demonstrates in these lectures that spiritual science is not
    • subjects such as that of today's lecture, we must keep before
    • school. We shall attempt to understand what is required of
    • this time leave undisturbed what should develop naturally of
    • expressed it by saying that no world traveller learns as much
    • What only
    • development is reached does the human being begin a life that
    • were far below what human beings are today. Yet in no way did
    • spiritual world. The will that flowed through their limbs was
    • pictorial consciousness, which could be compared with that of
    • person repeats that event during physical birth. At that
    • teeth and puberty that epoch of evolution is repeated in
    • sagas. It is therefore important that what is taught during
    • something of the power and glory that surrounded the early
    • leaders. The most important issue that concerns a school is
    • self-evident for the children, just as what was taught by the
    • that the teacher's kindness and good will — which he
    • blessing. What is important is not pedagogical methods and
    • methods that matter in a teacher, but character and a certain
    • presence that makes itself felt even before the teacher has
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  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • Steiner demonstrates in these lectures that spiritual science is not
    • statements are put forward, for example that the discord
    • even if he had not been a poet; though in that case he would
    • ideas in this realm. Many illnesses that in fact belong in
    • into two parts, one that is purified and one that is not.
    • lives. When we go to sleep something takes place that is
    • similar to what occurs at death. When we go to sleep the
    • physical body, and in the hours that follow, while the human
    • from that individual and disperses into the general
    • everything within the astral body that still clings to earthy
    • life is separated from it. What is not yet ennobled detaches
    • When the incarnation that will follow draws near, the human
    • being unites once more with what was left behind in order to
    • What we need to
    • tears, that is, the material expression of cheerfulness and
    • in human beings the following physical components that
    • correspond to their higher, that is, their above members:
    • first the purely physical, what is built according to purely
    • physical laws, especially the sense organs. What builds a
    • unite with a physical body that is subject to these laws.
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  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • Steiner demonstrates in these lectures that spiritual science is not
    • fostered in circles where it was recognized that human beings
    • was awareness of the fact that healing was connected with
    • holiness; it was felt that the Holy Spirit was the wholly
    • healthy spirit that united itself with mankind's soul to
    • points to universal issues that unite the individual with the
    • made to serve egoism despite the fact that its very nature is
    • that through spiritual science egoistical wishes should be
    • The narre indicates that the brotherhood was concerned with
    • all that person can do is talk glibly about reincarnation and
    • this connection Goethe's saying is apt: "Consider the what,
    • that guide them through cosmic space. When clouds sail across
    • notions while declaring that all one needs is to be in tune
    • with the infinite. That has nothing to do with knowledge of
    • innermost being. It is not through some magical formula that
    • we discover the spiritual world. What is required is that we
    • there are people with no sense for what is spiritual. The
    • following incident illustrates a common notion of what is
    • was found, it was determined that it was a spiritual
    • phenomenon. Actually, the fact that it was seen by many
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  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • Steiner demonstrates in these lectures that spiritual science is not
    • suggested that a person should contemplate his ordinary
    • comparison make clear where the higher self exists, and what
    • the saying means: We know for certain that without eyes we
    • that we would not have eyes had the light flooding all space
    • point of view of the eye, we must say that they fulfill their
    • recognize what created them, that is what to the eyes is the
    • regard to a person's ordinary self; that too is nothing but
    • spirit-light, existing in the eternal world, that created our
    • death. In so doing, we must not forget that when a person
    • a person's existence after death if we are to recognize what
    • he brings with him through birth. That existence will reveal
    • what he has retained throughout the time between death and
    • ourselves that at death the human being leaves behind only
    • sleep is that the human being asleep possesses a physical and
    • an etheric body; only the astral body and what we call
    • sentiments, that leaves, whereas in death the ether body also
    • in a person's existence. During that short time there passes
    • pleasure or pain in what the tableau portrays. We stand
    • physical body, which is of course not something that can be
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  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • Steiner demonstrates in these lectures that spiritual science is not
    • not easy to arrive at anything conclusive about what the name
    • are consulted, one is informed that the Rosicrucians are
    • thought to be some Und of sect that flourished in the early
    • centuries of German culture. Some say that it is impossible
    • If what is
    • the conclusion that it has consisted of nothing but idle
    • may have found that Rosicrucianism is able to throw light on
    • certain subjects. But what they have to say about it, for
    • example, that it is involved with alchemy, with producing the
    • transforming base metals into gold, they meant that it was
    • uphold that the great work of the Rosicrucians is to be
    • understood as being symbolic are met with the objection that
    • in that case Rosicrucianism is simply trivial. It is
    • the obvious fact that a human being should be moral and
    • us only insofar as we learn from it that Rosicrucianism has
    • that it goes back to a legendary figure, Christian Rosenkreuz,
    • that appears as a basic feature of various accounts can be
    • summed up by saying that Christian Rosenkreuz — that is
    • what the book M — — — — actually is, and
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • Steiner demonstrates in these lectures that spiritual science is not
    • that to speak about an artist from a particular
    • mysticism on the other. The objection can be made that Wagner
    • never spoke, or even hinted at, some of the things that will
    • be mentioned. Such an objection is so obvious that anyone
    • mind that when a cultural phenomenon such as Richard Wagner
    • is to be considered, one cannot be limited to say only what
    • Wagner spoke about. That would make a discussion on any issue
    • suggest that a botanist or a poet should refrain from
    • expressing what he discovered, or what he felt about plants
    • or natural, one cannot be limited to say only what the
    • phenomenon conveys. In that case the plant should be able to
    • unjustified. The reality is that in the human soul, precisely
    • what the external world is unable to say about itself is
    • sense that what I have to say about the phenomenon that is
    • these laws as the plant creates according to laws that are
    • be made that Wagner did not speak about things that will be
    • other objections concerned with mysticism, the fact is that
    • of something obscure. In comparison with what is known as the
    • crystal clear. Having now shown that the two kinds of
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • Steiner demonstrates in these lectures that spiritual science is not
    • instances. The Bible is after all a religious document that
    • while bearing in mind what was dealt with in the previous
    • aware that someone who, out of a heartfelt need of his
    • comes up against what appear to be insoluble contradictions.
    • the Word of God. We must realize that for centuries the
    • faithful were in no doubt that the writers of the religious
    • impossible for them to believe that fault could be found in
    • what men of God had written under divine inspiration.
    • mood and attitude. They read the Gospel of Matthew and that
    • name Nathan; going further they find many more names that
    • differ, and ask, How is it possible that a document, which
    • and consequently doubt that they were in fact inspired. By
    • have discovered what can be accepted as more or less genuine.
    • In regard to the fourth Gospel, the conclusion is drawn that
    • historical record at all. It is understandable that the
    • that are impossible to explain away by even the most
    • must ask ourselves how it came about that no one for
    • centuries, for millennia, noticed these contradictions that
    • are now criticized. It is difficult to believe that only very
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  • Title: An Impulse for the Future
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    • permission of the Rudolf Steiner Nachlassverwaltung that we present it
    • and what became of it
    • and what is left of life, it seems an urgent duty to rescue what is
    • falls, harden or become corrupt, others show that they are strong and
    • contained what the soul needed as strength in order to develop in a
    • spiritual ur-source, so that by going through the coldness of
    • what was offered and to be the appropriate instruments for the
    • but also through teaching within esoteric life, so that the old
    • forth an accelerated karma; also what is gladly hidden from the self
    • itself; he clarified that it was outside the program.
    • of the talk being noted down, but not in his words. He stressed that
    • by waiting to see what echo resulted.
    • beforehand. It should be specified that what is said now has nothing
    • to do with what occurred at this General Meeting or what is otherwise
    • that is the case. It is the case with respect to the belief and
    • of life we will find the answer to be that in most cases all is
    • demanded; but what is mostly demanded is that the asserted ideal
    • an assertion of the ideal is that an absolute agreement is demanded.
    • present is this: one was always convinced that opinions were never
    • authoritative in respect to the realities of what went on within the
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  • Title: Article/Lecture: West-East Aphorisms
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    • gift of grace, there flowed to him from them that which lifted him to the
    • Toward the West streamed the waves of wisdom that were the beautiful light
    • knowledge that makes man free, transforming itself in man into the power of
    • lived a lesser manifestation of what he experienced as spirit in utter
    • as an appearance where there lives in shadowy form what he experiences as
    • Nature in utter reality through his senses. What was the Maja of the senses
    • to the Eastern man is self-sufficing reality to the Western man. What is
    • Western man discovers life in his reality of Nature, so that he shall see
    • of the knowledge of spirit. What the East bequeathed to the West as a
    • that in such conceptions lay the main directions transmitted to them for
    • this creation with understanding, for he will again discover what he once
    • economics. It is for this reason that the social thinking of the ancient
    • of :he economic life associative unions so moulded that men know their
    • When the ancient man composed a poem, he felt that spiritual Power spoke
    • a way that the Spirit may listen to him. The West must mould a language
    • way. And what man knows he does not prove. The man of the West demands
    • interprets them in this way. But what is interpreted must be
    • greet him as a fellow-worker who can accomplish what he himself cannot
  • Title: Contrasting World-conceptions of East and West
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    • which we can study our waking life and all that it
    • that I am telling you now, applies to the present-day human
    • being; that is, to man and the way in which he has developed
    • of humanity, and the fact that its soul-life has passed through
    • we reflect upon the soul-life of modern man, we find that the
    • development without any clear thoughts. At that time
    • that ancient culture which developed and flourished in the
    • through childhood upwards, that he has to-day.
    • Vedas and all that is contained in the wisdom of the East.
    • To-day all that arises through the spirit is judged in
    • developed through our education, and what we have learned
    • obvious to our ordinary way of thinking that we must be
    • world. I might say, that at the present time, we have not yet
    • aims of education should be that of more and more perfecting in
    • jump to the conclusion that there was no thought-life in the
    • Oriental life had already reached a decadent stage. What
    • that his thoughts were gifts bestowed upon him. His whole
    • consciousness. Just because man could feel that thoughts
    • thoughts. Man felt that he must meet the divine powers who gave
    • what was the objective external cause of this? It was caused by
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  • Title: The Mystery of Golgotha
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    • Mystery of Golgotha to say that the life and work of Christ
    • should bear in mind that with the appearance of Christ Jesus
    • distinguish between the personality who lived at that time in
    • Palestine and reached the age of thirty, and what became of him
    • his three bodies and passed over into the astral world, so that
    • as it were of their Ego, so that room was made for a higher
    • filled out these bodies. And from that time onwards we speak
    • was Saturn. We should bear in mind that milliards of years ago
    • as higher Beings, as Lunar Pitris or Moon-Spirits, that had
    • reached a higher stage than that of man upon the Earth. In
    • that below, upon the physical earth, there lived highly
    • been fructified by higher Beings. Only at that time the
    • than that of Man so that they could pour one part of their
    • Egyptian or the whole Jewish nation. They had souls that had
    • we find that something
    • very strange took place at that time: The human beings
    • his Manas what we designate as Buddhi.
    • What Christ fulfilled upon the earth, was prepared by other
    • great deal of what lived in the surroundings of man. They had
    • all the different sparks that lived in the human beings. This
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  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • know that spiritual processes are interwoven with all the
    • processes which we perceive through our senses. We know that
    • by the trees with their green needles or leaves, but that a
    • depths of life. We have already seen that things which in the
    • are therefore convinced that spiritual forces and influences
    • element, so that we can also speak of a soul and spirit
    • even the trace of anything that can be compared with
    • skeleton, or the earth's solid substance, so that when we
    • instead enter more deeply into the idea that the whole earth is
    • being in respect to the earth. The fact that the vegetable
    • human beings we do not notice that there is a certain
    • us say that during our waning daytime consciousness our Ego and
    • explained to you that in reality this only applies to our blood
    • Parallel to this we have the fact that when, for instance,
    • at that time of the year when it does not pass through any
    • plant-consciousness; we can really say that in our part of the
    • two beings, for they permeate each other, so that one is filled
    • by the other during that time of the year in which we are now
    • vegetable kingdom have ONE consciousness; that is to say, the
    • what kind is the MINERAL consciousness of the earth? To-day,
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • organism and the ego. From the way that man goes into the sleeping state
    • and from there over again into the waking state, we see that on one
    • four members are united, yet in sleep they are separated, so that on
    • other side physical and etheric organism. So that the astral and etheric
    • effectiveness. Now, I would like to start with something concrete. What
    • merely on the factual act, it means that something makes an impression
    • what, in him, has the surrounding an effect?
    • it might look as if the effect on the physical organism is that which
    • that goes on in the physical eye is only something mediating. In reality,
    • what happens first is a play of processes in the ego and the astral
    • absolutely clear about this: what first comes into consideration in
    • ego, from this red. You cannot do that. You are this red. You
    • cannot distinguish yourself from the red. This red is something that
    • that this red is the only thing you see. You see a large surface. You
    • red surface, that you are an ego. You have to separate first the ego.
    • that man has a kidney system, — I design it here schematically
    • physical organism of man and has in itself parts that are solid. You
    • But this liquid that, as
    • but a living water. You would get a totally wrong idea of what the water
    • (the watery) is in man, if you had the picture that within the living
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • So that tomorrow we can go onto understand something in this direction
    • up into his own organism what we call substances from nature, from the
    • animal, plant, and also partly from the mineral kingdom. But what man
    • change inside his organism. The first one is that when we take up food
    • that we receive the air through breathing again 'in that state as it
    • and the air must undergo powerful changes inside our organism, so that
    • with this now next — perhaps somewhat prepared already, as said
    • ourselves and assimilating them, they will already be somewhat changed
    • in regard to what they are in our surrounding outside. The foodstuffs
    • never could become through outer proceedings what they become inside
    • 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
    • change over into something entirely different from what they were outside.
    • I would like to say — and through further digestion all that what
    • these substances present in the body of the animal. Also, all what the
    • Far, that it has become dead, we have taken up something already dead.
    • exterior way inside a laboratory. But everything that gets into our
    • if I want to express myself that way.
    • on. This is done more thoroughly through our digestion, so that
    • organs — essentially all has been driven out what they are externally
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  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • several earlier contemplations, that I do not like the phrase: “We
    • — and just what is changing?
    • that they meant that the transition from the Dark to the Light Age would
    • to a renewal of the old dreamlike wisdom. I often have said that this
    • is not the case, that with Anthroposophy it is the question of what
    • say that we as mankind, especially as civilized European mankind, enter
    • from worse conditions into better ones, what the old wisdom had in mind
    • regarding the passing over into the light age, and what we also must
    • what the difference is between a Light Age — meant in this way
    • earlier Light Age, and they expressed the opinion that, after the Dark
    • I would like to make that
    • one can see much by it. Namely, during that Light, or illuminated age,
    • we did not look to the physical human body. One did not think of that
    • at all. Altogether, one did not speak during that old Light Age of illness
    • in the manner that one still speaks today of illness, but will speak
    • the phenomenon that a person experienced the decay of his organs in
    • this or that direction, that he simple was not healthy. However, one
    • Why did one speak that way?
    • One spoke that way because healing was then done entirely from the etheric
    • assume now, that a human being had become ill of something we would
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  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • that we can be together again, it will be my task in the coming
    • times. If I had to summarize in a few words what I am going to
    • events on the physical plane that urge us as strongly to deal
    • with these questions as the ones that are at present
    • the moment in conjunction with what we call divine cosmic
    • guidance, wisdom-filled cosmic guidance, we see that this
    • something that has happened and that perhaps we ourselves have
    • wise cosmic guidance that we can say it was inevitable for it
    • we presupposed that what happens in the future will also come
    • we look back on the past, we tend to have the impression that
    • impression that it must be possible for us to intervene in the
    • necessarily assuming that we are free on the other. For
    • view and would have to accept the fact that we are like cogs in
    • who supposed that all the events we are involved in through our
    • have also always been indeterminists who supposed that, on the
    • through their will and their ideas. You know too that the most
    • firmly to the belief that the world is pervaded by spiritual
    • necessity as to presuppose that not one single thing could
    • that human beings cannot do other than submit passively to a
    • fate that fills the whole world just because everything is
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  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • of this mystery that is both cosmic and human, and today we
    • deliberately, one would have to say that all those people were
    • negligence, that is, because of a circumstance that was
    • Last time I wanted mainly to emphasize that we should not
    • thinking and believe we can solve it that way. I showed that in
    • are back at our starting point again. The strange thing is that
    • where our thinking is concerned, we do not notice that we
    • have indicated that this important problem has to do with what
    • in what approaches the human being in his actions and his whole
    • thinking, feeling, and willing. I mentioned that as late as the
    • fifteenth century people had a feeling that just as positive
    • Prague that is so ingeniously constructed that in addition to
    • I told you that there are documents showing that it was a
    • are only the processes that took place on the physical
    • explained that a simple folk tale grew out of the feeling that
    • play their part. The story tells us that this clock in the
    • of divine inspiration. The story then goes on to say that the
    • gave the clock such a jolt that it could actually never be put
    • this folk tale we feel that on the one hand there was a sensing
    • sole possession of the clock that could only be constructed by
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  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • turn of the first teacher. The headmaster asks him what
    • preparations he intends to make and what he thinks is the best
    • areas where the pupils did not meet my expectations, areas that
    • will give them next year consists of the things that came off
    • what work he would give the pupils to do in school and what
    • avoid mistakes. It can be done either way. I am assured that
    • a certain satisfaction that I have teachers in my school who
    • the holidays I, too, have thought a lot about what
    • character of my pupils and have done a kind of review of what
    • characters and what has taken place there. I have not thought
    • whether this or that was particularly good. I did not do that.
    • I accepted that things had to happen the way they did. So
    • I have just observed what I believe had to happen out of a
    • that.”
    • that.” “Well, what do you intend to do with your
    • what kinds of pupils I will have this year. And I believe I
    • during the holidays. But I cannot possibly know yet what
    • I have seen what my pupils' capacities are like. I will try to
    • thoroughly at sea in that case. We can hardly allow such things
    • exceedingly well, but with the third he always found that
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  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • aspects as we can. We usually do not consider that problems of
    • this kind require that we realize how complicated many of the
    • interrelationships are in the world, and that what takes place
    • causes and to expect to find the consequences in what will
    • before, I drew your attention to the fact that at the beginning
    • of the Middle Ages the Roman world and what is now Central
    • discover the particular political motives of ancient Rome that
    • against the countries to their north, against what is now
    • all the points that should be considered. For just imagine, if
    • different if, at that time, the world of the ancient Roman
    • up to Goethe's Faust and all that nineteenth century
    • did if that encounter had not occurred? Here, we are looking at
    • How could anyone at that time possibly have even wanted to
    • arrange his actions in keeping with what has happened on
    • What is taking place today is in turn the starting point of
    • universal configurations that will of course be connected
    • face of it look very dissimilar to what takes place compressed
    • into a short time span. I only want to mention this so that you
    • become aware that there are deep reasons behind what I already
    • mentioned in connection with these studies, namely, that
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  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • science, the structure of the human being that we have
    • astral body and the I. If we confine ourselves to what
    • is in the physical world, to the part of the human being that
    • is given, we can state that in our ordinary waking condition we
    • physical body for the very reason that we can obviously
    • agree with us that the physical body exists. Therefore, in the
    • simple reflection can convince you that you cannot observe what
    • little observed externally that human beings cannot even name
    • that he could mean your I. He can only mean his own
    • it is obvious that we know something about it. We name it from
    • within. Thus we can say after all that while the etheric and
    • a fact that the I cannot be seen in the same way as the
    • What does the fact that we know something about the I
    • and that we come to the point of naming it actually tell us
    • firsthand that the I exists.” In fact, there
    • that the I is a primary being, that it cannot be
    • “However much you prove to us that the I
    • quite enough that after death, probably for eternity, the
    • they speak of. If we speak of something that really exists, we
    • though he is encountering a picture of himself, that is to say,
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  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • not much to do with what we are at present discussing, with
    • our discussions, that is, of the social question. Tomorrow,
    • however, it will appear that this connection does none the
    • their spiritual life before birth with what one might call a
    • you that among the actual experiences possible in the
    • appear again on the earthly stage. Whatever links with the
    • impulses that they can carry on only if they have consciously
    • that in the course of recent times, until well into the
    • learning customary on the earth. This stream of impulses that
    • that the desire for a spiritual civilization in the hearts
    • dear friends, that is—if I may put it thus—the
    • It is a bright side in that it shows that the dreadful things
    • different from that in children born in the nineteenth or
    • early twentieth century. It is now essential that mankind
    • noticed. Should it be noticed, that in itself would awaken an
    • impulse that must cause a powerful social movement to take
    • these things can be cultivated (however strange that may
    • with the dead will readily notice that many thoughts (for it
    • is by means of thoughts that one does communicate with the
    • the dead are not understood by them. Many thoughts that men
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  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • speak a great deal about the social problem that is
    • us — in addition to what is naturally of particular
    • — is that really the ultimate practical solution of
    • you see it is urgently necessary that understanding should be
    • aroused in the widest circles for what are the impulses
    • There can be no doubt that the unconscious and subconscious
    • play an enormous part in human social life. What is at work
    • in the social life comes ultimately from what people think
    • what they will. But in the age of the development of the
    • What emerges today are primarily chaotic demands. In place of
    • conceptions and good impulses of will did not exist that
    • say that real goodwill exists extensively in regard to this
    • question. What exists is something like a yielding to what
    • morsel now and again, for fear that otherwise their mouths
    • might water. But what must appear in a really deep social
    • understanding? That must live in the hearts of men and must
    • saw how matters stand with what plays its part in the whole
    • man's life as language. Now just think what part, on the
    • again how infinitely much that is not clear in such things
    • to abstract, unimaginative thinking. What must be evolved
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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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    • emphasised here that when the truths of Spiritual Science are put into
    • It must frequently be repeated that naturally it is very easy to find
    • spiritual depth, that statements concerning Spiritual Science are made
    • does so and so know that; where does he get his knowledge?” —
    • difficult to say: “How can he know that? I don't know it”
    • and then to declare in a high and mighty way: “What I do not know
    • arising in this way we may include the belief that Spiritual Science
    • the question: “What is going on in the souls of my seriously minded
    • of much that both deserves and needs to be improved?” What, however,
    • is that just in the case of those who make the most earnest endeavours,
    • best they allow that a spiritual world can be disclosed by means of
    • thoughts of Walther Rathenau, (see Z-269) I have recently shown that
    • modern thought is taking, within the limits, that is to say, of what
    • that should arise in our time is nevertheless extraordinary. This rejection
    • can be fully experienced when one pays heed to what is being thought.
    • To many people this has appeared as the most shattering feature of the
    • to suppose that Anthroposophy as such is claiming to judge the seriousness
    • For one could wish that many more inside the Anthroposophical
    • Movement would feel moved by what is so critical in the present state
    • considerations today, I will take an example that may be said to have come
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • with some particular spiritual stream. For you have seen that it is
    • a question of spiritual events that lie at the basis of the physical
    • clear, my dear friends, that when impulses founded in this way are taken
    • of hate, the opposition of envy, of fear, which proceed from the pettiness
    • the soul, so that this soul is a match for much that always makes itself
    • activity. And so we wish today to enlarge in many ways upon what was
    • I said that on certain points, compared with many of the statements
    • be underrated. It is true that if men have sufficient power of discriminations
    • is rare. What as Spiritual Science, according to how we understand it,
    • the chaos that is about to break upon us, unfortunately far too little
    • things of a disconcerting nature will proceed from what is contained
    • spiritual scientist that an orthodox Catholic may pronounce if he has
    • or listener. One of the most common objections against what we here
    • in the publication “Voices of the Time” is this—that
    • spoken about this point. You know how I have said that the only wad
    • forward what has a definite suggestive or hypnotic effect. Pantheism
    • is indeed the view that in everything spread out in Nature, spread out
    • anywhere in the phenomenal world, there lives the divine, that, in a
    • Pantheism that is forever talking of how behind the outspread world
    • to make it appear that it is believed where the actual ranks of the
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • of such a nature that they can throw light, it may be said, from another
    • side on what becomes so enigmatical if looked at from the points of
    • view holding good at present. Now I have told you that man can come
    • to his fellow men, the old relation no longer being suitable, so that
    • he sees what impulses are necessary for the modern social structure
    • before our souls the following—that as man is placed in the world
    • For you certainly know that taking earthly evolution as a whole it divides
    • there was a kind of crisis. For up to that time the whole of the earth's
    • of things that were actually to be developed in the following evolution
    • of the earth. So that up to Atlantean times man was really only what
    • Atlantean times, however, he had only intimations of what he was supposed
    • form merely a kind of repetition of what existed on another level of
    • in the time since the fifteenth century, that man stands within his
    • whole evolution in such a way that new impulses arise—impulses
    • foresee—will be shattering to mankind, are the expression of how
    • the world is such that—to describe it broadly—he perceives
    • kingdom and in his own human kingdom. This is what is visible around
    • man. And in the visible human kingdom there is played out what comes
    • from the will and what should find a certain ordering for the social
    • however, from these theories of knowledge. And what in schoolmaster
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • what hinders modern man from coming to recognition of the spiritual
    • borne in mind that man's ordinary sound intelligence, as I have often
    • concerning Spiritual Science. If I may say so, through the fact that
    • everyone may have all that the investigating Anthroposophist receives
    • of rising slowly and gradually, in accordance with what his own karma
    • quite another question, a question that can be settled only by each
    • Now the next question that
    • their sound human intelligence active so that it may understand, or
    • be prepared to accept, what is derived from Spiritual Science? And something
    • can be learnt about this question by hearing what the things and beings
    • to speak of a great deal about the spiritual world that was different
    • from what has to be given out today. But naturally in those olden days
    • much also could be said of a similar nature to what can still be said
    • now. Thus, for example, it was always given out in a way that today
    • is still right, what actually happens when a man seeks to enter the
    • so happen that the man says to himself: What! Sound human Intelligence?—that
    • by penetrating directly to the spiritual world in a way that they imagine
    • all manner of brooding and things of that kind, which they call meditation.
    • into such things however were already saying what is right concerning
    • all too easily that after some time he ruins his whole endeavour, brings
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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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    • accordance with Spiritual Science, we should not fail to notice that
    • repeatedly to ask himself what attitude to the Mystery of Golgotha is
    • we will try to look at it in such a way that we shall be striving to
    • in rightly understanding in a similar way what has happened both in
    • by what is spiritual.
    • we try to grasp a spiritual event spiritually that we arrive at area
    • understanding of the eatery of Golgotha. It is true that you may say
    • the Mystery of Golgotha is for all that like other historical events
    • out to you that knowledge at the present time, when sincere, cannot
    • Augustus and people of this kind. And I have often emphasised that just
    • what creates the special relation of Spiritual Science to the Mystery
    • of Golgotha is that Spiritual Science will establish the Mystery of
    • that the external reality of this Mystery of Golgotha can be grasped.
    • Now what is of most significance
    • that Christ Jesus went through death and overcame this death after a
    • It goes without saying that in relation to its inner law this belongs
    • out to you something that, when looked at purely from the point of view
    • themselves the burden of that guilt, that greatest of all guilt, the
    • provides, which the logic of the world would do away with. For what
    • they are found. Logic today however does not yet know what it is doing
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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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    • life on earth, in spite of severe illness that made it hard for her
    • to come up and down here—I believe that from the keenness with
    • to feel what a delightful and precious personality has left us if one
    • this personality. I need not dwell at length on what we all feel in
    • struggles, which came to such a grand conclusion that even on her last
    • follow only with sorrow, what our Anthroposophical development wills.
    • it clear that, looked at from one side, the actual content, the deeper
    • content, of the Christ impulse that has come into the world through
    • all at once nor during the relatively long time that there has been
    • did not mean that He would be inactive among men but that He would be
    • encouragement, giving them strength; so that when these souls know what
    • it is already necessary today to make clear to ourselves what actually
    • that the human race has really developed, really changed, in the course
    • of the earth period. One can best describe the change by saying that
    • the Mystery of Golgotha, we find on close scrutiny that the bodily nature
    • of man that allowed the visions to arise which in a certain way revealed
    • a crisis. This crisis showed that the force in connection with the revelation
    • Now from that point of
    • time, from that critical point, there had to arise a strengthening of
    • help from a region that was not of the earth, a region outside the earth,
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  • Title: Regarding Higher Worlds
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    • means to have advanced in the spiritual scientific fields, that
    • that. What it involves is less of a theoretic world created in
    • that some of the first communications not only appeared
    • are taken in. Whatever one can call proof of spiritual
    • legitimacy, that which is shared regarding Higher Worlds. Much
    • of what we can, from an imagination regarding the way we can
    • our next lecture: “What is self knowledge?” Today
    • all know by now through anthroposophical work that two other
    • journey between death and a new birth. You know that after the
    • blood. The distinction of these described beings is namely that
    • astral body, that they are perceptible to whoever has opened
    • different kingdoms we conclude that their form is firm,
    • your outer expression changes each time as a result of what
    • took place in the soul, then you have an image of what happens
    • to imagine that the clairvoyant awareness, when it is turned
    • astral image world. Naturally everything that enfolds there
    • on the physical plane. In contrast, what meets light there, has
    • an awareness — not a feeling, as if it is beyond that- yet has
    • difficult to imagine, because you have to think, that the very
    • is me” — right over your skin. That is the essential part
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  • Title: Goethe's Relationship to his 'Faust'
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    • This ever fresh insight may bring about the belief that we can
    • one has the impression, that ever new experiences of
    • “Faust” one realizes that these rightful insights
    • will enlighten this work. An objection is only natural that
    • that out of such a flood of power something higher must appear,
    • conclusion, that by studying these relationships of Goethe's
    • personality to his “Faust” — what Goethe
    • art — that these details could be particularly useful.
    • to one or other individual, that these are useless in relation
    • at the way Goethe considered himself, that one can't really get
    • the key to exactly that which had depth in the most meaningful
    • observation of his life, about that which lived in his soul,
    • “Faust,” one realises that there was something so
    • huge, so all-encompassing and with expansive enlightenment that
    • knowledge, couldn't grasp what really was working in his soul.
    • that that which is found within Goethe's creation, streams so
    • gradually into our soul, that it becomes larger than all which
    • Exactly that which I express now, applies in a particular
    • revealed related to Goethe and his “Faust.” What is
    • through a lengthy observation of Goethe within it? What is
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  • Title: What is Self-knowledge?
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    • What is Self Knowledge?
    • What is Self-knowledge?
    • relationship to all anthroposophical striving. What is so often
    • expressed theoretically is that anthroposophic occult science
    • Anthroposophist. Today we want to explore that which we call in
    • element we discuss to what could be called “occult
    • references to this familiar field, once said that he has a
    • the complexity of human nature when we remember what we all
    • what we call the actual Ego- or “I”-carrier
    • (Ich-Träger). When we look at that which we basically call
    • easily come to the conclusion that self-knowledge is something
    • know at the same time that it is normal in the present human
    • cycle, that the human “I” can only become self
    • conditions called unconscious sleep. We have to say that this
    • before us and need ask: what is the being of this
    • we, come to understand that which lives in the physical body
    • easily believe that we need to look within and thus investigate
    • example a person is advised to observe what he or she does,
    • what their characteristics and faults are, they should brood
    • one or the other activity — that kind of thing. Here
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  • Title: Eleven kölcsönhatás élők és holtak között
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    • Eleven kölcsönhatás élők és holtak között
    • Eleven kölcsönhatás élők és holtak
    • emberi csoda-műről, a vasútról, amellyel ide utaztunk, kaphat
    • a halál után emlékezetből olvashatunk még könyvet, a magasabb
    • betűvel szemben. Ha szellemi látással behatolunk a szellemi
    • aránylag rövid idővel ezelőtt az eleven kölcsönhatás élők és
    • imádkozó érzései sokkal erőteljesebben hatoltak a meghalt
    • szeretet melegsége hatja át, ha hozzátartozói imáikkal hozzá
    • lélek és a holtak között eleven kölcsönhatás van. Ma, ha a
    • helyreállíthatja az eleven kölcsönhatást, az érintkezést a
    • közötti kölcsönhatásra vonatkozó dologra akarom felhívni a
    • tartó gyűlöletet, ellenszenvet. Ezt a sok lélekben megtalálható
    • szándék akadálya, és ezt összehasonlíthatjuk a külső, földi cél
    • van még valami más is, ami – mondhatnám – erőteljesebben szól a
    • lelkeinek is legyenek szántóföldjeik, ahol learathatják azt a
    • történik és csak ott végrehajtható, és ha még elalvás előtt
    • mennyiségű sörrel szerezzék meg alhatnékjukat. Ők olyan
    • spirituális élet hatotta át a lelkeket, a vallásos közösség és
    • előfordulhat. Már ma is sok olyan ember van, aki azt hiszi,
    • gyakori fájdalmas élménye. És így előfordulhat, – szellemi
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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
    • in what will be said, a sort of foundation for their own work. We shall
    • for the benefit of the cause, so that the Dornach Building, the “Goetheanum”,
    • the outer world, so that those who have not at present an opportunity
    • for that which others will carry forth into the world, I will once more
    • give you a little of what I have already expounded here in other connections,
    • so that from what is contained in these episodic lectures, a complete
    • stated that the Dornach Building has grown out of the Anthroposophical
    • for the very reason that when this conception is rightly understood,
    • artistic forms and figures. Once again, I should like to repeat what
    • I have said before in other connections, that if any of the spiritual
    • would have been an external relation between what went on within it
    • to be given forth at Dornach and that which encloses its activities.
    • you bear this in mind, you will see, that this is connected with the
    • any other education than that of thought. When forms have to be created,
    • world, but to something which has been substituted in its place. What
    • be traced back to what we may call the Old Testament outlook on the
    • world. We must never lose sight of the fact that one of the essential
    • representation of that which is of a spiritual nature, was lacking in
    • succeeded in creating artistic forms. All that has been achieved is
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  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • the impression that one gets, is, that here is an enclosure that in
    • something that has a new element to be brought into the evolution of
    • humanity. The outward forms point to this something that is new in the
    • possible to receive this particular impression that I have to emphasise.
    • our view that which shuts off the space above, the first two pillars
    • of the first column to the right and left, and above that the architrave.
    • If you will notice that which is essential you will mark the progressive
    • Yesterday I told you that
    • the chief thing about this Building is that everything is felt to be
    • of the organism. You can see that everything that is included within
    • Building, so that it does not appear as a habitation constructed with
    • idea, You can be sure when you look at the next picture (1A) that it
    • is in vital in connection with the one that has gone before. This is
    • that also here the organ is built in full harmony with the rest of the
    • architecture, so that you have not the feeling that it has been added
    • but that it is a part of the whole form, as if the organ had actually
    • grown out of the architecture. That is the fundamental principle upon
    • that has gone before in a living metamorphosis. In order to do this
    • pillar develops itself out of the first — that is to say when
    • an understanding of what is meant, then you will of course be wrong
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  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • an idea from these copies of what is meant by the paintings of the dome,
    • been made in accordance with that artistic point of view referred to,
    • in the painting entirely out of colour, so that, as regards the painting
    • is that which is aimed at here. If we follow the history of painting
    • we see that this fundamental principle to draw forth all that is pictorial
    • of Raphael, Leonardo, Michael Angelo and others? — that the greatest
    • in this way, and it must be admitted that the whole modern cosmic conception
    • that in this world each element represents a creative whole. If we have
    • 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
    • that we should have merely a feeling for the single colour; the single
    • colours. Colours have also a certain relation with that which can be
    • red will always help if we wish to express physiognomy. But what I mean
    • has to do much less with single colours at with what the colours have
    • nature of colour. For a greater part of that which is living, which
    • our vegetation has sprung forth from the ocean, so that which is living
    • feel that the old forms of art are bankrupt, that they can go no further,
    • be able to live in colours, in forms. If our Building is to be what
    • apprehended by the play of the psychic, and the physical, that shows
    • itself in its own configuration if one has the right-vision for what
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  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • should like to link on what I am about to say to the
    • and to connect it in such a way that it may form a unity, as
    • that the transition from the fourteenth and fifteenth
    • Now, from all that you know of Goethe's Faust, and of
    • will see that not only this sixteenth century Faust but also
    • what Goethe has made of him is most closely connected with
    • question: What are the most important tasks and the most
    • actually look back into the previous age, the age that came
    • what history tells of man's mood of soul, of his capacities
    • that has come to an end. He can look back only on ruins. To
    • old sciences that he had made his own, lived in magic, in
    • decline. What was accepted as alchemy, as magic, as
    • wisdom, mysticism, that did not deal with chemistry in the
    • that was right for an earlier age. The art of healing, as it
    • heart, with those soul forces that have specially to do with
    • still unsatisfied for the simple reason that the real wisdom
    • wisdom that the old art of healing sprang; all dispensing,
    • going to show that no one can heal diseases without also
    • the principle prevailed that he who healed diseases was
    • how little what is called the new freedom in human evolution
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • remarkable that, having brought such calamity upon Gretchen
    • completely in the lurch, and knowing nothing himself of what
    • will read you what was said on the subject by Schröer
    • have known what befell Gretchen after Valentine's death,
    • yet he had parted from her in circumstances that make it
    • ease on the Brocken. It is obvious, however that the
    • own satisfaction how it comes about that, two days after the
    • external — that the Walpurgis-night belongs to the most
    • Faust, so for that we may go back to the beginning of
    • he was all that older and had passed the great experiences,
    • that he now adds to his Faust. The Walpurgis-night
    • Walpurgis-night itself. We may therefore slows that Goethe
    • bear in mind that Goethe's meaning was really of a spiritual
    • those that were later; but up to 1900 I know them almost all,
    • though since that time, I have not gone so deeply into what
    • that no one has taken it from a spiritual point of view. It
    • may be objected, no doubt, that is asking too much of us to
    • suppose that, two days after such a great misfortune, Faust
    • connections, can see that there is nothing dilettante about
    • knowledge. To speak rather trivially, you can see that there
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  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • hoped that the scenes just witnessed may have effect and meet
    • can say that, in writing the scenes out of his long and
    • varied experience, Goethe foreshadowed much that like a seed
    • that Goethe's inner imagination develop out of the
    • of cultural history. Goethe had been deterred by all that he
    • what he received from Grecian art. and, at the very time when
    • Something that should not, cannot, surprise people in our
    • circle is the fact that a really intensive striving towards
    • Goethe's immediate circle a really important endeavor, that
    • unfolding in Goethe's mind. It was then that Johann Gottlieb
    • From the brief account given in my book, and from what is
    • you can see by all that is said the
    • soul, in such a way that, by developing this in his soul, man
    • that he tried by abstract, all-round concepts, to give life
    • to the feeling that can then be weakened to full life by the
    • often much about it that is abstract; this is penetrated,
    • however, by living feeling and experience. And for what
    • impression was needed that personalities such as his could
    • Science, for, for those unaccustomed to it, what is true
    • Fichte, who had at that time to express the truth in abstract
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  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • What I am
    • the scenes we have just witnessed. And what can be said in
    • that one can repeatedly return to it because through its
    • contains a kind of culminating point of all that is spiritual
    • is allowed to work upon us, we shall well be able to soy that
    • it contains a very great deal of all that Goethe is wishing
    • significant, deep knowledge that we are obliged to recognise
    • in him if we are to have any notion at all of what is meant
    • Astrologer refers to him as ‘priest’, and that
    • we have to realise that there is something of deep import in
    • this conversion of what Faust has been before into the
    • some kind of transformation. Leaving aside what one otherwise
    • knows of the matter and what has been said by us in the
    • their being, what they essentially are — all this was
    • scene, and also upon what takes place in the next, we shall
    • no longer be in any doubt that in reality Faust has been led
    • into regions, into kingdoms, that Goethe thought to be like
    • that kingdom of the Mothers into which the initiate into the
    • the word ‘Mothers’ Faust shudders, saying what is
    • so full of meaning: “Mothers, Mothers! How strange that
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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
    • 1413. We shall add certain particulars to what we already
    • emotions, their loves and hates, and the will-impulse which
    • the Graeco-Latin epoch, we find that the task it had to solve
    • is chiefly related to what we may comprise with the words
    • sense, in a living and energetic way, what we may call the
    • of Evil. In his loving and in his hating, he will have to
    • grapple in the right way with all that springs from Evil; he
    • and Death stood before the human beings of that evolutionary
    • way, than now. That which is hidden behind Birth and Death,
    • of that which the Atlanteans had had to experience with
    • — with all that springs from Evil. For the human being
    • What I have said in this moment need only be envisaged in a
    • fundamental premiss: that it is the task of the fifth
    • ask, how did Goethe perceive that this is so, when in his
    • representative of Evil? From this very fact you can see that
    • peculiar to man that he can only come to terms with the
    • recent studies.) That is the peculiarity: Whatever evil
    • to know what belongs to the one epoch. These things can only
    • be aware that now, in the fifth post-Atlantean epoch, man has
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  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • necessary, so that there takes place in the soul of Faust a
    • conscious interpenetration of that which prevails
    • I said that
    • beings will have to learn to know all that the soul must
    • that summons into the evolution of mankind problems of Birth
    • were in the Atlanteansforces that could be developed and that
    • things one did as human being and what took place in the
    • that, and cannot become abstractly pious all at once. On the
    • rather not hear of what is really contained in the impusles
    • that are going through the world, for it is often to their
    • interest to represent as constructive the very impulses that
    • thereby in an Ahrimanic way — all that which is
    • the abstract emphasis that is laid on the principle of
    • approach the groups. The individual will believe that he is
    • more make clear to ourselves, what was the nature of the
    • able to understand what is the nature of their efforts in our
    • bonds of blood — blood-relationship. During that time
    • — that is, during the Graeco-Latin
    • were the inspirers of that rebellion which «anted to
    • that time, after all, there was still the wise guidance of
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  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • wish to stress the fact that I shall not be speaking from the
    • is more that to the presentation of the scene as Goethean
    • observations that will also in some respect link up with what
    • look deeply into Goethe's soul, in that this scene — as
    • time. I shall only say enough to make it clear to you that
    • that what I was explaining to you a few days ago about the
    • that there is anything in the course of Goethe's development
    • pointing to definite knowledge that not until the middle of
    • weeks we know that it is only at about the end of his
    • twenties that man, through the forces he develops out of his
    • we have to bear in mind that man is really a complicated
    • being. We only understand man by first becoming clear to what
    • much assailed by modern science — and that this
    • what he is solely by virtue of his dependence on his own
    • that this circle represents man at a given point in his
    • go on to ask what man would be like in the course of his
    • that in the course of his earthly development he should
    • attain what is to be attained on the basis of his bodily
    • organisation, that organisation that is itself derived from
    • interplay of earthly forces, I mean that these divine beings
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  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • What yesterday
    • Goethe's is “Faust” was that more goes to the
    • Goethe himself felt deeply that the spiritual forces,that can
    • as man by nature reaches. Those who believe that what is
    • simply say: It is true that, with what science offers today,
    • may advance on its own lines, what Goethe felt to be
    • my dear friends, all officially accepted science that deals
    • — what has being on the earth-planet. What is called
    • earthly; for the laws of science apply only to what is
    • beyond what is earthly.
    • consciousness there also lies a very great deal of what a men
    • asleep. For even en little reflection will show you that men
    • would find that, during this waking time, they do a great
    • say that not only do men dream during their waking hours,
    • distinction between those ideas that surge to and fro,
    • evoking all kinds of images as they come and go, ideas that
    • of the whole world of human ideas does a man find that he
    • experiences. That is a process often not very distinct from
    • theories about dreams that maintain something like the
    • disciples of the psycho-analysts, say of dreams that they are
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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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    • a certain outlook suggestive of that of spiritual
    • foreshadowed. And it is indeed very important that we should
    • soul the light of a deepened observation upon all that such a
    • life of spirit contains that this life appears in the right
    • add something here to all that has been said. I should like,
    • that is, to point out how really it is only possible rightly
    • of spiritual science. It is not merely that from an
    • Goethe's work all that yesterday and the previous day we were
    • manifestations of Goethe's soul-life, manifestations that,
    • seem — to be more remote than what is represented in the
    • all-embracing Faust poem,that should indeed be of the
    • It is particularly important and significant that he should
    • have done so. It may be said that Goethe's individual way of
    • thinking where natural science is concerned is precisely what
    • spiritual life — and not least for the religious life — that
    • What was
    • phenomenon. But it cannot be claimed that so far there has
    • we can get the best view of what Goethe understood by be
    • He tells of this himself. I know that what I now have to say
    • conception of physics. That, however, is of no consequence.
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • is connected with what is spiritual in the universe. It
    • should first be emphasised, on the one hand, that what Goethe
    • life. If we start with what the pictures give us, this scene
    • great deal that is veiled, and is meant actually to introduce
    • the demonic powers dwelling in the sea, — that is, the
    • may be stated that Goethe was perfectly clear that it is
    • perception. So that all the knowledge and perception of man
    • future. Goethe advances the hypothesis that it might be
    • possible to produce a Homunculus in a retort, that is, to
    • nature that a human being could be intellectually put
    • arises thus, even when all that can be attained in the
    • simply the image of himself that a man can form with the help
    • this man-made image that is a homunculus provide a true
    • conception of man? How can it be brought about that in this
    • but pushes on to the homo? It is clear to Goethe that this
    • knowledge of man, that is, the knowledge acquired when free
    • of the body. Goethe really wishes to show that it is possible
    • For it was clear to him that when a man grows old, he does
    • not live in vain, but that the forces of knowledge are always
    • increasing, so that in old age it is possible for us to know
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  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • Faust that had just been performed, and I should like
    • Faust we must never forget, however, that everything
    • have drawn your attention before to what Goethe stressed to
    • Eckermann, namely, that there is much concealed in his
    • Initiates, but that he had taken trouble to put it all into a
    • form that, regarded merely from the theatrical standpoint,
    • the main points of what was said yesterday about all that is
    • thus concealed, and afterwards go on to what we could not
    • yesterday that this scene shows clearly how Goethe was
    • will increasingly be for future human evolution — what
    • he sought in his soul as knowledge was something that has to
    • experience all that life can bring to man in the way of
    • whole, as regards what he does and creates. Faust is not
    • with all that life demands and brings. To this end, Goethe
    • seeks knowledge for his Faust, that is, knowledge of man,
    • present latent in mankind. But Goethe sees clearly that
    • Homunculus, the product that was supposed to be, for
    • mediaeval research, the copy of a human being that, within
    • deeply into what Goethe meant to convey in his Homunculus,
    • he wished to represent what a man, here in the physical
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  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • to evoke the feeling that, in the whole of his inner life,
    • I wanted you to feel that he succeeded, as perhaps no other
    • artistic creation out of this spiritual life, so that in this
    • like you to think that in what has been said I have been
    • wishing to give an interpretation of this poem; that was not
    • to be utterly useless. All that was attempted in these
    • that too often results in misconstruction and
    • think you will agree that we should not be complete human
    • trivially-minded, average man looks upon what can be attained
    • least, and if he wills in accordance with his needs. What
    • honest, is that he finally admits, when he tries to advance
    • on the path of thinking, that with his thinking in the
    • what direction it lies. He wants to hasten towards it, but
    • reaches it. And while he is feeling that he is still nowhere
    • may be said that whoever has never experienced the suffering
    • establish ourselves in life with our will that passes over
    • by means of his will, so that he should be able to experience
    • all that makes life happy, all that shatters life, all that
    • gives freedom and all that is sinful. And if we try to take
    • our stand in life with the will that passes over into action,
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  • Title: Anthroposophy as a Demand of the Times
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    • present there is a general opinion that there are certain
    • to the fact that one had not achieved everything in the time
    • that has already passed, and one would have to leave some
    • humanity. One thinks that man is constituted in such a way that
    • above his ability to know about them; and that it is mainly the
    • satisfied with what is called a belief, an assumption arising
    • humanity that one has to come to a halt at that which can be
    • when one speaks of man, only that world which man traverses
    • it cannot be denied that natural science owes its great
    • successes to the fact that it has limited itself to the
    • and more that the limits at which one wants to stop in this way
    • are not only those of an outward supersensible world, but that
    • that his own true being must be of supersensible nature, that
    • body. Everything that exists in our surroundings as natural
    • We would not feel that we existed in this physical nature if we
    • all. But then we must lack the self-confidence towards that
    • dignified, that by which we actually are human beings, indeed
    • that that which we call our moral impulses, which we call the
    • natural life, certainly not out of what takes place in muscles
    • between that which in outer nature is to it a brutal - as I
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  • Title: The Ten Commandments
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    • From the side of learned theology it is often maintained that
    • What we have examined in the developmental route of mankind in
    • “Mission of Moses.” Out of what did this Mission
    • announced that they were mere common people in ordinary life
    • Despite that however they could be taught about the higher
    • what was happening on the astral plane. At least in certain
    • clarify to the people that what is around them, what they can
    • understanding that the spiritual was to be sought in the
    • never practice worship. That only came much later. Certainly
    • Rishis to make it clear to the entire Indian people: that which
    • and serene that it can only be taken in as a symbol.
    • That was the progress.
    • feeling. We can easily understand what now has to be said. What
    • what the Egyptian cultural leaders said to the people: when you
    • removed from that which also lives in the human astral body,
    • astral form. That divinity however, which the Jewish people
    • From that moment onwards people had to be told: Just as an
    • prevails over everything that's been and is created. Nothing
    • astral body. What is this called? Just think how one of the
    • of culture. Don't believe that these orders were given as they
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  • Title: Way of Knowledge
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    • that we don't only absorb teaching and thoughts but that our
    • protected. We do not dare imagine that teaching, imagining and
    • worlds or whatever else, to fill our minds with enough science.
    • — That is definitely correct because science, as
    • however that teaching, observation and knowledge are
    • that which weaves throughout the entire world as spirit and
    • arises: When spiritual sciences says that ev