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  • Title: The Inner Development of Man
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    • and feeling and acknowledging them as truth within certain limits, and
    • not express itself in any particular external formalities, nor does it
    • snake that bites its own tail is a familiar one. This symbol has
    • negates itself in a sense in like manner as the snake that curls up
    • around itself. How are we to understand this? If reincarnation is a
    • have the ability to emerge in due time with brand new habits acquired
    • corrected by sense reality itself. If, however, a person does not
    • this must be silenced and total inner calm must take its place. When
    • eliminated, the soul will begin to speak of its own accord. This will
    • the great Spirits. He has learned to survey the whole panoramic
    • Its Attainment. These rules offer specific instructions for treading
    • Worlds and its Attainment, stem from ancient traditions. Because it is
    • essential that the truth become known, the guiding spirits of
    • What is found in Knowledge of the Higher Worlds and Its Attainment is
    • not permit its development.
    • sometimes the hardships of life itself can develop. There are three
    • Knowledge of the Higher Worlds and its Attainment,
    • this book, itself, is personal instruction. In earlier times, there
    • Before the ear can hear, it must have lost its sensitiveness.
    • the presence of the Masters its feet must be washed in the blood
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • 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
    • life. It will prove itself far more by building a real foundation for
    • itself in bare abstractions, but must have something to say to human
    • question of women's education that has, in fact, borne fruits. Almost
    • insinuates itself more and more into the central position in the
    • occupied itself a great deal with this question, and Science enjoys
    • humanity itself. People do not consider, however, that the life of
    • has made so-called positive science with its so-called facts and
    • education and that the women's question itself has come up in our
    • science in its speculations already speaks a little of that which
    • All talk of limits to
    • as its etheric or life-body. Thus we call this second body the
    • lay here. Where the soul begins to feel the divine in itself, where
    • it begins in this dialogue with itself to say ‘I’ to
    • itself, to converse with itself in such a way that cannot come from
    • outside, then that is where the divine being of the soul begins its
    • whereby the ‘I’ works on itself, and those are the
    • is especially music which is able to send its vibrations deep into
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  • Title: Lecture: Problems of Nutrition
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    • condoned for its own sake. Although it is no doubt less damaging
    • positive in its way as the instinctive ability of laboratory rats
    • its feet. On the other hand, the opposite can perhaps also be heard
    • We perceive it in its external expression when we realize the
    • external light shines on a plant, the plant builds up its living
    • its inner activity the nervous system is also a result of the
    • produce fat from something that in itself contains no fat. In other
    • produce its own fat.
    • synthesized substances of its physical body the human organism
    • carries the processes a bit beyond the limits reached by that of
    • animal one-sidedly contains within itself something of the forces
    • that are harmonized within men, and its whole organism is
    • all its forces. He must become master of his own inner processes
    • of the animal but also the product of its astral body contained in
    • them to resort to nourishment in animal food. If the eating habits
    • diet. Today, an extreme diet of meat naturally brings its
    • fundamentally a meat eater, however, limits himself to more narrow
    • limits men and leads them to specialization is derived from a diet
    • obliged to call forth the forces necessary to produce its own
    • foolishness could, viewed from another standpoint, also have its
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  • Title: Lecture: The Etherisation of the Blood
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    • knowledge of Man and of the Cosmos in its spiritual essence; also of
    • contemplation, thinking — and about the will and its impulses on
    • into the spiritual world. The physical body in its ordinary state is
    • has, as a rule, very little power or control over his will and its
    • points you to the flower itself, to the reality. So it is with
    • oneself up to such imaginings is like a dream making its way into
    • certainly we can of its effects — when we are able to imbue our
    • is perpetually resolving itself into etheric substance. In the region
    • comprehend the event that has its beginning in the Twentieth Century:
    • now be operative in human culture and its concerns. Men will thereby
    • Light itself is being destroyed in this post-Atlantean age of the
    • a corpse and its spiritual part prepare for the Jupiter embodiment.
    • evolution we shall learn to assess our culture at its true value. We
    • individuals who teach morality and at the same time sustain its
    • modesty and humility towards the Macrocosm and its Gods.
    • be ascribed to light; light is itself at every point in space.
  • Title: Lecture: Overcoming Nervousness
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    • however, that life itself, if one is attentive to it, confirms what spiritual
    • nervousness is making itself felt.
    • professional pursuits, his etheric body is gradually weakened. Precisely
    • the nervous tendencies will disappear. In such cases, life itself
    • its own, it is symptomatic of an unhealthy condition. These jerks
    • physical body has become dominant and makes movements on its own,
    • of undesirable habits, this exercise also tends to consolidate the etheric
    • This problem, however, also has its darker side. You will not strengthen
    • exasperating simply because of its effect on ourselves. The more we
  • Title: Jesus and Christ
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    • Anthroposophy takes its start, not from the world perceived by the
    • This is the problem of the limits to knowledge. Spiritual science in
    • certain limits of knowledge. The soul, however, may take itself in
    • hand, transform itself and thereby acquire the possibility of
    • Knowledge of the Higher Worlds and Its Attainment,
    • completely change itself. Through practicing certain exercises, the
    • soul may bring about an infinite enhancement of its inherent forces of
    • separate itself from the body. By thus turning away from and lifting
    • itself out of the body, the soul acquires an inner life of its own.
    • soul emancipate itself from the body. To live as a soul-spiritual
    • event are derived from experiences of the soul in its life within the
    • to biology. It states that a living being recapitulates in its
    • that humanity has passed through many stages in its development, and
    • part of his being follows certain laws whereby it connects itself with
    • development, the emergence of definite traits from indefinite,
    • ascending course of our lives, up to our thirties, the fruits won from
    • kernel forms itself within us. Up until our thirtieth to thirty-fifth
    • in its evolution has reached a point lying beyond the middle of life.
    • Modern pedagogy, with its efforts to be established on rational lines,
    • as it were, a new impulse is needed for its further development, an
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • these qualities. In him, we can see mankind as a whole as it was in its
    • these three coffins. A hermit sits above them and his gesture seems to say,
    • "Higher up, we see some hermits sitting on a hill. Some are gathering food,
    • These hermits portray the peace of those who can receive into their souls
    • of life. The hermits above, immersed in peaceful contemplation and in the
    • soul in its claws to carry off, and every angel bears away a soul under its
    • in him of its spiritual counterpart.
    • atmosphere of the earth itself. In the storms that ride over the fields,
    • out of its egoism as the weather changes. But in winter, the earth and its
    • on earth, will assert itself, in contrast to the weather-like changes in
    • human soul before it descended into its earthly incarnations.
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • Mystery of Golgotha stands in its very center. Everything that went
    • The human principle into which these forces stream, if it makes itself
    • receptive, is that which is able to develop its consciousness in the
    • of its nature and form. (There are exceptions in the animal world, but
    • about because, during the Earth development, the Spirits of Form
    • contains within itself spiritual forces capable of streaming through
    • the spine as in the case of the animal body where in its natural
    • Spirits of Form poured themselves into man and permeated him, and
    • heights through that which the Spirits of Form poured into him, and we
    • interjections to a few words, the human art of speech with all its
    • they erected the enigmatic Sphinx with its dumb, granite form which
    • into disorder in its activity on the Ego, there came the fourth
    • itself out into the spiritual atmosphere of the Earth.
    • Hegel. Human thought attained its highest point with Hegel: “The
    • And live and weave in its Divine Primal Beginning.
    • what devolves upon humanity in its further existence.
    • has the will to allow itself to be permeated with the Christ-Impulse.
    • into the nature of the Christ-Impulse and its sovereignty in man, in
    • perceive and feel within ourselves not only the fruits that come to us
  • Title: Lecture: The Four Sacrifices of Christ
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    • if we consider the Mystery of Golgotha in its most inclusive connection.
    • conscious life is and must be on its way to unselfishness. In a certain
    • released that acted within human evolution upon earth. Its effect was a
    • instruments for the perception of its splendor rather than sources of pain,
    • consider what is intrinsic in our life-organism. What is its essential
    • pain. To be ill means that an organ has become selfish and is leading its
    • other fruits are related to other organs.
    • within the earth and break through its surface. If a human being should
    • and willing. In the post-Atlantean period the human ego itself was
    • Because the ego or I at this time was to take its place as a living factor in
    • keep a hold upon itself, and had it been delivered to these forces,
    • suffering disorder through the ego itself. Then, standing in this space, is
    • show that what we call spiritual science will pour itself into our moral
  • Title: Lecture: Anthroposophy and Christianity
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    • understandably so — it can trust the power and effectiveness of its
    • itself. They are not miraculous qualities; they are faculties which we
    • soul can conjure up what is hidden in its memories.
    • Knowledge of the Higher Worlds and Its Attainment,
    • energetically and devotedly in his exercises, in reaping the fruits of
    • affairs of daily life, frees itself from the body. To begin with, this
    • experience is faint, but it makes its appearance in such a way that,
    • clothed in its thoughts. We know what it means to have separated our
    • aware of itself outside of the watery element. That is the case with a
    • point where the soul experiences itself, images that we can call real
    • new element which can make its appearance as spiritual reality
    • soul-spiritual being after its separation from the body. This being
    • must link itself up with beings not of the sensory world. It must
    • realize how its life culminates in this seed. Leaves and blossoms drop
    • but reveals itself to spiritual science, carries the potential for a
    • running its course between death and rebirth, from which man then
    • pointing out that, though the plant seed in its dependence on outer
    • its own sources, and it points us to our connection with the totality
    • science presents its findings, although this means that spiritual
    • teachings of Copernicus from the Index and to integrate them into its
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • sculpture itself began, he frequently explained its significance in
    • for it was Russia that, in 1914, mobilized its armed forces without
    • confusion in Germany itself was caused by a lack of understanding of
    • it was not generated from a goal, but exploded and then developed its
    • goals. In this war of attrition, materialism camouflaged itself with
    • and spiritual heights into this body in its thirtieth year. Then there
    • that towers noticeably at His left side, with its peak extending over
    • the fingers of the extended hand seem to leave in the rock itself.
    • must realize that what wove itself into our evolution here on earth
    • up to this time; the science of the spirit will have to contribute its
    • happen? It happened because the Christ impulse has worked itself into
    • the Christ impulse can assert itself within the Western spiritual
    • Knowledge of the Higher Worlds and Its Attainment,
    • its inner quality is such that it can be inspired by those forces that
    • took place when the Christ impulse worked itself into the soul of the
    • itself into the subconscious of the Maid of Orleans and inspiring her
    • to radiate its presence in all of history.
    • entered her soul, inspiring her to act as its human shell on the
    • if not of all Asian religious perception, however, that its entire
    • has an impact on Central Europe as it strives in its innermost soul
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • Professor C. This group wishes to dedicate itself to the spiritual
    • conception that we hold of our Movement if we understand its inmost
    • own epoch, throughout its duration, will develop and unfold the
    • culture in the sixth epoch its content and character, must be prepared
    • entirely different from those of our age. Three characteristic traits
    • the whole body is not healthy the single limb is not up to doing its
    • fundamental characteristic will be that everything we call the fruits
    • with its materialistic trend will certainly not be honored by the name
    • upwards to the spirits of the higher hierarchies, enabling them to
    • epoch its development will have been completed. In the sixth epoch,
    • see, it is only through the wisdom of spiritual science itself that we
    • its true spiritual sense. We find ourselves together in working groups
    • of ours with that of Greece and Rome. The Greek epoch exhibits in a
    • expresses itself in language when, instead of saying as we do in the
    • individuality, to its highest extreme.” This is what echoes
    • belonged to the Russian intellectuals, brought this to its ultimate
    • Naturally, the factor of blood will continue, it will live itself out
    • a community of souls is what we develop, in its childhood stage, in
    • two states where the war had its starting-point. On the one side,
    • for what its strange boundaries contain shoots out into thirteen
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  • Title: Lecture: Outlooks for the Future
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    • change of its form; there will be a change to some extent, but not a very
    • forms penetrate into the physical body, will assert itself very strongly.
    • whatever during the sixth epoch, our bodily form will then obtain its
    • that have taken on the most rigid forms. Thus, even the earth and its
    • World-conception and its
    • body, its strength should be evident through the fact that we learn to
    • it completes its fore-ordained voyage with a thunder-step ...”
    • encounter the spirits that inspired Socrates or Plato, in so far as they
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • “The Task of Spiritual Science and its Building at Dornach.”
    • will, in the form of Spiritual Science or Anthroposophy, force its way
    • affecting life in a way which must extend beyond the limits of generalities.
    • doubts its claims. Only a little while ago it was possible to hold the belief
    • existence by the means at its disposal. But anyone possessed of intensified
    • to the concerns of the soul and be its further consequence. Joy in life and
    • nor do we wish to hold it back, for its life consists in the conquests needed
    • is that inhabits the human soul in the form of consciousness; nay more, we
    • For observe, the drop would not throw off particles from itself, were the
    • of the earth ball had established itself firmly even at the time when Goethe
    • returned to its home in the “sun.” The avidity with which our
    • science, as the result of its remarkable achievements and here I should like
    • pamphlet form bearing the title “The Mission of Spiritual Science and its
    • way that the musical ear is related to the concept which only concerns itself
    • symphony manifests itself through the phenomenon of vibrations. And I
    • only at the beginning of its development, it is intelligible, nay self-evident,
    • in humanity during its evolution.
    • Body” is in itself of no special importance, so I beg you not to take
    • draw near, that we see what has united itself with the earth, and has
    • of its own during the winter than during summer. And if these relations
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  • Title: Evil and the Future of Man
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    • A part of Steiner's Lectures on Spiritual Essence and its Working,
    • EVEN within the limits in which it is permissible to
    • certain limits) — two mysteries are of special importance for the
    • As I said again only the other day, that which calls itself Science
    • its reality only when we see it against the background of the forces
    • indeed it cannot help doing so. But its purpose in the railway system
    • not the Spiritual Soul itself.
    • founded on Spiritual Science. Only he who realises this, in all its
    • present in its own inherent being; that is to say, where it works in
    • itself. You see, my dear friends, if one is obliged in our time to
    • reminiscence of outer physical life and thence receives its signature,
    • The evolution of language has already passed its zenith. Language has
    • if people fail to notice that the world is about to have its order
    • now refer, our breathing will attune itself to the life of feeling of
    • suggestions in the soul and spirit. And the present time, with all its
    • badly laid, and for the moment its own progress will be delayed.
    • Yet, as you see, Spiritual Science tends to no kind of pessimism. Its
    • mankind is bent on hurling itself into the abyss, and we must
  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • What is instinctive in us happens to a certain degree by itself, but
    • presents itself to the senses, but in the total situation, when one
    • itself by, an inclination to sleep. That of which I speak goes on
    • not be possible for mankind in the present to accomplish its task if
    • it must make itself felt and must be developed in us. This anti-social
    • into the social order — must have crystallized itself into
    • labour, or to put it another way, to command its worth in work. You
    • shelling-out of the Ego from its experiences, must be specially
    • towards linking up the Ego more and more with its experiences.
    • tremendous power, but its power is lessened when you separate the
    • is this uniting, this union, to be built? Upon its opposite, upon the
    • which will eat its way further and further into the world. It is so
    • disposition expresses itself in not detaching from the soul its
    • impulses of its people exactly coincided with the inner impulses of
    • dreamy idealism or, at its worst, into untruth. The Russian on the
    • East has the task of carrying the intellect separated from its natural
    • surround and accompany us in this world of Ahrimanic spirits, and whom
    • this conflict makes itself felt to the genuine seeker after truth in
    • this struggle which takes place at the Threshold, between spirits
    • spirits that work upon human egotism. One sees all that gives rise to
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  • Title: Lecture: Spiritual Emptiness and Social Life
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    • A part of Steiner's Lectures on Spiritual Essence and its Working,
    • German as Vergangenheits- und Zukunftsimpulse Im Sozialen
    • traits which appeared particularly among the ruling strata in the
    • but which can be deeply indicative for those who study life in its
    • the spirit, without a notion of its real nature, are the theosophists
    • most harmful in its effects. But a statement like the one I have made
    • townsfolk, which has its start about the year 1200 and lasts right on
    • into the period of Goetheanism, we shall certainly perceive as its
    • and assessing their most characteristic traits. He was brilliant in
    • itself to-day is that it had no real experience of the spirit, nor
    • uncommunicative. Then the soul rebels, gathers its forces and strives
    • to bring the spirit to birth from its own inmost being! This can
    • spirit begins of itself to stir within them. We must recognise that
    • — they will make it possible for the spirit itself to come alive in
    • its light. Until the time of Goethe, men protected themselves against
    • tendentious historiography of the immediate past, with its bias
    • of the Roman element had even found its way into the wild Nibelung men
    • On the other hand, directly economic life acquired its modern,
    • very habits of thought, must be metamorphosed, re-cast; when men must
    • onwards takes into itself the germs of decline with the founding of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • what its connection is with ordinary everyday life.
    • tells you, we can see human life running its course in
    • conception lies in its capacity to take what it has grasped in the spirit and
    • the planet. The forces of will enter into us from the planet itself. This is
    • the second period of life, that is, what the earth itself is embedded in. The
    • twenty-one we draw on what comes from the earth and its planetary
    • anything beyond its own mental capacity. People who do this thoroughly
    • its power. This activity, too, has to be replaced by more consciousness.
    • state had to stop, and thought life had to be set up on its own basis. Then
  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • that is more or less recognized in science and has also made its way
    • not considered to be part and parcel of the organism itself. The
    • the process here is a more fluctuating one — and having its own
    • the air that is within us, in regard to its organization and its
    • physical organism exists for itself, as it were; it is the physical
    • body; in so far as we consider it in its entirety, we regard it, to
    • Fourthly, there is the warmth-organism with all its inner
    • in the blood the etheric body which permeates it with its forces. But
    • impossible for our thought to come to a standstill within the limits
    • of the human organism itself. We can remain within these limits only
    • according at least to external evidence, to place spatial limits
    • have something that constantly builds itself up out of the whole
    • itself is that spirit-organization which imbues with its own forces
    • to immediate expression. The solid organism itself is, in reality,
    • fluid organism with its own inner differentiation and configuration;
    • asserts itself in a particular metamorphosis — namely, what we
    • And anyone who assumes that the tone in its essence is merely a matter
    • truth merely its external expression, this is the same as seeing only
    • have an etheric organism complete in itself, consisting of Chemical
    • Dreamless sleep has its definite task to perform for knowledge —
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  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • to the warmth-organism itself, everything is to be conceived as
    • We also studied consciousness at its different levels. As I said
    • its qualities, differs completely from the physical which alone is
    • its own. Man receives the moral impulses into himself as impulses of
    • well as the solid organism with its configuration into bones, muscles,
    • except the outwardly visible physical body. The air with its vibrating
    • has its source in the moral stimuli, in the warmth-organisms of men.
    • A past world dies within us, down to its very matter and energy. It is
    • notice this dying of matter and its immediate rebirth. Through man's
    • to its end; through his moral thinking, matter and cosmic
    • philistines mean by it, but I mean the moral in its totality, that is to say,
    • When we regard Spiritual Science itself as a source of the moral,
    • becomes in itself a source of morality in the higher sense. But what
    • its totality. There are not two orders, a natural order and a moral
    • its astronomical-astrological knowledge. This was acquired through an
    • view the universe in its totality — that is to say, in its
    • our world, towards a new creation; our world would be led towards its
    • certain distance. At this point it mirrors itself, as it were, in
    • itself, so that here
    • view it with the earnestness that is its due.
  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • at work in your inner being, raying out its forces into the realm of
    • something will certainly strike us concerning life and its realities.
    • from outside, but its very life is of the nature of will. By
    • everything that can stream into man from the spiritual world has its
    • the will. When does the will present itself with particular clarity
    • or rather, before conception. The life of thought has its reality
    • mirror-pictures if we turn to thinking in its purest form — in
    • something which, in its reality, is not understood! Men such as Kant
    • In regard to the life of thought, which with its mirror-existence must
    • able to direct itself towards the will as well as towards the
    • will-permeated thought with its predisposition to freedom, while on
    • head, which with its hard skull and tendency to ossification,
    • Just as when a plant unfolds it contains in its blossom the seed to
    • called Power. What is living itself out as Power, as Force, is
    • reveals itself to us through thinking that is in accordance with
    • habits of thought prevailing in modern humanity can be induced to give
  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • But the Isis legend must show itself as being fulfilled in another way in our
    • corresponds to our ahrimanic forces of knowledge, its content — please
    • are so necessary, then this community, which calls itself the
    • anthroposophical community, would be worthy of its existence. This
    • and that these things must be given a new content. Old habits must be left
    • would raise humankind to the comprehension of the meaning of its existence.
    • understanding of the meaning of its evolution on earth! All the problems
    • we will experience in a true sense what humankind in many of its
  • Title: Lecture: The Two Christmas Annunciations
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    • the Christmas, the Easter and the Whitsuntide festivals. And we may
    • The third, the Whitsun festival, establishes a relationship
    • consciousness through a right understanding of the Whitsun festival.
    • we may call its higher knowledge. This is another example of something
    • even earlier — humanity regarded its own life and the nature of
    • faculty existing to-day, which in its approach to the outer world
    • evolution takes its starting-point from a certain ancient instinctive
    • science of humanity in olden times, we find its content essentially
    • its qualities, or why it is so named. But since it is used by the ton,
    • preserved in its last fragments to the Magi, made possible the one
    • true insight into these matter the mathematical capacity is in itself
    • still extant in its last fragments in the Wisemen of the East, had the
    • the earth was present in its last remnants in the Wisemen of the East,
    • and by its means they knew of the advent of the Christ-Being.
    • that concerns itself with the world we live in between death and
    • itself known by means of the wisdom of the heavens, which knew that
    • into its weaving life as it perceived the descent of the heavenly
    • gradually made its appearance in the confessional sphere. The
    • Wisemen of the East possessed still existed in its last fragmentary
    • Magi? It has become our mathematics, with its knowledge of the
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  • Title: Lecture: The Threshold In Nature and In Man
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    • indications towards its solution. I shall try to give these in such a
    • Now this question of the being of the human soul has presented itself
    • of the fixed stars as is the centre of a sphere to its entire surface.
    • example, concerning the sun and its relation to the earth was
    • such knowledge, has shown itself frequently in later centuries in the
    • We have come to regard history more and more in its purely external
    • itself free from the human-personal in him, so that in his thoughts he
    • if the soul becomes conscious, in a healthy manner, of its own real
    • perceptive judgment — which, as presented by Goethe, was still in its
    • its origin? We have a thought; and out of the thought springs an
    • life. And in these unknown depths of being where the will has its
    • with its methods for attaining higher knowledge. This spiritual
    • does it support itself, like spiritualism, on external experiment. The
    • birth or conception, and itself forms and organises the body. In
    • spiritual world. We must not remain in the world that offers itself
    • world in its infinite variety and richness. In order that we may find the
  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • conscious of its effects. That is one aspect of the will.
    • nevertheless when we look back, its effects can be apprehended
    • itself out in the antipathies — taking the word in the widest sense
    • belongs to the soul. Will therefore reveals itself in organic
    • give rise to persecution mania in all its forms. When feelings of
    • soul which forces its way upwards out of sleep. If this antipathy gets
    • of the inner will itself, which a beneficent creation conceals by
    • Let it be remembered that nothing in the world is in itself evil or
    • its right place, namely as the regulator of organic activity during
    • evil. Evil has its mission — and it is here. If this becomes known to
    • seers, something of which they said: Of its essential nature it is not
    • is a process fraught with danger and that evil lies in its deep
    • And when sympathetic feeling — which has its origin in the will of
    • itself radiate light but at most throw it back. The truth is that in
    • itself, but as the reflector of the Light. Then, among the Egyptians
    • made it possible for the true Sun-Mystery to find its way to men.
    • of the sun. Then the Palladium was taken to Rome, and its presence
    • venerated Roman temple, lay the Palladium, its existence known only to
    • its further development Roman Christianity was deprived of the
    • Christianity in Rome in its rigid, mechanical forms. In the
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  • Title: Lecture: The Alphabet
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    • forgotten; the sentence through which the divine revealed its own
    • speech, attempts to return to its inspired archetypal element. One
    • times when cosmic being still revealed itself in the inner organism of
    • seen in its reality, before Man's higher and inward experience,
    • had to express the rich store of the divine in all its fullness, he
    • that made itself felt on the surface of human experience, either in
    • in the letters. The single vowel was brought into connection with its
    • as the entity expressed in the mystery of numbers. Number itself was
    • a putting together of units, but the two were contained in the one.
    • In itself it is really interesting — if one has a mathematical bent
  • Title: Lecture: The Human Heart
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    • him. Language itself he will of course learn by imitation, but that
    • The etheric body, as it forms and develops itself in the human being,
    • is a universe in itself — a universe, one might say, in picture form.
    • At its circumference it manifests something in the nature of stars,
    • and in its lower portion something that appears more or less as an
    • with its blood vessels, is suspended.
    • Then it gathers itself together, and there, clearly suspended within
    • heart slowly decays, and in its stead, as it were constantly replacing
    • they are imprisoned there; and thereby the astral body itself becomes
    • When the baby is kicking with its little legs, you notice very little
    • learned to speak and think and since its own configuration was
    • enter into many forms of activity. This activity expresses itself, as
    • has formed itself, we now have an astral structure too, which gathers
    • he does and permeates itself with it. By this constant coming together
    • In truth it is so. When we consider the human organization in its
    • way the cosmos, with its cosmic configuration, is taken into our
    • that has formed itself within us through this intimate permeation of
    • When, later on, the ego slips with its astral body into the organs of
    • those of the organism itself. Likewise at puberty: in an invisible
    • itself our activities. Therefore it makes a great difference whether a
  • Title: Lecture: Truth Beauty and Goodness
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    • into an inner uncertainty that makes itself felt even in the physical body.
    • figure that is sufficient and complete in itself — one that contains
    • earthly life itself, once again with pre-earthly existence. We ought
    • the beautiful, in its essence, is not rooted in earthly reality. The
    • earthly life itself to pre-earthly existence. A good man is one who
    • physical body; just as a warm enthusiasm for Beauty expresses itself
    • the astral body cannot be healthy, or maintain its true position in
    • loving enthusiasm for goodness in its essence does not lead to actual
  • Title: Lecture: Self Knowledge and the Christ Experience
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    • that its life follows the cycle of the seasons. Take for example an insect:
    • season it will emerge and shed its chrysalis-form, at another time lay its
    • animal organizes its life according to its natural surroundings.
    • fact that humanity itself is undergoing a development, which constitutes its
    • are revealed most clearly, we find that its experience spans a comparatively
    • short space of time — a year. Then the cycle repeats itself.
    • into his capacity of intellectual thinking in its narrower sense, which
    • We may say, therefore, that the insect has a certain direction in its life
    • through spring, summer, autumn and winter. It does not give its development
    • up to chance, placing itself as it does within certain laws in each
    • succeeding phase of its life. Mankind, however, has left behind the age of
    • the month of September takes its place in the course of the year, so does
    • this or that century take its place in the whole development of our planet.
    • itself. Such concepts, with the intellectual soul-content imparted to
    • Ancient man knew that reality expressed itself in things which today are
    • fluid quality of its life. He could not do this, however, in sharp
    • the nature of man itself baffled him in his attempt. He was able to attain
    • life, after death. This has now taken its place in life on earth. A real
    • reveal, at least to some degree, man's being in its fullness. I too stand
    • essential to our own day. It takes its place alongside the injunction
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  • Title: Lecture: The Invisible Man Within Us
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    • express itself during physical earthly life as something outwardly
    • membranes that envelop the human embryo during its development
    • being is not consciously active. Its work extends into this
    • called it — the metabolic-limb man — manifests itself in
    • blood. But the ego flows in such a way that it first ensouls its
    • from below upward (speaking schematically), pours itself into the
    • itself with the astral forces, taking hold of oxygen and only then,
    • the process in which the ego further strengthens itself by streaming
    • its outwardly visible aspects were cast off with the embryonic
    • etheric body. The ego activity does assert itself, but may at times
    • make the etheric organization stronger in such a case, so that its
    • soul-spiritual organization does not push its way into the physical
    • the etheric body is not as active in an upward direction, and its
    • is introduced, it is at once transformed into its opposite within the
    • maintained its external character too long after being absorbed, then
    • the object, but in doing so it moves away from its own customary
    • depicted schematically flows down, but transforms itself via the
    • to secure its place in the world, it must be understood that it is
  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • anthroposophical movement sought to make its way through the world,
    • science in turn believes itself to be moving with certainty only with what
    • as if it were resting within itself. In reality, everything lives and weaves
    • contemporary natural science actually excludes from its realm what
    • connection between any object of nature and its effect upon illness
    • science which acquaints itself with the uniqueness of the separate organs
    • science to come to its results, this matter has occupied me for more than
    • metabolic system, we recognize that it naturally works with its greatest
    • understand migraine in its various forms we must comprehend this
    • in its own place.
    • illness develops out of a healthy process. If our head, with its nerve-sense
    • activity which belongs to one organ system asserts itself in another place,
    • can only study that its organization is opposite to that of the liver cell,
    • organism in such a way that it appears to you in its three-foldness, then
    • nature with its forces to the health-giving and illness-generating forces
    • extraordinarily interesting property. Its form in nature is such that certain
    • this mineral wants to order itself into threads. One can see this even more
    • thread-like crystals become even thinner. It orders itself into clusters of
    • for itself thereby bringing about that excess which presses downward, so
    • astral body. Instead of transforming itself into metabolic activity, it
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  • Title: Lecture: Man As A Picture of The Living Spirit
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    • knowledge of Man and of the Cosmos in its spiritual essence; also of
    • world at all; it only has its picture in this world.
    • the detail of its form; look at the rest of the body in its human
    • which is its physical, sense-perceptible manifestation.
    • starry world in its true being. In its true being it is spiritual. In
    • never really see the Moon itself; we see at most a scanty indication
    • is the reflected sunlight, not the Moon itself. So altogether, only
    • Earth, never what lives within the Moon itself. That it reflects the
    • the sunlight something of its own essence. This is however not the
    • which fulfilled its human destinies more than 15,000 years ago, and,
    • mankind migrated to the Moon, which had itself withdrawn from the
    • extremes bring into human life — the Moon inasmuch as its spiritual
    • inasmuch as it represents the moral justice of the Universe in its
    • life is connected with the Earth itself and with the great Universe
    • its cosmic happenings, pulsating through man's Karma upon Earth.
    • system with all its physical and spiritual happenings, and reaching
    • relation to other men — within narrow limits. But if he takes into
    • has its relation to man. Even as the Saturn-memory is related to human Karma,
    • its decadence, even the remaining rags and tatters of it, are
  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • today — the day when the Michael mood of dedication must pour its light
    • into colour and form the very nature and being of Christianity itself —
    • he comes into association here with the Spirits who live in the Moon sphere
    • was so radiant with light, showed itself now to him in the great cosmic
    • Jesus, — he now beholds all this pour its rays into the cosmic
    • in wisdom to enter into a relation of understanding with such spirits as
    • well as also with spirits who had gone astray on other paths, but who
    • again in all its spiritual light and glory.
    • deeds in all its strength and all its power — if this is so, then will
    • enter Earth-evolution through Anthroposophy, and take its place there in the
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Christianity, too, especially as far as its central point, the
    • in its progressive evolution and considered life on earth as an
    • because man deposits salts, i.e. solid mineral substances, dead
    • to know death itself, on the Earth, through one of their emissaries
    • must contain error in its truth, and error brought Christ to the
    • intellect, he brings also the possibility of error, and, in its
  • Title: William Shakespeare
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    • unfolds its thoughts and feelings.
  • Title: The Manicheans
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    • founded by Manes about the third century after Christ and its great
    • with super-sensible truths, a mighty cosmic legend. The Spirits of
    • Darkness wished to storm the Kingdom of Light. They came to its
    • only have been punished through good. Therefore the Spirits of the
    • it, whereby it consumed itself. It now carried within itself the seed
    • of its own destruction. There then arose from the Kingdom of Light the
    • must have been, in its own time proper place, good. The guiding forces
    • above withdraws, leaving it to take its own paths. In esotericism, the
    • everything which has not come from out of the soul itself. ‘You
    • in order that through itself the Darkness may be redeemed, in order
    • all at once express itself in a form. Only consider how Life hurries
    • be born. Life is formless it could (not?) live out its own nature in
    • itself. Life is everywhere. The limited form is the hindrance. There
    • would be no forms if Life were not obstructed and arrested in its
    • empire, what lived then in its external appearance as the Roman State,
    • surrendered its Life to the Form. (The old offices of the state were
    • evolution was the Life of men. Now this is its outer shell, its form.
    • Christianity. Christianity will appear in its perfected form in the
    • Life as such overcomes every Form. It propagates itself through
    • can find its place. This Form, this external Form of Society must
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  • Title: Mathematics and Occultism
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    • empty when it rids itself of the contents of sense-perception. It was
    • experiences within himself to its full extent what Plato here implies,
    • sense-perceptible form leads me beyond itself; it can only be for me a
    • purely spiritual manner if we would really know it in its true aspect.
    • of sense-perception as the mathematician thinks of the circle and its
    • itself fails to afford any immediate expression. But the method of
    • realm of mathematics itself, towards the super-sensible. This has come
    • render it possible for us to calculate with it; but in itself as such,
    • super-sensible. We comprehend the sensible by means of its
    • Thus, for our spiritual perception, Space itself is called to life.
    • Materially perceived, all its points, its infinitesimally small parts,
    • Extension itself becomes the creation of the extensionless. Thus did
    • lying beyond the limits of ordinary physical perception by intellects
    • when mathematical thought ventures beyond the limits of
    • it does present itself as a good educational means. It teaches him to
    • at the same time it teaches the surest path; for though indeed its
    • but which contains within itself the possibility of form-creation,
    • mathematics itself who can most thoroughly value the true enlightened
    • mathematical science itself ceases. For in its direct meaning
    • quantitative; where the qualitative begins, there its domain ends.
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  • Title: The Dead Are With Us
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    • And so we will study again to-day the life that takes its course
    • fraught with difficulty, because its conditions are so entirely
    • that its effect and influence are as if animals were there. The
    • death and a new birth we know that our body, down to its smallest
    • South, this is not caused by the needle itself, but that the Earth as
    • being of soul could never descend if it had not itself worked at the
    • to explain how the head, in its physical form, can only be understood
    • unfold its strength to such a degree that Ahriman is able to stretch
    • from the spiritual world itself. Do not, therefore, be afraid of
    • think and speak about it comes from the spiritual world itself.
    • The dead are in our midst — this sentence is in itself an
  • Title: Lecture: The Origin of Speech and Language
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    • were a part of the workers' daily concerns. Nature with its mineral,
    • as a brochure for its members.
    • here, nobody would say the table moved itself this way. It would be
    • convolutions by itself. Instead, I must think about what has actually
    • is only able to cry, its left convolution of the brain is still a
    • Aries itself, of course. This constellation merely indicates the
    • to an understanding of what is really happening and its connection to
  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • life, a kind of return to the habits and peculiarities of what was
    • about itself, then the person concerned will be strong enough to
    • Zodiac, with its twelve sense-regions. He will alter it in such a way
    • that in his Zodiac, with its twelve sense-regions, more
    • a life-process and so to raise it out of its present lifeless
    • definite, finished being; but within certain limits he is variable.
    • someone who appreciates a painting, does not merely look at its
    • reason, he submits to spiritual compulsion.
    • aesthetic creation. And then natural necessity, on its side, is
    • rational necessity from its rigidity, this is what happens when the
    • in its own right, so that it enters as a living force into what
    • art itself can be understood only if we realise that its task is to
    • forward to meet the future and its demands.
    • reality. By itself it is no reality; it must be taken together with
    • its forces of growth, with all the inner forces which enabled it to
    • to see any fine work of art in its reality. You have to stand before
    • in its place as much untruth as previously there had been Art.
    • present world, with its stamp of materialism, what feeling is there
    • the fruits of a spiritual outlook can become.
    • in its beauty the dawn of the unending reign of the good and of
  • Title: Lecture: A Turning-Point in Modern History
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    • give it expression, having raised it to its highest level. Schiller
    • learn what he is to create from the material itself, and from the
    • world and its mysteries in terms of philosophical abstractions. And it
    • not only in its form, but also in its content, very remote from
    • middle of the nineteenth century and humanity was thrown back on its
    • spirits of the highest Hierarchies, the Seraphim, Cherubim and
    • The Bible describes this quite truly. The spirits called the Elohim,
    • The great mistake of current Socialism is its belief that a healthy
  • Title: Lecture: Elemental Beings and Human Destinies
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    • greater darkness; we have no clearer grasp of its real content than we
    • 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.
    • infinite, but when it has spread itself out for a sufficient distance
    • — when its elasticity is, so to speak, used up — it swings
    • back and makes its appearance in the next seven-year period as an
    • destiny that works itself out within the course of life is
    • makes itself felt particularly strongly in connection with the
    • to take hold of the life of the spirit in its actuality. When people
    • dying stage of its evolution. The individual human being gets wrinkles
    • healing. This is a truth that must now begin once more to find its way
    • which takes its course outside us, as well as within.
    • it returns to its source in a changed form. The sunlight does not go
    • out into the infinite, but swings back on itself — not indeed as
    • of elasticity. The elasticity in them always has its boundary or
    • water if we were in a position to grasp the spiritual in its
  • Title: Lecture: Man, Offspring of the World of Stars
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    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • and enters into possession of its full, inner force during the age of
    • Earth, but the Sun is not physical at all. It is spiritual in its
    • originate in the metabolic processes itself. The Moon forces stream
    • its own as well. And these are earthly forces. The substances and
    • fulfilling its functions. The forces in the etheric body come, not
    • Its most important period of development is during embryonic life. The
    • time inasmuch as Saturn accomplishes its orbit around the Sun in a
    • thirty years. Saturn needs thirty years to complete its orbit around
    • the Sun and this has its exact parallel in the life of man.
    • complete its orbit around the Sun.
    • civilisation was at its prime, man felt and knew himself to be a
    • not always be confined to its dark burrows in the pound. But in our
  • Title: Lecture: The Ear
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    • represent this physical world itself. While the life of man between
    • has thus been formed can it undertake its task as a sense-organ —
    • a metamorphosis of a human thigh-bone with its attachment to the hip.
    • man. Why then does not the ear itself change in this way? Why do not
    • its ossicles change into fine small legs right and left? For the
    • comes into being, we can always tell, of any system of organs, how its
    • configuration reveals either its adaptation to the Earth or its
    • dimensions of space. But the ear tears itself free from the three
    • dimensions of space and preserves its membership of the spiritual
    • the former case there remains behind, in the ear itself, a faithful
    • in the Spiritual World. And Love, in all its forms, is the echo of our
    • all its organisation it is a citizen of the Spiritual world. Likewise
    • the eye, and the other sense-organs too. Observe then the body in its
    • the physical aspect; but the eye itself was formed by the soul and
    • lie towards and within the mouth itself, we learn to speak and sing.
    • ‘Knowledge of Higher Worlds and its Attainment,’
    • that it is past. Hence, too, it has its real significance.
    • Spiritual Science here on Earth? When we enter the realm of Spirits
    • people — including some of the finer spirits — at the
    • this thought, with all its influence on will and feeling, into a
  • Title: Education for Adolescents
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    • must be led to look out into the world around them and into all its
    • laws, its course, causes and effects, into men's intentions and goals
    • of the world and its manifestations do not arise in young
    • spoken about during these years, this is in itself something that
    • itself. If we have children of six or seven, then the course is
    • unloads its consequences into the channels of instinctive love of
    • understood in its broadest sense: that, for instance, a teacher calls
    • This moral attitude must show itself in that we do not give all too
  • Title: Lecture: The Work of Secret Societies in the World
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    • intellect, as epoch of egoism and its necessary defeat.
    • fruits of occult science do, of course, find their way out into the world
    • its development.
    • something that has belonged to Freemasonry. Freemasonry did indeed urge its
    • atom itself has undergone change as a result of having once been in a
    • absolutely selfless does it find its way to the sphere of immortality
    • altogether as personalities, and to allow what they did to produce its own
    • charitable institution or have contributed something to its foundation,
    • without leaving a trace behind. The eye itself perishes, the object seen
    • itself is composed of the same substance. Before the end of the fifth epoch
    • penetrate into the atom itself. When the similarity of substance between
    • was destroyed by fire, the Atlantean by water; our epoch and its
    • must be sought, and in what sense Freemasonry was aware of its duty to
    • its adherents. They must be of like colour — alike, that is to say,
    • will bring war and bloodshed in its train — war in the shape of
  • Title: Lecture: The Three Stages of Sleep
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    • Mystery of Golgotha and its Relation to the Sleep of Man.
    • the human soul must repeatedly unite itself, which must be
    • this life of dreams, it is easy to observe that its pictures
    • being is concerned, has its three states. In the period between
    • music. Thus cosmic music does not reveal itself only as melody
    • becomes indefinite and forms itself into a kind of sphere or
    • essential being of the spiritual world itself. That is, we
    • come to raise it out of its deep sleep. All such legends were
    • This is connected with the Christ-force itself, not with belief
    • these things come about? Into the spiritual world itself there
  • Title: The Cosmic Word and Individual Man
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    • The Human Soul in its Connection with Godly-Spiritual
    • we shall consider its real nature, as it is beheld super-sensibly,
    • sense-organs, are not filled by any activity during sleep. Over its
    • his organism — continues during sleep itself as a music,
    • with spiritual vision, and begins to understand its phenomena, one is
    • sleep, in its continual fluctuation, and then draw it at a particular
    • individualised thought-process of the Universe reveals itself as
    • Particularly during sleep, it is revealed in its gleaming and glowing,
    • its resounding and its manifold effects of warmth, its inner language.
    • an appearance, and its true inner reality must be sought. This reality
    • You have now drawn out from the word “etheric body” its
    • contained the human astral body itself. This activity shows
    • itself in the etheric body — it exists in the astral
    • regions are described it becomes natural to explain a thing by its
    • developed in cosmic realms, this region reveals itself as an
    • its opposite — this is accomplished by all that I have described
    • as the World of Spirits, when he can follow with his own Ego-being,
    • itself; increasingly rich in inner spirituality. Man lost the
    • human faculty of speech into accord with its physical basis. In all
    • also have its physical organ in the human nerves and senses. It is the
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  • Title: Christ and the Twentieth Century
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    • the like, in the light of those habits of thought, feeling and
    • theoretical ideas and conceptions which arise out of these habits of
    • between the general habits of thought of the present age and the
    • it. The Gnosis has of course many aspects, many nuances in its
    • that of the Universe, of the Cosmos itself. Our consideration of the
    • — not by means of modern habits of thought, but with faculties
    • because, as we have seen, its elementary principles are to be found
    • and henceforward Faith takes its place by the side of Science and
    • individuality. This kind of thought reached its climax in books like
    • remote past. The soul standing wholly upon its own foundations, can
    • through its own activity. This was not possible in pre-Christian
    • to rise into the spiritual world of itself, supported only by its own
    • its fulfilment at the time of the beginning of Christendom. The soul
    • history itself records, we see that whereas in earlier times the
    • its farthest future may be summed up by saying that a clear knowledge
    • is revealed to men in its complete form. Only when man senses
    • Christianity upon man will be that its innermost mystery is
    • And now we can say that Spiritual Science finds itself also in
    • the wonted habits of thought. The attitude adopted by man to-day is
    • Spiritual that reveals itself behind sense phenomena. In a certain
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  • Title: Lecture: Richard Wagner and Mysticism
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    • we realise that its impulse has already made itself felt in the form
    • and try to discover the laws underlying its growth and life? Is not
    • this the very thing that helps him to understand its nature? And will
    • just because the plant itself is not conscious of these laws? There is
    • with the word ‘Mysticism’ itself. Quite recently it happened that
    • which its melodies and tones can be heard. We are surrounded by worlds
    • express itself in a symphonic whole, it is doomed to inner congestion
    • could express itself outwardly in action. That which cannot be
    • and that in the course of its evolution certain beings are continually
    • between Africa and America. Science itself is gradually beginning to
    • influences down into a later age, that they were ‘Spirits’ because
    • Initiates, where a higher wisdom has its home. The legend of Lohengrin
    • spirit emerges from the old. Two ‘Spirits of an Age’ confront one
    • evolution Lucifer fell from the ranks of those Spirits who guide
    • said to the pupils of the Grail: ‘Look at the plant. Its flower may
    • not be compared with the human head. The flower, with its male and
    • stretches out its calyx towards the light, receiving its rays,
    • bores into the earth, the animal with its spine in the horizontal
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • had reached its prime, two streams of spiritual life were flowing
    • revelation, in its more scholastic form, was by no means a body of
    • mystical, abstract or indefinite thought. It expressed itself in
    • Church. The Church, by virtue of its continuity, claimed the right to
    • Thus when medieval culture was at its prime, it was realised that
    • Aristotle, and the kind of knowledge that made its appearance about
    • the ideas, and this is at a lower level than the picture itself.
    • cycle, repeated visibly in the Sun, repeats itself every year. But the
    • the planetary Spirits. I will draw (on the blackboard) this pentagonal
    • it was there in its earliest beginnings.
    • Beings. As Christianity began to find its way into Roman culture, the
    • found its way to men who were interested in these matters and who
    • abstraction, albeit working on in the guise of revelation, took its
    • in its place recorded traditions of Initiation-wisdom.
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • foundation upon which the will can reach its particular development.
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • physical world, is willing to contemplate with the aid of its
    • natural science considers, it to be, its true significance and its
    • Earth-epoch, but it received its first foundation during the ancient
    • Spirits of the Will or the Thrones, so the transformation during
    • the Sun-epoch became possible through the Spirits of Wisdom, and the
    • transformation during, the Moon-epoch through the Spirits of
    • the physical body, has been made possible through the Spirits of
    • Spirits of Form, and is in keeping with the fact that an Ego had to
    • Spirits of Form gave the human physical body the form which it
    • Spirits of Form, during the Earth-epoch. Let us now contemplate the
    • animal kingdom. Also the animal kingdom has its definite forms. It
    • are only right within certain limits, if we consider them from the
    • being we are in the position to invoke the Spirits of the higher
    • hierarchies — to send an invocation to the Spirits of the
    • in such a way that its request would be granted, namely, that the
    • Spirits of the Angeloi, Archangeloi, and Archai might withdraw from
    • etheric body may be left entirely to its own resources, and may no
    • and the physical body has its own solid form, to which the etheric
    • body must adapt itself. If you take a very soft piece of rubber and
    • put it into a glass, it will adapt itself to the form of the glass
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  • Title: Lecture: And The Temple Becomes Man
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    • the evolution of the Art of Building and its changing styles. He gives
    • so many occasions about the evolution of the Art of Building and its
    • the future, too, the super-sensible will impress itself into the
    • great building of wood, with its hand-carved, weaving forms and
    • super-sensible foundation of the Art of Building and foreshadows its
    • and in its very essence, new.
    • find its way into the later temples of the third epoch, into
    • investigation of the Akasha Chronicle itself is not possible, we
    • frontage of the temple upon those who approached its portals. A man
    • that was striving to express itself in the façade.” He
    • itself indicates a further stage. In its wonderful expression of
    • complete, intrinsically perfect — an Infinitude in itself. The
    • Greek God dwells within the temple. In this building, with its
    • something that is whole and perfect in itself; an infinitude is here
    • Greek Temple is, in itself, one complete, dynamic whole. The Church
    • of Christendom is quite different. I once said that by its very
    • needs no human being near it or inside it; it stands there in its own
    • The Greek Temple is an infinitude in itself in that it is the
    • away human beings are from the temple itself, the truer is the effect
    • realise that a Gothic building, with its characteristic forms, is
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  • Title: Lecture: The Migrations of the Races
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    • was itself mixed with descendants of other races. The peoples of
    • Medes and Persians, and then the racial stock which made its way
    • character how this process came to its consummation. The goal of the
    • (Wahrheitsagen). This, as well as gymnastics, was a compulsory subject
    • A further Rishi colony of this kind, together with its adherents, went
    • technical civilization made its way through to the social legislature
    • Hyperborean strain in it, it could not hold its own and petered out in
    • in its settlements, one of which is that of Alba Longa. (south of
    • its civilization to carry the outer form of organization out on to the
    • personal in its highest form, given expression on the physical plane
    • for its own sake. The Roman Citizen, the cives, was the man whole and
    • the Roman presents the personality that is complete in itself as the
    • spiritual life at its highest level was needed, and it was only to be
    • who came from afar, not out of the home country itself. The
    • from Judaism. Judaism could not accept the new form. It had its
    • its influence because it led to the very highest levels of thought.
    • mankind itself. None of the Great Leaders who brought men forward, who
    • initiated again and again. Hence the Fifth Root Race from its outset
  • Title: Lecture: The Mystery of Golgotha
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    • been their very breath of life. In the Sun itself they beheld the
    • these things, that is its failing. He who can follow History with
    • of Higher Worlds and Its Attainment” (“The Way of
    • possesses Thought as its heritage from spiritual worlds, and Thought
    • take hold in its deepest, inmost sense, of the word of St. Paul: Not
    • the Earth. Our Science remains dead — nay, our Science itself
    • being will find as it were its summation in the spontaneous inner
  • Title: Lecture: The Recovery of the Living Source of Speech
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    • The Human Soul in its Connection with Godly-Spiritual
    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • soul, must have some relation to Spirits. According as the one or the
    • opportunity of realising in our study of his being, has had its
    • dependent for its evolution on the decision of man. In language
    • Archangels. Hence are the Archangels the Spirits of the different
    • peoples — the Folk Spirits as we call them. You will know of
    • communicate speech to man, is Inspiration. Language itself is
    • has to-day reached a kind of culmination, first began to show itself
    • of higher Spirits in speech and language.
    • took its source from an earlier stage, into it crept an Ahrimanic
    • development in all its tremendous significance, we shall come to see
    • the knowledge of the Event that finds its way into the hearts
    • Event of Golgotha contains among its many implications also this, —
    • in the Gospels, the knowledge of Christ has not come in its
    • describe its copy or reflection on Earth, — the progress from
    • which finds its culmination in the Mystery of Golgotha with the
    • enter also into spiritual life itself.
    • earlier part of the year is receiving death into itself, death and
  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • civilisation and its offshoots have paid attention to one fragment
    • was the name given to a world which transcends, although it has its
    • in humanity taken as one whole, a Being who remembers its descent
    • the various ideas current in Greece, Asia Minor and its neighbouring
    • Mysticism at its prime, an epoch when the language of the mind bore
    • respective merits of two epochs of time, or of forming an opinion of
    • mathematics and its kindred sciences, all of which are the legacy of
    • Grace from on high, this world of light revealed itself in and
    • though its achievements were, men's eyes were blinded to all
    • into Western culture in its most characteristic form. As a matter of
    • this cosmic background the faculty of thought in its pure form began
    • words, a Luciferic impulse gradually insinuated itself into the
    • personifications of Luciferic rationalism developed to its highest
    • goes its way, concerning itself merely with physical affairs. But all
    • Fauns and Satyrs who surge over from the East, and the spirits of the
  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • way in which our elemental or etheric body is related to its
    • let occultism show its art!’ Well, it will do so the moment its
    • call nature-spirits, but not only these. In it are also all those
    • as into a mirror, and the mirror, in its turn, were sending on the
    • immediate influence cannot work its way directly into our thoughts,
    • into our conceptual life. It works its way rather into our habits,
    • sentiments, into our temperament and habits, these influences of the
    • that pulsate in the human soul. The soul has very little in its own
    • attunement of the soul, and its ability or inability in one direction
    • psychoanalysis here in all its ramifications; I will only show you a
    • complete mistakes. Analytical psychology in its search for the
    • that they work upon our habits. For this reason, in the times when
    • whole cosmic circle in its precession from one sign of the zodiac to
    • which contains all its individual beings organically within itself,
    • we can actually say: In the evolution which takes its course between
    • more slowly than the Earth. Saturn runs its course around the Sun as
    • habits, but into the whole thought and outlook, into the spiritual
    • influence which enters, as above described, into our habits, works
    • manifested itself. And only when you have got rid of it, only then
    • does there emerge the true being that is trying to reveal itself.
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  • Title: Lecture I: Ancient Myths
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    • examined this or the other myth. However, the myth permits of many
    • points of view and when something has been said about it, its content
    • order to have a foundation, let us consider the Osiris-Myth in its
    • the living, but the God of the dead, the God who sits on the Throne
    • the Gods who meet us where actual Greek history makes its appearance.
    • unsympathetic visits; Zeus in particular, as you know, sometimes paid
    • sympathetic or unsympathetic visits into the human world. They
    • itself, had lived upon the earth, by once descending into a human
    • Zeus-rulership, the rule of Zeus and the Gods, took its starting
  • Title: Lecture II: Ancient Myths
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    • have spoken. That the divine was then pouring itself forth in man —
    • — we can call it the connection between the atmosphere with its
    • experience in its concrete form I have described for you with
    • formerly I saw in Imaginations. The air transmits to me the true
    • has remained behind of that power of the air that revealed itself to
    • understood in its more intimate connections if one said — in a
    • of their subconsciousness the sexual clothes itself in the words:
    • in such a way that one nation had its guardian spirit in Orion,
  • Title: Lecture III: Ancient Myths
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    • the Osiris-Isis Legend in its essentials, have seen how Osiris was
    • sword but by persuasion brought them the benefits of the arts
    • other lands the benefits with which he had instructed the Egyptians,
    • from ancient times into newer times, which lost its meaning through
    • imperfect way. But I will try to characterize its features in a
    • deeper-lying statue that conceals itself behind the external statue
    • but she did not know its nature, she knew nothing of the being of
    • it could reproduce itself again, fourteen-fold. And Typhon could give
    • brought all this to pass. But there came a day when in its true, its
    • genuine form she could accept it again from a group of spirits who
    • were elemental spirits of nature, could receive it from nature
    • deportment, which in its world-mood had something between
    • recipe for its abstract spirit is depicted on a tombstone in Mölln
    • itself a looking-glass (Spiegel). And it is related that Till
    • at all how it has made Eulenspiegel into its patron saint, how
    • the glass, in the world-maya illusion just simply its own face.
    • itself, a state of consciousness is to be roused in mankind which
    • God.’ But the word has become phrase, it has withdrawn from its
    • beginning. The word sounds and resounds, but its connection with
    • element, however, has its significance for the social life, for the
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  • Title: Lecture IV: Ancient Myths
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    • was a time which received its macrocosmic influence in such a way
    • that it took its course while the vernal equinox of the Sun was in
    • say: it took its course when man for his knowledge, perception and
    • friends, in many respects to its advantage, modern mankind knows
    • be aware of its own movements.
    • as modern humanity forms its abstract, its straw-like abstract,
    • when it stands in Cancer, one says: the moon has its home, its house,
    • in Cancer, its forces are there, and there they come to development
    • its house in Cancer, so has Mercury its house in Gemini
    • corresponds to Taurus was assisted through Venus, which has its house
    • into an actual Head- and Thought-Civilization which ran its
    • course and came to its end. So that from the 15th century onwards, as
    • significance for this age that Mars has its house in Aries.
    • with all its forces, purely as physical thinking-instrument, as
    • unfounded to say: Well, what can I do by myself? The world takes its
    • through this present time and feels itself very, very well in so
    • mankind out of the calamities into which it has brought itself.
  • Title: Lecture V: Ancient Myths
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    • hand of its own freewill what nature no longer provides. We dare not
    • about through life itself. No one stand point should gain a footing
    • forth which would be Christianized in its life of State and Science.
    • the 19th Century with its science and political life permeated by
    • ‘The Mission of Spiritual Science and of its Building at
    • habits of thought of today, especially of the science of our time. It
    • are born; in fact, if we examine its true nature, it is old then and
    • ancient times nature itself brought it in its course, in modern times
    • it is not perceived that an impulse in life can be harmful by itself,
    • itself upon mankind, it will bring the greatest unhappiness upon
    • force itself, then harm is again brought to mankind. This is
    • its forces can only be discovered if one looks into the spiritual. It
  • Title: Lecture VI: Ancient Myths
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    • being, but we will now grasp it as a unit and leave aside its
    • meets us in its globular form, an image of the whole cosmos, as the
    • cosmos appears to you with all its stars, fixed stars, planets and
    • ‘there are limits to human knowledge, one cannot get beyond
    • these limits!’ But this is only because they merely reckon with
    • not get beyond certain limits. This wisdom of the head, my dear
    • head of man can encompass with its wisdom.
    • for itself an image in the head. In the rest of man that is not the
    • our immediate wisdom is connected with its development. But even
    • perfected and goes slowly through its stages. This is connected with
    • itself shows this twofold nature: our head develops quickly, the rest
    • what the head can provide with its short development, and what the
    • rest of the human being can furnish with its long development in the
    • happens when the quickly gained head-knowledge lives itself into the
    • spiritual, the true pursuit for the spirit and its existence. There
    • people who reproach it with its present materialism, its
    • orbits of the planets, and believe that up there is a globe which
    • our organism withdraws itself from cosmic events. Our head which, as
    • participate, it makes its development more slowly. Were our whole
    • of man is planned for a longer life time, and continually sends its
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  • Title: Lecture VII: Ancient Myths
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    • man himself, again as totality, is its solution. We must not expect,
    • however, to solve the world-riddle in a moment; human life itself in
    • its completeness, what we experience between birth and death and
    • The world is a riddle and Man is its solution.
    • its spherical form as an image of the whole cosmos, not only as a
    • star-heaven in general that builds up our head, but its special
    • acknowledges that the magnetic needle does not turn by itself to the
    • its own standpoint. In fact the natural science of today only
    • opposition and abuse, has thus shown its point of contact with
    • ancestors is not the form of the head nor its inner forces, and that
    • continuously exchanges its nerve-forces and blood-forces with the
    • received its forces from ancestors, we must only refer to the
    • the instreaming forces. Hence its formation and development are
    • forces. This remaining organism imbues itself with them, and it is
    • real being of soul and spirit fairly early finds its spiritual grave
    • space, in order to form its spiritual element. And whilst our
    • and the shorter head-life really lives itself into the whole man.
    • lived through, when in fact the head has long since lost its
    • mobility, its power of inner development.
    • natural science is already concerning itself with what can be
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • of these works who has not acquired — through the School itself
    • IN ITS REALITY
    • Historical Aspect of Social Life in Its Reality Lecture
    • himself. The etheric body bears within itself, as it were, the
    • stamps itself upon the cosmos; what has thus happened in our life and
    • what has imprinted itself upon the etheric body actually continues to
    • detaches itself in a certain way only to be gathered up into the
    • itself to the universe, though to be sure, to the spirit-soul part of
    • when the ego has freed itself from this astral body, after the
    • paths. The astral body, divided from the ego, now goes its own way,
    • and in a similar manner the ego takes its own course. We cannot,
    • contrary, this astral body continues to evolve. Through its
    • moral impulses, it imparts itself to the cosmos, — it inserts
    • itself, so to speak, into the spirit-soul part of the universe with
    • astral body imparts itself to the universe; if I may use the
    • expression, it strikes against the outer limits of our spiritual-soul
    • ego follows its path in a world very different from that of the
    • man in its totality.
    • The ego on its way between death and a new birth develops quite
    • period between death and a new birth with its strong inclination
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • The Human Soul in its Connection with Godly-Spiritual Individualities.
    • The Human Soul in its Connection with Godly-Spiritual
    • with walking, — above all, with the use of the hand in its
    • period of sleep holds within itself, in the world of soul and spirit,
    • soul-element that pours into speech (speech being in itself so
    • that the Archangeloi are the Leaders, the Guiding Spirits, of the
    • Archangeloi are the Guiding Spirits of folk-languages because they
    • itself in glimmering material light and other such phenomena!
    • itself lacks idealism, then it is exceedingly difficult, during
    • human organism raises itself like a machine to the upright position,
    • needs for its texture. He weaves the threads that are formed out of
    • may itself be the compensation.
    • will make me conscious of the weakness (which expressed itself
    • conceals itself in the man's speech and similar activities;
    • during sleep, materialism cannot possibly understand the world in its
    • the Archangeloi. This relationship has repeated itself in every
    • must introduce the fruits of what we have achieved in communion with
    • is not aware of its reality. He is asleep in this respect. A true
    • after death, upon his earthly life which has now run its course. The
    • dispersed, but in actual fact the Cosmos has absorbed it into itself.
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  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • carried into the word itself. And their thinking was not abstract and
    • incarnate in speech itself. This may be said by some to have been a
    • soul was itself living, men were able to understand the living
    • itself. The poet of modern times has to give language artistic form
    • oriental civilisation points to former conditions of life in its
    • past, an element which expresses itself in an inward sharing in the
    • experiences of another, having a life of its own, manifesting not
    • meaning of the word, to the world where speech itself is shaped and
    • where we understand the process wherein sound itself is moulded and
    • that from which feeling itself arises. When we thus begin to realise
    • filled with Imaginative instinct, prone by its very nature to
    • Modern scholarship, with its limited outlook, tells us that the
  • Title: Lecture: On the Reality of Higher Worlds
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    • of its research are based entirely upon misunderstanding.
    • same strict exactitude with which natural science reaches its
    • knowledge itself, have all been evolved from investigation of the
    • has, of course, its stores of memories which it calls up again and
    • does not take its start from anything that is nebulous or mystical;
    • it takes its start from faculties of ordinary life, but transforms
    • within those boundaries and limits of which mention has been made.
    • of thinking. Anthroposophy does not, however, content itself with the
    • Knowledge of the Higher Worlds and Its Attainment,
    • When in some piece of work a muscle has to be constantly exerted, its
    • themselves in its whole structure, its convolutions and so forth.
    • formative forces although its life lies in other worlds. And when we
    • research, with its absolutely scrupulous and exact methods.
    • again after death, he experiences something which in its reflection
    • But this innermost Self must also surrender itself to the world
    • when it has worked itself a little way out of the sinful in the
    • together with its impulses of will ... not, however, to
    • our existence in the form of necessity, living itself out as destiny
    • takes its course, when circumstances are such as to make us still
    • The Spirit is only truly within our grasp when the flow of its power
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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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    • the view of explaining the modern life of the spirit and its
    • intellectualism, as such, has made its first appearance in the course
    • world-conception, because the spreading of Christianity did its
    • speaking, its contents were obtained through super-sensible vision,
    • gnosis of that time, with its still ample store of wisdom, which
    • meaning with the old spiritual wisdom, reaches its climax in the
    • study) obtained its contents above all during the centuries which
    • It obtained its contents through what had been handed down
    • say: Spirits such as Albertus Magnus and Thomas Aquinas have set
    • preserved these revelations through its authority and teachings, and
    • reached, in its whole extent through an intellectual technique.
    • intellect, as such, had developed, its technique had gradually
    • unfolded, but throughout that time it had not enriched itself
    • knowledge which could no longer be grasped to its full extent: the
    • a time when the intellect did not merely unfold its technique,
    • attitude gave rise to certain habits, and these habits continued.
    • nevertheless act under the influence of these habits. In the
    • centuries which preceded the nineteenth century, one of these habits,
    • itself directed towards the contents of super-sensible dogmas
    • nineteenth century; the human soul had completely lost its elementary
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  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • world, a philosophy had finally been reached, which saw its chief
    • task, as I have expressed myself yesterday, in justifying its
    • the philosophical world had to define its attitude towards, let us
    • unfolded in its most perfect form before the natural-scientific
    • towards its end. Intellectualism and materialism belong
    • we bear in mind this phenomenon and its connection with the
    • the beautiful book, “Portraits of Goethe” — at the
    • life of dreams; the life of dreams takes its course in pictures; the
    • which the life of sleep inserts itself, from the standpoint of time,
    • particularly the world of the impulses of the will, inserts itself
    • fifteenth century and reached its climax in the nineteenth century,
    • with its entirely spiritual inclinations (but the head does not know
    • before us the following spectacle: There sits a materialistic
    • the East and asserting itself over a great part of the earth. This is
    • symptomatic form, it reflects itself in what I have already
    • corresponding fruits; for it has really produced these fruits. You
    • from the standpoint of the whole year in which he lives, and of its
    • a particular wisdom, or anything else in life, may possess in itself,
    • and its value for the evolution of humanity. The intellectualism
    • such a way that the life of thoughts has reached its highest point.
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  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • becomes severed from the human individuality and goes its own
    • life; it admits that forces do not go lost, but merely transform
    • our earthly life it grows younger and younger, until it reaches its
    • instead that the boy's Karma had reached its end and that the van
    • encounter its death. The van therefore merely provided the external
    • conditions that enabled the child to meet its death, as prescribed in
    • its Karma. Trivially speaking, we might say: The child's Higher Self,
    • body of a child of seven severed itself from the child's
    • individuality, from that part of its being which then continued
    • along its path in the spiritual world, united with its ego and astral
    • kind that its life-forces nurtured that boy's physical existence for
    • very far. Indeed, we may even determine the limits of this enveloping
    • have often explained to you that when the etheric body frees itself
    • itself off from the existence of a human being at a moment when death
    • pertains to the physical body only if we realise that its forms
    • of life in great cities, of metropolitan habits). Darkness envelops
    • during the night, the earth works out in thoughts all its
    • is not earthly upon the earth itself, all that belongs to the earth
    • now, its etheric body almost becomes a heavenly gift, a gift of
    • science. We know that every epoch of human evolution has its
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • universe of space and the nature of the spatial universe itself.
    • which take place within the limits of man’s skin, a kind of
    • of crystallised, lifeless nature the plant draws its substances and
    • builds them up into that form which is peculiar to its own nature.
    • From this again the animal derives its nourishment. So that we may
    • say: Out there in nature, everything has its form, its configuration.
    • process by which the world presents itself to man in pictures —
    • the cosmic thoughts, a universal Word which enshrines itself in the
    • there arises an etheric world as rich in its varied forms as the
    • spreads itself over the whole of the microcosm, renders the shapes
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • From: Lectures on Spiritual Essence and Its Working
    • From: Lectures on Spiritual Essence and Its Working
    • live and its conditions are much more earnest than most people of the
    • develop its peculiarities. Those who are initiated into the spiritual
    • sent its ramifications into the 20th century, and now these
    • not yet reached its climax. For such points are always in a certain
    • intellect already reaches its culmination; there the intellect rises
    • constitutes the development of the intellectual soul reached its
    • life was then entering into its decay; it bequeathed to European
    • humanity nothing but its language; it left behind its more or less
    • know sleep only in its negative aspect, that it dulls consciousness.
    • thinks within me: it allows its light to be drawn in by me. The light
    • visible, is active within me, by reflecting itself, as it were,
    • within its own being, so that thoughts spring up in me. For the
    • particularly visible way, after having swallowed its food. That is
    • painting portraits, we really lie. We look at people outwardly and
    • through modern medicine, with its abstract way of thinking, even
    • and dreams in regard to its most important facts. Indeed, in these
    • itself from the physical and etheric bodies that remain lying on the
    • natural science with its great triumphs and its admission of purely
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • One of his lectures on Spiritual Essence and its Working,
    • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
    • One of his lectures on Spiritual Essence and its Working,
    • Geistige und Soziale Wandlungen in der Menschheitsenticklungen.
    • of to-day, if evolution on the earth takes its normal course.
    • long to the earth in order to divert it from its normal evolution.
    • we understand how to imbue earth-evolution with its true meaning and
    • prides itself particularly on the exercise of this very reason. But
    • untruthfulness asserts itself, the super-sensible experiences fade
    • formulate things as they want them to be, in the way that suits
    • pass into the very light itself. Objects can be seen with the help of
    • light itself, then for the first time he becomes aware that thinking
    • such a way that his being reflects itself through the body, and he
    • feels himself to be a part of the earth, as the finger feels itself
    • earth's force of gravity or with its variations, with
    • examinations, when he acquires habits of thought that enable him to
    • still far too common. Because people are tired of the old in its
    • the fulfilment of its task — for this task is of grave moment.
    • The reason for the hostility that is asserting itself at the present
    • you the image of the ego. The ego itself is here (= = =), but the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • a knowledge that raises itself to art, not symbolical
    • impulse within it, is its true being understood. Obviously humanity
    • its task, must really carry the whole impulse of the Anthroposophical
    • fulfill its real nature when it feels itself as the kernel of the
    • calls itself ‘Movement for Religious Renewal,’ [This
    • assumed forms that do not really enable it to instil into its
    • only assumes its true significance and meaning when it lays hold of a
    • only find where anthroposophical Spiritual Science is making its way
    • strive after the truth in the way in which it must disclose itself to
    • together — a path adapted to human evolution at its present
    • since its inception, and for the Anthroposophical Movement no
    • by side. There is the Anthroposophical Movement, which attains its
    • Anthroposophical Movement shall preserve its spiritual purity, but
    • also its spiritual energy. To this end it must embody the essential
    • Movement which originated of itself but received counsel from me
    • founded out of itself (not out of the Anthroposophical
    • Anthroposophical Movement itself, but who will be able to come to it
    • and when it puts its trust in the Anthroposophical Movement, and
    • for Religious Renewal to find its feet, I have necessarily had to
    • picture to myself that this Movement — which puts its trust in
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  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • Spirits of their Souls, working Guardians!
    • Spirits of their Souls, working Guardians!
    • grasped through imaginative knowledge owing to its super-sensible
    • with our physical body; its whole structure is super-sensible; the
    • body as a whole, it merely shows us its external aspect,
    • physical body that come from the earth itself. We cannot,
    • what the earth itself has given to the physical body. And where is
    • that is extricating itself from the physical. It then appears as the
    • itself from the physical. We know that we are an Ego only because we
    • know that we have died, that our spiritual has freed itself from our
    • in a living and hearty manner, becomes dulled and loses its vitality.
    • universe, with the whole world. It lives in the world and stamps its
    • life that frees itself from us and becomes inwoven with the
    • being and, look into his eyes, then the Spirits of the Hierarchies,
    • made in the form of images; in its image-character it is, however,
    • now detached itself, so that we now have the astral body, the Ego and
    • onwards, Spirits among Spirits.
    • interior, its spatial interior.
    • hardened within us and because it pushes itself, as it were, into our
    • say, as an insignificant feeling. Its real significance could be
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  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • outwardly; that is to say, a stage in which the soul really feels its
    • receives its impulses from there.” This nation, or these
    • were, a special member of the soul, that receives its forging
    • expressing this uniform character in the qualities of its character,
    • soul its “one-ness”, not its “threefold-ness”,
    • its own nature. If we study the Finnish nation, we shall find that it
    • threefold character; this threefold character and its connection with
    • And so a race descends, that bears within its soul, in a natural
    • and in the character of Faust, in general — it bears within its
    • these three members of the soul). This streaming-element, forcing its
    • spirits of the earth influence him from below, through the Maya of
    • earthly substance. The spirits of the earth work from below, through
    • the solid earth, as it were, and in our time these spirits of the
    • connected with the divine forces, (for, if the soul feels itself
    • element, with its elemental spirits, can, in a certain way, ray into
    • develops his Ego within it — that is to say, with the spirits
    • working upwards from below, from the earth itself, so man’s
    • soul-element, revealing itself as an existence connected with his
    • are split into three parts must be influenced by spirits pertaining
    • in there, must come out of the organism of the earth itself out of
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  • Title: Lecture: Awakening to Community - I
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    • called its better days, something was taking place that almost
    • to be a special phenomenon of the present moment working its way to
    • thus, in its will and feeling aspects at least, an ethical-moral
    • on to develop into a religious impulse. What otherwise lives itself
    • traditional mores and as habits more or less thoughtlessly adopted
    • its highest expression, he cannot help asking at the same time for a
    • Anthroposophical Society builds its content on knowledge received
    • itself. Everything that the will thus experiences as its destiny,
    • everything that the striving for insight recognizes as its seeking,
    • just characterized, and because something then made its appearance
    • reckon with this common element, which is so deeply rooted in its
    • social life, as with one of the lasting conditions of its
    • pursuits. From one end of the day to the other, the will is involved
    • Anthroposophical Society with its thought and feeling. So the man of
    • exerting its members' wills in the most ordinary channels. People
    • matter itself becomes imbued with spirit as a result of one's having
    • everything falls so short of perfection, but because life itself
    • will's impotence, take wing quite easily when one sits in a circle
    • Anthroposophical Society and itself starts projects that call for the
    • You know, of course, that a fear of water can express itself in
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  • Title: Lecture: Perceiving and Remembering
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    • of its laws of continuity, to reproduce the movements it experienced five
    • thus because of its law of continuity [or persistence] he again becomes aware
    • continually to repeat and to reproduce from within itself all those movements
    • itself. We should be then in the outer ether and look at the movements of our
    • light-ether, we see our own little organised etheric body with its movements.
    • that the etheric body cannot easily free itself; because he has so densely
    • compressed the physical body to the etheric body; and because the spirits
    • in the light, his light-body with its movements are darkened, so that he
    • place in its own light-body, it has liberated itself from the Ahrimanic
    • on all that can only be reached by a soul that has first prepared itself with
    • illusion. For, if the world proceeds in its evolution according to the wishes
    • runs its course. It cannot be sufficiently, or too frequently impressed on
    • the mass of its readers a proof of what it has to communicate; even in the
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • only throw light on forgetting by turning our attention to its
    • the stone a plant has its whole material nature permeated by an
    • has such a thing as so-called propagation, the bringing forth of its
    • at the top, and the gathering up of its whole growth in the blossom
    • that his development is also enclosed within certain limits. Negroes
    • like the plant's, is also enclosed within certain limits. This limit,
    • nature. Certain things can be traced in the permanent habits and
    • were just as enclosed within the limits of a certain form of growth
    • case without our needing to educate it. That belongs to its nature.
    • being that is also enclosed within certain limits like the plant,
    • be taken into account until it comes to permanent habits,
    • energetic through many impressions asserts itself, and its inner
    • its inner force. The moment you forget the image, however, you set it
    • anyway, because its whole etheric body is used for growth, and there
    • is meant to develop and yet is not helped in its development creates
    • included in its development becomes a hindrance to development. If,
    • carry, and its contents would become more and more extensive, but at
    • memory of the connections with life expresses itself in all that the
    • of the physical world do the achievements and fruits of his previous
    • it the fruits of the past life. He can only do this, however, by
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  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • medicine, irrespective of its various forms, still makes itself felt
    • medicine assumes greater and greater dimensions and insinuates itself
    • life of the schools, and claiming its right to a particular therapy.
    • whether public life as a whole, with its methods and its way of
    • according to the method of investigating its chemical composition in
    • physically in its totality at all, because when you are able to see
    • nervous system cannot do its job in a certain area all kind of
    • types of illnesses connected with the ego itself and therefore also
    • connected with its external expression, the blood, appear as a rule —
    • originates in a disturbance in the blood, and that has its origin in
    • the stomach itself. In the domain of materialistic medicine, too, you
    • illness having its effect on the other organs mentioned, in fact if
    • the gall is described as mars, its effect would be similar to the
    • physical body itself, having to do with the physical body, and these
    • its significance would be less readily recognised. If we look at the
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • can enquire into such a meaning, for physical evolution receives its
    • individualities, which expresses itself in the multiformity of life
    • further that reveals itself to us is that the earth itself became
    • because he was completely open to its influence and underwent sublime
    • its influence upon him. Now we know when we base ourselves on
    • environment. Spirits overshadowed man and stimulated him to bring
    • withdrew from him and something else took its place. What happened in
    • between the great divine-spiritual harmony with its health and the
    • that the deepest causes of illness lie in the astral body and in its
    • the ability to divert its attention away from something. It is
    • remarkable presents itself to clairvoyant consciousness. This mineral
    • substance has become very thinly diffused and has itself acquired the
    • body to itself and removes it from the influences of the astral and
    • the physical body artificially from its connection with the other
    • hardened, independent being, subject to its own laws. Imagine what
  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • the physical body now. But the physical body with its nerves and
    • is awake, and because of its activity during this time it deprives a
    • larger ego of its sphere of influence. What does our own limited ego
    • this ego that has freed itself in the daytime from the large cosmic
    • cosmic ego during the night and foregoes its own activity. And
    • etheric body, symbolically speaking, revolves on its own axis, and
    • observation. If the physical body were entirely left to itself this
    • rhythm of the two bodies harmonise, is the work of other spirits, the
    • spirits of the Sun. Through the working together of the various
    • those spirits that regulated our whole cosmos — for everything
    • of the spirit. The moon had to go round the earth because its
    • in four times seven days because this rhythm was to find its
    • In very ancient times the earth did not revolve around its axis; this
    • The human ego was given this stimulus to turn by the spirits to whom
    • now think of the astral body that accomplishes its round in the
    • the whole organism against the defect expresses itself as a rule in a
    • cannot heal by itself, and it has to receive the forces from other
    • going through its own rhythm. It meets the next part. This is also
    • etheric body seven days earlier coincides with its next quarter, the
    • its own rhythm, and the rhythm of the days was also beginning to
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  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • with its twenty-four hours, during which the ego experiences day and
    • as it is today comes back as it were to its starting-point in
    • and we can say that our ego returns to its starting-point after a day
    • through its cycle in a day, the astral body goes considerably slower,
    • and carries out its cycle in seven days. The cycle of the etheric
    • however, establish a rough figure, and say that it goes through its
    • cycle in about ten times twenty-eight days, and then returns to its
    • attempts to pull itself together and develop the forces within itself
    • gather its forces because there is no enemy to fight. The expressing
    • organism is extremely complex and its individual organs came into
    • etheric body, which completes its cycle in four times seven days,
    • moves considerably slower than the astral body with its seven day
    • When after seven days it returns to its original position, it does
    • etheric body has moved round a quarter of its cycle. So seven days
    • expresses itself in four times seven. In the case of other illnesses
    • that it also separated itself from the sun for a certain length of
    • creatures. The orbiting of a planet around its sun or of a satellite
    • around its planet is by no means mere chance, nor is it unconnected
    • learnt about in the hierarchies of spirits. We have seen that it is
    • etheric body. The moon moves round its cycle in four times seven
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  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • complexes of the physical body itself. That is, the ego has its chief
    • glandular system, and the physical body represents itself. Then we
    • the period of breaking himself of his habits, or Kamaloca.
    • life runs its course, and we know that at this stage of his existence
    • achieve its purpose. You must not think that man would be better off
    • whether we meet them again in the following life. That spreads itself
    • external connection with the karma our soul has set itself. For as it
    • through our line of heredity. Its delicate convolutions are formed in
    • not suit it and bring its instrument into harmony with its own
    • its effect. This effect appears in the form of some illness, and here
    • struggles, as it were, with its unusable organ, attacks it and
    • closely connected with us, and therefore it also makes its appearance
    • the fruits of what he has learnt, but he lacks the possibility of
    • that the fruits show themselves in that same incarnation. That is, an
  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • distances, for it reveals itself in the most ordinary things of life.
    • the inherited characteristics like a sheath, its own qualities and
    • is essentially a twofold being: one part of his nature he inherits
    • at what moment this kernel of individuality can start its formative
    • brain and the other organs so that they may become its instruments.
    • itself does not begin until the child has come into the world. And
    • when the child cries its first tears and also smiles, because that is
    • the animal group soul. It is only in man that the fruits of his
    • say that the ego feels itself to be in a certain disharmony with the
    • astral body within itself, squeezing together its forces, as it were.
    • ego feels forsaken. So the ego contracts the forces of its astral
    • body, compresses it as it were, to defend itself against being
    • neither laugh nor weep in its earliest days but only learns to do so
    • animal has a group soul, or we could say a group ego. Its form is
    • definite form, a form that is complete in itself? This is because
    • human physical body, has to be more mobile within itself than an
    • compare that with the mobile human form, with its change of gesture,
    • physiognomy, and so on. You will admit that within certain limits, of
    • an expression of intelligence on its face as a human being, unless he
    • we can see the way his particular individual soul forms itself more
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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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    • or what we have learnt through anthroposophical science itself.
    • forces, like the sun sends its light, from outside on to the earth.
    • tells us that at the North Pole itself earth conditions in Lemurian
    • from the earth's centre to its surface, and the influence of the sun
    • and the moon are at their least. What has made itself felt since
    • effect of the centre of the earth on its surface and everything
    • living upon it is here at its greatest. On the other hand the
    • spiritual species that did not concern itself very much with the
    • its population much in this way: What peculiar people!
    • migrated to Atlantis, the human body evolved its form to the extent
    • we see that in Atlantean times the human body could still form itself
    • whose inner nature is showing itself right into his skin. Those
    • its surface are exposed to the sunlight, gave rise to innumerable
    • was strong and firm, but it did not set its imprint on the bodily
    • itself in the highest degree. This makes the people dreamy, and the
    • itself as the idea of a personal God, which Jehovah is and which
    • it was just here that this particular outlook bore its chief fruit.
    • For this belt of the earth and its inhabitants had so to speak solved
    • significance. The ego must lose itself entirely, it must dissolve
    • we need is an ego that keeps itself mobile, neither losing itself in
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  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • are foreign to its natural instincts and inborn way of life. But only
    • course of his earlier incarnations work its way free.
    • perceives the outer world, of course, but its brain is not yet an
    • its physical and etheric body here in the physical world, whereas its
    • within it. The plant emerges from the seed, forms its physical body,
    • plant, after reaching its puberty, cannot give birth to an astral
    • develop after puberty. It has accomplished its task in the physical
    • its astral body for the most part outside it, and therefore it has
    • as group ego in the astral world, where its possibilities of
    • itself as a sum of impulses, instincts and passions. And this
    • tendency continues to live itself out to the full until an ego might
    • his twenty-first year, its possibilities of development are all used
    • development do not go beyond its inborn capacities, man is constantly
    • him beyond his original possibilities. The lion brings its lion
    • determined by its previous development; but this is not the case with
    • a Raphael painting. It would see what is there in the picture itself,
    • earlier times by mighty spirits on a higher level than man. And
    • certain spirits already engaged in the past in our evolution are
    • into this human substance the spirits of personality poured what we
    • call the forces of personality. But the spirits of personality, who
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  • Title: Between Death and Rebirth: Lecture One
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    • soul must be involved. But life itself is a process of Becoming, of
    • deeply into its significance. The attempt has been made to substitute
    • can make its way into the soul today from the spiritual worlds.
    • enters the spiritual world it finds itself in a sphere in which it is
    • of its founder, in many respects it did good at the time. Such
    • in life on the physical plane has its counterpart in the spiritual
    • spiritual world. We do not help the Spirits of the higher Hierarchies
    • Movement it would be especially desirable for its adherents to
    • recently this fact presented itself to my spiritual sight with
    • physical body. The etheric body then unfolds its own activity and
    • we shall become ‘sociable’ spirits and enjoy
    • companionship with other spirits, with other human beings or with
    • Spirits of the higher Hierarchies. The opposite is the case if a
    • spirits, spirits who find it extremely difficult to move away from
    • religious life, inevitably become spiritual hermits, each one living
    • before us, not only in all its ugliness but with all the destructive
    • recognised in all its strength and fallaciousness stands there,
  • Title: Between Death and Rebirth: Lecture Two
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    • made between the ‘I’ itself and the ‘I’
    • feelings and other experiences rise up into consciousness from its
    • life itself makes it obvious that we can also work destructively upon
    • soul then lacks the forces necessary to sustain its vigour. In order
    • able to restore freshness and health within certain limits to the
    • him the fruits of a moral life, is what may be called a spiritually
    • different peoples, according to their natural traits and climatic and
    • of race that is decisive, but what the soul experiences through its
    • human souls. In the Sun sphere we feel isolated, like hermits, if the
    • Christianity in its development hitherto has achieved all its goals
    • and possible fruits. Needless to say, in its various sects and
    • denominations Christianity has produced only one-sided aspects of its
    • essential principle; in certain of its tenets, and as a whole, it is
    • however, is its potentiality of development, what enrichment it can
    • give to one who penetrates more and more deeply into its essential
    • folk-community was adopted. Why has it been so? It is because in its
    • The fact that in its early phases and also in our own times sects
    • gradually acquire. But the reality itself has come to pass;
    • retains its power even in the Sun sphere. When in the Sun sphere we
    • recognised this as a rightful claim when a man applies its
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  • Title: Between Death and Rebirth: Lecture Three
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    • The relation of the soul to the body. Analogy of the plant and its
    • between the astral body and the ‘I’ expresses itself as a
    • now asserts itself and becomes an intense wish for Anthroposophy.
    • finds its way into the hearts of men it will in very truth bridge the
    • constitute its infinite value in life. Only a very elementary stage
    • not only to gather for himself the fruits of physical existence
    • expresses itself as Ego-consciousness on the physical plane.
    • fulfils its task in the real sense only when it permeates the souls
    • of men as a living force and when by its means we not only comprehend
    • soul and body. The habits of thought peculiar to the times tend to
    • is to be seen inside the watch itself. Or let us take another
    • perfectly possible for this human soul with all its content to make
    • in the same sense the body with its possibility of movement and the
    • our existence on Earth, for the soul to express itself. But it is
    • to do with the life of the soul than the electric telegraph with its
    • that would enable the soul to express itself.
    • which spreads out its leaves and opens its blossoms during the day
    • to relax and his eyelids to close like the plant when it draws in its
    • of man on the Earth and in its elements after death belongs to the
    • Earth and to its forces; but the Ego and astral body belong to the
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  • Title: Between Death and Rebirth: Lecture Four
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    • between death and the new birth, and that during this period its
    • directed by the intellect that is bound to the brain as its
    • the world of stars and draw its forces into himself.
    • attitude and disposition of man's soul when we observe its
    • impossible during the Egypto-Chaldean epoch, particularly during its
    • its power of rationalistic judgement consists in the fact that direct
    • can follow its functions in our planetary system, this leads to
    • bodies as we know them today but of the ‘Spirits of the
    • utterances were an enumeration of the individual planetary Spirits
    • The Spirits of the Spheres still play an important role in the works
    • the inmost forces of his soul and be drawn up again from its depths.
  • Title: Between Death and Rebirth: Lecture Five
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    • propagating Buddhism in its old form, for he too had advanced with
    • his being, had actually co-operated in its inception. What had still
    • Assisi, especially what is so impressive about him because of its
    • realities of cosmic space itself and we will consider a particular
    • make it possible for every human soul to discover for itself the path
    • mythological fable that Mars received its name because it is the
    • intellect; in its depth and range it must be felt — with
    • and in its light follow the course of evolution; then you will
    • this and you will understand in its true light the phase of evolution
  • Title: Between Death and Rebirth: Lecture Six
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    • human form stems from the Spirits of Form. These Spirits are opposed
    • by backward Luciferic Spirits who suppress the consciousness proper
    • to the Ego. The bodily organs are pervaded by the Spirits of Form
    • proclaimed in its deeper aspect, certain teachings were left in the
    • presentation of Christianity in its more advanced form?
    • there at all or merely continuing to live knowing nothing of itself,
    • must also have some knowledge of itself. Thus the immortality of the
    • already present and manifests itself in a very striking way.
    • talk only because its form is upright. The fact that it is able to
    • in the spheres of the Spirits of Form, the Exusiai. These Spirits of
    • has its natural habitation and asserts itself during the first months
    • But there is opposition from other Spirits who cast man
    • down to a level below that of these Spirits of Form. To what category
    • do these other Spirits belong?
    • The Spirits of Form are the Beings who enable man to
    • learn to speak, to think and to walk upright. The Spirits who cast
    • Spirits whom he has to overcome in the course of his life, who give
    • him, to begin with, a perverted form. These Spirits ought really to
    • have become Dynamis, Spirits of Movement, but fell behind in their
    • evolution and have still not reached the level of the Spirits of
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  • Title: Between Death and Rebirth: Lecture Seven
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    • its influence. St. Paul's profound esoteric knowledge exemplified in
    • spiritual life. The Baptism by John the Baptist and its effects. In
    • occurs comparatively late in life, and study its implications.
    • that the principle of form unfolds its activity specifically in the
    • stems from the Spirits of Form; thus these Spirits of Form are active
    • Spirits of Form continue their active intervention during the first
    • formative principle has now come to its conclusion. Were its activity
    • we may ask: When these Spirits of Form have worked on the human being
    • category as its polar antithesis. When man's form has developed until
    • on, and thenceforth cannot grow beyond its limits.
    • principles belonging to the first category come from the Spirits of
    • Form, from those Spirits of Form who have passed through a perfectly
    • working from without are not of the same kind. They come from Spirits
    • Spirits of Form take what is presented to them and hold back its
    • brought to a halt by these backward Spirits of Form. The Beings of
    • the human being reached the stage where through the Spirits of Form
    • the Thrones, of his etheric body from the Spirits of Wisdom, of his
    • astral body from the Spirits of Movement, and the germinal foundation
    • for the ‘I’ from the Spirits of Form. Bearing this in
    • the regular Spirits of Form into an Ego-bearing being and that this
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  • Title: Between Death and Rebirth: Lecture Eight
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    • life in its relation to life in the rest of the Universe, we are
    • reason we cannot see it. After all, the eye cannot see itself while
    • memory with all its mental pictures represents something that has
    • in the soul are not the direct, basic elements of its life. The same
    • sleep, this human body itself has a singular appearance, a
    • discern all its secrets. Thus between death and rebirth there comes a
    • simply inherits certain traits from his father, mother, grandparents
    • the Earth. The physical body we bear is in itself fourfold. It has
    • evolved through the periods of Saturn, Sun, Moon and Earth. Its very
    • earthly realm itself. Everything else stems from cosmic, not from
    • coming into being with all its mysteries. We then see how everything
    • soul itself at this moment experiences a severe shock. The only
    • itself with colours as such. In reality it takes no account of the
    • actual quality of colour but concerns itself only with the vibrations
    • itself into vibrations and wave-lengths. This kind of observation
    • its indifference to form and colour is in such contrast to what we
    • whose gaze is directed towards its future incarnation, its future
  • Title: Between Death and Rebirth: Lecture Nine
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    • was in its prime, in the middle and still to some extent during the
    • Earth. Within certain limits the human being builds and fashions his
    • to build a body able to cope with this world and all its demands. The
    • acquired in the super-sensible world itself; it must be acquired here,
    • itself occurs because we shall then discover what the facts are —
    • false. Every world has its own special mission. And what a man can
    • admittedly, able to cope with the outer world and its demands, in a
    • they had lived an apathetic, dreamy existence. But these traits
    • darkness. The Spirits of the higher Hierarchies would have bestowed
    • speak, for speech does not come of itself. So our free-thinking
    • idea, assuming one can get hold of it, cancels itself out.
    • After all, mysticism very often has its origin in egoism. An
    • can become servants of the evil spirits of illness and misfortune, so
    • makes efforts to adapt himself to his environment and its demands.
    • In such cases the soul cannot adapt itself to the environment is not
    • of those Spirits who further the progress of humanity and send down
    • are perpetually being sent to the Earth to further its progress, but
    • environment and its conditions. To be rightly and thoroughly
    • physical body. Each world has its own specific mission; no two worlds
    • half of what it ought to be; it fulfils its true function only when
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  • Title: Between Death and Rebirth: Lecture Ten
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    • images of happenings in the Heavens. The fruits of the soul's
    • which has its centre of gravity in the Mystery of Golgotha comes from
    • described as the Spiritland and this sphere, too, with its successive
    • firmament itself. The soul or, let us say, the actual spiritual
    • during which the soul feels bound to disengage itself gradually from
    • the soul passes into cosmic-spiritual life and finds its place in the
    • external to itself the ‘archetype’, as it were, of the
    • materialism was in its prime and material life was assumed to be the
    • only enter into the form of existence that has its archetypes in the
    • among spirits, a member of the Primordial Spirits, and he will feel
    • you will realise that the Buddha-impulse has its place in the lowest
    • starry firmament itself. From the descriptions that were given from
    • itself entirely from the element of personality. In the Mars region,
    • put it today, receives the Buddha-impulse, it frees itself from
    • liberates itself spiritually by recognising that all ties of blood
    • liberate itself entirely from the particular creed to which it
    • Jupiter region only if it is able to liberate itself from the
    • particular creed. In the Venus sphere the soul garners the fruits of
    • a particular faith; in the Sun sphere the fruits of an understanding
    • death and the new birth: first it experiences inwardly the fruits of
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  • Title: Christ and the Spiritual World: Lecture One
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    • spiritual development in its search for the meaning of existence. He
    • way by its own efforts, not in response to any impulse from without,
    • philosophy in its much profounder form, struggled to bring all the
    • far-distant spiritual worlds and would not unveil itself.
    • and brings it to a loftier view of itself. Whatever else you may
    • discerns the grandeur of thought, one discerns also its unreality.
    • its own, should really prefer to prohibit it. For if the natural
    • soul says to itself — that in this third world lies the true
    • thought underwent its deepening; to shut out everything else,
    • makes itself felt in the thought world of Graeco-Roman antiquity.
    • of today and plunged into the Graeco-Roman world, with its influence
    • Golgotha. But as soon as one lets the spiritual world make its
    • appears the star which sends forth its rays of power; and you can say
    • documents one can still get an impression of its endless depth. We
    • too much affected and infected by the fruits of the materialistic
    • little for its own innermost depth. And this is Silence: the eternal
    • itself that which is revealed by looking out into the world of the
    • separate, so in the progression of the Aeons another stream took its
    • sorts of spirits, thirty Aeons! That is what the human soul does in
    • its time of nursery play. The grown-up soul of today, with its
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  • Title: Christ and the Spiritual World: Lecture Two
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    • spiritual development in its search for the meaning of existence. He
    • Mystery of Golgotha out of the treasure of its wisdom, and that this
    • When we recall the beginning of our era and look at its
    • culture-epochs, we find the Bible itself indicating that a certain
    • birth understood its significance? But one might ask — where
    • philosophy of the heavenly. And like its shadow appear the Sibyls,
    • accompanying the fourth culture-epoch like a shadow of its wisdom,
    • hear its voice in Thomas of Celano's hymn:*
    • work with an awareness of its significance in this respect, but the
    • world-spirit itself. Only the outermost fringe of the world-spirit
    • stage of Sibyllism. Imagine this developing on its own lines in the
    • especially if one tests the strength with which the spirits of wind
    • have assuredly had a relation with the spirits of wind and water,
    • would have fallen quite under the sway of the elemental spirits;
    • something that could not have been there if the elemental spirits of
    • What are its boundaries? And the remarkable answer we receive is:
    • that this strangeness explains itself, in a certain sense, when
    • spirits. In the world of the olive tree the rustle and movement, the
  • Title: Christ and the Spiritual World: Lecture Three
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    • spiritual development in its search for the meaning of existence. He
    • are not confined to those who incarnate on the Earth itself; there
    • which divided itself among single human souls remained behind, and
    • affected by a colour that it would have felt itself permeated with
    • Earth itself is essentially the scene of action for the Ego. The
    • was still making itself felt at that later time.
    • see in Hellenism a reflection of planetary spirits who had as it were
    • or other of these spirits. On Jupiter he became the one whom the
    • planetary spirits projected themselves into the figures of Zeus,
    • Ego had been brought to its highest stage in Zarathustra. The souls
    • earthly bodies suitable for its further development if the Mystery of
  • Title: Christ and the Spiritual World: Lecture Four
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    • spiritual development in its search for the meaning of existence. He
    • rank below them and are 28–31 in number. The Izeds are spirits
    • creates, and nourishes itself in creating, in that which takes the
    • world-pictures into itself, absorbing them spiritually and carrying
    • Even if we take only the physical sun into account, we find that its
    • influence on earth-life is not confined to the direct effects of its
    • into them, inoculated them, its activity plays out from them on to
    • human beings, through the servants whom we call elemental spirits. In
    • never reveal its particular secrets unless it is studied as Geology,
    • form into man something taken from the Earth itself. He wishes to
    • itself.
    • was connected with the Earth and its forces. Jahve felt himself as
    • reveals itself in the Ego through calm repose, when the Sibylline
    • men to the spirits of the higher Hierarchies during the Saturn, Sun
    • the Ego wishes to establish a relationship with its god, how does
    • out of its own inner will — this kind of commandment is met
    • Earth itself. The Christ entered into the forces which the Jahve-god
    • its environment, and these are forces familiar to the soul of Paul.
    • olive tree and to let its aura inspire him in that geographical realm
    • region its particular stamp. It was the olive tree that gave its
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  • Title: Christ and the Spiritual World: Lecture Five
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    • spiritual development in its search for the meaning of existence. He
    • influence on the spiritual life of Southern Europe and its
    • important for Christianity takes its course in the subconscious
    • but can only give evidence of itself. But where and how did it come
    • name of Parsifal in its right place.”
    • the truth which can of itself impart a kind of conviction of its
    • the Holy Vessel itself “Parsifal” was to shine. I was
    • to be there, as the saga itself tells us; and now we need to recall
    • exoteric research itself tells us how Kyot came to these words —
    • gold-gleaming vessel in its reality is to be found, so that through
    • it — through its symbolical expression in the stellar script —
  • Title: Christ and the Spiritual World: Lecture Six
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    • spiritual development in its search for the meaning of existence. He
    • to tell you about the Mystery of the Grail and its connections in
    • final result and have nothing to do with the result itself.
    • itself. I have pointed to the fact that in the gold-gleaming sickle
    • realise that the whole of Hebrew antiquity tried with all its might
    • to hold fast to the geological character of its revelations. I have
    • the Christ Impulse having poured itself out into the Earth's
    • the Saturn, Sun and Moon periods is grasped in its natural aspect,
    • come over from the Moon period and with its outcome for Earth
    • Impulse has been received by the Earth-soul into its aura, and so a
    • animal body. Plants are its hair; metals are its veins; the waters of
    • the sea are its drink. The earth has a formative power, a kind of
    • its respirations. The soul of the earth seems to be a kind of flame;
    • forms or impressions of itself in all directions, and in this way
    • experiences all harmonious changes and objects outside itself. As it
    • from out of itself, or they would not have such a high degree of
    • (the radius); and so it is with other mysteries. Without spirits and
    • works throughout the body of the earth, but it has its seat in a
    • particular place, just as the human soul has its seat in the heart;
    • and from this place, as though from a focus or source, its workings
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  • Title: Perception of the Nature of Thought
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    • between the Spirits of Will and the Spirits of Personality.
    • evolution become entirely spiritual, but leaving its signs behind in
    • for itself and embodies itself. The laws of the Moon evolution, the
    • and cares for its nourishment before it is born, in all that
    • ego, — astral body, ego, and with the ego itself.
    • towards that which rules in the astral body and finds its embodiment
    • soul, an impulse had to come that seized its inmost part, an impulse
    • entirely, rules purely in itself, that is the philosophy of Hegel —
    • Spirits of Wisdom and the Archangels come to light again on earth in
    • how the Spirits of Wisdom enter during the Sun-evolution.
    • his philosophy not knowing that in this development the Spirits of
    • sentient body, and sentient soul — in cooperation with Spirits
    • of Wisdom and Archangeloi. These Spirits that missed their evolution
    • spirits!
    • Ahrimanic spirits yield to the
    • Ahrimanic, Mephistophelean spirits.
    • Lucifer are harmful spirits as long as one is not aware of them, as
    • must lose its configuration with death. Hegel's tragedy lies in
    • comes from Spirit itself, philosophically at first, otherwise
    • and notes what was the prevailing trend of its presentation. It is
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  • Title: Lecture: The Spiritual Individualities of the Planets
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    • From the classification Lectures on Spiritual Essence and its
    • From the classification Lectures on Spiritual Essence and its
    • When we speak of the Moon as a physical body in the heavens, its
    • of the Spiritual behind it. To those who have knowledge of both its
    • outer and its inner nature, the Moon in our universe presents itself
    • twofold aspect. It reveals itself in the environment of the Earth and
    • There is the manifested universe and there is also its reflection
    • the Moon, is significant above all in its spiritual aspect.
    • the possession of the most advanced spirits on the Earth but have
    • itself. What the Moon is able to reflect from the whole universe
    • man and are connected with his sexual nature in its physical aspect.
    • is. Whereas the Moon — contemplated in its external aspect —
    • he is reveals itself gradually as a kind of memory of the planetary
    • he holds its secrets of this kind within himself.
    • particularly during its last period — when there was a great
    • his sphere. The Mars Spirits are always on the watch for what arises
    • of Venus, the whole Earth with its secrets of the life of soul is
    • the nature of the Sun only when we know something of its nature of
    • freedom in its flame, and if freedom is misused, condenses it once
    • more into its own active substance. The Sun is as it were the flame
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  • Title: Lecture: The Problem of Destiny
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    • frequent, in spite of its absurdity. It is not only advanced in this
    • whole life of man, seeing that spiritual science and its results
    • its significance in the face of the demands and requirements of our
    • special aspects of truth, spiritual science itself will also acquire
    • spiritual world itself, will be solved.
    • destiny. Undoubtedly, every case has its individual aspect. But just
    • dies, or one whose life reaches its close through illness. We also
    • easily show you that the perception of death itself has a great
    • more intimate side of soul-life has undergone a change, its character
    • soul had not reached its present stage of development. For the
    • forces coming from the earth itself, forces which men develop as they
    • upon a time the earth presented a different aspect: its physical
    • death-process as far as its surface is concerned, for this surface of
    • fulfils itself between birth and death. But we also work upon the
  • Title: Lecture: On the Connection of the Living and the Dead
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    • we are connected through the physical body — its experiences
    • and also our subsequent life which takes its course between death and
    • but that inner life which makes itself felt in our prevailing mood
    • and feeling and outlook — our outlook on the world itself, or
    • say, our soul's interest in the surrounding world which makes itself
    • forces of our etheric body, and it makes itself felt in this way.
    • etheric body from birth until death — develops its own
    • immediately after death, between our own etheric body and its etheric
    • days after death is mainly due to its being attracted — drawn
    • become — united as it now is with its counterpart or
    • sun to its associated planetary system. Our etheric body with its
    • weaves itself into the forces of the spiritual world. We must be very
    • fruits of our life embodied in the cosmos. This is a truth we must
    • forces which the physical body has drawn into itself, is no longer so
    • habits, the character, the very human nature of the one with whom he
    • truly say to himself, ‘I am taking on his habits to such an
    • of life, which we owe to the physical body and to its conditions.
    • evil. He sees it well enough, but he is able to refer it to its
    • origin — to its real inner connections.
    • described is not without its results, for it means that an
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • now practically run its course — and a future devoted to the
    • begun to lose its creativity, though we still live with its heritage.
    • intellect has lost some of its creative power. In general, mankind
    • comes out automatically; it is as if the brain itself has lost its
    • being bound up with the subject, is able to unite itself with the
    • earthen nature has as its foundation an elemental spirituality.
    • the elemental beings would divert the earth from its intended
    • will all disappear along with earth existence itself. In the last
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • owing to its super-sensible character; but as far as imaginative
    • connected with our physical body. Its whole structure is
    • look upon the physical body as a whole, it merely shows us its
    • itself. We cannot, however, hand over to the earth that part of our
    • the spirit, as the Spirit that is extricating itself from the
    • which our spiritual part extricated itself from the physical. We know
    • spiritual has freed itself from our physical part. When we cannot
    • becomes dulled and loses its vitality. But when we pass through the
    • It lives in the world and stamps its impressions upon the whole
    • this life-tableau, by this etheric life that frees itself from us
    • the spirits of the Hierarchies, the Hierarchies themselves, the work
    • with, a spiritual one; it is made in the form of images; in its
    • The etheric body has now detached itself, so that we
    • inwardly. Consequently, we are, from that time onwards, spirits
    • among spirits.
    • its spatial interior.
    • itself, as it were, into our being. Just because it develops so
    • Its real significance could be gauged if we could feel (excuse this
    • the universe. Our task is now to compare how one thing fits in with
    • build. In its whole structure the human head is such a lofty image
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  • Title: Lecture: Relationships Between the Living and the Dead
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    • Spirits ever watchful. Guardians of their souls,
    • Spirits ever watchful. Guardians of their souls,
    • possible, at these meetings, to explain everything from its
    • when we approach the world which has received into itself our dead,
    • and unites itself with the earth, as we say, — if we consider
    • even this fact only with regard to its meaning for the physical
    • time separated into its parts, into its molecules, into its atoms,
    • its grip already for a long time, that the human body, as we carry it
    • transforms itself, in reality, in one way or another, in a short or a
    • places before us, in its entirety, the greatness of the idea that in
    • visible to us. It unites itself with the whole universe;
    • even if we were unable to come into contact with the Being itself,
    • of the surface, as it were, and thrusts itself at us. Whereas blue,
    • quietly in its place; nothing comes toward us, out of the blue. On
    • soul pours itself into the blue colour, how it is accepted with a
    • the Building, must himself create all that is in it — its forms
    • we do not perceive because it remains unnoticed until its impressions
    • outside. What reveals itself here through feeling and will, remains
    • this painting only when you yourself had traced its lines and painted
    • its colours — followed all the details. This is what the dead
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  • Title: Mission of Folk-Souls (1929): Lecture 1
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    • the Mission of the several Folk-spirits, as that which brings, out of
    • that if they were to characterize in all its fullness that which is
    • ‘ I ’ itself as inwardly organized. It works
    • went through their human stage there whom we designate as Spirits of
    • look up to yet higher beings, to the Spirits of Personality. They are
    • soon. Just as man, if he waits for the proper moment, will reach the
    • idea of what are called Nation-spirits, the directing Folk-spirits of
    • the earth. The Folk-spirits belong to the rank of the Archangels or
    • imagine that these Folk-spirits are individually different, as are
    • Greek civilization had begun, and this in its turn continued when the
    • find something more which extends beyond the Folk-spirits, something
    • in which the several Folkspirits take a part. You may observe this in
    • Folk-spirits, and yet there is something in which they understand one
    • the Age’, and that is something which intertwines itself into
    • the activity of the Folk-spirits, into that which we have described
    • working at the transformation of the earth from its spiritual
    • ‘intuitors’ of the Spirit or Spirits of the Age. They
    • There are, as we have seen, a number of such Spirits of the Age, of
    • such Spirits of Personality who work as Spirits of the Age. These
    • Spirits of Personality, the Intuitors of the spirit of the age, are
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • as Folk-spirits, are at the stage at which they in their present
    • But, if the activity of these beings, of these Folk-spirits plays a
    • of impression, a kind of reflection of this work of the Folk-spirits
    • of the evolution of humanity on the earth when one people leaves its
    • its depths, holds good in the widest sense; everything seen outside
    • itself in three ways in man. It is the etheric aura of the people
    • Thus we find the Folk-spirits at work all over the
    • should be able to follow one of these Folk-spirits; and see how he
    • Beings, who are the true Spirits of tribal tree, have that task.
    • You must think of the Hierarchies of Spirits in the
    • 4. First Beginnings, or Spirits of Personality, Archai,
    • 5. Powers, or Spirits of Form.
    • Beings whom we call Spirits of Form or Powers, who are now two stages
    • Beings such as the Folk-spirits we have described to-day. That was
    • behind. Among these laggards are also some of these Spirits of Form
    • Spirits of Form or Powers, and by means of certain attributes can do
    • what at the present day can only be done by the Spirits of Form who
    • they are Beings who are now at the stage of Folk-spirits, but possess
    • quite different attributes. Whereas the Folk-spirits work into human
    • these Spirits of Form, tower four stages above the human stage. They
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  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • preceding lectures, the normal Folk-spirits.
    • itself, as the folk-character of the single human individual.
    • call the sentient-soul. It first works itself out and begins to
    • body, prepare the transformation of the astral body itself, of the
    • works and imprints itself, is represented by these three
    • we designate as Folk-spirits their actual inner part, or that which
    • the Archangelic Beings, the normal Folk-spirits we must distinguish
    • consciousness, the whole soul-life of these Folk-spirits as being
    • as it were into the inner part of the soul of these Folk-spirits. It
    • inner life of the Folk-spirits. A man has not many such in his normal
    • little of that which lives in the consciousness of the Folk-spirits.
    • inner experience, that which takes place in the consciousness itself.
    • normal to man, as well as to the Folkspirits. From this you may
    • part of it exists for the Folk-spirits?’ Everything you
    • life of the peoples from epoch to epoch, how it has run its course,
    • were inwards, but can, by means of the senses, open itself outwards
    • his highest member, encloses within itself the sentient, the
    • which then spreads itself out in a world of higher realms, in a realm
    • world, so to the Archangelic Beings, to the Folk-spirits, we
    • action of the Archangels or Folk-spirits.
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • itself, before it attained its present condition, had to go through
    • the three or four incarnations of our earth, through its incarnation
    • as Saturn, Sun, Moon, and through our Earth period itself in so far
    • as that has run its course hitherto. If you will bring before your
    • mind all the Beings who have thus worked together, the Spirits of
    • Will or Thrones, the Spirits of Wisdom, of Motion, of Form, of
    • the Spirits of Will or Thrones, the Cherubim and Seraphim, —
    • that this possibility was first given by the Spirits of Form, those
    • his physical body. These Spirits of Form have no particular interest
    • which the Spirits of Form take no particular interest; for that is a
    • repetition of the old Sun-period, and the Spirits of Form wished to
    • third age, which runs its course between the fifteenth and
    • repetition. There too, those Spirits of Form who are evolving
    • for the Spirits of Form. They only intervene, out of their own
    • strange, that so far as the actual intentions of the Spirits of Form
    • is developed in man before that time, is in reality to those Spirits
    • that these Spirits of Form who have developed themselves normally
    • one interfered with these Spirits of Form until the twentieth year,
    • consideration the activity of the Spirits of Form, man attains his
    • physical external world clearly and distinctly, if other Spirits who
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  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • its share towards the whole evolution of humanity. That is just what
    • 1. Spirits of Form or Powers,
    • 2. Spirits of Motion or Mights,
    • 3. Spirits of Wisdom or Dominions.
    • 1. Spirits of Will or Thrones,
    • presents itself as forces which come out of the earth and radiate
    • Thrones, the Spirits of Will. These Spirits radiate their forces from
    • of the forces of certain Spirits of Motion, working inwards from
    • co-operation of the Thrones with the Spirits of Motion, through the
    • activity of the Thrones being arrested by the Spirits of Motion, —
    • and as it were an agreement between the Spirits of Will and the
    • Spirits of Motion which is so arranged that it models the earth in
    • our earth to form itself into just such a planet as it now is. The
    • opposed activity of the Spirits of Will and the Spirits of Motion
    • different. If, for instance, only the Spirits of Will were to work
    • Spirits of Motion, then the earth would inwardly be in a continual
    • Now if you wish to form an idea of how the Spirits of
    • Will and the Spirits of Motion originally worked together, — I
    • Through the co-operation of the Spirits of Will and the
    • Spirits of Motion, the earth would be still in that form, if another
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  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • As you may imagine, it is a very complicated matter, when the Spirits of
    • Spirits of Will, the Cherubim and Seraphim, as being something which,
    • unfolding its powers from out of the universe towards the centre of
    • the reflections of the Spirits of these hierarchies in what we call
    • be called the cooperation of the abnormal and the normal Spirits of
    • normal Spirits of Form would have been necessary. These are the same
    • really recognize seven of these normal Spirits of Form in the entire
    • There are seven Spirits of Form or seven Elohim. If we
    • Spirits of Form so co-operate that what we have described in one of
    • would actually be brought about. Thus if all these seven Spirits of
    • normal Spirits of Form are active, those Beings who, as described in
    • the universe, in which these Spirits of Form take counsel together
    • abnormal Spirits of Form should not by their activity produce too
    • of the Spirits of Form should detach Himself from the community; so
    • that, in reality, you have only to look for six Spirits of Form or
    • Elohim in the direction of the Sun, one of these Spirits had to
    • the simultaneous activity of the abnormal Spirits of
    • Form, who are really Spirits of Motion, the equilibrium should not be
    • aspect, when it is shown that the Spirits of Form go away with the
    • the Elohim, Jahve, going forth with Moon, while the other six Spirits
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  • Title: Mission of Folk-Souls (1929): Lecture 7
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    • hierarchy intervene and guide, how for instance the Spirits of Form
    • Hierarchy of the Archai, or Spirits of the Age. It is extremely
    • interesting to notice this, for when we observe how the Folk-spirits,
    • to the rank of guiding and ruling Spirits of the Age.
    • and its Archangel on the one hand and from the Chaldean people and
    • its Archangel on the other. Then took place the event in which the
    • Hence, besides the ordinary, evolving Spirits of the Age of the Old
    • has acquired its manifold representations and forms.
    • can still see at the present day Monotheism ruling in its greatest
    • other nations, peoples, and Spirits of the Age had an analytic task,
    • and synthetically devoting itself to the unity; hence, for example,
    • understand the several Folk-spirits. Whereas the leaders of the
    • rank of Spirits of the Age or Spirits of Personality and some of them
    • were even already expecting to transform themselves from Spirits of
    • the Age to the next higher stage, to Spirits of Form, — just as
    • ascent into the region of the Spirits of Form, which would at that
    • the time when Christianity developed, because it resigned its guiding
    • develop into the Spirits of the Age, we have on the whole in Europe
    • rank of Spirits of the Age, we still have an Archangel in Europe who
    • Archangel and to be subordinate in future to the various Spirits of
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  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • of all to keep in mind the fundamental character of its mythology;
    • this Germanic Scandinavian mythology, notwithstanding its many points
    • science of comparative religion, with its entirely external methods,
    • Folk-spirits, the manner in which this or the other people arrived at
    • its mythology or other teachings regarding the Gods, or even at its
    • them, the Angels, the Folk-souls or Archangels, and Spirits of the
    • development sprang forth, so to speak, from the Spirits of Form or
    • Spirits of Motion or Principalities, and those above them, the
    • Spirits of Wisdom. They were especially interested in these. The
    • what later on they called the sum-total of all the Spirits of Motion
    • and of all the Spirits of Wisdom, to that which was later described
    • sum-total of the Spirits of Motion; and ‘Maha-Purusha’, the
    • sum-total of the Spirits of Wisdom, that which lives as if in a spiritual
    • the Powers or Spirits of Form. With these they were especially
    • Powers or Spirits of Form, whom they thought of collectively as
    • Spirits of Form or Powers, and which, from their point of view, the
    • directing Spirits of the Age. They were aware of the Beings who
    • should be understood as Primal Forces, as Spirits of Personality.
    • also had a certain consciousness of these Primal Forces or Spirits of
    • look into the world of the Powers or Spirits of Form. That which is
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  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • is, that it takes more and more into its own hands the task of
    • regulating its own relation to the outer world.
    • everywhere placed in the centre of human life, according to its
    • is given to considering everything in its relation to the ‘ I
    • conquest of Ahriman and to uniting himself to the Spirits who in this
    • itself in these forces. The Luciferic element was felt in that power
    • itself in the astral body and thence works upon all the three members
    • makes itself felt in three different ways: in the astral body, in the
    • that which to us is an abstract lie, expressed itself at once as an
    • places itself in front of the sun. From the external point of view
    • and which will also produce its effects. This vision of the future
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • through the activity of the various Folkspirits progress was brought
    • Every single people has its particular task. There above
    • time when these Folk-spirits of Europe had to direct men to work from
    • most varied Folk-souls and Folkspirits were able to fertilize
    • which has worked its way up out of the foundations of all that lies
    • reached a culminating point in the fulfillment of its special
    • Roman Empire and its various stages of culture. We have already
    • forces of the etheric body itself.
    • because it had a sort of expression of its nature in the etheric
    • One people there was, which, at its later stage no
    • the guidance of its Folk-soul, of its Archangel, to look after that
    • plane, that which was necessary for its well-being there. This was
    • guidance of its Folk-spirit, to accomplish for the collective mission
    • Spiritual Soul itself — in some way or other fertilizes the
    • in order that the latter might receive its fitting contents, for its
    • the contents of the Spiritual Soul itself, and looks upon Nature
    • coming thus to his etheric body, and from this and its forces
    • culture which for its foundation and development works out the other
    • which, within certain limits, is capable of development; and the
    • Chinese, that shuts itself off and remains rigid, repeating what
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  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • be without its difficulties at the present time.
    • wonderfully the great occult truths are expressed in its pictures
    • Folk-spirits have played a great rôle. The vision of that descent has
    • earthly body itself, and which Northern tradition knows as Riesenheim
    • instruments existing in the human body itself for the use of these
    • which, in its development on the physical plane, connects itself on
    • its national character. Hence also you will see why I have said that
    • present time shows us that after Kali Yuga had run its course, which
    • its means a sufficient number of persons will be developed enough to
    • would not progress, it would not be able to defend itself against
    • itself proceeded from old clairvoyant power, but only by that which
    • mythology, — it is well aware of its existence. It knows, that
    • culture of the Holy Rishis in its true form; we lovingly accept the
    • to go through during its early centuries and millennia, when the
    • Christ-Principle was only understood in its most imperfect
    • external and historical. After Christianity has passed through its
    • life, so as to prove it by life itself. For in life also, at every
    • receives by life itself. Then what ever might color our
    • fifth post-Atlantean age of civilization but which may still play its
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • Perspektiven der Menschheitsentwickelung. Der materialistische
    • Behind it all there may be an instinctive feeling true in itself though often
    • then separated from the earth and now circles around it as its satellite. We
    • evolution in the other direction an impulse which actually reached its climax
    • intellect is an altogether spiritual faculty in man, its existence is not
    • which reached its climax during the nineteenth century. And today man is
    • decisive event, so too will be its re-entry. It is true that as human beings we
    • concern itself with them; it ignores their existence. And it is this which will
    • even in the human kingdom itself all these thoughts which have no reality
    • has not allowed itself to be quickened by the new form of Imaginative Knowledge
    • present epoch to make themselves worthy to receive what the good Spirits who
    • how that which modern physics, with its unimaginative charts, casts down into
    • significance from the time of the separation of the moon until its return, when
    • in the mineral kingdom itself or in the kingdoms of plant, animal and man. Even
    • really artistic conception of the world. For the world of Nature itself creates
    • vast majority live in complete unawareness of the terrible destiny that awaits
    • existence. It separated itself from the earth in order that man might become a
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • Mission of Spiritual Science and of Its Building at Dornach, Switzerland
    • its Building at Dornach
    • acquainted, and about that building itself, it is in no wise my
    • when it makes its appearance anywhere. It is very easy to understand
    • that anyone unfamiliar with a subject sees in its name something by
    • gave the name. Our science itself leads us to, the conviction that
    • placed itself for a time within the framework of the general
    • if the occasion should have presented itself in the Theosophical
    • in order to place a fact in its objectively right light.
    • which our spiritual science, our Anthroposophy, gave in its teachings.
    • belongs to it; a building which, moreover, in its form of architecture
    • mission of spiritual science itself. It may be quite easy to understand
    • soul at the present time. In its fundamental nature, spiritual science
    • from the bringing of spirits into manifestation in an outer, physical
    • spiritual science, with its methods of research, only begins where
    • educates itself by the facts of nature itself.
    • Way of Initiation, Initiation and its Results, and The
    • — imagine that the statue, which previously stood there with its
    • itself becomes a living being within him. Thereby he has grasped
    • hands; but the will only comes to expression in this movement. In its
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • presented itself to them in pictures — not the pictures of
    • up to its own environment, to the atmosphere surrounding it. It has
    • not contracted because of the cold or enveloped itself in a raiment
    • of snow; it is in perpetual intercourse with its atmospheric
    • when the Sun is at the zenith of its power — in order at this
    • lived in the country will know how the peasants dig pits in the earth
    • character. Indeed the principle of aristocracy really had its origin
    • give life again to old habits such as these. We need, for example, to
    • blame must be placed; it lies in the clinging to habits, and in the
    • light that kindles itself in man.
  • Title: Lecture: Michelangelo
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    • itself. Historical facts on the other hand are unique; we can recount
    • having to go out in order to enter space, to manifest itself in
    • world that strives to reveal itself. This is true also of the larger
    • the moment when the soul becomes aware of its task, and that moment
    • Western Europe we have the world conception which reached its peak in
    • and the plant its earlier form, the progress of humanity shows this
    • special characteristic that the souls, who carry over their fruits
    • from Rome to Florence we can see a remarkable drama unfolding itself.
    • nature. Each type of stone calls for its own specific form, and each
    • type has its own secrets which the artist must extract from it.
    • and nature as science had led to in its own sphere. It is not just a
    • Prophets and the Sibyls, and if we let all this produce its effect
    • of the world to its highest point in the coming of Christ to earth
    • this space and this figure in all its details down to its flying
    • hair, its glance and its gesture, all are part of the world in which
    • tried to comprehend the world through its own powers. There we have
    • spirits which are directly related to the subconscious depths of the
    • human soul. If we can feel what Goethe called the “spirits of
    • bodies, spirit at its lowest level, the spirit nevertheless, which
    • about the fate of the human soul in its earthly body, what they
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  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • have been apprehensive about its effect upon the material as well as
    • that it is armed against the influences of modern life, can hold its
    • own in spite of all the surrounding hubbub, and be able to find its
    • discover its real nature, they come out with a great deal of
    • study the natural world purely in the light of its abstract laws;
    • in its totality — in its manifestation as Nature and in its
    • feeling of pleasure experienced by the elemental spirits within
    • important thing is that we drive out of Nature the elemental spirits,
    • the nature-spirits into the sphere of the spiritual. This is always
    • release the nature-spirits, chasing them as it were out of the sphere
    • of the nature-spirits. The second stage is when we put together,
    • belong to the hierarchy of Ahrimanic spirits. In the first stage,
    • therefore, we come upon the nature-spirits which are continually
    • Ahrimanic spirits with the mechanical constructions or other products
    • Ahrimanic elemental spirits. In this third stage, the cultural stage,
    • we cram ourselves through and through with Ahrimanic spirits as the
    • Nature that was still the habitation of the good spirits of the
    • nature-spirits and nature-forces which quickened the inner life of
    • with the Ahrimanic spirits living in the products of technical
    • science, but with the normally progressing nature-spirits which —
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • understand life itself in the light of the principles of Spiritual
    • freedom, the destiny of a human being has its origin in a previous
    • stream of history as it expresses itself in the consecutive
    • outer life with all its traditions, and what we regard as the
    • to be able to find evidence in life itself of the things we have
    • what presents itself to the mind is usually the opposite of the
    • souls which expressed itself in a universal, pantheistic form of
    • dinned into their ears and has presented itself to their minds and
    • you, another question forces itself upon him; namely: What has become
    • Life itself indicates the line of investigation, and then the faculty
    • necessary that a sense for reality should find its way into life.
  • Title: Lecture: Morality and Karma
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    • Theosophy becomes really fruitful if we can observe its influence on
    • of observing life in itself, is far easier. But if the laws of Karma
    • hold good, life itself must take on a form which shows us how Karma
    • itself.
    • morally and by leading it away from its origin. He casts us into the
    • case exercise its influence and we should wait until this becomes
    • perhaps lost the habit of telling lies — for life itself is a
    • In reality, Karma works in such a way that a faint fulfillment of its
    • fundamental character which expresses itself in the three bodies: the
    • us at all! The fulfillment of Karma will come of its own accord; our
    • feel this forms part of a deep understanding of Karma and its laws.
    • Karma is a real law; its result will appear in a very peculiar way.
    • goodness must be something quite natural, and its good effect at some
    • which will already have exercised its influence. Let us for instance
    • that in one case its effect may be a favourable one, whereas in
    • action has its effect, even though it may not immediately appear to
    • accordingly, the success in life itself will show us that we went out
    • observing life itself. This will enable us to recognize the truth of
    • its laws. Theosophy is not only a theoretical truth, but a search for
    • proofs which establish this truth in life itself.
  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • The Unutterable Name. Spirits of Space and of Time.
    • INEXPRESSIBLE NAME. SPIRITS OF SPACE AND OF TIME.
    • reveals, as it were, its true being. You do not have a true
    • representative of the 5th post-Atlantean age, in its first
    • plant in its process of growth, not as something dead and finished,
    • way in which it grows as a continuation of its pre-natal,
    • weaving spiritual life of the soul which manifests itself so
    • itself. We take it from the preceding epoch and train the human
    • conflict with Roman law, but it cannot assert itself. This, too,
    • legislation, if the future were not to shed its light into these
    • possibility to develop thoughts concerning the sphere of the Spirits
    • explained. For the Spirits of Form, which come after the Archai, are
    • education, stating all that the youth of Germany owes to its
    • therefore leaves the human being in the care of powers outside its
    • The soul obtains a pension; without any effort on its own part it
    • obtains eternal life through the church itself. The church sees to
    • the state should limit itself to the juridical sphere. The right of
    • itself, then people say that they cannot understand it, and that it
    • after all, the only thing which takes into account even in its
    • with its forms which are stronger than any other architectonic forms
  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • the spiritual world. When the soul progresses in its development,
    • the physical world gradually transforms itself and assumes the
    • agree if we take the whole year and compare its events with the
    • falls; it then begins to think and lives through its thinking,
    • clairvoyant. He is like the earth with its budding, greening
    • even as winter comes over the fruits of the earth and covers them
    • this is a kernel, for a fruit has its peel outside and its best
    • earth; its development is not complete and it is altogether a
    • this secret Saturn-organism and its existence reveals a life and
    • being of its own. Upon it the etheric body writes down the signs
    • child by developing its power of memory. During the first seven
    • organism to its own elemental forces, without maltreating it. We
    • stressing the point that it should unfold its memory power
    • should instead be left to its own resources. Spiritual science
    • animal necessarily follows its hot and whirling instincts and it
    • lives in the common will of its species.
    • ordinarily remains concealed, may shine through and reveal itself
    • independently, when you draw its attention to something which is
    • itself. These are, of course, finer observations, and if we want
    • reveals itself to us. This will push our feeling in the right
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  • Title: Lecture: The Coming Experience of Christ
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    • mankind in general has undergone a fundamental change in its frame of
    • its distinguishing features is that it is not in a position to
    • to give man an understanding of himself shows itself in all its
    • membering of mankind according to the will of its individual
    • nations. National chauvinism in its worst sense has been
    • its denial of everything spiritual, than the emergence of the
    • his ego. When the earth enters into its future states there will
    • have to wait for the transformation of the earth into its three
    • earth has passed over, through a certain cosmic development, into its
    • outgrowing the state of mind which permits him to think of himself as
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • knowledge without its affecting him in his innermost soul. Here we
    • accept — and is often glad to accept — the limits marked
    • knowledge. It has achieved a very great deal on its own ground, and
    • stands there before us in its truth or untruth and our personality
    • it be our guide. Few people, however, are aware of its origin. If we
    • knows that he cannot apprehend such knowledge without its affecting
    • his character, without its entering — to speak in a paradox —
    • can unite his spirit with the Spirits of the World, grows little by
    • have, like ourselves, a physical body. The spiritual world and its
    • hold of the traveler in his entire being; but then, it wrests itself
    • evades us like a dream; its great and far-reaching conceptions slip
    • spiritually it severs itself from one. A man who stands outside
    • produced it, it separates itself from him; he feels as if he had
    • researcher severs itself from him and becomes objective; he is quite
    • The fruits of spiritual knowledge can accrue to those
    • attention to the fact that in order to reap the fruits of spiritual
    • spiritual researcher can give, and what he receives will unite itself
    • world of nature, with its secure and stable laws. The fact that we
    • its true light and in its true being, when we try to understand the
    • being, we know how to give personality its right place and meaning in
  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • even by its most devoted adherents.
    • Nevertheless, spiritual science itself is infinitely
    • possessed of a ready-made heart-and-feeling with its spontaneous
    • develop — and its development is destined to take place in our
    • epoch is only in its initial stage. And as the epoch continues it
    • limits, harmoniously together? For through their group soul, the soul
    • group-soul element. We find its peoples making part of a social
    • moral forces, is in itself a fixed structure and will in the fifth
    • for the fifth. A conscious form of social understanding must take its
    • among its adherents a very special knowledge of, a very special
    • to its particular individuality. In this way we shall learn so to
    • can prove itself in life to be most truly fruitful. Practical
    • adapt itself to the needs of the fifth post-Atlantean epoch, but
    • can no longer find its way to human hearts, and individual human
    • requires for its particular deepening. But we do not ourselves
    • in the sphere of religion, its own liberty of thinking and scope to
    • directed from every side upon spiritual science, on account of its
    • soul, and its refusal to take part in propagating the kind of
    • authority has become so great and so intensified that under its
    • fights against sound judgment in this respect and submits himself
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • every epoch must follow its own appropriate path.
    • this feeling of being at one with nature is lost. In its place man has
    • The breathing process pulsates and beats through them with its perpetual
    • itself in the mysteries of the world. These descriptions are all
    • into its past in the spiritual world and is relating what Krishna and other
    • part of a weaving cosmic life and this feeling expressed itself in certain
    • within the breathing process itself. Rather were the words breathed out,
    • but along the more inward path of thinking itself. The right path for man
    • the growth forces of the plant itself.
    • becomes free of the bodily functions, the moment it has torn itself away
    • We look at a plant: it is green and its
    • the plant as it grows and unfolds its blossoms. This thinking follows how
    • remain in the realm of thought and learn through thinking itself. The
    • These fruits of human
    • painlessly, and faith does not hurt any more than science, though its
    • its way into the rhythm of the external world and begins to perceive the
    • indeed demand an inner courage of soul which enables it to say to itself:
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • is bound up with the earthly, for its purpose is to remind us of the
    • to the habits and ways of thought of the present day, is far from being
    • knowledge that has its source in the super-sensible. It is essential that
    • older times, had run its course; it was finished for man. New experiences
    • bring men out of the habit of looking to the spirits of air and of
    • elemental spirits, and necessarily so, for in those times they still
    • to associate itself with modern science; then Christianity has no
    • habits of thought; they use the old words, they go on uttering them more
    • Easter should remind him, by the very way its date is determined, to look
    • by the nebula and its densifications, plants, animals and also man have
    • everything on the earth will have found its grave and when ideals and
    • when the earth itself will fall like a bit of slag into the sun; and
    • then, in a still later time, the sun will burn itself out and be
    • point of fact, man has no other symbol that fits the Easter festival than
    • this — that mankind has brought upon itself the doom of being
    • crucified upon the cross of its own materialism. But man must do
    • after super-sensible knowledge is itself an Easter deed, it is something
    • moon and feel how the full moon is connected with man in its phenomena,
    • the world were to be true to itself, it would have the mission of
  • Title: Agriculture Course: Lecture 1
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    • deeply what I may call the thanks of Anthroposophia itself —
    • and Countess Keyserlingk. I know from my former visits what a
    • away equally satisfied with the Lecture-Course itself, is doubtless a
    • The Course itself
    • central domain of Agriculture itself, albeit this of its own accord
    • of Anthroposophia itself.
    • though its destructiveness is scarcely yet divined by many.
    • farming job itself. That is to say, unless one really knows what it
    • involved. Such things must be determined out of the thing itself,
    • itself should really cease. So long as people do not recognise that
    • the magnet-needle itself for the cause of the peculiar position it
    • within its narrow limits, is nonsense if in reality its growth
    • and animal, and of the Earth itself. We must extend our view to the
    • were connected, after all, with the Moon and with its coursing round
    • its cue from the “correctness” of science!
    • does it cease when they cease. It has emancipated itself. It shows
    • the same periodicity, the identical rhythm, but its phases do not
    • itself.
    • the fever too make its appearance and run parallel, and cease with
    • though its temporal beginning and ending do not coincide with the
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  • Title: Agriculture Course: Lecture 2
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    • A farm is true to its
    • as a kind of individual entity in itself — a self-contained
    • should try to posses it within the farm itself (including in the
    • produce within itself all that it needs.
    • only contains a certain life — a vegetative nature of its own
    • of the Earth is a kind of organ in that organism which reveals itself
    • Indeed, we have to do with an individuality standing on its head. We
    • on its head. With respect to the animal, as we shall presently see,
    • agricultural individuality is standing on its head? For the following
    • how the earthly soil, according to its constitution, works upon the
    • sand, with its silicious content, that there comes into the
    • itself grows inwardly alive and develops its own chemical processes,
    • place through a kind of digestive process, must in its turn be drawn
    • of the soil. The limestone content of the soil itself, and the
    • Mercury and Moon — and that warmth which makes itself felt
    • water and of the solid earthy element itself. They become still more
    • then has the property of being least dependent on itself — on
    • its own mineral masses; it comes under the influence of the
    • dealing with a soil which does not readily or of its own accord carry
    • it has not yet reached its culminating point — which it will
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  • Title: Agriculture Course: Lecture 3
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    • nitrogen — its influence in all farm-production. This is
    • excrescence of its activities — the most superficial aspects in
    • significance of protein it will not suffice us to enumerate as its
    • the Spiritual itself as it spreads far and wide. Therefore they named
    • carbon nowadays is very little when you consider its infinite
    • its living activity, passing through the human or animal body, or
    • building up the plant-body out of its peculiar conditions. Then the
    • great plastician. It does not only carry in itself its black
    • behold the Spirit-activity of the great Universe, moistening itself
    • carbon out of its rigidity, unites it with the oxygen and carries it
    • finds there its physical expression. More accurately speaking,
    • itself, dissolving the form again. It is on the paths of this carbon
    • carbon as it forms itself and ever again dissolves the form.
    • constantly moving in the sulphur, in its very fine dilution —
    • the carbonaceous framework of a living entity, must in its turn be
    • breathing process reveal its meaning. In breathing we absorb
    • killed. Nevertheless, by virtue of its native essence it is the
    • ether holds sway in it by using sulphur as its way of access.
    • These two must come together. The oxygen must somehow find its way
    • oxygen-principle must somehow find its way. It must find access to
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  • Title: Agriculture Course: Lecture 4
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    • itself. You need only remember the absurdities that prevailed not long
    • Science has corrected itself in the meantime. To-day as everybody knows,
    • instance, science has corrected itself, and it is well-known that if
    • orthodox science because it has to correct itself as in this instance.
    • how science has had to correct itself in this instance, notably in the
    • most recent period. Why has it to correct itself? Because it takes its
    • in itself — to provide itself with substances (which are expelled
    • in itself as actual substance — this it is constantly
    • by virtue of its inherent life and mobility — as of a fuel. It
    • lead into an absolute blind alley. While it pursues its present path
    • force themselves on its attention.
    • remains at the merely herbaccous stage. A tree surrounds itself with
    • by its special constitution reveals the presence in it of etherically
    • tendency to life — a tendency to permeate itself with
    • with the said substance. For then the earthly material itself will tend
    • process takes place in the forming of the tree. The earth itself is
    • “hollowed upward” to surround the plant with its ethereal
    • brought into a dead earth and find it difficult, out of its own vitality,
    • between its inner and its outer side. All that goes on by way of forces
    • itself essentially consists in this, that what would otherwise
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  • Title: Agriculture Course: Lecture 5
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    • out of which the plant grows and which surrounds the roots, is in itself
    • plant-life in the earth itself.
    • of earth — with the inner vitality of its humus-content —
    • We shall attain far more by tackling the dirt itself, directly.
    • such conditions in the dung-substance itself. But there can be no great
    • earthy element itself. To endow the mass of manure, or the liquid manure,
    • not the most important. It does not primarily concern itself with the
    • prevent the Earth from drawing into itself what it needs by way of silicic
    • and delicate condition, the plant builds up its body in the configuration
    • we endowed the plant itself which the power to receive into its body
    • then assist the working of the manure itself. We add these forces, so
    • We must give it such a consistency that it will retain of its own accord
    • will enable it to bring the right vitality into the Earth itself.
    • vitalise it in such a way that it will then be able to transmit its
    • quantity of potash salts which the plant needs for its growth, no doubt
    • the potash content that it relates itself rightly, within the organic
    • always moistens its fingers therewith when it wants to carry the different
    • no other plant do the Nature-spirits attain such perfection in the use
    • then you will trace it still farther, in its yarrow-nature, throughout
    • it is plentiful, works beneficially by its mere presence.
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  • Title: Agriculture Course: Lecture 6
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    • proceed from the earth itself, nevertheless they transmit what proceeds
    • of the Sun upon its surface and throws them back again on to the earth.
    • course the Moon permeates them with its own forces. They come to the
    • the Earth itself was far more living, fruiting, inherently fertile.
    • as we have to-day. Even now, after its severance, the Moon works so
    • remains within the limits of the single entity. What we commonly call
    • Earth by itself is still just able to transmit that feeble reproductive
    • its cue from great Nature.
    • nothing to arrest its influence upon our weeds. For there are wet years
    • the force of which I have just spoken has reached its final culmination.
    • that a thing can be true in itself. However, to get anywhere nowadays
    • methods. The State will have no modifications. It makes its regulations
    • itself, though to some extent it may help even then. It will not be
    • itself from the Moon. The Moon-force is developed in the animal kingdom
    • force of the full Moon within it, conserves it, and so emancipates itself
    • the earth, where it must live, the cosmic forces upon which its life
    • earth is its natural domain.
    • only live within certain limits of existence. You try to live in an
    • the cosmic element which normally makes itself felt only in the Earth's
    • something highly abnormal. To recognise its nature, we might equally
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  • Title: Agriculture Course: Lecture 7
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    • one generally considers a single plant by itself. Then, from the single
    • plant, one proceeds to consider a plant-species by itself; and other
    • its boughs and branches. It is the earth, grown up like a hillock; shaped
    • say: This plant which grows on the tree — unfolding up there its
    • flowers and leaves and Stems — has lost its roots. But a plant
    • such a complex of roots would not allow itself to remain a mere tangle;
    • in the tree. The plant which grows on the free has lost its root. Relatively
    • speaking, it is even separated from its root — only it is united
    • is the free with its cambium layer, the growing formative layer, which
    • In the tree with its cambium or formative layer, the earth-realm itself
    • does the cambium itself do?
    • the root in its turn will be influenced. The roots of the tree become
    • we still remain within the realms of life — of some of its ethericity.
    • tendency to become tree-like. In every plant, the root with its environment
    • living — if ever its livingness grows rampant — these subterranean
    • these winged creatures, and the astrality would fail of its true service;
    • guided by certain forces. What the wood does—not only for its
    • if there is forest by Nature in a given district, it has its good use
    • the task of the limestone — and it fulfils its task in mutual
    • related. What the animal receives from its environment and assimilates
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  • Title: Agriculture Course: Lecture 8
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    • The animal absorbs the food — deposits inside it whatever it can
    • more or less, by a kind of astral cloud. The plant itself does not reach
    • that the head receives its materials from the Earth. There, then, we
    • finding its way into the hoof and being there deposited. That is not
    • developing its inner forces of movement, so that the cosmic principles
    • the cow as a beast of labour. It needs its limbs for the work. Or if
    • we need to be aware: whatever substances are required for the head itself
    • out into its manger — what the wisdom of man provides. Such an
    • be from one that is able to make use of its senses, its organ of smell,
    • for instance, seeking its food for itself in the open air; following
    • its sense of smell, following the cosmic forces through its sense of
    • smell, going after the food, choosing for itself, unfolding all its
    • at once that it has no cosmic forces; for it still inherits them. But
    • intestines. As to its processes, the content of the intestines is decidedly
    • than the dung, which is transmuted — through its peculiar organic
    • Ego potentially remains. Just because the animal itself does
    • of the plant. Let us draw the plant in its entirety (Diagram 19). Down
    • the farm is a living organism. Above, in the air, it evolves its astrality.
    • dung, and the Same Ego-forces will cause the plant in its turn to grow
    • cycle, which ought to be maintained, complete in itself. Needless to
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  • Title: Lecture: The Significance of the Mass
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    • division of the Divine Spirit and its return in man. Man
    • pure, passionless creation which came in all its purity
    • descend again into the physical body of its own free will.
    • with as full security as the Sun circles in its course, are
  • Title: Lecture: The Universe
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    • new birth lives within its being; if the child could
    • We take in its mobility.
    • he fits himself into the inorganic world. We might also
    • say: He fits himself into the external forces of
    • man once more fits himself into the external world, or in
    • He fits
    • reproduction; its characteristic trait is that Aries is
    • materialistic or naturalistic, but its essential
    • its claws round its victim, thus encompassing it. This is
    • accordance with its own laws. When you draw a figure
    • it reveals its laws in regard to the earth, you obtain
    • turned backwards and the head is sitting on its legs. The
    • head is a complete human being, but its legs are reversed;
    • hidden itself into the head which has become a sphere,
    • its infancy. This threefold aspect thus appears also in the
    • man's form in its connection with the whole universe.
    • in which people stare at Aries without knowing that its
    • And when the gesture itself is not the essential thing, as
    • sign itself, I might say, expresses the gesture; the Lion
  • Title: Lecture: The Templars
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    • of the Order and the further course of its activity — you can easily
    • take its place in the whole stream of cosmic and earthly forces, then
    • further in its evolution. Through this experience of the Templars, the
    • Mystery of Golgotha itself, of worshiping idols, of introducing paganism into
    • Hence it has come about that what we know as materialism has spread itself so
    • supersensibly and invisibly, without its being outwardly perceptible to the
    • that owed its origin to the fact that individual souls were continually being
    • experienced in its beginnings, and at which we must work and work and work
    • observes history concretely in its spiritual development can see quite
    • itself still
    • means of its light. And it also breathes in light. As we breathe in and out
    • so that the ether body shows itself to clairvoyant vision in waves of color.
    • unconscious and takes its course there in a good and healthy way, working
    • add up all this in its years, then we find that everyone lives to about the
    • — whereby this may have, as it were, something to hold on to for its
    • the gaze directed to the material world as it showed itself to his senses.
    • the 18th century, we see the French Revolution spreading its currents far and
    • themselves. What makes itself manifest in the world is indeed truth; but the
    • able to follow the beautiful forms that live in an art that really has its
    • Man, one thing remains alike, because it is still in its beginning. The rest
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  • Title: Paths to Knowledge of Higher Worlds
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    • ordinary science must come to an end, but through its methods
    • Its starting point is to draw out of man’s inner being latent
    • possessed by a few people, but it takes as its foundation forces
    • For the attainment of its task, the spiritual science of
    • penetrates into mathematical thought. It is not mathematics in itself
    • This in itself sets up a strong barrier against anything which seeks
    • moral life. There it has its roots. The Philosophy of Spiritual
    • way of thinking, the thinking activity which takes its course in
    • its very first steps to a development of otherwise dormant forces of
    • survey its chief facts, the forces which made us progress. We see, as
    • contained in every object, but which does not manifest itself as
    • are created, and in that case it manifests itself. But before the
    • gives rise to something which does not reveal itself outwardly
    • until the time of its second dentition around the seventh year. Far
    • whole way of thinking, its whole life of representation and feeling,
    • When the child changes its teeth, it reaches a final point in regard
    • They gave the child’s physical body its structure, but with the
    • has a growth of its own, in which one thought always grows out of the
    • must be turned inside out, so that also its elasticity would change;
    • its inner surface would in that case be turned outwards and
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  • Title: Errors in Spiritual Investigation
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    • surrenders itself to the object, leads to unsound organs of spiritual
    • embarked upon. Everything that readily surrenders itself to illusion
    • that which has justification only through its properties and way of
    • Knowledge of the Higher Worlds and Its Attainment,
    • its own essence as in a mirror image, takes its own reflections for a
    • world in its first form; he must not only recognize it as a
    • observation and extinguish what presents itself as image to his
    • and not as emanations from its own being? Because the human being
    • an image of its own being, perceived as a real outer world. From this
    • spiritual world appears, slowly to weaken itself bit by bit, to the
    • itself. Such a cultivation of the will is accomplished only when the
    • in ordinary life has disappeared, and the soul feels itself as if
    • love itself with the force of an event of nature, as it can be
    • behold. In short, instead of spirits they want to behold specters,
    • condensed spirits.
    • We see how the possibility of error opens itself to someone
    • dying, at that which destroys itself: This is one source of error.
    • described here is self-love, sense of self; self-love has as its
    • is ecstasy in its extreme. It is the cause of a condition in which
    • that which pleases and benefits one's own soul, that which the
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • understand. They say that anthroposophy obtains its knowledge from
    • arbitrarily but according to the phenomena of nature itself. But he
    • its bodily nature, from the rest of the body, particularly the limb
    • not the motor nerves that create will, for they only perceive its
    • the course of history associate itself with the historical facts
    • then begins to make itself felt in human evolution that lifts
    • and less understanding for the Event that had united itself
    • was divested of its super-sensible character even in the eyes of most
    • ascend to the spirit again and to find its way once more to
    • knowledge the Event of Golgotha will be divested of all its
    • still inhibits a number of denominations, because materialism
    • has even found its way into faith — this narrow point of view
    • enough with himself and admits that he is more and more disenchanted
    • evolution human life runs its course in repeated earth lives. For the
    • which had its beginnings in the Great Age of Germany. Then what is
    • With its
    • external logic of the intellect and its inability to find its way to
    • the materialistic approach, despite the fact that its logic is as
    • its neighbours, man will have, both in his human nature and in social
  • Title: The Year as a Symbol of the Great Cosmic Year
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    • The power of the Sun is then at its lowest.
    • only with its bony system, but with water, air, ether, etc.,
    • while it is outwardly unfolding its physical nature — it is
    • The Earth thinks with its consciousness the whole
    • thinks with its consciousness — through which we are passing as
    • Earth was such, that our soul experienced a contact of its
    • body. At that time our soul was one, in its consciousness, with the
    • too has its year — the great cosmic year, of which Zarathustra
  • Title: On the Duty of Clear, Sound Thinking
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    • humanity must travel as it advances towards its future. A man cannot
    • that it brings in its train, we recognise that Spiritual Science must
    • to be found where the life of spiritual culture exists in its finest
    • the ‘thing in itself,’ but can only catch the outward
    • things, but not at the ‘thing in itself.’ This is indeed
    • itself;’ this remains unknown.
    • itself.’
    • base of what I have just described, it presents itself thus: It is
    • evoke within itself by means of its nervous or other activities. When
    • an external impression comes, it responds to it in its own specific
    • any actual ‘thing in itself.’ Why is this? It is solely
    • to the thing in itself. It is not so much the case here that certain
    • other science is practised here, its characteristics are only
    • understood, but because he permits himself to be infected with the
    • itself.’ This thought is as it were immediately frozen in;
    • makes itself felt there, just as in the more advanced thinking of the
    • last century purely external sense-observation obtained and gave its
  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • understanding another or assimilating its spiritual riches, it is not
    • very ancient times. Around him are the trees and fruits, everything
    • experienced in the metabolic processes in a material sense. In its
    • the East, it appears as a spiritual product of the Earth itself. When
    • fruits, just as it does in the Spirit and soul of the man of the
    • If we now look at the East and its peoples
    • in its entirety through any individual man, or through the members of
    • Roman tradition of equity but of investigating its very nature and
    • earthly world around him. The spiritual fruits of the Earth arise in
    • today. In its present form, internationalism is not a living
    • creations of one's own people. Each individual race must so find its
    • international love with healing in its wings. This is indeed
    • Those who realise its terrors know that the souls of men dare not
  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • working. The eye that beholds the Christ has itself been
    • In Christ he sees the Being to whom humanity offers itself in
    • recognised its poetic possibilities and would not have found
    • Schiller's time the Christmas Tree in its now familiar form
    • festival itself is so ancient and our present symbol of it so recent,
    • the seed of a new plant; the blossom forms itself into a new
    • come forth can be seen in its leaves. But we are able to
    • Spiritual, but the Spiritual itself they could not see. Yet
    • the most advanced and able to feel its significance. To them
    • one pupil he could reveal the picture itself, to a second a
    • temple towering before us. In its forms, in its perfection and
    • physical structure itself. The same feeling can arise when
    • created after the Event of Golgotha and influenced by its
    • in the physical world itself incontrovertible proof had been
    • has its roots in the physical as our world once had its roots
    • human hearts and in the Cosmos itself when the human heart
  • Title: Lecture: Some Characteristics of To-day
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    • world through the gate of birth is an important event. Its effect is
    • decisive in many respects. In a certain sense, its function is to
    • world — is willing to reveal itself to men in all strength; yet
    • one hand, the spiritual world is willing to reveal itself with great
    • itself, if he does not shut himself off from it. The time is past
    • when the spiritual could reveal itself to man in all sorts of
    • expression in the terrible catastrophe of the world-war. Its
    • which is striving to reveal itself to men, only finds expression in
    • spiritual world to reveal itself to them, ought to have striven to
    • “imaginative” forces — just as art itself can only
    • understands what is willing to reveal itself to him to-day. For
    • behind present events waits concealed what can only be understood
    • spiritual science itself i.e., through that thinking and
    • the spiritual world is striving to reveal itself from without (to a
    • ought to fill himself again with what is revealing itself from
    • the spirit. Humanity's present misfortunes have come from its refusal
    • spiritual life must descend! But it will never reveal itself
    • reveal itself to one who, in the spiritual life, is the coolie of the
    • economic life. It will only reveal itself to him who has daily to
    • fruits for the cultural life of the whole of humanity.
  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • Fruits of Anthroposophy.
    • in the spiritual life of our time, which casts its shadow over the whole
    • man's feeling life to some extent. Yet its answer can only be found
    • wander between birth and death, without disputing its
    • all that thought can experience if it unites itself with the full
    • cannot change itself back into any other force, and that then the
    • of in the depths of human life itself.
    • to the boundary of the super-sensible, that reveals itself to us in
    • its outer appearance through these Imaginations. Exactly in the same
    • world, he sees first his own life in its progression. He lives
    • forget this Ego in its present stage, that means, to thrust out its
    • inward in its entire journey, but it is such that it leads to the
    • thinking itself can be perceived as an inner soul content. But what
    • is in accordance with its being first lets itself be known when true
    • can unfold itself, but that the material process itself must be
    • thinking unfolds itself a nothingness of material can be seen. It
    • validity.’ First matter must withdraw itself from the
    • we perceive thinking in its reality, we see the destruction of
    • unprejudiced way to the place where matter destroys itself, if one
    • world plays into us through the breathing process, which carries its
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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
    • itself which will lead humanity from intellectuality, by way of
    • itself.
  • Title: Lecture: Nervous Conditions in Our Time
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    • lead to still worse symptoms, till it expresses itself in
    • unpleasantly the prevailing nervousness is making itself felt.
    • becomes more and more enfeebled under such pursuits, precisely
    • nervous conditions. Life itself in such a case will prove that the
    • state of affairs if the physical body executes movements on its own
    • performs all manner of movements on its own. Here again —
    • be continued, for it would quickly lend itself to vanity. This
    • distinguishing something that is to be blamed for its own sake from
    • something that one finds exasperating because of its effect on
    • it is for the strengthening of the Ego in its control of the astral
  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • does not of itself come into conflict with current science. It
    • rejected; its results are not regarded as satisfying the strictly
    • can itself bring forward to serve as an effective foundation for its
    • Anthroposophy, in laying its foundations, is as conscientious as any
    • science with its own precise technique. For this, however, I shall
    • or, indeed, through its opponents, can do that.
    • respect to its scientific character and importance. I admit,
    • mathematics itself, with its value for the other sciences and in
    • constituted that its three dimensions, as they are called, stand at
    • our earthly life, we did not first experience its three
    • experience of space in its three dimensions and in his subsequent
    • bring the cubical shape with us from our geometry, knowing that its
    • itself out until it reaches our organ of vision, and then our brain. The
    • — but simply accept it in its already transformed shape,
    • to regard this space (with its three dimensions) in such a way that
    • itself. By taking the third dimension negatively, we really
    • confronts us in the culture of our age? This — that its thinking has
    • contrast to the path that has adapted itself so closely to material
    • present in its most primitive form: in the construction of
    • regarded as a world of ideas and present of itself in the soul, thus
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • spiritual movement of our time had decided to erect its own building,
    • comparison. If we think of a nut with its kernel inside and the shell
    • so rich that it can express itself, not allegorically or symbolically,
    • it had its origin in a thoroughly artistic act of perception and had
    • means itself, expresses itself.
    • brought in. The anthroposophical world-view had to show itself
    • sufficiently productive to evolve its own style of visual art.
    • when one has space in its three dimensions so concretely before
    • And what is its counterpart? Nothing other than an infinitely remote
    • dimensions — where space itself is concrete, something
    • about its cultivation.
    • come in its place. And from this, again, there must be achieved
    • working plastically on the forms upon its surface.
    • the physical human being, reveals itself in images and brings us a
    • let its beauty work on us — if we intend to intensify its
    • — to what runs its course, in the most varied ways, in the
    • to adapt itself to this.
    • above all the urge to make the human form with its beauty conform to
    • respect to his chest, as its form is shaped by the cosmos, working
    • which is, in respect to its form, an imprint of the cosmos. How a man
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  • Title: Lecture: Evil and the Power of Thought
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    • its representatives: “You are living entirely in fear; your
    • all that you feel, is saturated with fear and its reverberations in
    • strong European influences have been absorbed into its religious,
    • when that word resounded which found its most radical expression in
    • from the sun's light, and its earthly circumstances were also
    • oriental wisdom, and in the world-conception that owed its origin to
    • faced, by virtue of the geographical features of the West and its
    • quoted. But in its full weight it was uttered only in the older
    • itself; likewise does the ear burden itself with sin when it hearkens
    • is still repeated — without any understanding of its
    • towards life becomes when he admits into his inner experience this
    • What presents itself to the ordinary consciousness of modern man as
    • a way as to throw its matter into chaos and to destroy it.”
    • maintains its course, after all, only between birth and death. He is
    • modern man takes its course between the memory-mirror and the outer
    • you, there speaks the Ego that desires to assert itself. With us,
  • Title: Lecture: The Seeds of Future Worlds
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    • we remain within the limits of ordinary consciousness, we retain
    • of man establish itself. It is a centre for the strengthening and
    • Here you have something which has its good use and purpose within
    • is the very thing we need to give the Ego its right and proper strength.
    • were it only in its right place! We should be thoughtless and
    • cannot hold its own in consciousness.
    • untruth has thus found its way into modern religious consciousness.
    • the Ego of man is as it were submerged, where it cannot hold itself
    • that the Father God is at the foundation of a world which reveals itself
    • exist; whatever makes itself known to eye, ear, and so on, will at
    • and it takes its beginning from man himself. When man ennobles his
    • life, a continual coming to birth. This does not reveal itself in any
    • an understanding of this inner centre of man in its true significance.
    • great variety of ways, manifesting itself visibly to our senses. But
    • intensely how this world, the world of the Father God comes to its
    • truth, this is all that is accessible to the pure intellect on its
    • developed under the influence of a science that concerns itself only
    • for ever splitting up and scattering itself abroad. There, where the
    • moon is situated, its matter splits up and disperses like dust into
    • its environment and then split up and scattered. If you look at the
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • Christianity itself, especially in respect of the spiritual
    • its onward flow. They pondered about this but never about death
    • waits for the moment when he can invade, not only the
    • century, Theology itself became materialistic. I have already
    • obliged to perform in order to lead earthly evolution it its
    • century after the Mystery of Golgotha and received its great
    • In its original form it had been Divine revelation, received
    • could only be convinced by the fact itself. Christ Himself and He
    • error which, in its most extreme form, becomes the error
    • times. But humanity must find its way back to that of which there
  • Title: Lecture: Realism and Nominalism
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    • turn into a lamb, if its substance is now lamb's substance! But this
    • traditionally, as its real ideas and conceptions, living in the
    • lost as soon as Realism loses its meaning.
    • lost its meaning, it became possible to speak of atheism within the
    • asserted itself as the evangelic principle, as protestantism, etc.,
    • instead experience, during earthly life itself, a kind of inner
    • look upon the Christ as a Being perfect in itself. This will enable
    • people live only in their habits. It is not possible to live entirely
  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • repeat, frequently — kept within narrow limits by materialism.
    • from mere thought, thus transcending the narrower limits of our own
    • being and its environment; we may then envisage to some extent the
    • all necessary in the present time with its tempestuous waves beating
    • the soul can develop of its own accord will serve to grasp Christ
    • of Golgotha. If its influence were limited to what people have
    • course of history itself. The Mystery of Golgotha, the external
    • the Maid of Orleans through Michael, its representative.
    • possessed unconscious hereditary forces of knowledge, for its
    • stir in her whole village; there was something undefined in its
    • fulfill its true mission in the development of humanity.
    • which led him past its left side at the very moment when the van
    • mankind, but in the life which awaits the earth for the remainder of
    • its post-Atlantean development spiritual science is a first, I might
    • element of spiritual science which considers life itself, so that an
    • but just when it unfolds its mission within the development of the
    • the Ego that must constantly create itself in order to understand
    • itself (indeed, future epochs will grasp the greatness of Fichte's
    • in itself, because such things have never existed in human
    • Europe, but, for Russia itself — the very greatest misfortune
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  • Title: Lecture: Fundamentals of the Science of Initiation
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    • is that people no longer feel that its contents can only be a
    • forgotten its primeval wisdom and only remembered occasionally some
    • clairvoyance, remained in its original intensity and
    • ancient primeval wisdom then lost its power, it could no longer be
    • the ancient wisdom disappears, even in its traditional form. We
    • were to continue only in accordance with its own form, it would not
    • be able to produce moral impulses out of its own nature. A new
    • made towards the middle of the 15th century will have reached its end
  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • within our civilisation, and that it contains within itself
    • forces that make for its downfall. Recognising these forces
    • forces which gradually and inevitably must bring about its
    • for the habits and thoughts of everyday life, such as we
    • bounds of everyday existence, of a world of Gods and Spirits
    • within the limits of the everyday world, but where spiritual
    • itself to downfall.
    • civilisation are so egoistic, because it has within itself no
    • of it. Even the Spiritualist Movement, in its early
    • needed for its rise are distributed among the different
    • its fall, we cannot throw off the impression that it is
    • themselves brought forth as being itself the actual reality,
    • to Freedom, the impulse to Altruism; for in itself it has
    • civilisation owes its success to a cosmogonic impulse. It
    • arising from the whole conception of our civilisation and its
    • means a proof that the impulse of freedom itself is really
    • of itself engendered an understanding of the idea of freedom.
    • symptom that has especially manifested itself in Central
    • Tagore) — the leading spirits of Asia show by their
    • ... well, I don't quite know of what — living its own
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  • Title: Lecture: Brunetto Latini
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    • manifold Nature-spirits, and Beings who belong to the
    • its own way of seeking the spiritual world. Already in the
    • understood in its fullness in the course of time. What man
    • could reach to what the Christ-Impulse was in its reality.
    • itself in a shepherd maid — the Maid of Orleans. We
    • people of today find it so easy to judge the pursuits of
    • — which, with all its imperfections, is nevertheless
    • have its corresponding value. Then it will indeed have its
  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • for its subsequent embodiments is all that underlies man's
    • from its earthly form to what it was as Saturn organism, Sun
    • and more than from that of the new Moon. Moreover in its
    • events there establishes itself in the mother's body the
    • that it is always the full Moon which sheds its rays on eyes
    • sheds its rays more or less obliquely on that part of the
    • bright moonlight sheds its beams on his mouth rather than
    • is given essentially by the Moon and its activity. This comes
    • face — leaving it then in peace to continue its
    • being waits for ten times twenty-eight days in the mother's
    • and these come from the Earth itself: they do not work on the
    • takes its course round the Earth, passing the constellations
    • of the Zodiac on its way. Hence you will recognise in the
    • its light away, the basis for the back of the head is
    • mother is on the Earth, the Earth itself has its effect. The
    • when the head is being given its form. Were he to be subject
    • the Earth and its surroundings. The difference between winter
    • streams from the centre-point of the Earth, sending its
    • forces from there. That which makes its appearance in our
    • limb-system and this finds its way to the head through the
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  • Title: Lecture: Yuletide and the Christmas Festival
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    • in this way of the Spirit and its progressive manifestation
    • constantly perceive how the Eternal reveals itself, comes to
    • thereafter to assert its reality in perpetually new
    • revivified; in its symbols it radiated a warmth undreamed of
    • actually as though a kind of death made its way into the
    • memory over our life as it takes its course between birth and
    • consciousness of Egohood. In its childlike, innocent state
    • nineteenth century, or at any rate during its latter half,
    • village — Oberrufer was its name — there lived an
    • the physical plane itself I can confirm that there were
    • not duly prepared for its reception. There is no longer any
    • itself, in the way it is presented, has become utterly
    • be learnt from considering how Art in all its aspects was
  • Title: Lecture: Buddha
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    • the longing for such an understanding — has only made itself
    • Yet with regard to its essentials one cannot do so — at all
    • nevertheless true, and its truth is brought home to us by the
    • earthly lives, indeed its aim is rather to reduce their number.
    • the fruits of past lives may ripen. The prospect of a rich and
    • primal wisdom which was altogether different in its nature from the
    • typical of the stream of thought which had its rise in Asiatic
    • wisdom, a Buddha arises whenever an epoch of decline draws to its
    • element of death enters life with its fruitfulness and power of
    • increase. He saw a sick man — disease eats its way into health.
    • element of existence has its place in the wisdom-filled process of
    • left the palace, and life in its grim realities stood before him, the
    • itself the highest earthly wisdom cannot save him from
    • of its pervading mood. From the Sermon of Benares where it was taught
    • suffering and its cause in the “thirst for existence”
    • somewhat abstract conception of Buddhism to its fundamentals, we find
    • mystery of the suffering world. In isolation the Buddha awaits the
    • the surface of Christianity into its depths must say that because of
    • illusion and is taught that illusion is its very nature. The
    • Buddhist says that the world is in itself the Great Illusion,
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  • Title: Lecture: Hygiene - a Social Problem
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    • on authority all that finds its way on the subject of hygiene, from
    • has reached its height to-day, although frequently in a highly
    • of its opposite. The most one can say is that materialism has been
    • only convenient units of calculation (and here what is implied is
    • overcome, is to-day in its prime? The essence of this materialism is
    • with its material processes, is a creation of the Spirit and
    • details of life, to the marvellous structure of the body itself. You
    • a philippic against specialisation, for I am well aware of its
    • science is bound, by its very nature, to speak. If as men and women
    • therefore must only be thought of as a beginning. But, by its very
    • away from its intellectualistic character when the several branches
    • life, they will be able to shed light on its problems, for they will
    • community. And, moreover, this healthy influence will make itself
    • felt in the domain of Medicine itself.
    • is wrong. In this case, thought about the body of men in its normal
    • disease has its source in disturbances of the organs, in
    • it also has its bodily aspect. Faulty education of the child
    • Spirit right down into its material workings. Spiritual
    • an abnormal soul-life must inevitably express itself in an abnormal
    • one hand, how a soul that is sick sends its impulses into the
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  • Title: Lecture: Speech and Song
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    • physical body of man in all its form is the result of a mighty
    • speech in its present condition, where it has become very far
    • its plastic form and structure, may really be conceived as
    • through its consonantal nature shapes and forms the vowel
    • strives to maintain the rhythm of the breath itself in the way he
    • and living. The vowel can be taken by itself. The consonant on the
    • vowel nature — the soul — strikes its chords.
    • whole arrangement of its plastic structure here on earth, has to
    • adapt itself to the earthly conditions. It is shaped as it is,
    • soul-nature, manifesting itself through the vowels, strikes upon the
    • Knowledge of the Higher Worlds and its Attainment,
    • for you yourself no longer sing. The World itself becomes cosmic
    • as it is on earth, including spoken sound. Sound has its earthly life
    • sound has its “soil,” its necessary basis or resistance
    • in the air. For the sound itself, the air signifies no more than does
    • itself is spiritual. Just as the man is different from the earthly
    • which it stands — in which it finds its support though of
    • vowel only is carried over there. The sound as such in its spiritual
    • Try to imagine it in its
    • Zodiac with its twelve constellations nearer. From all the heavenly
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • in its own way, to the Initiation Science outlined in my book
    • Knowledge of the Higher Worlds and its Attainment.
    • brought thee into an earthly existence which is itself of a Divine
    • to the riddle of death. Death had lost its sting. Henceforth death
    • Golgotha and came to its close in the fifteenth century
    • its solution as deeply as he once yearned for the solution of the
    • revealed to us merely in its outer aspect. Cosmic ideas are
    • Deeper spirits of the human
    • with its deepest Essence? How can we wake from the dream into which
    • proud of this knowledge and its outer successes have been so
    • itself a future life of conscious spiritual knowledge, a life leading
  • Title: Lecture: Concerning Electricity
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    • thought has spun itself altogether into electricity, and this
    • so closely connects itself with a definite manner of thinking. If
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • its purpose in the form of a primitive clairvoyance that then
    • the announcement of Christ's coming was not itself a new
    • first centuries of the Christian era, we find great spirits arising,
    • lofty spirits, both of them. If we want to describe them from one
    • Gnostics when Gnosis itself was already waning — we must say that
    • two? Thus we see great spirits like Clemens of Alexandria and
    • an angel. So, when this being reveals itself as Son, it is an
    • understanding that came from humanity itself and its own forces. This
    • ancient form of spiritual wisdom had established itself extensively
    • fades away and disappears, and its influence weakens. And in one
    • participation in the events of the holy rite itself. The essence of
    • who added this statement: “What a pity that the name Jesuits
    • be called ‘Jesuits.’” Please note that it was not I
    • help of spiritual science, be built up again from its original
    • more or less continues its existence. As a result of luciferic
    • after a few days, the ether body detaches itself from the human
    • learn — especially this age. It must find its way back to
  • Title: Lecture: On the Dimensions of Space
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    • its three dimensions gives to him, in forming his ideas about things
    • itself belongs — work upon the physical and bodily which is in space?
    • itself a kind of spiritual essence, manifests itself in outer forms
    • psycho-physical parallelism: a psychical process takes its
    • movement through our will, the will adapts itself and enters
    • space, is not in itself spatial. ‘Space’ must always be
    • its own relations to space, just as a shadow-picture
    • shews itself in all manner of delicate disturbances of
    • Feeling takes its course in two dimensions.
    • the brain we cannot think. Thus our Thinking takes its course in
    • its course in man in the line.
    • find that the Will pours itself out everywhere into the
    • no longer spatial in itself. For the mere plane — the
    • understand the material-the material even in its
    • Will pours itself out. To place the Feelings too into this world, we
    • its three-dimensional configuration. And what we experience in our
    • in relation to the world of Will with its threefold configuration.
    • Then we see the cloud of light creating itself in the centre as a
    • plane, whereby it feels itself. And the plane in turn strives to
    • can you imagine graphically what your soul is in its inner being, its
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • which by virtue of its nature and its special tasks is able not only
    • of the earth and its living organisms?
    • 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
    • — within the earth's strata — it forms its
    • investigate the ground as to the nature of its rock-formations and
    • covered by such alluvial deposits and we must conceive that in the
    • same way, in far distant times, successive layers of deposits were
    • different in character from the one below. Thus in its successive
    • deposits from earlier and ever earlier times, successively overlaid
    • of the still undeveloped animals which were entombed in the deposits
    • on our earth — roughly as it might have presented itself to the
    • today as alluvial deposits washed up by river-action or the like in
    • itself compelled to assume that the lowest stratum owes its origin to
    • events, events which occurred when, through radiating its warmth into
    • still presents itself in a kind of lifeless condition. That is where
    • accumulations of alluvial deposits have interposed themselves between
    • these summits have produced nothing living,
    • which by its whole nature showed that it could not contain anything living,
    • evolution of the earth and its living creatures. It was not, however,
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • present by itself, nor willing by itself, there is always a
    • can certainly take for granted that thought has its own place within each
    • into the body, and the body has gone on automatically in its
    • in the same old habits of thought. Today it is hardly possible
    • sunbeam falls upon some plant. There it shines; a few minutes later its
    • direction changes and its light shines somewhere else. The picture
    • is which can reveal itself to man as a great and significant truth:
    • cherries, each cherry had inscribed its past into your mouth, and
    • survey life in this way do not its pictures seem dream-like in their
    • board, — he perceives this tapestry in its ever-changing
    • it, a man knows nothing of the relationship of a circle to its
    • This imaginative life yields itself up to us. We ourselves do nothing
    • deeply into such pictures, then one's thinking itself becomes
    • “Knowledge of Higher Worlds and its Attainment.”
    • but who sees matter itself and the activities connected with
    • spirit in its manifestation as something inseparable from matter.
    • which contains within itself a mysterious and secret genius, has something
    • itself felt. This hunger must be satisfied. It is satisfied out
    • of the organism itself, by nourishment present in the organism. In
    • to understand matter in all its reality, matter as it actually
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  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • indeed find its continuance as an important impulse of theosophical
    • arguments, but that from its own life fresh vigour can be drawn for
    • prepare three representations. If you go into the matter itself you
    • awaits us in this respect. For it is certain, if we are ever in a
    • done soon, otherwise the fairest fruits of our work will be lost
    • who were present at its opening were amply convinced of how important
    • call itself by the name of a great spiritual individuality, after the
    • occultism should give its conclusions on these facts in the West.
    • through Esoteric Christianity and that its contents are no
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • system, which we describe as the incorporation of our planet itself,
    • our physical world sees the details of objects in its vicinity more
    • speak in this way. For what has once happened is fulfilling itself
    • played its part very, very long ago, has been made very, very
    • or, in the same way as the physical body does for its means of
    • to learn to know the ego in its own world must represent to himself a
    • Spirits of Will or Thrones. We learn so to know them that the surging
    • nature are the Spirits of Will. To begin with, we shall only
    • designate as Saturn-existence what the Spirits of Will, consisting of
    • and in all directions are to be found Spirits of Courage or
    • timeless character of the infinite sea of courage with its Beings
    • Whom we call the Spirits of Will, come the Beings of other
    • entirely of Wisdom interact with the hierarchy of the Spirits of
    • comes that there is some connection between these Spirits of Will and
    • And indeed we become conscious too that the Spirits of Will or
    • retrospect, that of the sacrificing Spirits of Will offering their
    • world. And we can experience the sacrifice that the Spirits of Will
    • Spirits of Will to the Cherubim, time is born. But ‘time’
    • Spirits of Personality, known to us as Archai in the hierarchy of
    • We have also described them as Time-Spirits, as Spirits who rule
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  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • this is quite correct within certain limits) as a heavenly body whose
    • for, as we saw in the last lecture, ‘time’ itself did not
    • came into being on Saturn itself. When we carry our thought back to
    • occultism, is concealed from us in the fundamental depths of its
    • the spiritual deeds then existing. We have said that the Spirits of
    • Spirits of Personality, whom we have therefore come to recognise as
    • ‘Time-Spirits.’ The Time-Spirits are the true ancient
    • derived from the soul-life itself, from the ethical wisdom-laden life
    • it as to be ready to devote its best to the welfare of the world,
    • wishing to keep back nothing of the beat for itself, but gladly to
    • glow of sacrifice of the Spirits of Will, so must we look behind
    • knowledge reveal itself? How is that which comes to us revealed when
    • we have prepared ourselves sufficiently? It reveals itself as the
    • describing those beings spoken of in Occult Science as Spirits
    • what is the character of these Spirits who appeared on the Sun in
    • addition to the Saturn Spirits? We must reply: The principal
    • characteristic of these spirits is the virtue of giving, of pouring
    • are the Spirits of Wisdom, the great Bestowers, the great Givers of
    • Sacrificers,’ so we must say of the Spirits of Wisdom, they are
    • bringing about its order.
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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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    • possessed its starting point in the world-evolution, appears to
    • able to accept Karma and its workings in this way, keeping quietly
    • such remaining behind and all its influence is renunciation,
    • taking place. We have said that the Thrones, the Spirits of Will,
    • we have the idea of the Thrones or Spirits of Will sacrificing to the
    • Record. For by reason of the bestowing virtue of the Spirits of
    • Cherubim who did not accept the proffered sacrifice, but diverted its
    • ancient Saturn, with the Archai or Spirits of Time, and there is no
    • itself. Thus when we say that Time is continuous it means that when
    • We have seen that the Spirits of Time came into being on ancient
    • have come to them from the virtue of bestowal and all its diffused
    • ancient Saturn and its evolution.
    • would not be in the world at all were it not that its spiritual
    • played its part within the ancient Hebrew people; for the sacrificed
    • Does the flower know the laws which regulate its growth? No! Yet none
    • submits to the inspiration of Anthroposophy is only at its starting
    • point, its beginning. This will be the art of the future. Just as the
  • 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
    • our ideas, seems to reveal so little of its spiritual nature, we have
    • have been designated “Spirits” may be looked upon as
    • trying to find its counterpart there, and thus get a hint of
    • its way up to the surface; and then perhaps its torment is least. We
    • trickling in, and which has its origin in what may be called:
    • to know that there is such a hidden life of the Soul? Life itself
    • which governs every Soul and occasionally emerges in, its original
    • a will towards an inclination which in its immediate form cannot be
    • sacrifice its own will, passes in a certain sense, into the being of
    • can only live within itself. It is thereby shut off from what it
    • the Spirits of Will, and on ancient Sun Spirits of Wisdom, so, on
    • ancient Moon the Spirits of Movement make their appearance; we must
    • itself and is never satisfied. Then came the Spirits of Movement and
    • Beings. The Spirits of Movement should not be thought of as merely
    • the earth was passing through her Moon-phase, the Spirits of Movement
    • same aspect to the Sun. Then the Spirits of Movement turn the planet
    • round so as to bring about a change in its conditions. Change of
    • place is but one of the many forms of change. And the Spirits of
    • But as the Spirits of
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  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • fundamentally, as regards its qualities, can only be compared with
    • phenomena of heat, presenting it in its true character of sacrificial
    • substantiality of the water and the configuration of its force. So
    • ascribed to the Spirits of Movement. To-day we shall begin with a
    • attention was already drawn in ancient Greece, which in its reality
    • of wonder itself? Why is it that wonder, astonishment at
    • been told should find an echo in himself. He wishes it to become its
    • sense the whole character of the ancient Moon-evolution, its whole
    • the longing arising in these beings through its rejection, an
    • of the Spirits of Movement. They created a possible way by which the
    • Spirits of Movement, however, and this can be taken almost literally,
    • their Being with longing. Now the Spirits of Movement bring them into
    • sacrificial substance, to set that substance itself in motion and
    • have continued its existence within the Higher Entities in a
    • different fashion from its state within the lower Beings. The actual
    • If a planet were able to pour all its contents into the Sun and these
    • place, it is alienated from its origin.
    • attain its real meaning, if it could be offered up.
    • fulfil its purpose elsewhere. The consequence of this is that the
    • In its true
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  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • Fall of the Spirits of Darkness
    • anthroposophy is to fulfil its purpose, its prime task must
    • made great play of its intellectual progress and scientific
    • it for real, for something quite different wants to make its
    • that the spirits will put up with being ignored. You may
    • spirits take their revenge if they are ignored here on earth.
    • revenge of the spirits who have been ignored for too
    • after more and more knowledge of a kind that has seen its
    • found its be-all and end-all in people enriching themselves
    • out its impulses. It cannot yet be done to any great extent,
    • spirits seeking to gain access by reducing human awareness.
    • spirits gained access to the stage of human events.
    • its justification in its own day, when it brought about many
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • Fall of the Spirits of Darkness
    • to an image which I finally hope to present in its entirety
    • acquired habits will have to go and a new way of thinking and
    • Sun, Moon and Earth — to reach its present level of
    • its own element in the physical body; the astral body also
    • created its own element in the physical body, and so did the
    • itself, one to the astral body, one to the ego.
    • itself and refuse to consider that in many respects it
    • deepen insight into nature in its spiritual aspect to a point
    • conclude such development as comes of its own accord and is
    • determined by what comes of its own accord. Education usually
    • itself, gets himself elected to parliament at the age of 27.
    • and thus commits himself.
  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • Fall of the Spirits of Darkness
    • end to imperfection and let perfection take its place.
    • special mechanism kept it going of its own accord. One merely
    • with reference to what in its widest sense may be defined as
    • founded the Jesuits precisely because of his Judaism.
    • definitely had Jewish traits.
    • far in human minds. People are confined within the Limits
    • an end in itself; this would be a very serious matter.
    • and has not found another one which suits him as well as the
    • finds it so difficult to make its way today. It will make its
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • Fall of the Spirits of Darkness
    • The Elemental Spirits of Birth and Death
    • a name, let us call them the 'elemental spirits of birth and
    • elemental spirits of birth and death. If one were to speak of
    • them, and of the whole way in which these elemental spirits
    • essential nature of these elemental spirits of birth and
    • in the physical world, the divine spirits who guide world
    • destinies have to use elemental spirits who actually are the
    • work — if all spirits were of a kind to see to it that
    • destructive elemental spirits of birth and death.
    • involves the participation of elemental spirits, even if
    • under the influence of elemental spirits. They are always
    • the spirit of invention is active, elemental spirits are
    • spirits who have given impulses to our civilization from the
    • particular sphere of elemental spirits and then human beings
    • enter into this same sphere and use the elemental spirits. In
    • earlier times, the elemental spirits of birth and death
    • essentially served the divine spirits who guided the world;
    • time now — the elemental spirits of birth and death are
    • with all its power and intensity.
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  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • Fall of the Spirits of Darkness
    • today — its face, as it were — by outlining the
    • in us which can no longer give itself completely to the body,
    • have children, even before the earth has gone through all its
    • make the body ‘healthy’, that is, makes its
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • Fall of the Spirits of Darkness
    • the elemental world of thought in so far as we kill its
    • you are following impulses given by the Spirits of Form, the
    • but those of the Spirits of Form.
    • hierarchies, from the Spirits of Form downwards. The right
    • relationship to the gods and to disembodied spirits is
    • soul associates with spirits or with the dead, the
    • spirit comes to conscious awareness, it shows itself to be a
    • easy to approach the Spirits and the dead in the past. Today
    • the world of nature and its progress, and of history and its
  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • Fall of the Spirits of Darkness
    • world and be caught up in its works. Yet all this was really
    • upwards because the world does not reveal its weight to us
    • old lackadaisical and slovenly way, but must address itself
    • at things to one which is much more alive in its concepts
    • protection of the divine spirits at such a solemn moment,
    • nature should come up, its origins are not in the divine
    • of the other person, and it suits him rather well if others
    • prepared to put up with reality if it fits in with their own
  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • Fall of the Spirits of Darkness
    • the application of this to reality itself. Please, consider
    • contradictions. Reality itself comes to realization in
    • where this shows itself in its true form — that is, in
    • this case in its untrue form, which is its true form. The
    • itself to reality. And we have to draw people's attention to
    • forms created out of the concrete itself, is a pioneering
    • organism, with the individual citizens as its cells. We do,
    • drawback that we fall in love with them. This has its
    • that wars are fought in such a way that bits are cut off from
    • another there; bits are cut off and put somewhere else. This
    • cut bits off one organism and give them to a neighbouring
    • its justification — begins to stir in your hearts as I
    • in taking the thought to its conclusion. If you do so with
    • be taken to its conclusion. You will keep running into a
    • you cannot take it to its conclusion. Yet if you take the
    • thought to its conclusion for the life of the whole earth,
    • takes us a step further. We gain more than its immediate
    • completely unexpected. With those who had an idea of its
    • are some elemental spirits who laugh about human folly when
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  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • Fall of the Spirits of Darkness
    • time when the materialistic point of view came to its peak,
    • called a battle which the spirits who are followers of the
    • its evolution — the fight between Michael and the
    • crowd of ahrimanic spirits seek over and over again to bring
    • ahrimanic spirits, are driven down into the human realms,
    • its personal — mark this well — its personal
    • had, of course, reached its peak in the 1840s, but in those
    • days its impulses were more instinctive in humans, for the
    • crowd of ahrimanic spirits still sent their impulses from the
    • the crowd of ahrimanic spirits, from the realms of the
    • such a view has its roots in ahrimanism, for its roots truly
    • crowd of ahrimanic spirits were also cast down from the
    • of ahrimanic spirits populated the earth with the earthly
    • crowds of ahrimanic spirits being cast down from heaven to
    • have its good side. It is because the ahrimanic powers
    • for the crowd of ahrimanic spirits has entered into all of
    • also needs to be understood. Exactly because of its logical
    • consistency, and indeed its greatness, the scientific way of
    • taking note of how its organs gradually change, or partly
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  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • Fall of the Spirits of Darkness
    • in an atmosphere full of spirits. This is something which has
    • to be considered in all its significance.
    • — and its followers, though these would tend to be
    • perhaps not the book itself, but the ideas on which it was
    • Enlightenment was at its height in the eighteenth century,
    • on the fruits of that old science of the future. This,
    • presents itself to the senses, which is the modern scientific
    • itself to our eyes holds the whole future in it, though this
    • exist, especially where it has its justification, if people
    • absolute, complete in itself, might as well talk of a plant
    • which is alive only in its upper part. Everything connected
    • with modern science has grown from myth; myth is its root.
    • There are elemental spirits which observe these things from
    • myths. Something else, too, causes those elemental spirits to
    • own, for it suits the ahrimanic powers very well to have
    • empty and corrupt, for the vitality in our thinking has its
    • had its roots in the same sources, the same soil, where
    • comprehending this thought in its full depth and, above all,
    • also in its full intensity.
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • Fall of the Spirits of Darkness
    • we think and inwardly feel. They are angelic Spirits, I said,
    • This approach has already borne fruit, and the fruits are
    • orbits the Earth today also has currents within it. Those
    • them. Imagine a four-legged animal: as it walks, its backbone
    • reflects its relationship to the Moon current in its
    • around them, and long stories about the Spirits leaping above
    • Science itself
    • lies ahead life itself will have to be the subject for
    • Germanic human nature presents itself in a very profound way
    • the gap between the life that presents itself to the senses
    • — which likes to see itself in the abstract and in
    • is what one gets when abstraction is taken to its extreme.
    • essay like this, and nowhere does its poverty of spirit prove
  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • Fall of the Spirits of Darkness
    • The Spirits of Light and the Spirits
    • preceding lectures, the occasion when certain spirits of
    • in the autumn of 1879 and cast down as dark spirits into the
    • Ahriman, what is Lucifer, what are the particular spirits in
    • possible to define the term ‘spirits of
    • darkness’, but this will not get us far. Spirits of
    • may give a general idea of the spirits of darkness, but it
    • spirits of darkness now walking among us are of the same kind
    • as the spirits of darkness which had been cast down from the
    • task those spirits of darkness had to perform through
    • spirits, putting them in the right place, as it were, to
    • spirits’, the spirits of light. Fundamentally speaking,
    • the spirits of darkness also wanted the best for humanity in
    • counter-force had to be set up by the spirits of light; this
    • hereditary traits. Lucifer and the ahrimanic powers wanted
    • were not independent, but inherited certain traits from their
    • physical heredity was given to humanity by the spirits of
    • hereditary traits arising from blood bonds. The priests of
    • customs, inclinations and habits had to develop in various
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  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • Fall of the Spirits of Darkness
    • The Fallen Spirits' Influence in theWorld
    • time the spirits of darkness who worked against the Michaelic
    • the 1870s, and of the activity of the spirits of darkness
    • spirits of darkness were seeking to achieve in the 40s, 50s,
    • the progressive spirits of light guided humanity by means of
    • spirits of light who sent their impulses into human souls
    • centuries. The spirits of light were using the old measures
    • The spirits of
    • drive the impulses of the spirits of light from those human
    • souls and bring in their own impulses. If the spirits of
    • would have been according to the ideal of the spirits of
    • succeeded, if the spirits of darkness had been strong enough
    • gets its impulses not only from the earth, but is also
    • it would have been the only means if the spirits of darkness
    • there you have what the spirits of darkness intended:
    • consciousness on the other. Above all else, the spirits of
    • spirits of darkness had been victorious, for they would then
    • the spirits of darkness in the 1840s, 50s, 60s and 70s when
    • they fought the followers of Michael. These spirits have been
    • Maximum number of matches per file exceeded.
  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • Fall of the Spirits of Darkness
    • to gain an image of this: angelic spirits pursued their tasks
    • resulted on earth. Angelic spirits belonging to the hierarchy
    • spirits which are at work in them. People tend to imagine
    • higher spirits to love earthly existence most of all during
    • because, within certain limits, that was the time when the
    • consider its most material physical reflection, it took place
    • Angelic spirits in the blood, human reproduction would not
    • of light for its impulses will gradually come to an end. The
    • blood, but so are the abnormal spirits which oppose them.
    • another instance of the way in which the spirits of darkness,
    • and Angels. The normal spirits, the spirits of light, want to
    • until they are in their 20s; the spirits of light want to
    • spirits, the spirits of light, that the inner life should
    • The spirits of
    • a social phenomenon traced back to its spiritual foundations.
    • The spirits of light only want us to reach maturity and be
    • twenty-eighth year. The spirits of darkness want the time put
    • they make it evident to what extent the spirits of darkness
    • spirits of darkness find it easiest to achieve their aims if
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  • Title: Lecture: Fall and Redemption
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    • the Middle Ages said to itself: No matter how effectively one may
    • one states that man has limits to his knowledge, that he must be
    • example, and others state that the human being has limits to what he
    • can investigate, has limits to his whole thinking, in fact.
    • stay where it is, but then places itself completely upon a standpoint
    • and its prelude,
    • feeling, and that ultimately expresses itself in the will. I
    • fact, in its present development, is on the point of reversing the
    • itself to be at the limits of its knowledge. And it is basically one
    • speaks of the limits of our ability to know nature. I indicated how
    • consciousness posits a fall of man at the beginning of the historical
    • base to be able to grasp the world in its extraterrestrial
    • everything that is sought by the humble soul that lifts itself
    • Limits of Knowledge.
    • limits, in fact, to what we can know about nature, and that we cannot
    • transcend these limits. The time had arrived when one could now say:
    • inwardly through the matter itself, one does not become proud. But
    • Now, through its very
    • nature, the Anthroposophical Society has thoroughly worked its
    • into one that was conscious of its world task, even those who were
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  • Title: Lecture: Man's Fall and Redemption
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    • the limits of knowledge, this is only the modern intellectual
    • the contemplation of thinking itself. No notice at all is taken of
    • the process of thought and of its inner living force.
    • habits of thinking were alive, were living elementary beings during our
    • of thinking; not of its corpse, they would realise the necessity of
    • conceived, is not complete in itself and independent, because this
    • living force of pre-earthly thinking in its growth and even in its
    • later on. This is so, because in the, beginning of its life, when the
    • child does nothing but sleep and dream, thoughts take hold of its
    • thinking asserts itself only when we are asleep, i.e. when the weaker
    • Darwinism arose in 1858, with its exterior theories on Nature's
    • implies that the earth cannot reach the goal of its evolution as long
    • positively shows something that is pushing mankind below its level.
    • material aspect of the question. The view that there are limits to a
    • due to its fall in the intellectual-empirical sphere, indeed exists
    • of these facts could have been gained if human habits of thinking had not
    • conclusions deriving from habits of thought, not from
    • continue. He observed the plant in its development and found the
    • metamorphosis. Exterior morphology itself then leads us into the
    • thinking and has caused its decay. The question is far more serious
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  • Title: Lecture: Calendar of the Soul
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    • as men pass through the world, observing its beings and its happenings,
    • sequence the flashing up of the normal day-consciousness and its
    • blossoming, the ripening of the fruits, the forming of the
    • condition is brought to its close and, during the course of the day,
    • of autumn. The Earth-spirits in the plants liberate themselves in spring
    • winter on the Earth, there these spirits permeate the
    • movement is such that when the Earth-spirits depart from the north
    • realise that we can actually speak of the Earth-spirits beginning to
    • when the Earth-spirits stream in again, the seeds remain hidden and
    • the Earth-spirits wake; they are then united with the Earth. Thus we
    • spirits are active on the Earth. Divine life, divine consciousness,
    • lower elemental beings out of the Earth, whereas the highest Spirits
    • middle of the summer the lower elemental spirits, driven forth by the
    • spirits rise up and reach a state of ecstasy at midsummer, that the activity
    • of outer physical life is then at its highest point. Hence the middle
    • highest Spirits, belongs to the season of winter.
    • in this way reveals the knowledge they have possessed and the fruits of
    • when we have learnt to regard the external world itself as a
    • experience his relation to the Spirit, not to its outer symbol.
    • rhythm. The Graeco-Latin epoch stands, as it were, by itself; the
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • its spiritual essence; also of what may be called anthroposophical
    • individualizes itself for us, how it manifests itself particularly in
    • taken to those who speak not only of the spirit generally but of its
    • particular forms, its particular ways, how it makes itself felt
    • contemplation, which is to concern itself with the spirit that finds
    • its expression, its physiognomy, as it were, in the realm confronting
    • microscope, the plant body revealed itself as a structure of small
    • place itself on the firm ground of natural science. One who
    • piece of bone and to explain it out of itself, for it would be
    • itself it is nothing; by itself it cannot be explained.
    • be considered by itself or whether it remains inexplicable by itself,
    • earth, as something existing by itself. When confronted with the
    • spiritual investigator the plant world at once relates itself to the
    • piece of human bone by itself. The common nature of plants simply
    • that is in itself a living whole, bringing forth the nature of plants
    • out of itself, just as the human being brings forth the structures of
    • it. Just as every stone, every lifeless body, shows its relationship
    • resistance, so every plant shows its relationship to the earth by the
    • direction of its stem, which is always such that it passes through
    • that the earth is able to draw out of its center all those force
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • for us to realise that the Time itself was possessed with
    • this impulse, which only found its most characteristic
    • cosmic poem with its 48 cantos — is only a description
    • of the Sun in its passage through the Signs of the Zodiacs.
    • Science was in its swaddling-clothes; there was practically
    • those Luciferic elemental spirits of whom we may speak in
    • elementals. Ahrimanic elemental spirits come into being
    • Ahrimanic elemental spirits come into being in our
    • used the word ‘Word’ itself, when he used this
    • evolution of mankind is calling out to be recognized in its
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • a stream by itself. But I manufacture the shoes for another
    • be recognised in its working through three generations, that
    • a descending life. It sleeps in Summer-time; its deepest
    • that the Earth has its true waking season; then it is that
    • Gott,’ although its contents are as I said.
    • the limits of the senses and the sense-bound intellect, or of
    • which are contained deep down within the womb of its
    • Antiquity only got so far with its Mysteries that it was able
    • point of view of its connection with Wisdom. In earthly life
    • of man, Wisdom lives itself out through human thought. The
    • through our larynx and its movements, is wedded to the Wisdom
    • itself).
    • Spiritual Science cannot admit or confess its faith in any
    • social life. The Word itself becomes of social service, And
    • Physical Science itself, and not its learned
    • physical plane, is, in its essence, to have a peculiarly
    • sky,” Goethe once said, “is in itself the Theory;
    • every textbook of Physics. The blue of the sky itself is
    • Physics itself Goethe was pointing to that which I desired to
    • will bear the best fruits after 33 years, the answer is: they
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  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • the birth of Christ Jesus, and therewithal attaches itself to
    • its course within the physical body. Thus, in truth, we may
    • the type of the Mysteries which takes its start from the
    • its language of Light. All astrological Mysteries in ancient
    • observe the Moon establishing its various positions through
    • entity which clothes itself at birth with the physical body,
    • circle to its circumference. It is a true correspondence to a
    • the less, able to shed its light into deep secrets of the
    • germ. The germ itself — in so far as it is the germ of
    • just as our little finger now feels itself to be part and
    • generally known as Science nowadays, concerns itself with
    • itself with death. The Religion of to-day lacks any
    • strong inclination to concern itself with super-sensible Man
    • Meanwhile the Science of to-day, which concerns itself
    • Knowledge of the Higher Worlds and its Attainment.
    • we shall only find it in its new form if we are able once
    • Astronomy is only in its initial stages; it has experienced
    • scientist only seeks to investigate on the Earth itself.
    • gone on its way through the world as an appalling destroyer.
    • educator than by its immediate contents. If it claims to be
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  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • spoken, we endow the soul itself with organs. This soul element,
    • to the moment of waking up, must, as it were, connect itself
    • that in life itself feeling and will must first be drawn into the
    • connect us with the external world and its objects.
    • objective and less selfish in its whole experience. The first
    • that which reflects itself in the mirror of the physical and
    • reflect itself. Through these experiences we perceive everything
    • its spheres of knowledge into a prosaic, dry rationalism. It
    • leads us to spiritual vision, or by communicating its truths it
    • addition to what reflects itself and leads us to a knowledge of
    • mirror with its foil and investigate its composition, so we can
    • builds itself up from mineral substances. By taking in vegetable
    • thoughts upon man's physical body is a dissolution of its
    • there is no time now to explain more fully its full harmony with
    • takes its course through the fact that physical substance is
    • nervous system appears as that organ which transmits this
    • the end of life, as a moment in life, as an experience in itself.
    • scale into its being through the activity of thinking in the
    • universe. If we learn to know man's physical body and its
    • from its spiritual aspect.
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  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • actions, has its ultimate root in the depths of the human soul.
    • presents itself to our head and particularly to our heart; this
    • for a moral world order asserts itself in the human heart; the
    • need asserts itself of establishing a connection with a
    • that does not as yet possess its own bodily position in the
    • world, to that of a being that conquers its own bodily position;
    • its power of orientation, its erect walk — the Oriental
    • people said to themselves: When a child changes from its crawling
    • its vertical position and erect walk. And when the human being,
    • mantric words. What the child poured out, as it were, in its
    • develops thought from its speech, so the Oriental sage —
    • itself, the super-sensible essence of the world poured itself into
    • never have attained a freedom that grows conscious of its own
    • structure, arising out of his life habits and, in its turn, out
    • of the life habits of the animal world. They wish to explain in
    • outside — through its vertical walk, through its speech,
    • and its capacity of thinking — what formerly lived within
    • must turn thought itself towards our inner being. We should
    • the Logos of the World could reveal Itself to him, so we must be
    • science itself can only be gained through the fact that through
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  • Title: Lecture: Foundations of Anthroposophy
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    • scientific character of Anthroposophy and its foundations, let me
    • subconscious depths of the soul. But its influence upon
    • consciousness manifests itself in symptoms which can be
    • justify us to admit that Raymond Lodge's soul manifested itself
    • result goes to sleep, and that sleep in its turn counter-balances
    • thinking to such an extent that it can live within its own
    • Anthroposophy, which aims through its methods to penetrate into
    • as if of its own accord. Let us honestly admit that during our
    • thinking emancipates itself from the body through meditation.
    • being which can emancipate itself from the body.
    • stimulus in its changed condition. But even as there is a
    • the body every night with its feeling and with its will, and the
    • reproduce the world within itself, so the etheric and the
    • world, now reflects itself in the external world as thought. An
    • learns to know the world in its true aspect.
  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • itself in every sphere of life.
    • beginning of its development. But from this young spiritual life
    • greatest reverence can be felt for it when looking back from its
    • there was something which announced itself as a soul-spiritual,
    • the stars. Reality will then manifest itself in Maya. If anyone
    • lived outside in the stars took up its abode in the body which
    • its close since the time which the ancient Hebrews, for example,
    • will be gained by perceiving on the earth itself, in the things
  • Title: Lecture: Man and Cosmos
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    • them separately, as it were, and consider each one in its special
    • comes from inside. When I look at the table, its impression comes
    • see its inside, we would have to have a sense organ able to see
    • pertaining to the inner nature of minerals, which works its way
    • perceived, in its corresponding image. The same applies to the
    • would manifest itself as inspired consciousness, as inspirations
    • direction exercises its influence, a direction which is normally
    • descending from above, something which really gives the world its
    • the inner essence of the heart itself. He may apply them in the
    • the spiritual. Logically, its point of issue will have to be
    • in the fact that Anthroposophy reveals itself as Anthroposophy
    • accordance with its terminology, so that terminologies are thrown
  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • Human Freedom and Its Connection with the Mystery of Golgotha
    • ITS CONNECTION WITH THE MYSTERY OF GOLGOTHA
    • the study of freedom and its significance for the human
    • manifests itself particularly — as I have already explained
    • people thought that life on earth and the earth itself would end
    • of the earth, and it obtained its meaning through the conceptions
    • external Nature as an illusion, history began to lose its meaning
    • surveyed, even if we cannot survey its inner essence. It rises up
    • upon man, whereas the Mystery of Golgotha does not force itself
    • Golgotha tends towards the Mystery of Golgotha as its goal, and
    • failing to develop freedom, because after death he submits to
    • Gospel will never lose its value. It will have an every greater
    • its true weight if the Mystery of Golgotha can be set into the
    • Spiritual Being manifesting itself only outwardly in the way in
    • Golgotha, but admits it, so that it is contained in it. The whole
    • Vulcan, will take its course in such a way that the light
  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • great, living organism, and its lifeless part, for example, the
    • lifeless thoughts, Nature itself, with its living changing
    • had completely identified itself with man. The ancient Greek no
    • less worthily, in a way which is not in keeping with its true
    • reaches its human fulfillment in the event which took place in
    • naïve love for Christ, which is in itself fully justified
    • grasped, whereas everything that is alive defends itself, moves
    • such cannot be touched, for it finds its way through the smallest
  • Title: Lecture: The End of the Dark Age
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    • unfolded its intellectual life in the course of many centuries.
    • The intellect itself is spirit, but its content is no longer a
    • seeks as its content external Nature, the external life of
    • Nature. Hence the intellect is spirit, but it fills itself with
    • could not reach its goal if the Ahrimanic powers were to gain the
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • Spirits of
    • Spirits of
    • saying and its deep cosmic meaning?’ That deep cosmic meaning
    • comes the day of Adam and Eve. This has its origin in the same
    • all the fruits of the garden, but not of the tree — not of the
    • fruits which grow on the Tree of the Knowledge of Good and
    • those who had to understand the Mystery of Golgotha and its secrets
    • Earth. It enters the Earth-body. It carries in itself the imprint of
    • body is for the Earth, that which has been stamped in its Earth form,
    • something remains stationary in time, while time itself progresses.
    • form in which it was bestowed on us by the Spirits of Form. The Ego
    • comes from these. The Ego waits; it waits with all that belongs to it
    • of which I have already spoken. The subject itself impressed its
    • has connected itself with Earth-man, so that man gives over to the
    • proud to-day — and rightly so — with all its immense
    • progress is not in itself in a position to lead man to any
    • all its wonderful laws, and let us look at what surrounds us to-day.
    • to-day, just through its very perfection, it produces invincible
    • instruments of murder. Its progress serves the cause of destruction
    • or to nonsense and lack of meaning, so, in spite of its greatness, it
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  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • feeling can impress itself into all human souls everywhere in these
    • times, can impress itself in the midst of blood and hate: the thought
    • of Adam and Eve. This has its origin in the same thought. In more
    • the fruits of the garden; only the fruits that grow on the Tree of
    • itself the stamp of what the earth has become through the fact that
    • stamped in its earthly form by that which permits the human being to
    • “I” itself was active in forming and structuring us. This
    • its first task is to form our body. To begin with it creates the
    • body pushes itself forward in years while the “I”
    • “I” does not actually unite itself with what approaches
    • know, by the Spirits of Form.
    • comes from these. The “I” waits, waits with everything
    • that is in it, waits the entire time undergone by the human being
    • have just been speaking. The situation itself poured its holiness
    • itself with earthly man. He gives over to the earth the wood out of
    • same science takes as its starting point the deep and great meaning
    • say that science, for all its great progress of which people are so
    • of itself to lead to a view that satisfies the human being. As it
    • goes its way, it can lead in the same way either to meaninglessness
    • all its wonderful laws. Consider everything that surrounds us
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  • Title: Lecture: Zarathustra
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    • through earthly life. Every epoch and every age has its special
    • content, its special characteristics, and all the varied
    • guiding spirits of the different epochs. From each of these Great
    • he lived in a part of the world directly adjoining on its South side
    • world with its sounds, colours, sensations of warmth and cold —
    • culture. One current derived its name from the mystical God Dionysus,
    • of this doctrine lay, not in its theoretical concepts and ideas but
    • same result obtains when the sides of the circle are flat and its
    • is symbolically represented as the serpent biting its own tail; into
    • which the Cosmic Spirits inscribe their activities into space. Their
    • a line which returns on itself, forming a circle as the expression of
    • evil genii, or subservient spirits, according to whether the Sun's
    • Clasp you within the limits of its love;
    • The fronting phantoms of its loveliness.” (Shelley's translation).
    • realised that the physical body of man in all its parts, is an image
    • of the whole Cosmos The Cosmos pours itself into, and densifies
    • occultism with its tendency towards introspection and this explains
    • in a sense, its most essential features, the very core of the
    • in the religion of Zarathustra. The reason for this is its entire
    • clothed in the words of its great founder. These things pursue their
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  • Title: Lecture: Hermes
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    • at first to be as full of mystery as the Sphinx itself, standing
    • although it had perforce to be clothed with the physical body and its
    • when the active principle of thought does not enter. The Moon awaits
    • the light of the Sun in order to reflect it, even as the soul awaits
    • the Sun with its outpouring light and the reflecting Moon, but this
    • something that drives its hands with the help of little demons,
    • Something spiritual, therefore, is responsible for its mechanism.
    • movements of its stars and the relation of its moving stars to the
    • nature in its physical aspect. This he can only do when he is able to
    • courses through his body, using the blood as its instrument; he
    • drawn from the Zodiac in its condition of comparative rest, and from
    • proceeding from the Sun, its reflection by the Moon, and the
    • that was expressed in the deeds of man, even in daily pursuits where
    • deeply bound up with the floods of the Nile, with the deposits swept
    • enter this Sign and that its rays would charm forth all that the
    • hundred and sixty-five days a year had run its course. Now as we know
    • Egyptian epoch this no longer appears in its purest form. For just as
    • strange animal cults. The Egyptians knew: The age when wisdom itself
    • only assumed a grotesque form when Egyptian culture entered upon its
    • which shows that outer research too has found its way back to an ancient
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  • Title: Lecture: On the Nature of Butterflies
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    • considered. Aviation, however would only assume its right form could it
    • on a large scale base its experiments on the butterfly flight. But
    • is hatched from the egg. Here is its head, here at the other end the
    • a sluggard. Inwardly however, it is far from sluggish, for from its own
    • disintegrates; thus it spins itself a cocoon which it attaches to a tree
    • Chrysalis — for that is its name. This chrysalis remains suspended
    • it has no eyes, so sees nothing and just lives for itself in a world of
    • has entirely transformed itself into a caterpillar. Inner sensation is
    • in the sunlight and rolls it up again at night. In this way it forms its
    • does not enter the sunbeam. However, it spins its own body into these
    • take its silk you can certainly say: This is spun light! Earthly matter
    • short time the insect takes to hurl itself into the flame, could it but
    • around the room at night and plunges into the flame. Its urge is indeed
    • to propagate itself and perish in order to re-emerge as a new being.
    • Only it deceives itself because it cannot create a cocoon so rapidly.
    • butterfly owes its colour to the action of imprisoned light. The
    • which is responsible for its manifold colours.
    • itself in the form of a cocoon. The caterpillar has an urge towards the
    • with this task. Its urge is to soar, to pour itself into the light and
    • to live there. So what does it do? Well, it isolates itself, envelops
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  • Title: Memory and Love
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    • Art in its Spiritual Nature,
    • first to speak of some of the ways in which the human soul expresses itself
    • independent as human thinking is, it could not take its course here in
    • earth existence were it unable to have the support of the body and its
    • its earthly course. In the light of this comparison one gets a right
    • conscious there of spirits of the higher world within us as it is true
    • birth a man has experienced his living together with the spirits of the
    • feeling lonely has its echo here on earth as our capacity for
    • because we can liberate ourselves from the higher spirits within us.
    • woke. It is all given its right proportion — marvellous as this
    • experience; it is in the nature of the memory-picture itself that we
    • life through love. For love discloses its meaning when with his ego and
    • is complete in its development when the child is ripe for school.
    • a sclerotic condition of soul for its later life. When dealing with
    • for the part played by love, even in its physiological sense, in the
    • it into song by divesting it of its utilitarian function and making it
    • acquires its full value if it is not to some extent in accord with
    • expressing itself plastically in the smoke of the incense.
    • becomes art. And when the artistic is grasped in its spiritual nature in
  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • ‘unconscious.’ On the one hand it admits that in respect
    • word itself we confess our inability to say anything about these forces.
    • understanding with its power of combination. But then we can go on to
    • thus reveals itself in the life of the soul, so long as our
    • penetrate into its world. This renunciation is entirely justified if we
    • demonstrate conclusively that what shows itself to begin with in such
    • close dependence on bodily conditions can have any existence of its own
    • the soul than to say it exhibits phenomena which are to all appearances
    • we have a knowledge about sleep itself by some other means. He who truly
    • itself and yet feels itself surrounded on every hand by the sea and
    • for the support of the spiritual makes itself felt in the soul, a great
    • time between going to sleep and waking is of great significance in its
    • perception. Something else now shows itself as a fact of the life of
    • individual entities. The soul literally splits up its life into many
    • in a general world-substance, but has, as it were, immersed itself in
    • relationship with these beings, and doing so severally, is now itself
    • aware that this faculty has inserted itself into the course of his life
    • through its own immediate existence; he has not acquired it, it has come
    • to speak in miniature, of our planetary cosmos or rather of its
    • movements. As our life of soul by day has its dwelling-place in the
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  • Title: Lecture: Reincarnation and Karma
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    • Theosophy and Its Main Doctrines or
    • out of its own perception it will represent the same view. For
    • Natural Science as a means of proving its truth. What
    • itself, elementary Anthroposophy. Haeckel has only attained such
    • habits of life of a worm knows that he must go back to the egg
    • the influence of habits of thought the result of which is that
    • contemplating the psychic traits of animals. It cannot be denied
    • to that of animals, has perfected itself; and that this is the
    • in the same way as we derive the form and habits of life of the
    • and that by its means, Darwin has thrown light into dark regions
    • Darwin's time, in ‘Supernatural Revelation’ and its
    • fact presents itself to anyone who looks without prejudice at
    • Science in its present form contradicts the theosophical
    • how it ought to stand in relation to itself if it
    • alive round his couch of repose spirits which he himself has
    • point at which he admits a conscious universal Being, of whom he
    • soul must have evolved out of its previous form of existence.
    • accused of not recognising the great merits of these “new
    • believers,” for he greatly appreciates their merits in
    • entirely by itself. The effects of the cold are psychic
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  • Title: Lecture: Life and Death
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    • and its operations.
    • themselves by fission; one divides itself into two, two into
    • principles of life, in life itself, while it is there.
    • the moment it has taken into itself the possibility of
    • plant which can surround itself with bark, which can bear
    • the young organism — it must make itself secure by
    • living being which possesses the possibility within itself
    • itself, since it takes up inorganic lifeless matter. This can
    • a separation between life and death in the being itself. We
    • one direction, and a continual sinking-into itself of another
    • above-mentioned truth also consists in its having become a
    • kernel in man which presents itself clearly and which cannot
    • with developing according to the species of its predecessors.
    • individual human life thus carries within itself the proof
    • originate from the Spiritual, will certainly make its mark in
    • in the further course of its life, this individual kernel of
    • to a certain age, but only showed itself later as a feeling
    • pain and joy, we shall then see in this Spiritual life itself
    • turns into wood in the plant kingdom, but in its place
    • unite itself to the outer world; and as it grows ever more
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  • Title: Lecture: The Elementary Kingdoms
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    • forces itself immediately upon our senses.
    • physical body, but nothing more. If we wish to find its
    • etheric body, we must ascend to the astral plane: there, its
    • — and here, on the physical plane, he sees merely its
    • is directed by its Ego. If you wish to form a rough picture
    • physical plane, it has its physical body and its etheric
    • etheric body has reached its third stage of perfection, for
    • at the beginning of its evolution; it works continually in a
    • distinct within itself, just like Earth, Water, and Air
    • this human Ego looks out into the world, its knowledge is
    • human kingdom itself will flow into the human body. All this
    • present time, a stage where the Ego permits the laws of the
    • spirits which have never descended as far as the physical
    • independently, quite by itself ... it does not exist as
    • the astral plane with its body at heat. Through this
    • its own; instead the entire astral body of the Earth forms
    • penetrate with its cognitive forces only into the mineral
    • besides this mineral kingdom itself, also the first
    • defined shape. The plant owes its form entirely to the second
    • mineral kingdom, the one in which an Ego can build for itself
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • fountains of its knowledge and its life were available at all
    • dreaming of a few people alienated from the world and its
    • affairs, who indulge in curious notions about life and its
    • germ, and that this germ can only attract from out of its
    • of existence, and that our present life is, in its turn, the
    • something indefinite in its features; then we notice how
    • it will take its place as a self-evident truth, and the
    • to physical existence when its task in the higher world has
    • physical life but are immortal like the human soul itself;
    • altar, places a candle upon it, takes a burning-glass, waits
    • could it perceive itself, feel itself at its goal and admire,
    • joyfully, the culmination of its own being and
    • into it the best fruits of his existence. At his death the
    • needed for its development a great experience — one
    • soul that endeavored to contain within itself the Divine and
    • and a new world makes its appearance. Such a new world could
    • not disclose itself to Goethe at that time, for he had not developed so
    • arise in the soul. True, but it arises in its true form only
    • Wrenching the giant pine, which in its fall
    • Crashing sweeps down its neighbor trunks and boughs,
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  • Title: Lecture: Birth of the Light
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    • which human wickedness feels itself challenged to battle. Thus
    • which must be enmity against the Spirit-King feels itself
    • Golgotha there entered into earthly evolution itself a cosmic
    • itself quite immersed in the old Pagan spiritual
    • without prejudice, and felt a great change in itself. To-day we
    • I saw the spirits' fiery headlong fray,
    • And as the sun did set, I ate the fruits
    • The power and work of spirits and of Gods;
    • fruits which were no longer suitable to that age is
    • And spirits to accomplish my behests;
    • Ten weeks the prince of spirits stormed the heart
    • aside the old magic to understand the Christ-Impulse in its
    • Christ-Impulse which shows us its preparation in the ‘Child.’
    • the world felt itself challenged by his kingly spiritual power.
    • noble, so full of significance, that humanity itself cannot
    • receive it into its ranks. It appears poor and rejected, as
    • peculiar manner it shows us its extra-human, its divine, that
    • is to say, its cosmic origin. And what an inspiration flowed
    • way as this Gospel of St. Luke, with its sublime and happy
    • rebel against the earth itself — heavenly force pitted
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  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • twisting his teaching so that they could claim its support,
    • book of Nature itself, which is available to each and all
    • human mind must not suppose that with its reason limited, as
    • because the Divine Mind manifests itself in Nature and
    • reveals itself as so great, so powerful and so wonderful;
    • itself not understood because it was intended to be taken in
    • mind is capable of recognizing truth in its
    • because of its Beauty and because of the simplicity of its
    • itself,” at things as they really are. Expressed rather
    • point we wish to emphasize is the conception itself as an
    • lives in the Divine Spirit itself. In the moving stars, in
    • itself heard by men. Great discoveries revealed themselves
    • only the body by means of which its Spirit manifested itself
    • in all its beauty.
    • itself is composed of many Monads, not of one. If we
    • Initiation” and “Initiation and its
    • has its bodily form in all things, possesses that of which we
    • Spirit of the age, all its delight in the discovery of the
    • of rejoicing was itself crystallized into a system of
    • what in the case of Giordano Bruno had its origin in the
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  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • which overstepped certain limits could only end in chaos. We
    • the soul; on the one hand the losing of itself in
    • accommodate themselves to its contradictions, though these
    • inner experiences, and that life, with its succession of
    • Goethe's whole life and contemplate its successive stages, we
    • and its spiritual culture. It is especially important for
    • first and foremost the ether hypothesis with its artistic
    • scepticism towards all theorising shows itself precisely in
    • point at which matter merges into the spirit at its
    • cautious spirits who confine themselves more to the
    • Darwinian theory, used in this way, has shown itself to be
    • it has contradicted and annulled itself! So that we may
    • sub-conscious life of man, as it shows itself in dreams or
    • makes itself felt, a kind of resignation sets in. In
    • strive towards their spiritual origin; but its followers
    • a living spirit, in which the soul finds itself as if reborn
    • forlornness, in which psychology finds itself bereft of the
    • spirit, and tries to help itself out of the difficulty by the
    • of the body, and working apart through its bodily
    • itself ever more intensely as it passes from soul to soul,
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  • Title: Lecture: The Errors of Spiritual Investigation
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    • itself as the counterpart of Imaginative cognition. Once
    • attention is drawn to its many questionable elements, and one
    • knowledge of spiritual science, with its concepts and ideas
    • that some individuality or another could reveal itself with
    • forces itself into the diminished consciousness. Everything
    • somnambulistic-mediumistic nature. It is not its task to
    • objectively, with its logically produced foundations. One may
    • formed itself in life? and no more regards the material than
    • another standpoint, recognises its worth, and attempts to see
    • put in the position of facing himself. That shows itself in
    • that he sits, as it were, in a glass house, and the
    • preparation for spiritual science and its results. Each one
    • however can be a critic of its investigations, if
    • comprehend its results, without applying its methods to
    • consideration, in the handling on of its communications.
    • Souls often yearn for its information, but are as often as
    • revenges itself, and a faithful believer, who has not thought
    • its appearance is still more exposed to unkind fate than
    • the fact nevertheless it establishes itself, hope,
  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • In its materialistic interpretation of the just foundations of
    • the Fittest,’ this age in its reality is dominated by the
    • of thought admits that the life of the soul does not merely
    • take its course as it appears to man's present consciousness.
    • It admits that much is there beneath the threshold of
    • what the soul itself has preserved in the immediate
    • Consciousness says to itself, ‘I want nothing more;
    • takes its course in repeated lives on Earth. For in their
    • life will it play its proper part. It may indeed be necessary
    • birth it will be able to rise to its true stature, till in the
    • next life on Earth it assumes its predestined form, which, on
    • planes of evolution of the Earth itself, and is, moreover,
    • question of investigating the animal slime itself. The point
    • realms, it proves itself appallingly unsound.
    • destiny into its finer and more intimate ramifications is
    • finds its way into our dreams. We must only be able to estimate
    • whole conduct and appearance as it expresses itself in
  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • itself is obstinate when we try to elaborate ideas according to
    • loving interest what the school was like, — in all its
    • its origin in ancient times, when people based themselves on
    • hypothesis, for when such a thing occurs, Karma works itself
    • which he suffered by his own work — must find its way
    • genius,’ but whom the fifth post-Atlantean age — with its
    • other jobs. But the head personage was at his wits' end. We
  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • human life in its significance, can be brought home to us most
    • are always such as to be strong enough, for life itself really
    • its course in this way: There is a first section, approximately
    • evolution between birth and death and its division into
    • us to-day consider this time of puberty, which takes its course
    • Throughout its life, the animal does not essentially get beyond
    • future. If only our outer worldly culture could make up its
    • its noble ancestry and Christianity will become a modern
    • the blue sky. (For her appearance made itself felt, long before
    • the world to-day must have according to its Archai, this or
    • that having prevailed in former times, each at its proper place
    • indeed as Hamlet says of good and evil: Nothing in itself
    • recognise its significance for the great tasks of the fifth
    • mankind in its occult depths. On the other hand I leave it to
    • spirit; with the sole difference that the latter found its way
    • which will only take its stand on external, positivist
    • care and attention all that sets itself up to-day as
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • into two halves. One of them takes its course between birth and
    • Archai (or Spirits of Personality as we have called them),
    • Spirits of
    • Spirits of Personality are also the Time-Spirits. We to-day are
    • Angel, for at the very outset he omits this property whereby
    • relationships among men. And the Time-Spirits regulate these
    • this point we are still more or less within the limits of what
    • consciously, leads in its turn more or less consciously to the
    • the Time-Spirits. These relations lie very far in the hidden
    • in their relation to the Time-Spirits. Here too, they are
    • in our thought at least, to many different Time-Spirits. But
    • errors man commits in relation to the Time-Spirit reach up into
    • that earthly evolution only receives its sense and
    • its significance. But we must go on describing ever more
    • and more exactly, to recognise its full meaning. To-day men
    • sometimes ask, how does the human soul find its way to Christ?
    • we could take various paths. Let us now choose one that re-suits
    • of, out of the reality itself, or in mere words. Alas, one can
    • itself, if I may say so, by its own inherent virtue, had a kind
    • Force came into earthly evolution, which, if it found its true
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  • Title: Lecture: The Birth of Christ in the Human Soul
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    • through the school itself or in a manner approved by it.
    • itself to the materialism rising in human evolution — has
    • soul, is working its way up through the present course of world
    • should have occurred and his life should have begun its course.
    • within world history which impel humanity in its onward course,
    • thinking, declares in its simplicity that the human being
    • illusions, still always materialistic in the trend of its
    • the spirit and soul being for a time loses itself in the
    • helpful to mankind — does not at once appear in its
    • as if prematurely brought forth by unlawful spirits in
    • humanity in its true meaning only when we know that truths are
    • united, which is to find its deeper meaning in the new
    • has already been affirmed by certain spirits since the
    • impulse makes itself felt by you, warning you, pointing
    • — to find in the spirit itself the power to overcome
    • say that your life would have been passed in its present degree
    • Ere from thy sin its power shall make thee free.
    • of Christ in Bethlehem and its counterpart in our own
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • bring about in the world. Among its profound features are the
    • but men on earth and the earth itself were not yet matured for
    • the sun's light itself; and he said to himself: “If I look
    • with my physical eyes into the sun I am dazzled by its shining
    • Christ-light, which would blind man in its full strength. And
    • in the earth itself the esoteric Christian saw with the pupils
    • visibly down on the earth, when it sent down its rays,
    • withdraws its physical power more and more from the earth. But
    • from the earth, its spiritual power increases and flows to the
    • that which at this time withdrew its physical power from the
    • develops its strongest physical power. But they are widest
    • sun's physical power pours most lavishly on to the earth, its
    • come to life with the fruits of our former life, with the
    • fruits of what we have learnt. The powers of perception and
    • already in his soul, in his ripe soul. His ripe soul knows its
    • Spirit Man. Thus the Rose-Cross in its connection with the
    • Its wooded gorges soothing hope bestowed
    • Next it the sun, majestic in its setting,
    • kings, and with its inner meaning. This star has an enduring
    • little sister is lying in the cradle a viper winds itself round
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  • Title: Mission/Folk-Souls (1970): 1. Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
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    • Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
    • Angels, Folk Spirits,
    • Time Spirits: their part in the Evolution of Mankind.
    • Folk Spirits who, by drawing upon the hidden roots and the spirit of
    • We know that we must think of the ego itself as inwardly organized.
    • incarnations, so too do we realize that the Earth itself has known
    • called the Spirits of Personality or Archai underwent their human
    • Beings, the Spirits of Personality (Archai). They are at a still
    • for example, who have developed prematurely. Just as man, if he waits
    • what are called the “Folk Spirits”, the directing Folk
    • Spirits of the Earth. The Folk Spirits belong to the rank of the
    • a reflection of what we regard as the mission of the Folk Spirits.
    • if we can conceive that these Folk Spirits, like human beings, betray
    • in its turn perished after the birth of the Roman Civilization. We
    • Spirits, something in which the several Folk Spirits participate. You
    • widely different Folk Spirits and yet they have some common ground of
    • epoch has its particular Zeitgeist; the Zeitgeist of the Greek
    • something that permeates the activity of the Folk Spirits, an
    • “intuitors” of the Spirit or Spirits of the Age. They
    • already observed, there are a number of such Time Spirits, of such
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  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • Normal and abnormal Archangels and Time Spirits.
    • The Spirits of Language and of Modes of Thought.
    • Archangels and Time Spirits.
    • The Spirits of Language and of Modes of Thought.
    • those Beings who are to be considered as Folk Spirits have reached a
    • Spirits, invades the life of man, then there must be on the other
    • impression or reflection of this work of the Folk Spirits or
    • endowed with clairvoyant consciousness and visits the various
    • in its fullest implications. Though often repeated, its implications
    • expresses itself in three ways. The etheric aura of the people
    • the Folk Spirits are active everywhere. They follow, however, the
    • importance. Naturally, man himself also benefits through their work;
    • Folk Spirits. We shall discuss later the significance of the
    • of these Folk Spirits and see how he incarnates on Earth, lives again
    • true Archangels or Folk Spirits.
    • Archangelic Beings, who are the real Spirits of the indigenous groups
    • You must think of the sequence of the Hierarchies of Spirits in the
    • First Beginnings, Archai or Spirits of Personality
    • Powers (Exusiai) or Spirits of Form
    • are yet other Spirits of a higher order who do not concern us today.
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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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    • The inner Life of the Folk Spirits. Formation of the Races.
    • Folk Spirits. Formation of the Races.
    • turn our attention to the inner life of the normal Folk Spirits,
    • is reflected in the human individuality itself as the
    • feebly in the Sentient Soul, struggles to free itself, emerges for
    • astral body itself, of the etheric body and of the physical body.
    • true inner life of the Folk Spirits, or that which corresponds to the
    • the normal Folk Spirits, we distinguish three modifications of 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
    • the inner life of the Folk Spirits. In the normal life of man such
    • very little in common with that of the Folk Spirits. It may help you
    • towards an understanding of the consciousness of the Folk Spirits if
    • inner experience, what takes place in consciousness itself, suffice.
    • the Folk Spirits. From this you may infer that the Archangels are not
    • the Folk Spirits? All experiences of the Sentient Soul, the normal
    • soul-life of the Archangel first begins with the existence of its
    • reality, so to the Archangelic Beings, to the Folk Spirits, we
    • Archangels or Folk Spirits.
    • Folk Spirits? The world of man is characterized by the fact that he
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  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • reaching its present condition, had to pass through three conditions,
    • Old Moon and the Earth period itself up to the present moment. If you
    • incarnations, the Spirits of Will or Thrones, the Spirits of Wisdom,
    • provided by the Spirits of Form, the Beings whom we call Powers or
    • ourselves how man would fare if the normal Spirits alone were
    • principally the physical body. The Spirits of Form have no particular
    • holds little interest for the Spirits of Form since it is a
    • Spirits of Form only wished to embark on their chief activity, the
    • normal Spirits of Form show no interest. The three life-periods,
    • approximately, have no immediate appeal. The Spirits of Form only
    • 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
    • say that the Spirits of Form who have developed normally would far
    • hitherto no-one encroached upon their province. If these Spirits of
    • we only take into account the activity of the Spirits of Form it is
    • perception of the external world if other Spirits, in reality Spirits
    • have been Spirits of Movement during the Earth-evolution, but who
    • remained at the stage of the Spirits of Form and are now active in
    • the Earth-evolution as Spirits of Form. Thus they are able, during
    • of twenty. Hence the abnormal Spirits of Form endow man with
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  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • even the smallest nation, has to contribute its share towards the
    • lecture-course I propose to show — and herein lies its real
    • Spirits of Form — Powers (Exusiai)
    • Spirits of Movement — Mights (Dynamis)
    • Spirits of Wisdom — Dominions (Kyriotetes)
    • Spirits of Will — Thrones
    • Thrones, the Spirits of Will. The forces streaming in from the
    • Universe are essentially the forces that proceed from the Spirits of
    • interplay of the Thrones with the Spirits of Movement — since
    • the activity of the Thrones is neutralized by the Spirits of Movement
    • the Spirits of Will and the Spirits of Movement as a consequence of
    • which the Earth assumes its highly diversified configurations.
    • through this interplay alone our Earth could not arrive at its
    • present planetary form. The forces of the Spirits of Will and the
    • Spirits of Movement acting and reacting upon each other would not be
    • different. If, for example, only the Spirits of Will were to ray
    • outwards from within the Earth and were opposed by the Spirits of
    • is true, it would not be as fluid as the ocean in its present state;
    • the Spirits of Will and the Spirits of Movement originally worked in
    • of the Spirits of Will and the Spirits of Movement but for the
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  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • complicated matter, as you may well imagine, when the Spirits of the
    • Spirits of Will, the Cherubim and Seraphim, which we described
    • problem in such a way that we are prepared to accept that the Spirits
    • abnormal Spirits of Form, a cooperation which ensures that the
    • Earth-evolution, it would have been necessary for the normal Spirits
    • we can distinguish seven of these normal Spirits of Form. There are
    • therefore seven Spirits of Form or seven Elohim. If we wish to form a
    • the Earth, we must clearly understand that these seven Spirits of
    • reality. Thus, if all these seven Spirits of Form could work in
    • Spirits of Form — those Beings who, as I described yesterday,
    • Universe, where these Spirits of Form plan to establish the earthly
    • activity of the abnormal Spirits of Form should provoke too great a
    • disharmony amongst mankind, one of the Spirits had to detach Himself
    • from the community. In reality, therefore, only six Spirits of Form
    • or Elohim work from the Sun; one of these Spirits had to detach Himself
    • lest the simultaneous activity of the abnormal Spirits of Form, who
    • are really Spirits of Movement should disturb the balance or harmony.
    • Spirits of Form withdraw with the separation of the Sun, but in the
    • the other six Spirits remained in the Sun — and because Jahve
    • backward Spirits of Movement.
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  • Title: Mission/Folk-Souls (1970): 7. Advance of Folk Spirits to the Rank of Time Spirits.
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    • Advance of Folk Spirits to the Rank of Time Spirits.
    • Spirits to the Rank of Time Spirits.
    • normal and abnormal Spirits of Form they cooperate to organize the
    • advance to the rank of the Archai or Time Spirits. This is a most
    • interesting phenomenon, for when we observe how the Folk Spirits, or
    • guiding and ruling Spirits of the Age.
    • evolving Time Spirits of the Old Indian, Old Persian and Old Chaldean
    • is subject to two spiritual currents. The one has its starting-point
    • substance.] to give it its correct name. This
    • prisoner of his limitations. Monism or monotheism in itself can only
    • the world. The task of all other nations, peoples and Time Spirits
    • pluralism and to devote itself to synthesis, to the doctrine of one
    • tasks of the individual Folk Spirits. Whereas the leaders of the
    • of Time Spirits or Spirits of Personality and indeed some of them
    • were expecting to transform themselves from Time Spirits to the next
    • higher rank, to Spirits of Form — just as, for example, that
    • certain respects to the rank of the Spirits of Form — the
    • evolution towards the Hierarchy of the Spirits of Form. We are now
    • Spirits of Form and became the guiding Time Spirit who then works on
    • its guiding Time Spirit in order that he might become the leader of
    • Maximum number of matches per file exceeded.
  • 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
    • the comparative study of religion with its purely external approach
    • specific differences of the Folk Spirits the manner in which a
    • particular people arrived at its mythology or other teachings about
    • the gods, or even at its philosophy.
    • including also the Angels, the Folk Spirits or Archangels and Time
    • Spirits, were all quite different from one another. Today we propose
    • civilization — which then found its literary expression in the
    • Spirits of Form or Powers, but were more intimately associated with
    • the Beings we call Spirits of Movement or Mights and those above them
    • in the second Hierarchy, the Spirits of Wisdom or Dominions. These
    • they called the sum-total of the Spirits of Movement and of the
    • Spirits of Wisdom, to that which was later characterized by the Greek
    • Spirits of Movement, and “Maha-purusha”, the sum-total of
    • the Spirits of Wisdom, that which lives as if in a spiritual unity.
    • at a lower stage of evolution, they looked to the Powers or Spirits
    • Persians were conversant with the Powers or Spirits of Form, known
    • radiations which we know as Spirits of Form or Powers and which, from
    • Primal Forces, the directing Time Spirits, the Spirits of
    • certain consciousness of these Primal Forces or Spirits of
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  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • apparent contradiction will resolve itself at once if you recall that
    • human being distinct from itself, then in the act of cognition one is
    • But it is a different matter when the ego knows itself, for then the
    • it in philosophical terms: the Indian culture exhibits a soul which
    • its relationship to the external world. Substantially it was the task
    • occupies a central place in human life in accordance with its
    • original innate tendencies and with its progressive development in
    • Children of Light, the Spirits who are here the dominant Powers. He
    • itself in these forces. He felt the presence of the Luciferic element
    • more clearly is that the Luciferic influence makes itself felt in
    • astral plane, that which to us is an illusion manifested itself at
    • occurs because the Moon interposes itself between the Earth and the
    • because the Luciferic influence increasingly asserted itself. At that
    • born. The essential point is that the myth had its source in the
    • the arms of Ahriman. In so far as man submits to the blind Hodur, the
    • override that which comes from the Gods and will, in its turn, be
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • the activity of the various Folk Spirits has furthered the
    • individual people had its appointed task; chief amongst them was that
    • Folk Spirits enjoined upon men to act more on their own initiative it
    • culture of Europe. Now the most diverse Folk Souls and Folk Spirits
    • struggling to free itself from its attachment to the group-soul.
    • the old Greek culture had to a certain extent reached its high point
    • in the fulfillment of its special mission, we see a totally different
    • aspect of this same mission in the spirit of ancient Rome and its
    • Persian Folk Soul had not developed so far; its organ of perception
    • upon this Intellectual Soul because the Intellectual Soul, in its
    • was one people who, at its later stage, no longer possessed this
    • physical plane, to whatsoever was necessary for its well-being there
    • under the guidance of its Folk Soul, its Archangel. This was the
    • the collective mission of Europe under the guidance of its Folk
    • Mind-Soul and from the Spiritual or Consciousness-Soul itself,
    • Central European and Scandinavian peoples and its after-effects lived
    • have the content appropriate for its task which is to turn towards
    • itself and regards nature simply as the idea in its other aspect. The
    • post-Atlantean epoch, a culture which owes its origin and development
    • to its emphasis upon the other aspect of the consciousness of the
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  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • Folk Spirits have played a decisive part. The vision of that descent
    • body itself for the use of these soul-forces, which then transmit to
    • itself. The descent of the divinespiritual into the physical is still
    • box. What is this magic ship? If Freyr is the power which transmits
    • magic ship spreads its sails and is then folded up again into the
    • course of its development on the physical plane, is associated with
    • research today shows us that after Kali Yuga has run its course
    • its clairvoyant past behind it, a clairvoyant sense is also developed
    • in its guiding Folk Spirit in order that the newfound clairvoyance
    • Science, if, perhaps in the domain of Spiritual Science itself, there
    • itself stemmed from the old clairvoyant gift, but only by that which,
    • Rishis in its true form. We accept with gratitude the Persian
    • Christianity has passed through its growing pains, it will develop
    • be imposed upon us, irrespective of its source, we would reject it in
    • with its Most recent techniques, take the results of historical and
    • it by the facts of life itself. For in life too, at every stage of
    • communicated by life itself. Then, whatever Might colour in any way a
    • self-knowledge and ask itself: how can I best contribute to the
    • epoch may play its part in the second half, namely, that spiritual
  • Title: Lecture: Wonders of the World: Lecture 1
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    • life. That very concern itself was raised to the level of a religion,
    • for religion shed its rays over every experience which man could
    • powerful in its particular workings. It did not confine itself to a
    • its inspiration was so strong that some of those particular workings
    • and saw religious life pouring itself into the forms of art.
    • religion and its daughter, art, were at the same time so purified, so
    • holy, for it is only profane because its connection with the divine
    • as a kind of sun which, shedding its rays in our hearts, can arouse a
    • reached its culmination in Shakespeare, is a current of spiritual
    • ancient Mystery. If we trace it back to its origin, we come to
    • taken shape in recent centuries, and what are its immediate needs. If
    • passed its prime and will bear little fruit in future. When I say
    • the conditions of its existence, as I have just done, is not to
    • was so to say bereft by the gradual birth in him of knowledge in its
    • Menelaus, Odysseus, were given to mankind, then under its influence
    • already lights up the present with its challenge, the present age,
    • through its representatives — men inspired by the Spirits of
    • allowed to shed its light upon our anthroposophical life in the
    • presence of its recreator, who has now for several years rejoiced us
    • hidden guest, as a comrade in arms, has shown itself to be true by
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  • Title: Lecture: Wonders of the World: Lecture 2
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    • mythology has its correspondence in what we are bringing to light
    • Nature changes in course of time. Our natural science is proud of its
    • of human development, the soul was robbed of its ancient clairvoyant
    • its organisation of muscle and bone, is substantially denser, more
    • entirely the usual way of looking at things today, our own habits and
    • more under the influence of its physical environment whereas the
    • to do with the ether body itself. Besides being the source
    • itself. In primeval times this ether body was so organised that the
    • been able to see them if it had depended upon itself alone. The
    • astral body does not of itself see images. Just as a man does not see
    • would not see the images it produces if its activity were not so to
    • the ether body? Its secret is that it is the key to knowledge of the
    • the third member, the astral body itself. This is the element in us
    • driven. She was driven out of the astral body with its lost
    • upon the ether body itself, and upon the astral body. This force of
    • which work upon the physical body, upon the ether body itself and
    • body in its development. The second aspect of Hecate had to indicate
    • that in the ether body itself the key to knowledge of the world had
    • itself, is represented in the key and the coil of rope; and the third
    • Jahve civilisation, and then reached its full development through the
  • Title: Lecture: Wonders of the World: Lecture 3
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    • Consequently what we today call a wonder, a miracle, did not bear its
    • the marvellous bow with its seven colours ... we will ignore all
    • idea, as feeling, we have our enduring life of soul, with its
    • emotions and passions, with its fluctuating life of feeling,
    • bear in our habits our passions, our enduring emotive attitudes. And
    • thought in the sense that it leads its own isolated thought-existence
    • mere thoughts, and the ether body of enduring sentiments and habits.
    • for him its central ruling powers; whereas the modern man thinks more
    • surrendering myself entirely to my permanent habits, to my sympathies
    • pentagram, to begin with, taken at its face value, it is a symbol for
    • pentagram has been reduced to a central pentagon with its point
    • circle, the ratio of the size of its area to the size of the area of
    • the world, an understanding of the fact that the spirit pours itself
    • he has seen the truth of the world with its wonders; then he begins
  • Title: Lecture: Wonders of the World: Lecture 4
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    • into the sphere of Zeus. But when we consider the ego itself, we find
    • way the Greek had of experiencing the world and its wonders directly,
    • on the earth, determining its own destiny, little by little shaping
    • the epochs of its own civilisation, is guided by Beings whom we must
    • at the time when our present Earth was passing through its previous
    • further its unfettered development towards the goal of the Earth.
    • not only those Beings who guide evolution along its line of direct
    • Spirits of Personality, the Principalities, the Archai, who of course
    • Spirits of Personality, then in the Persian epoch the next lower
    • phenomenon that mankind seems to be thrown upon its own resources,
    • in its purest form the human individuality. It could be said that
    • Spirits of Personality, who were the inspirers of the Holy Rishis in
    • the Earth has reached the goal of its evolution will fall away from
    • when it has reached the goal of its evolution. Just as today the
    • when the Earth has undergone its earthly death? It will permeate the
    • lead mankind in its development; He does not enter into any kind of
    • Earth has reached the goal of its evolution, the physical will be
    • Mars. They raise their eyes to Mars, receive its beneficent
    • not united itself with the Earth. To liberate men from the Earth, to
    • evolution. Among these exalted Beings was a host under its own leader
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  • Title: Lecture: Wonders of the World: Lecture 5
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    • somewhat freer relationship between the divine Spirits and men is
    • them thoroughly human traits, one might even say human frailties,
    • standing-upon-its-own-feet of Greek civilisation which is so truly
    • consciousness of being under a divine hierarchy which in its own
    • powerful dramatic allegory which sheds its light upon us from remote
    • of spirits who had attained the full goal of their evolution on the
    • Moon, how must this have affected its attitude towards man himself?
    • Jahve, as the extract of the Elohim, means life itself to the ancient
    • truly human element in earthly life, tries to assimilate into its
    • elements of earthly life for its own development, and which therefore
    • consciousness, the ancient Hebrew consciousness surrenders itself
    • has not yet understood how evolution comes about, what is its whole
    • pervades all space, and exercises its influence from the whole of
    • gradually makes itself at home in the macrocosm. ... I tried to
    • figure of Dionysos the Greek soul has expressed itself with such
    • marvellous clarity that we can only contemplate the wisdom of its
    • say that modern man is like someone who sits firmly and comfortably
    • and surrounded by its walls!’ The old clairvoyant man did not
    • clairvoyant consciousness was like. It circulated outside its own
    • At the time the Earth entered upon its present evolution man had
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  • Title: Lecture: Wonders of the World: Lecture 6
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    • the world, presented itself to them as a kind of knowledge, a kind of
    • express. This world of the Greek gods, in its wisdom-filled
    • contradiction and its overcoming. No one who sees things as they
    • addresses itself not only to our reason, to our philosophy, but to
    • can only contemplate its manifestation through the organs of the
    • this youngest and highest member of the human being is that its
    • existence, its reality, is capable of being perceived in one example
    • in recent years, the physical body can only be known in its true
    • body manifests itself only as maya or illusion. When we meet a man,
    • to know it in its own inner being, by direct knowledge, whereas what
    • cloud, vanishes away, reveals itself as maya. And if we wish
    • to get to know the physical body in its true form we have to rise,
    • if we wish to learn to know the physical body in its true form. Here
    • in the physical world is in its physical manifestation quite in
    • bodies, bodies which expressed the ego in its true form. We see that
    • of the world which displays itself to him in the star-strewn heavens,
    • compromise, from no aspect does it show itself to be what in reality
    • like if we were able to separate the composite form into its
    • this question for us by its representations of the rout of Dionysos
    • in its plastic art.
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  • Title: Lecture: Wonders of the World: Lecture 7
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    • to undergo on its way.
    • thinking. Knowledge does not come of itself. The human being has to
    • ego through the astral body down to the etheric body. As far as its
    • Nothing of the mental representation itself lives in the brain. What
    • attainment of knowledge as a matter of life itself, that one feels
    • its course in the process of ideation. Our life of ideation, or
    • confronted by its own absolute need. But imagine this realisation
    • organisation. The Mysteries could not confine man within the limits
    • world, is that it should not lose its common sense and treat as
    • nonsense what, if it has held on to its common sense, reveals itself
    • Just as after death our life to begin with runs its
    • normal life of man if it is only viewed from the outside in its maya
    • Mystery itself, there is nothing to stop us doing so. We are not
    • the Greeks tells us, particularly in the epic tradition of its sagas
    • and its myths. In these times both the wise Silenus and Dionysos were
    • more proclaim that Greece in its early period harboured the teacher
    • another way, we relate ourselves to it in its true stature when we
  • Title: Lecture: Wonders of the World: Lecture 8
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    • itself. Something like that is what Capesius is depicted as feeling
    • waste, if we are reluctant to recognise its presence in us.
    • greater, until it will at length really be able to fulfil its
    • powers of endurance and its fruitfulness must uphold us when, as
    • when, bringing with him the fruits of his Moon evolution, he arrived
    • being in man's physical organism his blood circulation with its
    • way as to bring about the blood-system with its centre in the heart.
    • becomes rarefied again in the heart, how in its finest
    • elements—not in its coarser, but in its finer parts — it
    • would work today if it were left to itself. The human being would
    • lave the pineal gland, which becomes luminous and its movements as
    • passions, habits and mistakes, and the reborn ether body which now
    • itself aloof, so to say, and only intervening indirectly. Now we must
    • others who encircle this cosmic globe in its successive stages.
    • course of its development through the Saturn, Sun and Moon
    • which was itself a reality, something which would cause our mere life
    • forces He had developed into the Earth itself. It was
    • related to its archetype.
  • Title: Lecture: Wonders of the World: Lecture 9
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    • The Earth itself was
    • part of the Earth, it is its skeleton. There are yet other forces,
    • has pursued its evolution, and during the course of the Lemurian,
    • continuously towards man out of the Earth itself. We will now examine
    • influences reached the Earth as if driven outward from its centre
    • towards its surface. But the influences which worked during the
    • depths of the Earth towards its surface.
    • were the lion nature to work upon it and to modify its structure. The
    • Earth towards its surface. The forces which were now to unite with
    • framework of the feather, what one may call its quill or spine, is of
    • even into its baser elements, now at the Baptism by John in the
    • dove, which we find in the Gospels — had to make its
    • to describe this instreaming in its purest form from above? We know
    • was abandoned by its ego, which was the ego of Zarathustra, and on its
    • itself into that Christpower, that Christ Impulse which, as it
    • ancient doctrine of Zarathustra, will one day have to say to itself:
    • possibility of permeating itself with that element out of cosmic
    • accessible to us, and its purest extract, which previously,
    • Modern science is superficial, hence its attitude to history is also
    • spirits which flow from the heart to the brain, but that is just an
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  • Title: Lecture: Wonders of the World: Lecture 10
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    • behind the world and its happenings. By forming stable ideas, stable
    • happens in the world, and about its Beings, man attains a certain
    • world, that the world presents itself to him as a riddle, and that
    • its way out of this feeling of wonder to something which reduces it.
    • has to subdue its astonishment, it has so to say to get rid of what
    • seems a marvel by finding, through its own activity, a kind of
    • Beings of Greek mythology, his feeling of wonder transformed itself
    • world to perceive that each kind of explanation is justified in its
    • just like earlier ones, only represents a phase which in its turn has
    • instrument of the brain detaches from itself highly attenuated
    • this stuff itself derived from the depths of the cosmos, ancient
    • soul draws forth far less from itself, what it produces is much
    • pride of present-day science, but thirsts to fill its consciousness
    • through understanding, the soul which is ego-conscious, is at its
    • feels itself empty in face of the real world. It certainly feels able
    • to reach with its ideas the furthest limits of the world, but it
    • expand to the limits of the universe, it were not to feel its
    • infinite universe. That is the fate of the soul when with its
    • open to the soul. It can descend into its own depths in such a way
    • that it experiences what its own organisation is. Under modern
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  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • not at some time reflected in the human soul, celebrating its own higher
    • soul undergoes as the result of its different earthly lives, —
    • to work upon us — I referred to the Greek epoch and its development.
    • applying itself to the spiritual or the spiritual becoming conscious of
    • corporeality. In Greek culture the soul had freed itself to some extent
    • destined to withdraw into itself and experience its struggles and conquests
    • in the Greek spirits who everywhere reveal how deeply their soul-content
    • to all that the spirit might intuitively hold when giveing itself up
    • the evolution of humanity. And in the spirits of the Post-Grecian ages
    • were, passing through an inward development radiating forth its glory
    • In order to deepen ourselves in the soul so that we can follow all its
    • study this soul for its own sake because its development is so harmonious.
    • Then however we get the impression that in the Art of Painting itself
    • of the world of sense, and it then becomes part of history itself.
    • then to Florence, then to Rome. Fundamentally speaking, his life ran its
    • Savonarela. When they contemplate the soul of Raphael in all its isolation,
    • of Raphael who entered its service, although inwardly his soul had little
    • is that is wafting hither in order to unite itself with the Earthly.
    • only proceed from the Earthly. Our perception may feel itself raised
    • that it is not a “product” of its environment, but points
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • to express it quite independently through its soul life. But the
    • earth is the one that transmits this soul element. Never have I
    • signal which retransmits through the keys of one apparatus will appear
    • must allow itself to be connected with the whole apparatus of the earth.
    • set him the task of raising a number of four digits to square. The professor
    • pass through its head. The only thing that will be required is to teach
    • by itself. This is based on the connection between the human soul and
    • the animal soul. The earth has a transmitting role. In its conscious
    • while its whole attention in the conscious life goes toward the sugar,
    • the most curious things take place in its subconscious life. But all
    • these processes take place entirely in its subconscious regions. In
    • its consciousness the horse knows nothing of all this. Besides, owing
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • to manifest itself through the various periods? For truly, he who observes
    • for artistic spirits like Hermann Grimm, there was a question in those
    • as the glimmering of a world which does not expend itself in the ordinary
    • on the Iliad itself we find many a word of resignation which shows us
    • relates itself tom Christianity in such a way-that everything which
    • restricts itself to what is perceived by the external senses, to what
    • that we have to describe its powers as much more instinctive. Not indeed
    • instinctive force ruling in the soul. In its characteristics we can
    • thousands of years to its present lofty powers of reason and intellect,
    • has its forces, but the soul forces so work there that we cannot say:
    • in its results as the three-fold soul forces. Then they perceived that
    • which in its results appears in our intellectual soul, was seen by the
    • body they saw that power which brings in the divine, which itself only
    • material earth, but to its deeper forces. We see in Ilmarinen the producer
    • accustomed to itself inwardly; just as when a machine is being prepared
    • being of human nature in its various principles. I can assure you that
    • in its forces, so that it forms one nation differently from another.
    • that its members have the same appearance as regards that which shines
    • into that which can be perceived when the benefits, the felicity of
    • as universal humanity will only continue by preserving its individual
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  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • earth and on its surface.
    • astral light. In the spiritual world and in its communications,
    • encounters there presents itself as a riddle to be solved. Only
    • prosaic comparison, but in this case, because of its inner
    • You reveal it according to the value of its substance
    •     The lofty power of its spirit.
    • this is enhanced as summer draws on; in summer it rises to its
    • here. During winter the earth is united with the elemental spirits.
    • the earth breathes out, as it were, its elemental being. The
    • elemental spirits rise up as though from a tomb and ascend into the
    • Everything that takes its course outside, in wind and weather, during
    • earth, we share in the effects of its warmth and light. But when a
    • nature unfolds, how the elemental spirits fly and whirl in a pattern
    • man lives with the summer sun and its effects, he experiences a
    • for him in high summer, quite different from its importance at other
    • how the dragon-like serpent-form of Ahriman winds its way among the
    • stream down into the human shining in the astral light, has its
    • which reaches its peak when autumn approaches or when summer wanes
    • has its minute counterpart continuously in myself. There are the
    • autumn approaches, when the sulphur-process is at its peak. For when
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  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • is above all self-contained, enclosed in itself. It has drawn back
    • from itself during the summer. Hence in the depths of winter the
    • Earth is more earthly, more truly itself, than at any other time. And
    • Earth. It is then that the Earth unfolds its own nature in the
    • has a solid core, hidden below its visible outer surface, which in
    • something made up out of itself: it is water shaped by the whole
    • water-drop? It is something which takes its shape from its whole
    • its tendency, as I have said, is to assume a spherical form, with
    • if we single out the air (dark red) which surrounds the Earth as its
    • the Earth to form itself into a cosmic water-drop, we are really
    • encounter the salt-process. This is what the Earth makes of itself in
    • that each of these three principles reverts to its own inner
    • reasserts itself — imaged in winter by the snow-mantle that
    • sulphurised, so to speak, when summer is at its height. When autumn
    • mercurial shaping-process in its most strongly marked form; and while
    • you see, the tendency which reaches its
    • itself in mercurial formation, salt-formation, ash-formation. What
    • itself is so small and it would be examining the bone from a flea's
    • firmly consolidated during winter through its salt-formation,
    • its mercurial formation and its ash-formation. Let us then ask what
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  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • enclosed within itself. During the winter the Earth is, so to speak,
    • at the salt-deposits which we have had to treat as the most important
    • deposits, which are indeed a phenomenon of the utmost importance for
    • most important of all deposits in the soil. After all the various
    • say that winter-limestone is a being content within itself.
    • contentment on all sides. It expresses itself as an inner permeation
    • — dull in respect of its spiritual qualities. It loses them,
    • Earth would feel pain at every footfall on its surface.
    • is what the Luciferic spirits strive and hope for, when the end of
    • into the life of the Earth itself: first, the extreme that man would
    • the salt-deposits of the Earth. For whatever is permeated by
    • Nature-spirits there arises the higher life of the spirit, as this
  • Title: Four Seasons/Archangels: Lecture IV: The St. John Imagination
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    • fruits with the plant, enters into everything that lives and has its
    • within itself, man too, if he participates in what autumn — the
    • is then at its height in man, it is all the more necessary for the
    • find our gaze directed to the depths of the Earth itself. We find
    • crystalline forms in which the hard earth consolidates itself —
    • of summer. At midsummer everything down below the earth shapes itself
    • much value at its present stage. But the heavens at midsummer give
    • We have the impression that this figure forms its
    • described must come in: the elemental spirits of the Earth must soar
    • them into itself. And out of that gleaming radiance the figure I have
    • Its meaning first dawns upon the mind when as human beings we learn
    • so beautifully within itself the harmony of the earthly silver
    • is not so. At midsummer the Trinity reveals itself out of the midst
    • concentrates itself into Inspiration, united with the Spirit-tones of
  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • each the Whole its substance gives,
    • its full significance before our souls only if we have in mind the
    • look into itself, but to look outwards into the world.
    • each the Whole its substance gives,
    • each the Whole its substance gives,
    • undergo in the nutritive system itself: then we come to recognise the
    • a remedy is, one knows its healing power. The spirit cannot of itself
    • with it, has to wait for its earthly embodiment. One soul has a
    • with souls. It is the time when the Earth has its mantle of snow and
    • surrenders to its crystallising forces; then man can be united with
    • each the Whole its substance gives,
  • Title: Fifth Gospel (1950): Lecture I
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    • study its progress as historical fact, observing what has
    • when Christianity began to make its way through the world,
    • Such was the world into which the Christian impulse made its
    • primitive people who were its first bearers, Christianity
    • Christianity would certainly not have made its victorious
    • understood nothing of its real nature; it was opposed by a
    • highly developed culture incapable of grasping its
    • understanding nothing of its real nature. And yet ... men bore
    • its victorious march through the world.
    • ineptitude? Why is Greco-Roman scholarship itself unable
    • teachings were not the fruits of Christianity would denote very
    • not understand the fruits of Christianity. Those who see more
    • is itself an offspring of Christianity, a direct development of
    • if followed to its logical conclusions, it leads to Spiritual
    • developed to its logical conclusion, leads to this recognition.
    • been forsaken by the good spirits of both! For Darwinism,
    • to be stripped of its Christian elements. If this does
    • or erudition in its adherents; in the Middle Ages it spreads in
    • conception derives its motive power from the Christian
    • science of itself out of and beyond materialism.
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  • Title: Fifth Gospel (1950): Lecture II
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    • look back into the past it presents itself as a kind of
    • Whitsun Festival, by those who are generally known as the
    • woke at this time of Pentecost; and the awakening itself was a
    • others who had gathered together at that Whitsun
    • words what presents itself here to the eyes of soul — as
    • said finds its way to inadequately prepared hearts and souls
    • sun and having its physical body in the visible sun, is
    • this presents itself very vividly when the backward-turned gaze
    • very script itself. This cosmic script compels one with a kind
    • times, has its symbol in the moon, as for earthly sight
    • knowledge born of man's own mind placed itself in front of the
    • tries to prevent it, the more forcibly does it present itself.
    • can only be revealed to us in all its majesty by the Fifth
    • born, that this Being — the All-prevailing Love itself
    • interposed itself, a picture which, mingling with the purely
    • all precision what presents itself in the spiritual script. For
    • the Jesuits.] has been sent broadcast through the world about
    • judge the pass to which things have come in what calls itself
    • emanate from its soil. As, however, we cannot ignore them but
  • Title: Fifth Gospel (1950): Lecture III
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    • existence. The Mystery of Golgotha itself is to be understood
    • dear friends, to understand this in its true meaning and
    • earth itself.
    • leaders of a people, and the people itself. They bear upwards,
    • Spirits whose task this is, the Sun-Heroes were needed. For
    • experience comes to us, we know that the suffering has its
    • to put it at its mildest — recoil from descriptions of a
    • through the course of those three years the Spirit bound itself
  • Title: Fifth Gospel (1950): Lecture IV
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    • made to record them all, the world itself could not have
    • say that in its outward form the ceremonial practised in
    • andern erschuldete Selbstheitschuld,
    • Baptism in the Jordan to know human nature in its darkest
    • intensity human misery can reach. He had seen misery in its
    • Initiate through the experiences of life itself. This
    • its neighbourhood. As the Essene Order at that time was to a
    • always turn back. In the Order itself, ancient lore and ancient
    • not say into the Order itself — as a kind of extern, or
    • through words revealed itself to him in all manner of
    • community itself or very shortly afterwards at his home in
    • ingrained itself into his very soul, burned like fire in his
  • Title: Fifth Gospel (1950): Lecture V
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    • all that had revealed itself through him. But his heart
    • the Bath-Kol in its altered form. And then there flashed up
    • andern erschuldete Selbstheitschuld,
    • time came back to him. The ancient Zarathustra-wisdom itself
    • the primeval Gods and Spirits — these kingdoms have grown
    • the Spirits of the higher Hierarchies. And He felt that there
    • of Jesus of Nazareth — which had itself become
    • narratives selected is rather to give you an idea of its
    • conception of the world is making its appearance in Europe too,
    • worse — its absence is not noticed. Treat what has been
    • in face of contemporary thought which contents itself with
    • itself, is correct! Dabblers in the field of the evolution of
  • Title: Lecture: The (Four) Great Virtues
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    • Mitscher died this afternoon about five near Davos. With these two
    • them in our Society something which is itself upon the path between
    • limits of the physical body, now flows from me out into the universe.
    • physical world, taking its source from what they have experienced in
    • comes to man of its own accord; still less can it in the ordinary
    • sense be learned. It is not easy to describe what its meaning for us
    • harmony with itself. Much else could be described, in order gradually
    • it more perfect than other organs, for it has needed longer for its
    • its activity.
    • does not remain passive towards life, but is ready to use its
    • the right moment, while its absence brings about cowardice. This
    • only materially, but also in its inner forces. That is not the case
    • itself, but the forces which are active in the physical heart, remain
    • not because the physical heart-beat in itself is valued so much, as
    • intemperate in excessive eating and drinking; this is its lowest
    • being in its right place, and goes out of himself and into the
    • Wisdom means to derive the best fruits from the forces we have stored
    • ourselves for the future with a stronger organism to take its place
    • Lucifer. Egoism is of itself transformed into selflessness when it is
    • the extension of its horizons. Giordano Bruno showed men that there
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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • to confine itself to the working-up of natural processes and
    • For, with its conformity to law, science does easily lead, in
    • science develops theories that are just the opposite of its
    • impulses within that pure thinking which science itself fosters
    • in us by its methods; if I can so shape moral impulses within
    • to say: however much science, from its very premises, is bound,
    • the scientific view of life points beyond itself. It must take
    • the other hand, that because it cannot itself arrive
    • itself — an extension into a region that science,
    • Today, of course, since it stands at the beginning of its
    • have a way which in its pure form was followed by individuals
    • conscious. The transformed respiratory rhythm, with its timing
    • respiratory current itself. We could say that the yogi set his
    • my hand were conscious, what would it think about itself?
    • itself to the yogi through his exercise. And we may say: since
    • notes, the Gita depicts this awareness of the self in its
    • say was accepted as knowledge. Nowadays, this no longer suits
    • functioned in its normal robust fashion. Bodily functions were
    • who inhibits his body in this way makes himself unfit for life
    • consciousness. We remain within the thought itself. I am aware
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • great problems in life, but life itself. They become the happiness
    • important questions about it and about its spiritual essence do
    • soul): this spiritual element in its relationship with
    • manifests its outgoing function.
    • different form, to psychology itself. It would need a great
    • Psychology itself, moreover, is conscious of this powerlessness
    • presents itself to the psychologist, with ordinary
    • The Whole of Philosophy and its End, which is designed
    • detail of its methods and results.
    • psychology, with its emulation of natural science, we must
    • once the body crumbles into its elements? This was said not by
    • Knowledge of the Higher Worlds and Its Attainment,
    • mental exercises to remove thinking from its ordinary state of
    • the ideal of the life of the senses, with its intensity and
    • recognition of the limits of ordinary consciousness, tied
    • does, it is true, leave behind his physical body with its
    • substance. We can see into our spiritual life in its direct
    • its own soul before this descended from spiritual worlds to an
    • if we could look into the structure of the human heart, its
    • itself.
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • increasing consciousness is itself a factor in history.
    • after all. Its novelty is apparent, one might say, in the
    • image of a flowing river. We cannot simply derive its features
    • must realize that in its depths there operate all kinds of
    • In the human organism itself, which is such a richly
    • its health and ill-health by observing the symptoms through
    • which the organism expresses itself. In the same way, we must
    • therein lies its vitality! We are brought back again to life as
    • perceive what seeks to manifest itself to man; but that, if we
    • the thing itself is past.
    • spiritual world is willing to reveal itself. Objective
    • observation, within the field that natural science has made its
    • humanity has been devoting its attention principally to
    • element of speech was its natural physical aspect. Just as in
    • — that of faith — to play its part in religious
    • which, but for its appearance, would have remained
    • together. This is apparent both in its art and in its
    • the attitude of today, however, with its strict
    • more we find that its spiritual life is something different
    • the reality of the spiritual sphere and its influence on the
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • its various configurations to affect our soul, we cannot stop
    • there. We cannot merely take over its concepts and ideas. In
    • Orient too: the flower of the lotus, as it folds its petals
    • concepts. We may say: in immersing itself in these
    • in its life, diversity and imaginative working to the soul's
    • created everything with devoted love. Love lives in each of its
    • to its nature, and conjures up before our soul the symbols that
    • earth, and exerted its influence over other regions, it must be
    • presents itself directly to the eye is dissected and placed
    • harvested perhaps the finest fruits of present-day
    • way it plays in the meadow or turns its melancholy or unmoving
    • when it looks at the human shape, tracing its planes with an
    • “It is,” because he feels its existence as if it
    • were his own, and in this way understands its mode of being.
    • first reveal itself through the human soul.
    • attain a view of the spiritual world that yet suits modern man;
    • concrete in its individual forms as the world of the senses in
    • that unfolds its causes and effects in time, the world, that
    • spiritual and vital, but its content we experience only as a
    • worlds — how in its particulars our physical organism is
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • philosophy of life presented here attains its cosmological
    • contrary, this philosophy seeks its data about the world and
    • its development through a spiritual cognition that is just as
    • the view of the world I am advocating aims at in its
    • of life certanly does not wish to exceed the limits of natural
    • carefully where the limits of purely natural knowledge are
    • located. The existence of such limits is much discussed today,
    • discernment of the limits of natural knowledge, because these
    • question: Assuming that the limits of our knowledge of nature,
    • would be constantly entering into everything with its
    • whole being, we can conclude: man definitely needs limits
    • him to be a creature of love has its obverse side in his
    • to say about the limits of scientific knowledge — and we
    • is to be taken seriously today must not lose itself in nebulous
    • foundations of the soul itself. Even such outstanding mystics
    • There are thus two limits to ordinary consciousness: a limit of
    • And it is just from a clear insight into these two limits that
    • in face of the outside world: for it is only by treating itself
    • the sense of self. The sense of self has its own strength, and
    • intermingled that self-surrender to the world and its creatures
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • proposed has its social side too — it is one that leads
    • ideas, and can say: This is our age! These are its needs! But
    • the limits beyond which their assertions cannot hold. On the
    • intellectualized power that reveals itself so splendidly
    • significance that this power of the intellect has shown itself
    • great importance, precisely because of its inner structure, for
    • from organic processes and had its roots instinctively in the
    • it means in England itself. In England, simply because of the
    • comprehend social life even in its individual configurations,
    • can transform itself into social impulses such as arose from
    • this life in its individual concrete forms in accordance with
    • When we contemplate human life itself by means of a spiritual
    • example, that neither the infant in its first years of life,
    • intellectualism itself cannot be socially creative. It floods
    • “spirit-organ,” but at a more material level. Its
    • whole being is engaged in perceiving its environment, and it
    • transposes what it perceives into its own movements. It is an
    • intellectuality, however, but through its whole being. There is
    • transmits vital concepts that will live on with the child as
    • itself the powers by which we can reach an understanding with
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • its immediate colonial dependencies. A world-wide view has yet
    • Western civilization itself.
    • imposes itself upon them.
    • whole from the economic standpoint. And when its exponents had
    • that its origin is only dimly visible. What originated long ago
    • development of the earth itself by associating their
    • itself — these impulses had, after all, been
    • attaching some importance to what displayed itself in these
    • in blood and in what could be discovered through its
    • element, of course, by referring to what is known; but its
    • organization that is trying to establish itself in Eastern
    • Socialist government concerned was overthrown and its
    • encounter this relationship in its purest form when we look
    • soul, even in its organic functions, and felt the soul to
    • be so powerful that it could everywhere extend its
    • transformed itself into the legal attitude, the political
    • itself in social configurations. The priest gradually becomes
    • Rome. It is at its most monumental here in this picture in
    • its appearance.
    • structure, which then proceeds to reproduce itself.
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • Grimm — since his philosophy of life was in itself a
    • he sees it — into its fabric, are not in fact completely
    • attained its full development, communities were more receptive
    • ideal that Oriental civilization had set before itself,
    • spirits in a simple formula — the Apolline dictum:
    • characterizing yoga. On the social side, it reveals itself when
    • itself, and indeed every effort to reach a higher spirituality,
    • Yet the ritual act and its foundations in turn involved an
    • religious elements gave to knowledge its original form.
    • the extent that Greek culture itself has influenced European
    • its spiritual life, Aristotle produced a description that is
    • usually taken far too much at its face value. People are always
    • — with a knowledge, that is, of its roots in the past
    • experience, implies its subordination to a merely utilitarian
    • with its purely artistic aspect, something that brought man
    • sphere, tragedy was certainly intended to make its contribution
    • itself in Europe, combined with Christianity, passed over into
    • manner of its survival, however, was determined by the fact
    • thus making its appearance in human development, the sense of
    • absorbed labour into its being, since it regarded labour and
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • Lecture 9: Prospects of its Solution (Europe-America)
    • of its Solution(Europe-America)
    • into the factory and business, whatever its kind, and being
    • experience. Not so much the expulsion itself, as the preceding
    • culture was at its height, something that must still be of
    • inestimable value to us today. Its characteristic feature is
    • This dream-like clairvoyance has cast off its direct insight
    • Something elemental reveals itself in such a man, welling up
    • perceive in its spiritual essence the element of spirit and
    • — which yet carries within itself striking
    • down to its speech-centres, on the company a man keeps, the
    • in the Oriental world and its legacy, and on the basis of this
    • is why Central Europe itself forsook the paths it had been
    • East not only sees its own spirit, but can also see, even in
    • look past the externals of society to its inner being. But then
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • first, in order to derive from it the human remedies for its
    • obtrudes itself particularly on those who observe life
    • that it will already contain the seeds of its own decline. This
    • from the rest of social life — has its own determinants,
    • spiritual life draws its nourishment from the human individuals
    • life, you will come to see that, because spiritual life has its
    • asked to define its special quality, we would say: Everything
    • out of the depths of its being, to become more and more
    • itself to be a real force in the history of modern man. But in
    • tunnelling its way towards the surface. Its appearance, if
    • a practical way upon life, is that law loses its content for
    • third thing that presents itself to people today and calls for
    • large, contains within itself, together with constructive
    • feed into social life also contains its own destructive forces.
    • can arise. If we could see spiritual life in its all-powerful
    • be properly integrated into society. Yet as law cast off its
    • democracy, there insinuated itself more and more into men's
    • formalized thought. But humanity, on its way down the ages,
    • into men's habits of thought and feeling a kind of abstraction.
    • with its abstract administrative and constitutional activity.
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • has completed its task in that it has streamed into our nerve and
    • nerves a man was able to perceive what revealed itself to him as an
    • with its so highly rated discoveries — highly rated correctly
    • itself up ever more thoroughly to the impressions of eating and drinking.
    • his desire to the furthest limits of his blood and nerve-paths, he sinks
    • which can really only reach its goal, when it is understood as an acceptance
    • say of the Anthroposophical Society, showed itself to be in such mutual
    • expression in the building itself.
    • life of our Society — should in its inward construction stand
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • is merely something which has completed its task in that it has
    • nerves a man was able to perceive what revealed itself to him as an
    • came the second half of the 19th century, with its so highly-rated
    • therefore give itself up ever more thoroughly to the impressions of
    • his desire to the furthest limits of his blood and nerve paths, he
    • only reach its goal when it is understood as acceptance of life, as
    • Anthroposophical Society, showed itself to be in such mutual
    • building itself.
    • relationship of the life of our Society — should in its
  • Title: St. Augustine
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    • Manichaeism only `gets' on with Dualism, (in its own way quite
    • with its acceptance of the polarity in World-phenomena, Above
    • itself such ideas of a physical appearance, (sinnlichen
    • any knowledge of the truth itself. It was doubt of the
    • that one cannot know. We cannot even know how this world itself
    • person boldly admits, as did St. Augustine, that you can only
    • Reality in its utterances that true Certainty, which is held by
    • inner Being as man, as it offers itself to-day, — the
    • certainty of one's inner experiences. Only when its Reality is
    • guarantee of its reality, that we may say, is the seed for the
    • gives itself, that we do not take into consideration the fact
    • characterised what reveals itself in St. Augustine as
    • were active and operative; spirits were imagined everywhere in
    • itself he still considers as the highest development of the
    • All that was to be regulated. Life itself was to be regulated
    • sense of the 5th Post Atlantean epoch, with its so absolutely
    • itself. I cannot even give you any idea now of its structure,
    • its dawn we have such spirits as Saint-Simon and Auguste Comte
  • Title: The Social Question and Theosophy
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    • is at times still playing itself out under the surface of our
    • the work stoppage at Crimmitschau, to the miners' strike on the
    • number of dreamers among its followers, that it seeks to work
    • with all that must prepare itself in the present for a salutary
    • evolution itself, to take hold of the immediate conduct of
    • shows itself in its uselessness.
    • facts, its special stamp. Whoever wants to see what will happen
    • few words how the life of today has shaped itself, how this
    • grasp the social question in all its depth. Not through
    • portray it in its direst colors, is greater than it was in
    • stages of its existence, even in its germinal state,
    • itself with anything but what was. But if we want to work into
    • that once took to itself as an impulse “they are equal before
    • compensated in different incarnations, for it directs itself
    • God more and more to equality in material existence itself.
    • the soul is turned back upon itself. Today it seeks the same
    • soul element itself. That is what the Theosophical world
    • will thereby again know how to place itself in the world, so
    • that it will again find the harmony between itself and the
    • time work has greatly changed its form.
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  • Title: Architectural Forms
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    • longing of our movement to build its own sanctuary arose
    • in its form, in its very essence, it should be to the world a
    • itself demand as a thought expressing modern culture? The
    • cannot think of Greek architecture without feeling that its
    • with his way of seeing the world in its substance, we feel how
    • which gives its form the appearance of growing out of the
    • Spirit of the Earth itself. Out of the Spirit of the Earth
    • to show how the Christian spirit identified itself with
    • wings of the heavenly spirit; this expression found its
    • within the limits of a rigid, blind obedience. We see the
    • longer see the soul directly expressing its experiences when it
    • loses itself in heavenly heights, as it did when it created
    • of life no longer filled with its own true inwardness. We enter
    • conception of the cosmos itself in all its spontaneous
    • for itself a real, appropriate form of art.
    • how this later period desires to live itself out in its own
    • from the Jesuits by Louis XIV and translated into worldly
    • humanity is capable, when it sinks itself in the
    • perpetuate its whims and fancies, its everyday feelings and
    • that it overflows as though of itself into its own forms, as it
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  • Title: Goethe's Secret Revelation: Lecture I
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    • different units.’ In other words it seemed wrong to the
    • lead to knowledge, has, as its aim, the unifying element, namely
    • of the individual in the “all” of its phenomena. You
    • its conceptions in a beautiful unity.’
    • its creator, but also in those who would enjoy it; they feel the
    • put this figure into its own epoch. These few words alone will
    • preference for the old art, with its old, sound, artistic
    • model. And it is certain the table-cloth with its creases, its
    • striped pattern and its open corners, was taken from the linen-room
    • this payment; I can be paid only with the fruits of nature.’
    • They had to pay with fruits of the earth. We shall soon see what
    • and on and about the earth and through its crevices. Suddenly she
    • its highest, to find a bridge over my own body, in order to
    • when he stretches out his hand and its shadow falls across the
    • that solves the story is in the story itself. So the solution has
    • to be sought in the story itself, and in the course of my address
    • fruits, to pay off the debt she has undertaken to the Ferryman, and
    • Giant holds his arm so that its shadow falls across the River,
    • the three missing fruits. She must therefore put her hand into the
    • itself in Beauty. The Golden King sets the Crown on his head,
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  • Title: Goethe's Secret Revelation: Lecture II
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    • by which it unfolds its nature bit by bit. Has the botanist, or even
    • nothing of the laws you are discovering, the laws of its growth and
    • that as the plant grows according to laws of which it is itself
    • these laws of its growth, one must also say to oneself that it does
    • originated it, though it is itself unconscious of it.
    • its phenomena, combines them with his reason, which is bound to his
    • thing itself compels you to say it is red, and that the impression
    • objective results in science. When science itself shows its
    • subject as you are to the tricks played by the will and your habits
    • factor, and letting the matter speak for itself. This exclusion of
    • feeling, because it is itself not master of these three capacities.
    • not allow itself to be ruled by thought, feeling and will, but which,
    • — the Ferryman may take only fruits in payment
    • omits the differentiating features and puts together the common ones.
    • what creative spirits have produced in literature. I do not mean to
    • soul-types, how it harms and benefits. In truth, if someone
    • attempt to raise itself above everything, but which continually and
    • elemental spirits (grundgeister)
    • without strength, stretches out his hand at dusk, and its shadow
    • worthless gold (as spirits of bare sophistry) and the
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  • Title: Goethe's Secret Revelation: Lecture III
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    • when considered with reference to its literary and intellectual
    • its inner nature, and how they represent a crescendo in the whole
    • Faust Mystery should appear in its right light there sounds an
    • more than that. If the crowd of onlookers takes pleasure in its
    • itself. But how far away were these sources of life from what
    • Paracelsus, Valentinus and above all a work which from its whole
    • stiffening itself, and when he read the words on the first page,
    • these feelings there grew within him a poetic figure, which had its
    • honourable striving after knowledge and those limits which passed
    • When we consider Goethe's soul with its deep and honest
    • there appears the sign of the little world, the pentagon, and its
    • that which stands very near to man's soul and expresses itself in
    • presents itself. He has not found the way to the secret depths of
    • world would never have appeared to him in its merely material
    • outward form, but would have presented itself in such a way
    • that its outward form seemed Maya or illusion, as if it were not
    • was first recognized in its complete depth by Zarathustra. Under
    • him into the fetters of matter, and also deceived him about its
    • the outer senses, and through the human understanding, with its
    • terrible countenance would have its effect upon his soul, and now
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • might say that Part I presents to a large extent the fruits of
    • supernatural world — national spirits, time-spirits, and so
    • human soul makes halt at or attaches itself to these firm outlines,
    • itself to sense-phenomena. Now just imagine for a moment all these
    • man is dissolved at death into its elements.
    • to maintain in it its sharp outlines. And then Mephistopheles
    • making a particular triangle round itself. The soul goes through
    • this symbol and experiences its after-effects when it has passed
    • world. With its help Faust is able to conjure up Paris and Helena
    • spiritual spheres, gradually surrounds itself with the soul which
    • covering round itself in accordance with the laws of the
    • physical world. If one knows the principle which attaches itself as
    • betakes itself into a new embodiment. But he has yet to learn how
    • and spirits from the physical world are continually being
    • detail would be a proof of its meaning. The Homunculus seeks
    • gradually betakes itself into the physical-sense elements
    • — through that which has played its part in the realms of
    • Goethe's whole theory of nature, with its relationship
    • between all life, and its metamorphosic development from the
    • can at first be only like a seed in the world. It must pour itself
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  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • comprehensible as we try to understand its origin in the
    • present age is however one that is peculiarly prejudiced in its
    • in his own head the being of the Earth-planet itself. He said:
    • have generated the Earth with its kingdoms of Nature, the Earth
    • with its rivers and mountains. I carry on my shoulders my head;
    • configuration of mountains on the Earth repeats itself in my
    • exits; it has a free opening downwards towards the chest. And
    • mankind has its origin and cause in the inner being of man. If
    • memory first made its appearance which we with our lamentable
    • You will hear its echo also in the Vedas, and you will even
    • memorial in the Earth evoked its own image in the head. Man
    • memory, which latter finds its completion in the spiritual life
    • its development from without into the inner being of man.
    • before our eyes in order to realise its significance in the
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • have still a distant echo of what was present in all its
    • does not feel itself to be connected with the inner processes
    • spirits of water and of earth. This was Asia. Asia meant the
    • by the human intellect in its matter-of-fact way with the aid
    • these dream-pictures man experienced the elemental spirits of
    • consciousness that graved its experiences deeply into his
    • soul sets itself free from the organism and lives among the
    • elemental spirits of the earth, water, air and fire, — in
    • itself, it is drawing me away from earthly existence. He did
    • Hierarchy impressed itself deep into the whole being of man.
    • Spirits, whose life is beyond the planetary existence. Thus did
    • his soul, enabling it to express itself through these letters.
    • external history ran its course in a series of conquests and
    • enslavement of its population is a salient feature of the
    • Suppose a conquering people has made its way from the North of
    • Asia, spread itself out over some other region of Asia and made
    • young people, such as I have described, suffered from its own
    • way or other taken into itself the forces of death, because it
    • its own evolution.
    • a host of spirits hovering and moving through cosmic space.
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  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • regard as of paramount importance in its consequences for
    • more important organisation than itself, namely, the astral
    • him habits belonging to the past; and especially the habit of
    • uncertainty. The justification, as it were, of the habits of
    • have in the one personality what remained of the old habits of
    • and its inhabitants, and everything would have been in order,
    • against the Mystery that its teachings were contradictory. And
    • left the Earth and sought a place for itself in the planetary
    • forehead, or through his hair, as the insect acquires its
    • the Earth and by learning to know the Earth with its different
    • what was revealed in its manifold configurations, in all that
    • Earth in different places; and not of the Earth in its physical
    • travelled along the Danube, following the river on its northern
    • period of civilisation at about the middle point of its
    • a way that the whole manner of their life was in itself strong
    • evolution of the Earth; what part have we played in its
    • Asia, was first and foremost cosmic knowledge; its wisdom and
    • its teachings unfolded the origin of the evolution of the Earth
    • This Mystery had in the very middle of its sanctuary the image
    • its surface and surrounded by a sphere of air containing oxygen
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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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    • its course. If one seeks to come further in the direction of
    • can have no independent existence for itself, but can only
    • illusion, and that the truth conceals itself behind the
    • Being and its illusory character. And now there awaited them a
    • ceased to press, the form restored itself.
    • After the pupil had found how in the one statue, owing to its
    • working of the Sun in the Cosmos, and how its working is
    • certain far-off time the Earth itself worked in that way; only
    • and Itself was a God.’
    • of the Nature Spirits, and above, the presence of the Angels,
    • Greek civilisation had reached its zenith, when it had proudly
    • hand Greece itself was already beginning to decline; and we
    • into the wood. For when they came in the wood itself they
    • perceived quite other elemental spirits. This dance of the
    • flower-spirits appeared to Lamprecht the Priest and he
    • mankind, in its connection with the East. For the real
    • light. It shows itself in this, my dear friends. Owing to
    • Earth, then the elementary spirits bring down again the Ether
    • Earth, but is brought down thither by the elementary spirits,
    • over the Earth he felt its configuration, as you may feel a
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  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • North-West, where the Spirits of the element of Water held
    • of the elementary spirits in Nature, and the working of the
    • spiritual world itself was either seen or felt in the
    • the Cosmos, not the appearance of the Cosmos itself, but
    • There appeared in them the shadow-spirits of Divine-Spiritual
    • of its Mystery truths, the Mystery of Ephesus harked back to
    • existence that runs its course between death and a new birth.
    • within its bounds, and had even penetrated right into Asia
    • was wresting its way out of what we may call divine
    • return. Its monumental document, with all that belonged to it,
    • repeating itself again and again as it were in feebler echoes.
    • flaming torch of Herostratus, — this light, or rather its
    • its Sun-rays far out to East and West. It was in very truth
    • itself, the power of Rome. Rome, and all the word implies, is a
    • asserting itself in the West, first as Rome, later under the
    • the foreground Ephesus, preserving still within its Mystery
    • whilst at the same time it had already itself made the
    • the old physical Ephesus stand in men's memory as its centre,
    • as its midmost point.
    • its reality.
  • 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
    • passes between death and a new birth, and looking only at its
    • feeling, before we can comprehend the Land of the Spirits. And
    • times of year. There the first sign of personality makes its
    • makes its first appearance in the Roman period. Think, my dear
    • evolving in his inner being. For every age has its own mission,
    • every age its own task.
    • time, or temporal memory, had, so to say, its cradle in Greece,
    • Earth is a world for itself, and the Heavens are far away, dim
    • land of the Spirits that is above, — so, bordering on
    • Materialism itself has not been without its echoes of the
    • understood by very few in its full significance. It is there,
    • it had to depart. Tradition developed in its stead, the Mystery
    • able to pass on to Alexander needed for its comprehension souls
    • expeditions of Alexander, it had made its way into Asia, and
    • continues even now. It has poured its flood of wisdom into
    • forth and shows itself as human understanding. The gymnast is
    • we may discover again its last lingering echoes. To-day they
    • more. It is our task to receive in all its fullness the stream
    • shall not however be able to judge of its full significance
  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • limits of the universe. The latter forces are the ones that
    • forces besides these two. The astral body receives its forces
    • to work upon it in its disorganised condition. New albumen
    • down entirely, so that it may submit itself to the forces of
    • substance as would be able straight-away to submit itself to
    • substance must submit itself to the whole macrocosm. But the
    • gall-fly do? It lays its egg in some part of a plant. Again and
    • the oak in order to get help in the breaking down of its
    • providing germ substance which can expose itself to the cosmic
    • nourishment, that is, to use them for its own inner
    • out the honey juice, absorbs it, assimilates it within itself,
    • building up from within itself in co-operation with the other
    • borne man down beneath its weight. Man has looked out upon
    • physical body of man has in itself no ground for telling
    • anything about its own constitution. The so-called normal
    • portion of the human organism (in its present state) does this
    • it slips down into the stomach, the astral body concerns itself
    • The egg itself is now made entirely of mineral within you. It
    • Thus, the ego-organisation concerns itself only with what is
    • mineral. And all mineral substances are changed through its
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  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • who were present will remember how it took its start from
    • writes its Cosmic Script. And the words that I then wrote upon
    • with that to which our Goetheanum in its whole intention and
    • peculiar force and earnestness when we see it shape itself out
    • They were like hermits of wisdom and of consecrated human
    • crystal; it bears its form within it. The Earth enables it to
    • keep the form which belongs to its own being. Your physical
    • for its destruction. Then will your etheric body dissolve in
    • its encircling sphere can do no other in relation to the
    • belong to the Spirits whom we designated as those of the second
    • possible for the human soul to link its own nature on to the
    • exactly at the moment in its evolution when the Goetheanum was
    • gazed into this sea of flame with its swift lines and tongues
    • that was itself built in harmony with the whole Goetheanum, it
    • well, sponsors were there present at that time, — spirits
  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • world. Then modern science appeared in its many branches and
    • during the Meeting itself — be an impulse originating in
    • from that world itself. Everything for which the earthly world
    • exist. If Dornach is to fulfil its task, actual happenings in
    • into and control the natural world and Nature itself. In
    • experience the spiritual world in its reality.
    • that civilisation in its own right can enable men to face and
    • its way in the world. Our striving for truth here in Dornach
    • Spirits of Strength!
    • The Spirits hear it in East and West and North and South:
    • Spirits of Light!
    • The Spirits hear it in East and West and North and South:
    • Spirits of Soul!
    • The Spirits hear it in East and West and North and South:
    • Had held its sway;
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • the lecture itself that I am to present to you is not to be
    • spiritual world, which can fully take its place beside the
    • with the help of its methods of experiment and observation. But
    • science, if not natural science itself, has been spread
    • kind of outer forces, the human life took its course exactly as
    • pictures which this sense-world transmits to his soul. We have
    • itself, in the same way that a man acquires from the
    • be judged with regard to its value as reality, only from the
    • value as reality, of the higher value, of sense-experience itself.
    • of the organism itself?
    • a higher sense, whether the soul finds forces within itself for
    • exhausts itself just in the mere presentation of pictures
    • knowledge by the soul itself, making them into something
    • itself. He can say, that to the solid, dense, physical world is
    • world-quiet can only equal zero, but that the soul itself is in
    • spiritual world is revealing itself. We compare this with an
    • also that the soul's movement and its relations there are
    • itself, in conformity with its former earth-life, in this world
    • certain limits, in just the same way that we are free, when we
    • Anthroposophy is only in its beginning, and what I have perhaps
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  • Title: Goethe, Comte and Bentham
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    • himself the Beings of the Angels, Archangels and the Time-Spirits.
    • Spirits of Time, pulsate in our nature, filling it with their
    • of these Time-Spirits within us.
    • do our Angels; and that which inserts itself as Personality
    • Spirits of Time. It is of this that we seek to create a
    • conservation of matter, but that which in Nature destroys itself,
    • external sense-reality will appear in its place, and that which
    • ever have a hope that the Ideal has the power to realise itself,
    • to give compensation for what has been lost. But time itself
    • Divine Ordering, which should have its copy in the human ordering
    • so stamped itself on man, that one was preferred before another,
    • truth itself has undergone a complete transformation.
    • of truth is rooted even to-day, that truth itself can only he
    • They only recognise a truth as such, where the event in its course
    • evolution of the idea of Truth, one must in general, in all its
    • Nation itself as something special, is an anachronism, he must
    • Anthroposophy wills. That world-view which found its special
    • advocate in Auguste Comte, limits itself merely to an external
    • admits that on the other hand man is living towards Spirituality.
    • evolution itself. The French nature must so develop that
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  • Title: Whitsuntide in the Course of the Year
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    • Whitsuntide in the Course of the Year
    • WHITSUNTIDE
    • grasped, and every conscious feeling that asserts itself, are
    • the earth itself as spiritual being wakes when towards autumn
    • the soul-life as permeating itself with this budding,
    • returning to the body, it experiences in itself the personal,
    • which has its culminating point at Midsummer, for which the
    • has its culminating point at Christmas time, for which we
    • in winter with its dying, freezing life, this dying, freezing
    • be destruction for consciousness to have its physical
    • birth and death has its starting point in the merely
    • new birth has its starting point in the process of death. We
    • has deprived itself of the power to see the spiritual, the
    • spiritual only betraying its presence in things when they
    • beings, processes of destruction must take place. The spirits
    • of the blossoms, the elementary spirits of the plants, may
    • developed, when the sun with its sounding waves charms forth
    • spirits must dive down, They can emerge only when the budding
    • its spiritual appearance. There must everywhere first be
    • itself up on the processes of destruction. We can attain an
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  • Title: Meditation and Concentration
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    • scientific activity as such, and its relation to the personal
    • these organs distinguishes itself inwardly and significantly
    • relatively the most important. Hence I must ever speak of its
    • by the stomach with its forces and juices, but behind all
    • projects itself out into the world, and it appears to you
    • thought-world acquires a life of its own. Why does it acquire
    • a life of its own? What we experience in the ordinary
    • for it has penetrated the heads of its opponents. Spiritual
    • materialistic age, and it is for humanity now to open its
    • mind, and its feeling, to receive this spiritual world into
    • itself. That point of view which is so eminent a
    • materialistic view and found in Ludwig Feuerbach, its
    • something humanity has itself prepared, and one can see how
    • Goethe's Fairy Tale is here in its right place.
  • Title: Tree of Knowledge and the Christmas Tree
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    • that life can only run its course truly and favourably when
    • Science — which is really only just beginning its work
    • foolhardiness and cowardice are its extremes. Courage,
    • which manifested itself as bravery and valour. We saw that
    • most beautiful and glorious fruits in human social life, and,
    • towards the Christ-impulse itself.
    • overcome all its opponents, and everything else still
    • he thereby fits himself more fully to bear an active part in
    • manifest itself as the belief in super-sensible knowledge.
    • impulse signifies the evolution of the earth itself.
    • at first, finds nothing with which it can clothe itself.
    • the first - around whom humanity in its multiplicity has
    • grouped itself.
    • has reached its goal, when man understands the right moral
    • necessary and thereby makes itself master even over
    • entered into concerning truth and its connections with karma,
    • itself as a result of human evolution. How far removed man
  • Title: Karma of Vocation: Lecture I
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    • its very fingertips should be related with the outer world.
    • took its point of departure in mystical — one might say,
    • learn “what secret force/ dwells in the world and rules its course”
    • away his time during his frequent visits to the pastor's home
    • deprecate the importance of these visits. He was always capable
    • thus he could experience it everywhere in its individual
    • manifestations and simultaneously expose himself to its
    • These traits, however, are just what attracted Goethe to
    • changed its content remarkably little. For this reason, he
    • itself directly to him. To be sure, he continued to stand on an
    • spirits. To be able to weep over the disharmonies of the world
    • pantheism and does not enjoy the fruits of culture, wants to
    • really a philosopher of nature who is quite familiar with its
    • of art, which revealed to him ancient Hellenism in its last
    • unites with spiritual science, but is by its very nature
  • Title: Karma of Vocation: Lecture II
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    • therefore, be an effect proceeding from its cause. This is
    • from its cause. We learn from Goethe's own narrative, from the
    • physical body, however, it no longer thrusts its forces into
    • of Goethe, and what manifests itself ethically, morally,
    • sixties in Leipzig, but its force had been prepared long before
    • etheric bodies, the external world exerts its influence and, as
    • delicately modifies its form, he also does not carry his
    • and its process of becoming sounds forth to us from
    • who experiences the statement in its fullest depths is reminded
    • of much that confirms its truth. Consider the knowledge
    • lazy truth and one that is itself asleep since it is nonsense.
    • much that projects its influence into the next. When we bear
    • The giant fir tree, falling, hits and smashes
    • And from its hollow thud the mountain thunders,
  • Title: Karma of Vocation: Lecture III
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    • its original potentiality, the nervous system was brought into
    • however, and other relationships have been introduced since its
    • first formation, so that our brain system really has its most
    • spinal cord system has its most intimate and primary
    • consider how man has come to be, that his ego has taken its
    • life that is developed during sleep, and that has its organic
    • external world occurs as has been described, it makes itself
    • the Mannheim dog, after one of its beloved offspring died,
    • with kindness and affection by his master, the human traits
    • may be resembled in its results by such a peculiar weaving
    • see, not only the phenomenon, but also its explanation has long
    • animal, far more intensely than man, fits into the universal
    • wisdom and is quite intimately united with it. Its orders, so
    • post-Atlantean period made itself felt in an ever increasing
    • creation of the great spirits are related to the unconscious
    • itself. You can form a faint idea of what would happen if you
    • physician! Obviously, everything that is good also has its dark
    • these effects. This stream manifests itself in such a
    • the one who makes them; what they bring about has its effects
    • special pleasure. But the nail becomes detached from its
  • Title: Karma of Vocation: Lecture IV
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    • its species, though not so irrevocably, removed from the sphere
    • people, but that in its form and time of occurrence men knew
    • that our earth is especially fitted to receive ideas into its
    • takes its place in the relationships of life. If we compare the
    • something that, in its further development through Jupiter,
    • of expressing itself according to the model of wisdom to be
    • comprehend it completely in its comprehensive cosmic
    • present for humanity in its earlier evolutionary stages.
    • there they are in spiritual science talking about many spirits
    • about elemental spirits are being created which pass over into
    • elemental spirits, however, will certainly come into existence
    • elemental spirits both destructive and helpful to the world
    • It is incorrect to think that the world can reach its goal
    • human soul with what it takes into itself from impulses
  • Title: Karma of Vocation: Lecture V
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    • come to pass in spite of so-called public opinion and its hero
    • bits of paper are burned in the region of a solfatara.
    • the consciousness itself is behaving quite differently. In view
    • psychoanalyzed, when we have penetrated its deepest regions
    • birth, playing its true role only in the next life on earth. It
    • strengthened and thereby enabled to gain its true form between
    • the bottom. This is often predestined to exert its influence
    • present thinking tends strongly to take its directions, since
    • spread over the stupidity of the teacher. The lake said its
    • occupation, its vocation, was to be wet. This is something that
    • the subconscious forces of the soul. This often produces its
    • all, however, its influence is carried through the portal of
    • there is in a human soul and how this forces its way from one
    • — on which this bow of karmic forces plays its tune. The
    • astral body manifests itself in a special way by working back
    • its counterbalancing force through the ego. The ego works in a
  • Title: Karma of Vocation: Lecture VI
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    • have really when a biographer sits down and so forms his
    • in all its narrowness and how it brought forth this
    • he sits in the train, but he has overlooked something in
    • itself in the fifth post-Atlantean epoch will raise profound
    • thrust itself upon us when we do not disdain acquainting
    • and in which the judge finally commits suicide.
    • may unveil itself to you. By contrast, if you simply trace the
    • whatever of its totality. This is the way the historians do, in
    • truth, but rather with saying whatever suits one person or
  • Title: Karma of Vocation: Lecture VII
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    • its mind to a recognition of repeated earth lives and the
    • body then passes through its development.
    • those characteristics that enable him to impart traits to his
    • makes this an important period of life. To be sure, traits of
    • transmitting traits to their descendants. It cannot be said,
    • a previous vocational life manifests itself in the physiognomy,
    • life on earth runs in cycles: it takes its cyclic course in
    • and playing its role in their environment. This does not
    • two currents, one having its source in heredity and the other
    • present age advance? Where does what has forced itself as a
    • had in a certain way elevated itself up above the immediate
    • the greatness of the human soul, but of becoming equal in its
    • in spite of its noble forefathers and its Christianity, would
    • be in relation to its Archai after this or that has happened in
    • and evil: Nothing is good or evil in itself, but man makes it
    • its significance in reference to the mission of our fifth
    • Faust in all its occult depths. But I leave it up to you
    • order to call Goethe, Schiller, and Lessing spirits of mediocre
  • Title: Karma of Vocation: Lecture VIII
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    • present itself when the right honorable Aeneas, with his
    • retain a remuneration from it without rendering service to its
    • these traits; that is, a certain self-consciousness and from it
    • its utter lack of all wisdom. But this scientific world
    • experienced by a man who permits the influences of materialism
    • sky seemed to drop something heavy and inevitable from its
    • science and absorbed its results with great enthusiasm. It made
    • whether its theories might be one-sided, just as an admiring
    • the spiritual influence received from its forefathers, but that
    • in its use of concepts. Now we read here:
    • has to slip away on one occasion, and he then sits alone at an
    • come to its ultimate consequence. After all, the reason such a
  • Title: Karma of Vocation: Lecture IX
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    • sections. One of them takes its course between birth and death.
    • “We do not wish any mediation by other spirits but will ascend
    • — archai (spirits of personality, as we have also named them),
    • explained in order to know that the archai, the spirits of
    • personality, are also time spirits.They are the controlling
    • into bits and pieces. All that survives is merely the
    • archai, the time spirits. These relationships are subliminal in
    • the spirits of a time. People will embrace them in the forms in
    • which the spirit of their own time presents itself to them.
    • least in our thoughts, a relation to the various time spirits.
    • considerations that revealed the Mystery of Golgotha in its
    • of its inner power, a sort of suggestive quality; there dwelt
    • belief in spirits when none exist, but a person may also
    • express a disbelief in spirits when they are present, and this
    • is negative superstition. Humanity abandons itself completely
    • spirits where there are none; negative superstition consists in
    • denying spirits where they are. In steam engines ahrimanic
    • is, while the cosmos has descended with its spiritual element
    • through his invention, his steam engine. You see, its
    • happen but which is at present only in its beginnings; that is,
  • Title: Karma of Vocation: Lecture X
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    • contradiction before our souls in its full validity.
    • into contact with the spirits of the higher hierarchies; most
    • archai, the spirits of time. Since this particular ancestor was
    • made itself known through this ghost, as we may call it, of the
    • ancestor was, in reality, one of the time spirits; so worship
    • cause the time spirits to reveal themselves. That is to say, as
    • of the time spirits, the archai.
    • the time spirits; later, they looked up to those spirits who
    • are not time spirits but are of equal value with the spirits
    • entire field of religious studies, which deems itself justified
    • beyond the human, whereby the human soul lifted itself into the
    • It is imperative, however, that we force ourselves to its
    • higher spirits no longer belonging to the earthly or even
    • higher heavenly spirits, as you know from
    • ceases to be a human being if he permits himself to be
    • feeling nature; only then shall we attain to its full truth.
    • that comes from the exusiai, the spirits of form. In other
    • its fate. Why is it, then, that human beings did not follow
    • into earthly evolution in ancient times. As one of its aspects,
    • formed, revolving in its orbit around the sun, but it was provided
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  • Title: Mysteries of the Sun: Lecture I
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    • Mystery, with the Mystery of Golgotha itself. For those who
    • its origin to Christianity having come down into all that was
    • Take a phenomenon that forces itself on the attention of any
    • to their own people and its relation to other peoples. Here
    • Bolshevism: About a religion and its development there spoke
    • or eternity so it ascribes eternity to its little idol, the
    • different incarnations, so the earth finds itself as Jupiter,
    • come or when it is already half way through its term? What
    • its seed in man alone. The Christ had to come to man out of
    • Whitsuntide lecture Dornach 6-9-24 page 7.]
    • said about earth-evolution, that is, about its details, that
    • this sort of confused chatter profits no
    • merely a picture, an image, having no meaning in itself, in
    • portraits, and that this has a particular sequel. Imagine
    • disappeared — they have painted their own portraits and
    • its forces besides. The ladies have vanished and have been as
    • by the side of this figure, its original image blossoms anew
    • very loose connection between the image and its prototype, a
    • almost lost all connection with its prototype.
    • to this picture and its image I must say: The four ladies are
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  • Title: Mysteries of the Sun: Lecture II
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    • formation whereas the head itself is an old physical
    • soul-spiritual actually disconnects itself in sleep; it
    • head, in all its complicated formation, would not be as it is
    • had it not received its first form in those primeval days of
    • the luciferic; its formative principles are not yet complete
    • reached its Venus stage, or till the Jupiter age is passing
    • carry as our head, shows itself to be connected with our
    • head especially in its negative. If you were to take an
    • you would recognise in this negative much of what had its
    • with the thorax and the middleman. It is in itself of a dream
    • ordinary life runs its course dream fashion. We dream in our
    • of the thorax, the middle-body splits definitely into two
    • parts. One part dreams itself back into the whole time
    • consciousness, however, lies another that stretches itself
    • limb-system, in all its most secret processes, works a
    • Everything you look at there presents itself to you from
    • real thoughts, that have given the world its present form,
    • development of big industry with its shadow, socialism. for
    • in its becoming. Then we find that during the eighteenth
    • Theosophical Society was first formed it had as its basis
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  • Title: Mysteries of the Sun: Lecture III
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    • seriously in its full sense, at any rate not so seriously
    • to say it would tear you asunder. By that it would show its
    • less than nothing. If we pass from fullness of space to its
    • In these spaces the young spirit with its rays, as it were,
    • it; what he experiences is actually its reflected image. All
    • here the brain leaves its holes and into these holes goes the
    • (diagram 7). But this soul-life in itself is also
    • behind, checking itself, not so well able to enter, held up
    • itself through, there would be what is taken from the region
    • its ingredients, but during physical life these are bound up
    • itself becomes hollowed out and the life of the spirit coming
    • the most simple. He said: when we look at a plant we have its
    • with its green leaf and its blossom, and say: this blossom,
    • will come an objection that evidently sits heavily on your
    • there are spirits of form, Elohim, they think cosmic
    • they appear physically; these again are the ideas of spirits
    • matter: here I come to the thoughts of the spirits of wisdom,
    • you cannot touch them but should say: here the spirits of
    • project the cosmic thoughts of the Exusiai, the spirits of
    • the spirits of wisdom. That gives us arms and hands, legs and
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  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • occurrences has played itself out, another set of occurrences
    • will of itself inevitably evolve a crisis, and that this will
    • and its methods of thought as presenting a downright ideal;
    • it is able to rectify them through its whole essence, which
    • is, that it should train its disciples to realities, —
    • its social manifestations. It may be all very clever, it may
    • however, one must observe life itself. And one will then
    • lead to certain habits of life amongst a large number of
    • acquire certain habits of life; and when such habits of life
    • take advantage of these habits of life, — can then do
    • and therefore it does not let itself be mystified by theoretical
    • itself, when it is a question of men, and not of
    • deal, however, will be needed, before habits of thought,
    • habits of feeling, and the actual practices of feeling, will
    • change in old habits of mind, a change of thinking, I
    • itself leads on into unnecessary production. If one starts
    • the time, when this kind of abstraction reached its proper
    • takes its cast from the spiritual life. And therefore, since
    • its own independent basis of development, in the same way as
    • The three systems work in co-operation; yet each, for itself,
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • the Threefold idea does not succeed in making its way through
    • onward-bearing force, should make its way into as many heads
    • which never made its way into people's heads at all, are we
    • that clothes its problems in conceptions, in ideas, which,
    • spiritual life upon its own footing. And in reply, somebody
    • — in another country — the Whitsuntide number of
    • a socialist newspaper. They were the queerest Whitsun
    • oneself wrought into such a state of mind by such Whitsun
    • find its carriers in men, who really have courage to
    • that everything, which in those days was founded on its own
    • must be set in its place; — that there is no other
    • idea itself in the course of the discussion, and only about
    • in its whole character, is something eminently practical;
    • effort; that it has spread itself like a cloak over the
    • found, that is, something which combines in itself real,
    • substanceless abstraction is, that flies away to its airy
    • which was alluded to by Mr.D.... (i.e. the Jesuits). — And
    • and comprises in its sphere those things in which every
    • here, there can be a question of its leading in actual fact
    • that proceeds from this new spiritual life itself. And though in
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  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • the soul. The human soul incessantly tells itself that within
    • scientifically. It also tells itself that there must be
    • when on the basis of its thinking, the soul then tries to
    • from its own viewpoint and it thinks it recognizes not only the
    • makes pronouncements about its findings, and then reaches its
    • and particularly its method of thinking are more of a hindrance
    • pursues its ways in the human being.
    • Activity I attempted to make these two boundaries or limits
    • that we do not allow the soul to investigate in its everyday
    • beyond the point it attains if simply left to its own natural
    • to grasp with its spiritual eye the spirit that lives in
    • but knowledge as certain in its sphere as is scientific
    • the soul itself admits it. This can only be done if we succeed
    • the soul, the origin of which the soul itself has experienced
    • stronger than the ordinary ego, and can now maintain itself.
    • When the ego maintains itself, it also maintains the world of
    • pictures for itself, but by means of this inner strength it no
    • longer directs its gaze to the perception of the world of
    • objective spiritual world makes itself known in spiritual
    • sleep, the physical body follows only its own laws, which have
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • apply to its own historical evolution, was it in any way
    • the imagination which felt itself stimulated to think in
    • really hits the nail on the head. In this lecture Wilson says
    • view of history hits the nail on the head. And there are also
    • betray the fact that the personality is possessed by its views.
    • writing of history itself should enlighten us as to the real
    • forces carrying humanity forward in its historical evolution do
    • reveal itself to our ordinary consciousness, it is imperative
    • rational soul, where cleverness itself is still instinctive.
    • ordinary documents for its study of earlier epochs. As I have
    • life. Then was shown how the soul can free itself from the
    • its findings as merely fantastic. We reach back into an ancient
    • reduced, its final experience of the body is connected with an
    • what I have just said to its logical conclusion — in its
    • soul; it only experiences its effect. But what the soul
    • How old was humanity then in the Greek age in its participation
    • brought humanity to a crisis where its connection with
    • — I first came upon it after having found out about its
    • Golgotha thus finds its place in the historical evolution of
    • best thing about history is not its abstract laws but the
  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • serious investigation of man has always taken as its starting
    • the soul had to develop in order to find its way from the
    • audience tried to put itself into the position of thinking the
    • it were, outside itself and become this new power in the soul.
    • our thinking cannot free itself from its connection with
    • permitted to make such a paradoxical statement. Its truth will
    • actual activity of thinking itself. But how can we do this?
    • activity itself that works in his thinking. He observes that
    • our thoughts, lead its existence in pure phantasy, in dreams,
    • the first instance freed itself from the memory, the actual
    • activity of thinking, has now freed itself from dependence upon
    • ordinary life of the 24 hour cycle with its changing rhythm of
    • By means of it the soul now manages to experience itself in the
    • flower of a plant has to evolve out of its root. This leads us
    • soul, and lives in the soul as its immortal core. In our inner
    • prepares the forces in its growth that lead to the formation of
    • physical body, is experienced by the soul within itself
    • that a thought could experience itself, in which case it would
    • advanced; only in life itself can we learn to distinguish the
    • immersed itself for a time in the greatness of the scientific
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • limits by natural science, up to what can be called the
    • needs of human souls and spirits at the present time, when
    • strength in action, and for faith in mankind and its destiny.
    • evening, although having itself a thoroughly scientific origin.
    • as the limits of science.
    • come to the conviction that this research has its limits. It
    • cannot reach beyond the world of the senses and its laws, and
    • nature. It has to accept that it has limits as far as the real
    • thought has acquired its strength and its training through the
    • unsatisfactory if it attempts by itself to penetrate to
    • by itself attempts to go from the sense-given data to the
    • supersensory. Such thinking, relying upon itself alone,
    • of nature so confidently, must at once lose its confidence when
    • according to its subjective peculiarities the way in which it
    • leads beyond the world of the senses and develops its own
    • Thus Anthroposophy recognizes the limits set to our knowledge
    • descend into its own depths, and to discover there what cannot
    • unintentionally, years later. It may not reappear in its
    • both at the limits of our knowledge of nature and at the limits
    • Anthroposophy itself adopts in order to reach the spiritual,
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • happens within the soul, which in its search for a solution to
    • the mystery of man, changes its own finer qualities from epoch
    • its origin from religion or mystical movements — although
    • present-day scientific development and its method of thought.
    • let us examine where this approach with its great hopes has
    • of the ways of approach, with its great hopes. We see as it
    • Darwinian theory, with its materialistic bias! People thought
    • differentiated from that of a frog as a hen itself is different
    • conscientiousness that the approach of Darwinism with its
    • science of spirit or anthroposophy therefore takes its cue from
    • I may use such an expression. And its content is derived
    • and its Attainment. — The question arises: What
    • cannot be spoken about as a matter of course because in its
    • its own nature. It can produce the experience of seriousness
    • and worthiness in its darker and thicker shades, of devotion
    • and grace in its lighter and thinner shades. — So we see
    • naturally only in its beginnings, but which will find a serious
    • element of soul; he does not experience its full power and
    • it is possible to take what is to be found in Goethe in its
    • world they give, he immerses himself in its inner life, the
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  • Title: Eurhythmy (Introduction to a performance)
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    • must speak for itself. An explanation of any kind is not in
    • itself “artistic” and would consequently be out
    • Art, having as its instrument Man himself, and its movements
    • Eurhythmy while the recitation itself was going on. Now we
    • can also be displayed to advantage by itself.
    • of which are full of meaning, then the whole of its being,
    • itself. The natural joy of a child learning to speak may be
    • at its most elementary stage; but while we realise that we
    • up its rightful position as a young sister-art among the
  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • inwardly dependent on humanity itself; and we can only gain a
    • the universe, in its entirety — which means when we
    • more and more dependent on the physical body with its
    • otherwise the earth simply faces its downfall.
    • not rooted in earthly existence itself; for before the
    • primeval knowledge specialised itself in such a way that it
    • European civilisation there is a special culture of its own
    • very decadent ways, would confine itself more and more to
    • would make itself specially felt in the uniting of something
    • absolutely incapable of managing its own Economic Life, of
    • developing its own economic thinking. The East would come
    • run its course, is nothing but the beginning of the tendency:
    • that humanity has received the present configuration of its
    • with its general view of the Cosmos, has developed its
    • ethical truths, the form of its general cosmology, and so
    • earth the ancient wisdom, has specialised itself according to
    • seeks to make itself felt. While in the West the French
    • Revolution partially raged and partially bore its
    • consider that theory spoilt by its Aestheticism. In the 19th
    • march of this Aestheticising making itself felt, especially
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  • Title: The Real Being of Man
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    • time, and that cosmic body itself. From the most diverse
    • vision the Earth appears as it presents itself to the
    • starry world, then reveals itself in its nature, in its
    • what, while we are on Earth, simply reveals its external
    • which reveals itself both above and below is connected with
    • cosmic spirits; the Ahrimanic beings are the
    • because it has remained behind at an earlier stage of its
    • itself as any very strong inclination inhumanity, but simply
    • essential point of evolution, for that plays its part within
    • the limits of the human skin. There are forces in the
    • Eastern civilisation came to its decadence) — in this
    • Earth on one incarnation, before the Earth has attained its
    • they would cling to the Earth, and the Earth itself would
    • to-day that the fate of the Earth itself depends on the will
    • itself will simply be what man himself makes of it.
    • Earth to complete its development, but to let it remain
    • Kyriotetes, Exusiai, Dynamis — Spirits of Wisdom, Motion
  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • should particularly like to speak of all that, as far as its
    • in its most intimate essentials, can never arrive at any
    • criticises its “tone” — calling it that of a
    • of a matter that they have taker-in the matter itself. But
    • intelligible — in the animal world, in its development,
    • it. And its living presence in the social world-outlook is
    • as one of its most outstanding exponents, all this knowledge
    • The human body has gone beyond its zenith in upward
    • spirits of the hierarchies of the Angels, Archangels and
    • spiritual knowledge today because the spirits no longer work
    • within him as fruits of past earthly lives. We must approach
    • convinced of its being spoken out of the mood in which Christ
    • actually till a short time ago leading spirits of the
    • interest of the spirits above him. Otherwise our culture will
    • you today, that we look up rightly to certain spirits above
    • Where this is concerned, human culture is at its peak. Those
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • also absorbed the thing itself, whereas, as a matter of fact,
    • its evolution, spiritual forces are working. It is quite
    • possibility of concerning itself with the spiritual.
    • Copernicus and having in the 19th century one of its most
    • external reality itself (unhindered as he must be by any
    • to-day with its confused ideas of Divinity which so easily
    • present time man is so bereft of the Spirit; the spirits have
    • spiritual knowledge, because the spirits are no longer
    • that, as a matter of fact, the guiding Spirits of the
    • “talents” may make him of interest to the spirits
    • impulses, so it is with those men who from pulpits to-day
    • in its reality? Well, if you put it in this way that the
    • one with the spirits and souls of those who are there.
    • its success. It would be quite foolish not to acknowledge
    • complete picture, it must also be photographed from its
    • externally logical form — but Truth in its essence. And
  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • has shut itself off within definite boundaries. As a result
    • The Copernican-Newtonian world-conception is, in its
    • is itself moving forward. The forward movement which he
    • rest so long as he remained in the train itself.
    • matter of fact, he moves together with it, since it is itself
    • and Initiation and its Result, we learn how to
    • itself only an the first two, and takes no account of the
    • to movement of the Archai, the forces of the Time Spirits. By
    • teachers. And why? It is drawn up in such a way that its
    • of the fact that aesthetics and its laws can never teach how
    • education, but because it flows of itself out of
    • again come to a point where they can understand life in its
    • something concrete will take its place.
    • that childhood itself changes. This is connected with our
    • happed when humanity is conscious of its absolute movement in
  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • the world of Ahriman and can only find its true path of
    • course of evolution, just as the oyster sheds its shell. But
    • inevitable consequence is that this destiny itself becomes
    • continue its evolution is the soul and Spirit permeating the
    • of course, the Elemental Spirits who have remained at lower
    • lets it flow back again. The circulating blood itself is the
    • itself in the heart. To say in accordance with modern science
    • its existence darkly. This is all done with the object of
    • School; it cannot be done by short brief visits which only
    • nature of man. From these Beings the Divine pours its
    • the human being with the universe will again make itself
    • declared again and again that Being in itself eludes the
    • sense-perception of the ear and reveals itself in different
    • tones, just as the light reveals itself in different colours.
    • crystal gives itself its form. Within the crystal there is
    • very same force also gives the crystal its form but in this
  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • The Physical-Superphysical: Its Realisation Through Art
    • Its Realisation Through Art
    • a state of barbarism in man's life of feeling Art itself,
    • in some way or other, its roots must go deep down into
    • feeling in life makes its appearance everywhere. Even if not
    • in the form of art itself this feeling arises when, in the
    • senses, what is super-physical and occult somehow makes its
    • lifeless allegories but as if it would itself take on life in
    • within the limits of perception mentioned above.
    • then resolves itself into another process; whereas the man
    • from its depths, something that often torments it, though
    • urge to discharge itself into consciousness as
    • than we recognise, to transform itself in the sense of this
    • to offer the soul to compensate for its longing after the
    • its desire to have what is visionary as a spontaneous
    • figure that this figure in its outer realisation in life, is
    • bear something within it which, if left to its own life,
    • would be quite different. It cannot pursue its own life,
    • its growth shows no tendency to form the bony structure of
    • constricted form which, in its turn, is overcome by the
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  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • whence artistic imagination receives its impulses, such
    • experiences of the soul in its pure state. In order, however,
    • our contemporaries that the human soul can so strengthen its
    • the soul with its inner pictures and experiences lives in a
    • world. While in this condition the soul is able, through its
    • distinct in itself. Architecture differs from music,
    • thinking that is active in seership embraces space within its
    • that expresses itself in forms of the world of space. The
    • seer realises: In everything that expresses itself in
    • willing — but it is a willing that expresses itself in
    • does poetry associate itself with music in the consciousness
    • from poetry itself into the sphere of the seer's experience.
    • puts only a few words — this character shapes itself out
    • face and its other lines, its colour, the shape of the eyes;
    • Realisation of the innermost being of another man has as its
    • seership in life, namely, its relation to human speech, human
    • degradation of speech to something that is alien to its
    • lives in speech, with its manifold forms and nuances of
    • degeneration of its fundamental nature. Those who have a
    • its basis, uncertainty about the import and value of the
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  • Title: Der Grundstein
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    • Das dir aus Ewigkeitsgründen
  • Title: The Foundation Stone Meditation
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    • What in the depths its echo finds;
    • The elemental spirits
    • The elemental spirits
    • For its free will;
    • The elemental spirits
    • Had ended its reign;
    • strong enough to endure its power.
  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • Human Knowledge and Its Significance for Man and the Cosmos
    • Human Knowledge and Its Significancefor
    • itself is not the essential. The substance is Maya in the real sense.
    • what its innermost and primary purpose is, it would not answer that
    • its value in the nourishment of human beings. There is a fundamental
    • from its primary purpose as wheat. What analogy is there between the
    • itself? It is true that during the 18th century a loose kind of thinking
    • purpose as compensation for having been deprived of its primary function.
    • Spirits who receive their nourishment from it—all the knowledge
    • to profane knowledge, to divert it from its divine mission.
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • and on the hope for each human soul that it can find its way back to the
    • and on the hope for each human soul that it can find its way back to the
    • that life can only run its course truly and favourably when
    • Science — which is really only just beginning its work
    • foolhardiness and cowardice are its extremes. Courage,
    • which manifested itself as bravery and valour. We saw that
    • most beautiful and glorious fruits in human social life, and,
    • towards the Christ-impulse itself.
    • overcome all its opponents, and everything else still
    • he thereby fits himself more fully to bear an active part in
    • manifest itself as the belief in super-sensible knowledge.
    • impulse signifies the evolution of the earth itself.
    • at first, finds nothing with which it can clothe itself.
    • the first - around whom humanity in its multiplicity has
    • grouped itself.
    • has reached its goal, when man understands the right moral
    • necessary and thereby makes itself master even over
    • entered into concerning truth and its connections with karma,
    • itself as a result of human evolution. How far removed man
  • Title: Teachings of Christ the Resurrected
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    • approaches death. It simply submits to death, accepting this
    • transformation of its existence without experiencing such a
    • similar to those of the serpent when, after slipping off its
    • sleeping and waking, and the dream with its pictures belongs at
    • will never grasp death in its significance for human life, even
    • a far stronger force than the one which only ascribes to itself
    • itself, it has molded this plastic structure. And it exists
    • Knowledge of the Higher Worlds and Its Attainment
    • establishment of the Holy Mass with its wonderful cult, its
    • is not done! But after mankind in its evolution has gone
    • event which has given the earth its meaning is of such a
    • founded. But since humanity itself advances more and more in
    • forces, the human soul would unite itself with the human body
    • itself with all the molecules of the body which unite
    • will continue on its path in the cosmos. But just as the human
  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • who has not acquired — through the School itself or in
    • itself and one called an Avatar: namely, that an Avatar-being
    • reaps no benefits for himself from his physical
    • of the Semites to Shem as its ancestor. A genuinely occult view
    • closely, we find that his etheric body received its archetypal
    • explained out of itself, if we consider physical facts alone.
    • Franciscans, with its servants and minorites, had similarly
    • of its development humanity is dependent in other ways also
    • verified by the development of Christianity itself. But
    • Christianity has accomplished in the course of its progress.
    • its content, but as a means of cultivating and disciplining the
    • in its reality.
    • itself has come more and more into
    • the mysteries and secrets of Christianity itself.
    • Sun the etheric body made its appearance, on the Moon the
    • prepared itself for what it is to become. In the early
    • knowledge. Then for a time Christianity in its true form was
    • ego has learned to think and to direct its vision to the
    • — an ego which can even deny its origin, as in our time,
    • Being into itself, and can gradually rise to ever higher stages
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  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • on the expectation of the knowledge itself. One must ask
    • itself presents as full reality. So long as we dream we see
    • everything as real, what the dream presents to us in its
    • through becoming older, through life itself. I was then in my
    • etheric cosmos. That which I now recognize and know only in its
    • itself, but something that has worked itself into this
    • really correct that the I now recognizes itself in its
    • itself in silence our soul comes to silence. — But you
    • of cognition, then any scientist who sits here — I can
    • physical-sensory world. Then this love itself gradually becomes
    • of the action occurs again. And what the soul by itself can
    • the beauty of its image! One needs only to have healthy
    • power of memory imprints itself only with difficulty upon the
    • human being in its eternity again returning to the full life.
  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • undermine its reputation. However, today we are concerned
    • scientific pursuits, or those that simply feel that solution
    • regard Theosophy as illogical, and its appeal restricted to
    • it would sin against its own fundamental principle, which is
    • has its home. What is needed is the recognition that the
    • for its further evolution. If these seeds are allowed to lie
    • the great religions. Spiritual science, while resting on its
    • mind. Its foremost task is to contribute to the comprehension
    • rather Truth in all its forms should act as a unifying force.
    • its task to provide such knowledge. But why the need for
    • most important questions. Its enormous achievements in the
    • its people. But a change is taking place in this country
    • the contrast to what is taking place now: This woman sits in
    • that the impulses of the time (Zeitströmungen)
    • thinking to the matter, and see if life itself bears out what
    • its work. The time will come when even people who are now
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • at the significance of blood in human evolution and its role
    • senses, far from being complete in itself, is a manifestation
    • one does not stop short at its shape and features, but
    • when only their fruits remain, a person will say that from
    • like crystallized pain; pain transformed into its
    • interesting that modern research, with its more materialistic
    • life reveals itself in the physiognomy, and draws attention
    • shall turn our attention to that which creates on earth its
    • of evolution; whether this or that aspect of its life is
    • ruled by its blood. When the significance of blood is
    • directly into itself substances from the outer world, and
    • compare its importance with that of fibre. What fibre is for
    • blood made its appearance only late in world evolution, and
    • first made its appearance, This a person must do in order to
    • talks of “ignorabimus” and “limits of
    • ether body, and will no longer speak of “limits of
    • sensation. The inwardly felt has its seat in the astral body.
    • range of speech, there is one small word that in its
    • that makes it possible for the human soul to express its
    • must sound forth in its innermost being. It is where the
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • and comprehensible by itself.
    • deeply into people's lives, and is seen as one of its
    • life, to assess its value, it is above all pain and suffering
    • according to its pleasures, that, as it were, exist solely
    • itself, and the sorrow it caused. However, not muck later
    • other one of life's greatest benefits.
    • suffering, and even death itself, are conquered.
    • soul that always asserts itself in the face of suffering.
    • inorganic organizing itself within the living creatures.
    • being will develop out of itself what is termed: Spirit Self
    • is its most characteristic feature. So what does life do? It
    • where life already exists. It reveals itself as higher than
    • of life can renew itself from within. It must first have
    • is strong enough constantly to endure death within itself can
    • itself and overcome it. As a perceptive person once remarked:
    • in fact continuously creates itself out of death. If the
    • instinctively closing itself against what might harm it. It
    • realize the reason for its existence — especially when
    • else, can be understood only by its fruits.
  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • suffering, illness and death, but does not concern itself
    • a kingdom by itself. Let us now consider this issue in the
    • deny its existence as such is to dose the door to any
    • But what is its
    • outside. By then our present planet will have fulfilled its
    • must not be thought that the same repeats itself; nothing
    • its guidance, and we became conscious and aware of ourselves
    • it in the service of the world: The rose should adorn itself
    • itself. Lucifer brought light into human beings by kindling
    • new bread. Evil is a good removed from its proper place; what
    • itself as evil to a new planet. Evil is a necessary part of
    • test of evil. For love to reach its highest goal, the love of
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • spiritual scientific movement began its activity some thirty
    • years ago, its aim was not to satisfy curiosity about the
    • the I am” the soul ascribes to itself.
    • the change of teeth an etheric covering loosens itself from
    • to itself was attached to it, from which spiritual currents
    • Meanwhile the astral body is still surrounded by its
    • person it becomes the bearer of his enduring traits such as
    • fourteenth years to habits, memory, temperament and so on;
    • through its senses as light and sound works formatively on
    • that awaken its inner forces. Exhortations have no effect,
    • of its physical organs. It makes a difference whether the
    • from having in its surroundings rather sombre, bluish,
    • contradiction, but the fact is that through its inherent
    • lady attired in beautiful finery. Why? Because it stirs its
    • throwing itself body and soul into what the imagination
    • conjures up, while the child with the perfect doll just sits,
    • through imagination, so its inner organs are condemned to
    • at this age would be synonymous with undermining its healthy
    • already self-reliant, but its healthy development is impaired
    • these traits is not laid during this period, it will result
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  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • that of life itself.
    • endowed with its own inclinations, and its own impulses to
    • similarities; each kingdom has its own specific
    • the physical body at its birth. The maternal body acts
    • of its work — it works within the bodily nature, while
    • physical principle has finished its work, the ether body is
    • seventh year the physical principle culminates its activity
    • which then begins its work on the astral body.
    • fruits, the outcome of earlier lives. These fruits are
    • out its work. After puberty, every human being has available
    • itself. As long as it lasts, a person exists at the expense
    • astral body must derive its forces from the principle of life
    • physical body, depriving it of its forces. It can no longer
    • its allotted task is over in the later part of life,
    • consuming it. The nature of the flame is to free itself and
    • consuming its own foundation as the flame consumes the wood.
    • the fact that it absorbs its own foundation. The root of
    • seeking and recognizing its origin; and life by recognizing
    • its relation to death. The origin of illness can be
    • immediately, its tolerance greatly increases. We cannot avoid
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  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • itself.
    • presence that makes itself felt even before the teacher has
    • the school must be its life. Life should not just be
    • create a life of its own, not draw it from outside. What the
    • to have it explained one must turn to its father. In our
  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • itself in human nature? To answer this question we must turn
    • itself; the rest accompanies the soul into the future. This
    • continue its purification. The more often a human being
    • of the physical body, must establish harmony between itself
    • that the spiritual, by transforming itself, adapts to the
    • then the astral body suffers disturbance. It projects itself
    • becomes conscious of itself, and feelings of hopes, wishes
    • it is not conscious of itself it receives these pictures in
    • disturbed, becomes conscious of itself, it leads to idiocy. A
    • delirium itself. Glaucoma is often a forerunner of
    • left to itself, and the discord with the physical body
    • itself is always healthy; it cannot be ill, but when it can
    • forces that constitute its foundation. If we are to
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • healthy spirit that united itself with mankind's soul to
    • made to serve egoism despite the fact that its very nature is
    • karma. If its effect is to be experienced, a person's whole
    • pictures, and images within itself, the spiritual world
    • chemical substance and instantly recognized its healing
    • properties. An animal immediately knows, through its
    • imaginative wisdom. The plant then discerns its own image in
    • the Power of imagination, impressed itself deeply into the
    • When this wisdom has reached its climax it will have become
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • more this self can forget itself and become aware of the
    • body its human form.
    • the objects of its desires are not there, but because the
    • longing for the physical body. Gradually it frees itself of
    • its dependence on what surrounded it when clothed in a
    • The core of his being, bringing the fruits of former
    • inherits do not determine his actions or his abilities; all
    • body is freed; this is what gives the physical its form,
    • guiding its structural development. The organs grow larger,
    • its organs. A bad environment at this time in the child's
    • notion, based on false asceticism, that the child benefits
    • this relationship. The milk contains more than its physical,
    • the ether bodies. The affinity expresses itself physically in
    • family likeness. Traits and characteristics pointing to the
    • other people; the ether body also widens beyond its own race
    • restricted, those basic traits, the fruits brought over from
    • the astral body is still surrounded by its astral sheath, as
    • members, in direct contact with the world. The fruits of
    • years. However, these time limits must not be taken too
    • end physically when the ether body begins to withdraw its
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  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • importance has found its way into public literature.
    • but through higher ones, attained when its hidden forces have
    • recognize that spiritual research and its achievements are in
    • its adherents — rules that are basically still valid, and
    • circles, its fruits should be available to all humanity. That
    • its Attainment.
    • in nature, when nature reveals its mysteries, and different
    • plant grows out of the earth. Its stem strives upward; its
    • of the earth. The opening blossom contains its reproductive
    • continues beyond itself. Charles Robert Darwin,
    • before his mind of the plant with its head downward and the
    • cravings. In the future, when earth evolution has reached its
    • lower nature has been purified and chastely offers itself to
    • plant, will have developed within itself the innocence and
    • pupil grasped all of this in its spiritual meaning. He
    • plant dies completely; materially its offspring is a
    • was clear from the wording of the notice that its author had
    • today — it builds its body from carbon — human beings
    • human body itself is the retort, transformed in the way
    • microcosm he must rediscover its forces and laws. Not through
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • convey to the botanist the laws of its growth; and the
    • what the external world is unable to say about itself is
    • being obscure or sentimental, is in its approach to the world
    • itself in its own creation. This descent and resurrection of
    • its goal, would shout for joy, and admire the pinnacle of its
    • concepts to explain the creation of the world and its beings.
    • itself. Only in this way could man become a free being, but
    • present linked itself with the future, for he visualized as a
    • However, its author, and anyone who recognizes its mystical
    • repeating itself for someone who is completely immersed in
    • differ, because matter repeats itself, whereas spirit
    • dance became an art form in its own right, and poetry
    • and poetry no longer added its contribution to the musical
    • express what poetry by itself cannot express. Human nature
    • that especially traits in European culture can be traced back
    • individuality, and with it egoism, assert itself. However,
    • traits that a people have in common. But when the Ring cioses
    • encompassed the depth of nature and spun its wisdom from
    • the particular people. What a people feels to be its real
    • essence, its true nature, is depicted as a female figure
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • its truth. It was the Church Father Augustine
    • itself. It is also pretentious, for it proclaims an
    • seeks to unravel its deep truths. The main concern is that
    • than the latter to the lowest of its own species, it is equally
    • Higher Worlds and its Attainment, you will find this
    • born the name mentioned on the day of its birth. It was
    • of its Being into human beings. What we are told in the Bible
    • I” in all its greatness and might, and you have an idea
    • Jesus of Nazareth in its highest glory. He was the greatest
  • Title: An Impulse for the Future
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    • in chaos with its jumbled whirlpool of rummaging forces provides the
    • intellectualism, which separated the soul for a while from its
    • isolation, grasping the higher I, could find itself again in the
    • itself; he clarified that it was outside the program.
    • spiritual method of working and in its results.
    • its duty as cooperating on this project.
    • to have its own substance.
    • sanctioned stands before you, which has received its task with its
    • said about the intentions behind the thing itself. Therefore a
    • by the endowment itself. This recognition is none other than what is
    • around which the thing itself will develop.
    • because of its peculiarity reveals itself as something which flows
    • from the spiritual world. Furthermore it will present itself as
    • of the announcement itself. Therewith no use is made of that
    • into being – if our time with its peculiarities allows that it
    • profoundly differentiate itself from what the Theosophical Society
    • branch of our endowment. And the other branch will do its duty in the
    • ideal spiritual movement with any other, which also calls itself
    • building in Stuttgart – at the limits of possibility at first,
    • unfolding in the future. But the World War started and its associated
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  • Title: Article/Lecture: West-East Aphorisms
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    • of the soul upon his entire nature in all its life-manifestations. We
    • religion developed its own being, and only beauty still continued united
    • knowledge. Art was transferred to its own world. Religion, the source of
    • independent mistress of its own field in man's soul. Thus did the spiritual
    • knowledge that makes man free, transforming itself in man into the power of
    • complicated forms, It drew labor into itself when the structure of rights
    • problem of the West. How labor can discover its form within the entity of
    • West a stand in thinking which manifests itself in social turmoil, the East
    • once streamed for us from heaven to earth, finds its way back from the
  • Title: Contrasting World-conceptions of East and West
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    • of humanity, and the fact that its soul-life has passed through
    • body and into its metabolic organs. We should not think that
    • Egypt and unriddles its documents, he believes that the
    • traits. The whole sense-organisation has changed in the course
    • This culture is still in its infancy, and the further West we
    • go, the more does it make itself felt. For an ancient Oriental
    • penetrate into its more intimate fundamental character, we
    • condensed itself into a belief in ghosts), and on the other hand
    • lost its sensory character. Ghosts, as they are generally
    • called, are spirits which have acquired a sensory-physical
    • spiritual science must set itself. It must bring man forward in
  • Title: The Mystery of Golgotha
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    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Die Christliche Mysterium. Die Wahrheitsprache der Evangelien.
    • Fire-Spirits had the same rank which human beings now have upon
    • as higher Beings, as Lunar Pitris or Moon-Spirits, that had
    • Fire-Spirits, who are one degree higher than the Lunar Pitris.
    • The Fire-Spirits have reached a very high stage of
    • Moon-Spirits, whose stage of development was one degree higher
    • come from a common source. From the Moon-Spirits man had
    • something which man could not obtain from the Moon Spirits,
    • all men, who had already completed its humanity upon the Sun: a
    • Fire-Spirit. Many Fire-spirits had developed upon the Sun and
    • spirits. One of these Fire-Spirits was called upon to pour out
    • into each one of its parts, the element of the Sun or
    • Fire-Spirits, the Buddhi, or the Spirit of Life. But in the
    • a result, the following took place: Whereas the Moon-Spirits
    • about by the drops poured out by the different Moon-Spirits,
    • for the juice of the fruits of the earth is his blood.
    • beginning there existed a Divine Word that poured out its drops
    • following meaning: When the initiate sits there
    • body; this body had to die, it had to be killed and its blood
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • evergreen foliage throughout the winter. The sun unfolds its
    • we cannot perceive in its geological-mineralogical substance
    • unfolds its physical part to the utmost. And it is fully awake
    • however, we shall not consider its different stages in the same
    • earth think? What thoughts live in its consciousness?
    • through its atmosphere, but you pass through the thoughts of
    • and fruits in accordance with the mysteries of the cosmos. For
    • which the plants bear leaves, blossoms and fruits.
    • while the plants develop their leaves, flowers and fruits they
    • such a way that our soul passed through a phase in which its
    • the heavenly spaces, through the fact that its consciousness
    • the Gnostics with its last rays, but as already explained, only
    • really see the world in its true light if we perceive the
    • its own cycle, namely the great cosmic year mentioned by
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • physical organism of man and has in itself parts that are solid. You
    • worlds into earthly existence. The head forms itself truly as an image
    • There it reinforces itself somewhat during the state of sleep. (See
    • heard yesterday has its cause from the fact that the matter is still
    • then we can say: the head-organism in its whole development, in all
    • its being and becoming takes up a much slower pace than the metabolic-limb
    • which brings about the dissolving factor. What expresses itself in the
    • four times slower pace of the head has in its working all that which
    • kidney system works very fast and brings its inner working to the etheric,
    • the living water — in such a way that his own inner life presents itself
    • than what comes from the outside towards the inner. This shows itself
    • itself only through the fact that we can call ourselves completely grown
    • from the head completes itself really only at this time. The head is
    • up to the 35th year of life its vibrations in the head have completely
    • cramps, because here the right rhythm must assert itself first in the
    • which causes much headache today, finds its explanation here at least:
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • the earthly state, what other wise by itself would form only as something
    • so far as it receives its impulses from the kidney system is in turn
    • there. But the stomach itself would have to be a dissolving organ movable
    • in itself, the same with the heart, the lung. All that could not be
    • in the course of 7–8 years. Its substance is completely demolished,
    • in its inner nature right into the effective forces of the astral body,
    • that which unites itself with us is claimed by the etheric and astral
    • And then only the liver system with its gall excretion drives the whole
    • then with its peculiar construction of the portal vein and so on —
    • as its representative essentially hydrogen, in the whole building of
    • with its peculiar consequences. The etheric body being in the right
    • of the heart and of the heart itself.
    • the kidneys, and become active only there. So every substance has its
    • a spirit which, instead of going into the head, twists itself into the
    • the human organism only if we understand its higher organization. You
    • itself only to the egotistic instincts of man for life after death.
    • in fact, He was its Creator! By the same token we are obliged through
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • how it expresses itself in the temperaments; that one began to look
    • from this world” in its inner consistency and one knew fundamentally
    • organism is not of this earth, and that it can sustain itself on this
    • at least to expand itself. That is how one must learn to look at things;
    • us. One must see most of all what one always has seen in fixed limits.
    • This also has its forerunners. The great German philosopher Johann Gottlieb
    • dark age transits into the light age.
  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • statement and always set its opposite on the other side.
    • questions that lie beyond the limits of human knowledge,
    • prove its opposite?” When we approach a matter of
    • this kind, we are certainly made aware of certain limits in
    • as on the left. Here you have the problem in its simplest
    • orbits. It really was a wonderful construction and even
    • movable, and it also showed Whitsun.
    • quality of this clock: first regarding its wonderful
    • chain of causes. I will be able to show how one event fits in
    • in comparison to ours, but we must also assume its events to be
    • conclusiveness, but that there a kind of vision comes into its
    • today (we shall come to speak of this fact in its particular
    • activity of the soul devoting itself to an impartial
    • Will reach out to the spirits' realm.
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • mystery of necessity and freedom in its two equally significant
    • also examine all the implications for human knowledge itself,
    • namely in the form of the clock itself. We see that the
    • besides all that I have already told you of its artistic
    • and Lucifer are active. Thus in the clock itself we see a
    • skeleton, Death, opened its mouth and people saw inside it a
    • certainty if we want it, by really opening our souls to its
    • a phenomenon, and know to evaluate it on the basis of its
    • bad versifier and that the Prologue itself is a true sample of
    • Goethe's genius has freed itself from all fetters, the
    • about an event needing to be looked at on its own merit.
    • realm of nature with its necessity?
    • human being itself. Everything is soul activity, thoughts that
    • divine spirits have left behind. And they have remained in
    • of present nature that you understand with its necessity was
    • the physical plane can be judged solely according to its
  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • natures produced its own results. I cannot say more than
    • anything for the future was observation and its results.
    • element that is to work out of itself is possible only when we
    • childhood and take into account everything that had its effect
    • social status. It is not just our particular form with its
  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • — “that it was going its way
    • direction if it received into its consciousness the
    • impulse I gave it and directed its own course accordingly. The
    • expressing itself. And unless this egotism is completely rooted
    • previously reach. This is also the task of repentance. Its
    • itself. It must hold up a mirror, for the moment the eye holds
    • up a mirror to see itself, it cannot see the object. The moment
    • and has not become an eye that can completely eliminate itself
    • Thus what we have done acquires its right value only when we
    • people that found its expression in the popular romance
    • itself at first of course merely in incomprehension. From
    • I would perpetually be compelled to comply with its
    • entirely to itself. Whenever the etheric body is enmeshed
    • as it were. The etheric body itself makes the resolve, which
    • permeates it with necessity; it creates the necessity itself,
    • etheric body receives its freedom through the necessity of the
    • physical plane, and has to recognize its own necessity. The
    • physical body receives its freedom when the etheric body thus
    • recognizes its necessity, and its necessity arises through its
    • Will reach out to the spirits' realm.
  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • an expression of will through its effect on the body. This
    • Knowledge of the Higher Worlds and Its Attainment,
    • precisely the old portraits that people admire today? Because
    • devoid of all its aura and see themselves inwardly with no
    • physical plane has its own colors.
    • natural tendency in the will to gradually lose its impelling
    • when modern science remains true to itself and, as it were,
    • draws its own conclusions, what will it arrive at? Dreaming
    • what presents itself. The modern physicist or physiologist
    • scientist were to follow his way of thinking to its logical
    • to be able to pursue the psychic process to its final stage. At
    • for a bad deed just as little as we can blame a flower for its
    • sphere, but psychology itself is confined to the empirical
    • blame a flower for its ugliness. Therefore an action is still
    • person of the full possession of his wits. That is to say, we
    • before, and bear in mind its implications, you will avoid
    • valid only if one can point to its physical counterpart, and
    • able to prove that a concept links up with its counterpart in
    • in Central Europe in particular this I is uniting itself
    • in its purest form with the Christ impulse is expressed in the
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  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • Vergangenheits- und Zukunftsimpulse Im Sozialen Geschehen.
    • Its
    • noticed. Should it be noticed, that in itself would awaken an
    • in itself? For most people it remains quite a. shadowy
    • abstractions—in that pamphlet itself I strove as far as
    • being abstract is driven to its furthest extent. People have
    • (Geist), what is that? What is its actual concrete
    • to think of Spiritus, spirits of wine: in thinking
    • indeed, what is beginning to free itself from the physical
    • itself has become younger and younger — how we are now
    • itself, but to lead over to the concrete, to discover the
    • today lacks. Because of its lack man is shut off from the
    • must again recover its concrete character, and conceptions
    • the spiritual life based on itself will be able to call up
    • within this trinity must impress itself more and more on
    • its relationship to nature. The gestures of nature no longer
  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • Vergangenheits- und Zukunftsimpulse Im Sozialen Geschehen.
    • saw how matters stand with what plays its part in the whole
    • opposed to all life of the Spirit, indeed it is its opposite.
    • When earthly life takes its source healthily and not
    • periods existing as such with need limits, in each of which
    • acquired in the fifth but will reach its final stages only in
    • spirit which has as its prime task for the future to develop
    • before the time of these spirits! Take the Adelung
    • epigone is often drawn from the language itself.
    • life in the language itself in which we are involved. In
    • speak of a cabbage as a Kohlkopf; because of its
    • the head Kopf is: it's so with regard to its form.
    • down, the indication of something placing itself on the
    • relation of the word to the single organ in question. In its
    • have noticed that language has an inner life of its own; but
    • it — son was ready to give up its light and in eating
    • science in its reality, at least have no understanding of it
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • modern thought is taking, within the limits, that is to say, of what
    • teachings of the church itself. Certainly the connections of these things
    • abstract concepts; whereas the animal with its particular kind of inner
    • allowed its adherents to recognise the Copernican world-outlook. But
    • affair will meet you in its true meaning. For you see when we start
    • in the animal, that, in its soul the animal is actually living in the
    • of its own shadow. He of course saw the horse's shadow thrown on the
    • The wasp has been able to do it in building its nest, for millions of
    • they have been trained and given different habits in some particular
    • When the animal is observed in its whole connection with the development
    • of nature, when its organisation is looked at in relation to the ordering
    • up, as it were, during the Moon evolution. Its organisation does not fit
    • animal in the form of its organisation? Nature becomes sick and the
    • its phenomena in the way of Spiritual Science!
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • the soul, so that this soul is a match for much that always makes itself
    • mean by Spiritual Science is its being pantheistic. One of the chief
    • today, is to put in its place the concrete spiritual world of which
    • soul of man is itself a drop in the ocean of this divine. Such and similar
    • and its Attainment. He would say: man strives for special faculties
    • when the soul sees itself bereft of its former enjoyments and palpable
    • admits the state in which ordinary reflection is silenced, the reflection
    • are perceived by the senses and understood by the intellect. He admits,
    • nature ceases. This he admits.
    • the soul of itself does nothing further. Thereby God becomes the principal
    • drop in the ocean of the divine, therefore having itself a divine nature,
    • words, God presents the soul during vision with wholly spiritual benefits
    • St. John of the Cross, admits the possibility of God Himself taking
    • John of the Cross is: ”Priceless are the inner benefits imprinted
    • senses. To pass through it, the soul has to get free from itself and
    • cast its shell.” At that time these things were said not in the
    • night of the senses. To go through it the soul must become free of itself
    • and cast its shell. And by then taking beliefs which has nothing to
    • do with the senses, for its guide, the soul travels along the narrow
    • the soul felt itself summoned to vision, that is, to mystical vision,
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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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    • itself into seven great successive epochs, of which the fourth was the
    • evolution of the Spirits of Personality.
    • And the childishness of men does not allow us to confess its presence
    • the conception which takes its ghostly way into the will, but the actual
    • 1), and this is so on amount of its deterioration through belonging
    • science in its own domain has a perfect right not to trouble itself
    • the raging which indeed presents itself today as the next stage for
    • fear of what is making its presence so inevitably felt as the first
    • world, something that should more and more widen itself out, so that
    • because of certain factors, reason. Yes, and when it suits the other
    • better he lets sympathy have its say and gives as his verdict: what
    • something just out of sympathy. And when it suits this other man (C)
    • us to overcome. For life is such that it expresses itself in a twofold
    • way. And because it expresses itself in a twofold way one can always
    • of Spiritual Science itself is concerned. This, too, must be placed
    • the following error for example. When anyone is eager to have what suits
    • authority. Belief in authority can naturally make its influence felt,
    • its own significance in the spiritual world, but the question of time
    • always plays its part there. Men like this who live in such a way nowadays,
    • were there always only those who as hermits develop their spiritual
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • permits, into the spiritual world. Already today it is necessary, and
    • in mind our entire life in its alternating states of sleeping and waking.
    • physical body and its organs. The life during the state of sleep is
    • softened down form from our body and its organs, because we should be
    • in its external aspect. What is not possible for people with the concepts
    • told them by Spiritual Science out of its most intimate understanding
    • that the social structure has in a certain sense the family as its unit,
    • other men, as it would to its mother or father. Thus all mankind cannot
    • to him; it is also easy because it suits us to excuse failings which
    • science, but also of taking life itself materialistically confounding
    • nature in its actual depths is evil: In the civilised world of Europe
    • and its American sister country it is said that if human nature is not
    • with—not with the fact itself but with the qualities of feeling
    • is very narrow. Its narrowness is shown in particular by the extraordinary
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • a certain sense by its success, or at any rate its ability to succeed,
    • It goes without saying that in relation to its inner law this belongs
    • of the earth, for the evolution of the earth to acquire its meaning.
    • heathen world. In its religious conception Judaism has something radically
    • expressed in a more or less masked way, the reality clothing itself
    • the matter, shows itself as the polar ic opposite of the pagan religion.
    • of the Jahve Impulse into mankind in such a way that its weaving and
    • contemplation of what presents itself to the human gaze, to everything
    • in the human soul itself? Whither is the ancient Hebrew conception driven
    • the other is coming to its greatest inner development. And at the same
    • death of the spirit that was to give the earth its meaning. Highest
    • to its zenith, at the same time inwardly, spiritually, implied the necessity
    • in a certain measure through its on force the event changes into its
    • through its own inertia it swings to the other side.
    • Mass, in its way great and powerful, it is true, and you will see what
    • see that the secret of Christianity in its diffusion over the civilised
    • Jesus. Then the impulse spread itself out over the southern lands; everywhere
    • being of the spirit itself. Whoever really knows in Plato on whet heights
    • until, for its part, it had brought forth out of its own flesh and blood,
    • of stones and bits of rock representing nature's processes, lights a
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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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    • of the spiritual had sunk to its lowest degree in man's bodily nature.
    • and actually merely appropriated again in its language and so on in
    • is working with all its power to bring to naught, to
    • It goes without saying that the tragedy of this fact will bear its fruit.
    • may be said to have held sway, all that prepared a way for itself and
    • mid-Europe grew out of Goetheanism, grasped by soul ant spirit in its
    • reality and its truth, all this no longer meets with any understanding
    • Europe itself that will be called upon to understand this threefold
    • of Goethe himself which arises when you have let the book have its affect
    • unsound, how much in it is like the figure of Mephistopheles itself.
    • its human greatness we have before us a work of gigantic proportions;
    • itself. (see R LV.)
    • of an intellectuality open to influence, but out of what is human itself.
    • And the third of the spirits
    • itself felt in this side by side arrangement.
    • It is just these three spirits
    • is just these spirits who had the strongest influence upon him. Goethe
    • conceived, the way the human soul is thought out in its metamorphosis
    • the knot of this fairy tale untied itself for me. And I have never since
    • an external outlook on nature and its conditions, at this precise moment
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  • Title: Regarding Higher Worlds
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    • soul will express itself in the direct contrary situation, how
    • itself out into that which is perceived, creeping in, so that
    • the astral body withdraws, it begins to adapt itself to the
    • its form essentially, but only essentially.
    • body completely matches its form and image to the soul life,
    • say, similar bad habits. These bad habits will express
    • matching in form its inner soul experiences.
    • plane. When a clairvoyant considers a plant and how its roots
    • to a conclusion in its flower if it's etheric isn't sunk into
    • the Plant-Ego directs itself towards a single place on earth,
    • its presence from outside, where soundlessness begins to cease,
    • Devachan, seen externally through its forms.
  • Title: Goethe's Relationship to his 'Faust'
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    • “Faust,” within the work itself, prompting a
    • independent of the personality of its creator. One can also put
    • itself. One goes along with the idea of being convinced,
    • itself.
    • itself for the first time in “Faust,” encounters an
    • Thus Faust turned away from the symbol and its revelation to
    • depths of the soul itself.
    • expresses itself clearly within Faust's soul, cannot grasp what
    • tangling of its laws, an illusion, (which the Indians term
    • Maya) ever accompanying us in life, insofar as it forces itself
    • reality itself in order for the idea to unfold itself in our
    • Here self knowledge could come to its full right. However, now
    • of world knowledge, must now unite itself with self knowledge.
  • Title: What is Self-knowledge?
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    • When a person, through ordinary consideration of his merits and
    • becoming mobile, displaying vibration in contrast to its
    • Mankind has not accomplished much by getting to know itself
    • itself what can be called impersonal self-knowledge.
    • What kind of rule in human nature will now express its
    • its consequences: life will reveal itself in quite a
    • exploring the karma-idea and its inherent truth, if you want to
    • steel bow when grasped. Experience itself must create each
    • learn to know the “I,” in its selective existence,
    • itself out of the original free impulses. Here you discover the
  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • it will itself possess the inner force with which to create its own
    • and the building itself, which might be either of the Renaissance period,
    • to be given forth at Dornach and that which encloses its activities.
    • had to proceed from the impulses of this world-conception itself. If
    • world, but to something which has been substituted in its place. What
    • its greatest intellectual development in the last few centuries, can
    • of artistic representation, but never identifies itself with them. Indeed,
    • humanity. This disadvantage itself is the sign of decadence of recent
    • from itself thoughts, but of creating forms and permeating the whole
    • of life. We want to make a beginning, yet in its own way it is intended
    • of it, when you see the Goetheanum on its hill, at Dornach.
    • feeling that something will reveal itself here, something new in the
    • with the sense of something new making its way into the development
    • enclosed but which intends to make itself known.
    • its
    • be no other than it is; in its place it must be just as it is. It is
    • whole, must make evident in its own form that it is indispensable. The
    • only proves that he is judging of each thing on its own merit, especially;
    • whereas each detail in the Building only has a significance in its connection
    • the principal entrance. If you can feel it in its forms, you will feel
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  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • in itself which has to be introduced into the present evolution of humanity;
    • in its place by reason of an inner necessity, exactly as a limb of an
    • included in the Building itself is in organic union with its spiritual
    • its own law from the form which precedes it. You see here how the second
    • pillar develops itself out of the first — that is to say when
    • by itself. In the next picture (5) we show the second and third pillars
    • how the architrave motif progresses, each form building itself up out,
    • you must realise that this is not to be considered only as regards its
    • a capital nor an architrave motif can be understood by itself. They
    • element. Now we shall see the third pillar by itself. (5A)
    • pillar by itself. As I have said before this pillar and this motif must
    • 5th capital by itself. Perhaps the form of this capital suggests to
    • it as though it stood by itself - you roust look at it as though it
    • the next once more and the contents of its capital. You have only to
    • branch out from one another, how the Mercury motif with its small top
    • and its points directed downwards appears to be growing larger, and
    • in an artistic manner out of its own nature that when the most complicated
    • has to appear again in its most simple manifestations
    • comes the simple, in so far as this simple form builds itself up on
    • evolution develops its simplicity out of the complicated.
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  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • from colour, can really only be at the very beginning of its development.
    • thinking, especially in the art of painting must make itself felt. This
    • a world of beings spring up, that the colour itself through its own
    • the spirit, out of itself creating form. The psychic finds its manifestation,
    • itself in its own configuration if one has the right-vision for what
    • itself in the original conception of it. And out of the contemplation
    • the large and small domes. You see this flying child, which in its composition
    • of this foundation word I or Ego, has so far its justification here,
    • detached itself from Reality. That which lay at the bottom of the real
    • when this initiation-principle, now at the very beginning of its growth
    • in the paintings of the small dome, which in its whole configuration
    • this figure in the small dome — which, in its whole configuration,
    • in its whole nature, portrays the shining-in of the spiritual world
    • itself, appears from below and approaching man above is the real Being
    • with a blue border, to see a head in profile. This follows of itself
    • which at the came time leads to the experience of its essence. But anyone
    • and from the colour itself that will be drawn out which already lies
    • with the life of colour itself.
    • of of the period of civilisation which took its rise in the primeval
    • Persian period, continued its development in the Goethean period of
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  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • the further working of its impulses was something very
    • spiritual world through its dealings with nature but no
    • of disease are the same as those leading to its production.
    • technical expression; just as modern chemistry has its
    • The lamp its cheerful radiance throws,
    • Within the heart itself that knows.”
    • self-knowledge; seeking the spirit within itself.
    • put from one language into another, all the spirits of
    • confusion make their appearance, all the bewildering spirits
    • lying (still inside the poodle) over against the spirits of
    • Gretchen-wisdom! We must take things seriously. The pundits
    • Earth-evolution, in its primal origin, in the beginning, was
    • prove, plays its part in the life of animals also, but the
    • Let not thine eager pen itself o'er hurry!”
    • their spirits — the salamanders, sylphs, undines and
    • permeated” then the poodle has to show its true
    • dream-spirits fluttering around Faust — really the
    • Its modes of expression, however, continued for a
    • The gold once more makes its
    • cleanses itself by the blood of the Wolf; for the
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  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • have a correct idea of how this Walpurgis-night fits in with
    • Walpurgis-night itself. We may therefore slows that Goethe
    • about Freemasonry and its potential dangers). He now only
    • Moon, that unites itself with the former Moon-element, when
    • calls up spirits who are three hundred years behind. The
    • legend arose in the sixteenth century. The spirits left
    • will-o'-the-wisp it should go straight not zigzag, lest its
    • among spirits. When souls have left their bodies they can
    • among the spirits, and has tried to talk them down:
    • spirit the Proktophantasmist wants to get rid of the spirits,
    • treatise about leeches and spirits, Friedrich Nikolai had
    • because he attacked the spirits; ‘poets’ because he attacked
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • spirits of men were seeking with infinite enthusiasm for
    • itself. Both mystical striving and the deeper striving after
    • were such spirits as Friedrich Schlegel, who energetically
    • anchored in the Godhead, and weaving its web in eternity.
    • with the pundits of Jena and had to deal with them, that he
    • from its very depths, and everywhere to show how,
    • itself with all that was a lie that created the past epoch
    • separated as if by the limits of their consciousness.
    • this reason he makes his Mephistopheles expressed itself
    • Mocking itself, not knowing what befalls it.”
    • of entering right into life, nor of grasping its reality.
    • as its representative, appearing bodily before him.
    • and his ego. The animal has its physical body, etheric body
    • — and why? Because the animal with its astral being has
    • withdrawn entirely into the etheric body. What then is its
    • body. It lies there and watches itself digesting and this
    • its activities so restricts the impulses of the etheric body
    • that is unreal in itself but of what is connected in the
    • straight from life, particularly the life of the pundits. For
  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • that one can repeatedly return to it because through its
    • has the feeling that an unknown kingdom is making its
    • arrange itself, for he wants neither of the alternatives. He
    • This divides itself up for us so
    • completed its development. The polaric 7, Hyperborean 7,
    • this. If you do not take simply its outward, gross physical
    • body, but its forces, its impulses, the Moon with its forces
    • has taken its place. It flows into the North Sea and other
    • its source down to its mouth always comes over again from the
    • same reservoir in its rising and flowing down. The water
    • completes its circulation here. But this water is divided up
    • running water that spreads itself out and sets itself in
    • electricity spreading itself out down in the earth, then you
    • its special impress and had its appointed place.
    • what actually happeens on the stage. The devil sits in the
    • material fashion. It can be performed thus, but its reality
  • Title: Problem of Faust: Lecture V: Faust and the Problem of Evil
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    • life itself. In actual life itself, impulses have to arise
    • wanted, as it were, to guess its secret from all that he saw
    • Faust, for example, with its decidedly Northern
    • epoch, so that this epoch, too, might set its stamp upon
    • the scene at the Emperor's Court, and finally appears in its
    • give its impulses to the man of the fifth post-Atlantean
    • eve cannot see itself but only other things, so too
    • the illusory, prevails and plays its part in the commerce of
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • rouse and bring forth within itself in order partly to
    • itself, entering in as it did in the first third of the
    • Electricity itself, Evil comes over the Earth.
    • beings those Beings whom I characterised as fallen Spirits of
    • beginning of the work of these Spirits consists precisely in
    • to the Spirits of Darkness who will stand far nearer to man
    • — than did the backward Spirits of the fourth
    • efforts of the backward retrogressive Spirits of Darkness of
    • it in its whole context. The saying is: “Avoid thy
    • Here in effect once more the Mystery of Number plays its
    • occurring. The fourth postAtlantean epoch — its
    • itself, will be seized upon by Evil. Moreover, it will all be
    • Power that rules the Sea, to paralyse or lessen its
    • hinder its development. Therefore one should refrain from
    • described. No age was ever so little enlightened about itself
    • enlightenment about itself. Think only how proud it was of
    • its great progress in every kind of human thought. Why, they
  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • universe reaches its culmination in the creation of man, on
    • organisation, that organisation that is itself derived from
    • to self-knowledge at the time that the spirits of the
    • himself records of the benefits he reaped from the Italian
    • “Faust” its most outstanding expression.
    • which to grasp it. All that our pundits” — this
    • “all that our pundits think, write and print about
    • modern sense is itself pedantic, philistine, and
    • place; he knew that the soul of man has to find its way into
    • into this sphere. Down there even language ceases to have its
    • itself separated into the two poles — water and air. If
    • spirits. You still find the elemental spirits belonging to
    • allows this world to make its appearance in his
    • of hell break loose when the spirits behave as the Sirens and
    • scientific nit-wits describe the world — as for
    • feels itself as an anachronism in the present world. The ants
    • this world of ours arisen? As you know, its present condition
    • And still loth keep its primal mould,
  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • may advance on its own lines, what Goethe felt to be
    • Sleep-life projects itself into waking life. We could be far
    • Sometimes, from waking life and its reminiscences, the very
    • path of anyone beginning to study Spiritual Science, in its
    • of the senses. This experience runs its course like a
    • must not merely look at its single pictures, we must look at
    • least think we know. We know the fact of its existence, we do
    • of a knowledge, a science, that devotes itself to what is
    • trinity. In so far as it fulfils its course above in the
    • itself, it is Diana. The forces working cosmically through
    • like Goethe's Faust has to be taken in its true
    • attitude with its foreseeing perception of the truths of
    • its Culture,
    • only know light by its shadow, one must also be saturated
    • the Roman Church — that is, its leaders — keep these
    • secrets from its adherents, but certain esoteric initiates of
  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • physics of tomorrow will find itself obliged to accept. In
    • and the desire for its return. Goethe put the things together
    • demanded for itself by the etheric body. This is exactly what
    • we look at nature in its purely natural aspect, as did
    • theories the purity of its outlook on nature by influencing
    • will take the earth as earth and represent it in its
    • that we can do nothing with either by itself. If you wish to
    • his soul life and can find something that suits him, when he
    • other to show its foundations — lectures not too well
    • man's whole thinking. This has its good and bad sides. Above
    • subconscious fear dresses itself up, and in all kinds of
    • consciousness. It clothes itself, for instance, in logical
    • reasons. Fear transforms itself into logical reasons, with
    • belief in limits of knowledge
    • subconscious, there sits fear of the spiritual — as the
    • unknown always brings fear in its train, the hydrophobia of
    • garments, aid these are beliefs in limits to knowledge, quite
    • consciously these limits are spoken of — ignorabimus. But
    • limits to knowledge of nature, and they would be worth just
    • be caused by our lack of interest, like the fish bereftaf its
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • its imagery to make a great appeal to the senses.
    • and aesthetic satisfaction in its series of pictures; the
    • considered by ordinary science to be its goal, from which,
    • side of Ceres, of Demeter, of the world in its becoming, was
    • today? The Samothracian Mystery, as such, with its
    • its strongest opponents is man's desire for abstraction, his
    • world springs, on the one hand in its mineral, on the other,
    • in its organic products.
    • said is not merely the spoken word but derives its force from
    • the very same force makes itself felt when you wake in the
    • becoming grasped spiritually in its spiritual counterpart
    • in its spiritual counterpart outside the human body, and you
    • becoming outside the body, in all its mystery. He draws upon
    • Galatea-impulse, can do no more than hover on its surface.
    • honestly admits, as may be seen, for instance, in his not
    • spirits meet one another, yet do not meet; they approach each
    • with its representation.
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • prejudices the purely artistic force of its construction. I
    • can with its pictorial quality impress even the simplest
    • be an impulse to experience life in all its fullness, to
    • its separation from the body. Connection with the outside
    • am no longer connected with the solid earth and its definite
    • forms, then my soul frees itself from the body, and I see
    • physical becoming, but this has its counterpart in the sphere
    • half of man's becoming which in its turn points to the
    • changes into the petal of the flower that, in its turn,
    • permeate the human body. What today is my head has its form
    • Spiritual Science. He came nearer its further stages when
    • generative force of nature in so far as it shows itself
    • these is seen here on earth, and that merely in its external,
    • not in its deeply mysterious, inner aspect. The other passes
    • unperceived in its passing. We sink down into a spiritual
    • spiritual world in its reality. Then they wake through the
    • Girt with holy fire its verge,
  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • its own place, each of the spheres — of striving and
    • honest, is that he finally admits, when he tries to advance
    • be able to reach the goal thinking itself has indicated.
    • different religious denominations is, usually, only at its
    • straits where a man is unable to help himself. Think of the
    • take its place must be a relation to Christ that is an active
    • this twofold being cannot reach itself, the other loses
    • itself.
    • expansion. Goethe sensed this in its elementary stages. Read his
    • when further developed turns to its rhythmic opposite —
    • to form the head out of itself, the result would be a real
    • equilibrium; and it is because of its equilibrium that we are
    • were it left to the human body alone, out of itself, to
    • all its atrocity, is the impulse, the essential impulse, that
    • sleep should have had its effect upon us before we wake,
    • waking when sleep has done its work upon us, we should have
    • the tree becomes bare in autumn, it is in its fruiting in its
    • height, are the tree before it yields its fruit. All from
    • first writs articles of genius about animals, and later, to
    • seen mankind as it then was, hurrying on its chosen path. He
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  • Title: Anthroposophy as a Demand of the Times
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    • limits to human knowledge, not only temporary knowledge owing
    • today of limits of perception, limits to knowledge for
    • it cannot be denied that natural science owes its great
    • successes to the fact that it has limited itself to the
    • with this, as one believes, fully proven acceptance of limits
    • and more that the limits at which one wants to stop in this way
    • with these limits to knowledge, if rightly perceived, there is
    • contracting, constituting itself out of natural substances and
    • which is accepted by the limits to knowledge: these moral
    • and more that there are unsurpassable limits and borders before
    • of science itself.
    • and philosophers who speak of limits to knowledge are right as
    • itself onto our life of concepts, of feeling. We experience as
    • enigmatical, on the one side by its composition, on the other
    • side by its content.
    • years ago. But what there asserts itself rises up next to other
    • stove with its heat, it was a picture of our heart which was
    • what actually expresses itself of the inner being of man in
    • symbols about my own body and its processes, I cannot be in my
    • natural existence as it is would have to present itself to me.
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  • Title: The Ten Commandments
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    • coming from Upper Devachan. Images and portraits could be given
    • highest Being. - In the “I am” itself every person
    • as the freedom of mercy in Christianity, shows itself in this
    • astral body is also formed. From all which exits in the members
    • transmits from one generation to the next because I am a
    • of Moses, which was revealing itself in a new way. In the
    • understand them, we see how the Divine reveals itself in an
  • Title: Way of Knowledge
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    • milk from its mother it does not mean there is pain, but a
    • out with its roots and replanted, instead of picking flowers.
    • has its origin in this: that this living being, which we call
    • Christ-Soul felt itself uniting with the body of the earth.
    • the earth by saying: the earth prepared itself for this, to
    • was preparing for the uniting of itself and the Christ-Spirit,
    • rock kingdom existed, that the earth was fluid. Its solidity
    • see how the soul too has gradually changed its look. When we go
    • consider humanity in its entirety then we will see accordingly
    • powers of the earth is a life element of ahrimanic spirits and
    • soul is connected to its good and evil deeds as a result of
    • entire spirit of humanity, now enables the earth right into its
    • of nature, and the earth itself become an expression of the
    • towards its spiritualisation. To a higher spiritual existence
  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • a very short time of its appearance, and it has been translated
    • Now, if theosophy is to make clear its aims, it is but right
    • — one that concerns itself with the most profound
    • comprehensively, and seek to express its attitude with regard
    • animals as their garment, now resolved itself, so far as the
    • nothing external, proclaimed its presence.
    • their share. Humanity has, during its latest phase of
    • back, it is true; nevertheless, it reached its apex in the time
    • as its chief support. Now, it is clear that if a
    • received its present materialistic interpretation. It was
    • here in a wider sense playing its part, I can only
    • of adequately presenting art in its historical bearings. I will
    • Now, this illustration, in spite of its manifest
    • absurdity, really hits the mark. This is the position in which
    • Nor can this illustration be negatived by merely indicating its
    • once be presented according to its inner relationship; and that
    • sees how form builds itself up, as it were, from the simplest living
    • memorable for its brilliant rhetoric, alluded to the limits
    • delivered on the “Limits of Inquiry into Nature,”
    • science means to ‘understand’ this atomic motion to its
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  • Title: Karmic Relationships, Volume III: Lecture I
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    • time. It was trying to spread itself ever more and more,
    • population of Europe in its totality, in the 10th, 11th and
    • development of the Consciousness Soul itself.
    • breath — that is the earthly life itself. The
    • itself in the ‘I think.’ The idea of immortality would have
    • They would have felt the spirituality of the earth as its
    • might well be gathered up again by the Moon itself at the end
    • earthly life. But everything spiritual plays its part between
    • reality. The realities are there indeed. Thinking itself is not
    • will lose its own reality. Therefore it is most necessary,
    • and not the truth itself.
  • Title: Cosmic Forces in Man: Lecture I: Cosmic Forces in Man
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    • speaking of the same theme, with its different ramifications, more or
    • Norway can count among its people, men who will range themselves on
    • was a kind of centre, has ceased to exist. We are living in its
    • It is all splendid in its way, but it is dead — dead as compared
    • the West, of Europe and America. This materialistic culture and its
    • But the kernel is still alive and if it can be discovered its radiance
    • structure, but the essential principle, namely its form, is
    • of the head. In all its parts, the head is a copy of the
    • universe. Its form is spherical, the spherical form being modified at
    • When we study the threefold human form in its relation to the Cosmos,
    • — Leo, Virgo, Libra, Scorpio. The human head receives its form
    • the mysteries of the human form and its relation to earthly
    • two poles. There is the head-life and the life that expresses itself
    • metabolic process to the head. If the head were to unfold merely its
    • limb-structures. The Sun itself stands in the middle and is mainly
    • principle of life itself in us — that is through the forces of
    • nothing of his true being. His true being has its origin and home in
    • connection with the universe beyond the Earth and incorporates its
  • Title: Cosmic Forces in Man: Lecture II: The Soul Life of Man ...
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    • considered the human form and figure and its relation to the fixed
    • process of death, inserts itself.
    • way. But the human physical body has already received its form, its
    • shape from the fixed stars, not from anything earthly; and its stages
    • its realm is the ether-body. This ether-body only remains with us for
    • acquires its real significance for us when it becomes our environment
    • true and inward love for race and language expresses itself naturally,
    • freedom shows itself in the following way. Instead of forming free
    • Earthly life in its historical development, especially in its present
    • to the life which runs its course between death and a new birth, to
    • with the Archangels, plays its special part in man's life of
    • life. If this spiritual life does not stand upon its own foundations,
  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • understood aright when we also recognise its relation with the Zodiac.
    • of a purely external kind, and that this, in its extreme form, leads
    • spirit-and-soul before birth expresses itself in this bodily life.
    • purposes of life in its immediate reality, it is necessary to know how
    • life is differentiated in the various regions of the Earth, or how its
    • concerning all that is revealing itself from the spiritual world in
    • period which reaches its climax in that century. In the South, on the
    • perceived. Christianity makes its way from the East into the Pagan
    • world of Europe, expressing itself in many different forms. When we
    • with a kind of abstract feeling. Christianity makes its way from the
    • but the Spiritual in its living essence, has receded. The Gnosis is
    • Christianity spreads out, finds its way into the Greek world, the
    • it was the Divine-Spiritual itself which had descended and was
    • Roman, Latin form of life which makes its way from the South towards
    • activity everywhere; whereas the influence that makes its way towards
    • the East and its own activity is in a way blunted.
    • character of the Norwegian of the present day there are traits which
    • But this again has left a heritage which has set its stamp upon the
    • will go to its decline if it does not allow itself to be influenced by
    • shaking a lazy humanity out of its lethargy and helping it onwards.
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  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
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    • itself.
    • means the man to circumscribe within the limits of his profession
    • its resources. He wanted to make his way further in the world
    • which had formed itself within him. But Fichte was not a teacher like any
    • co-ordinated by human intelligence; it has its existence in the
    • outer world. It can only be considered as real when its existence
    • itself. That cannot be a something complete in its existence, for a
    • be a creating reality. This is the Ego itself,
    • that Ego which recreates itself every moment,
    • an inward activity. This Ego cannot be deprived of its being, since
    • that being consists in its creation; in its self-creation. And into
    • spheres where the spirit moves and has its being, where the spirit
    • streaming through the world, and permeating in its course the Ego
    • which ever recreates itself, by a sublime process above and beyond
    • your minds altogether from any thought of the wall itself. Fix your
    • itself. Therefore even to-day we ought in studying Fichte to
    • which merits our attention as representing the spiritual life of
    • by its own strength alone to the topmost peaks of spiritual being.
    • itself moving in the sphere of the spirit, immersed in the
    • personal honour, but that of the spiritual life itself. And so he
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  • Title: Lecture: The Christmas Festival In The Changing Course Of Time
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    • humanity received in the course of its evolution.
    • a last faint echo. He is hardly in a position to feel even vaguely its
    • former greatness. His habits prevent him from perceiving this
    • outside through windows, how the earth is being covered with its
    • Christ draws near.” They would feel: Time itself is becoming too
    • and what could still be seen in its last remnants in those remote
    • complete renewal of the human spirit in its very essence
    • Ave backwards you have Eva. That was felt in its full
    • Even so, much of the ancient poetry found its way into the homes, with
    • into other times. Each period of time has its own special mission. In
    • We sang to the star and to all of its parts.
    • fire, and as a light, filled with certainty of hope, will find its way
    • be strong enough to extend its power even to the hardest, most down to
    • may be resurrected at the great Eastertide of humanity. In its very
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • belong to its requirements, to its deepest longings. And it is with
    • which, ancient as it is, yet in its foundations comes before us with
    • against mere familiarity with it, can only come when its occult
    • work upon us, even in its opening verses!
    • has been known for so short a time in the West, yet its
    • circumstances of its giving must also be studied. We must visualize
    • transformed by its setting. Then again this setting leads us further
    • its world-historic significance, and then be able to see how it can
    • further descriptions. The one is taken from the book itself, the
    • soul belongs in its most inward, most essential being. The soul is
    • were forced upon it because this soul feels itself related to a
    • the greatest spirits of Western lands made the central figure of all
    • indeed have significance. But its significance is not revealed in
    • but it is true — its significance depends also on the fact
    • sense-world, almost doubting the possibility of its existence. I
    • itself. He felt as a soul would feel if its body, which is its
    • battle as a battle against its own body, when, in the moment he
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • for instance, how St. John's Gospel, when we penetrate into its
    • could not help being impressed by its marvelous composition. Let us
    • without its encroaching on his bodily life and health, because his
    • battle without being able to recognize its necessity, its purpose, or
    • its aim. All he sees is that blood relations are about to fight
    • its innermost core, for he has to say to himself, “Brother
    • shaken and then the tribe itself will wither away and be destroyed,
    • and all its morality fall into decay! Those laws will be shaken that
    • nature. What a man inherits as common, generic qualities is
    • its thoughts. Above all we must enter deeply into its feelings
    • its very life. Now think of the great contrast between all that
    • Arjuna's soul, shaking it to its very depths. It is as though he had
    • that is wonderful in its dramatic art, apart from the fact that it
    • that might appear even trivial to many Westerners in its given form.
    • its newness when it resounded in Arjuna's soul through Krishna's
    • in the course of its evolution. In fact, one who considers why it was
    • having its origin in the stimulus of the external physical world, it
    • to its highest powers. It is immensely important to learn to
    • world of ideas having experienced its origin in the spiritual worlds?
    • stage shows itself at once as a necessary consequence of the deeply
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • carries in itself. It must be admitted that such an attitude can
    • Knowledge of the Higher Worlds and Its Attainment
    • Knowledge of the Higher Worlds and Its Attainment,
    • fate. It used all its power and magnetic force to draw together the
    • feeling is quite different in its quality from any recollection out
    • contains something far more than its content within the limits of
    • Knowledge of the Higher Worlds and Its Attainment
    • realize that our everyday consciousness itself seems like a dream
    • this. Instead it seeks its destiny, and feels it as a process of
    • life with all its sympathies and antipathies is like a dream. There
    • Knowledge of the Higher Worlds and Its Attainment,
    • we had not received something from the sense-world itself that formed
    • sense tear his self out of him, and then by its help make himself
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • human soul to intensify its self-consciousness by such occult
    • with it as an animal may be content with its existence. In fact, if
    • and passes before its senses. Why isn't this the case with man?
    • all this something else finds its way almost imperceptibly into our
    • considering its deeper significance. A famous medical authority in
    • the market of life. (Every comparison has its flaw and this one is
    • that at the time of its origin men were entering an age in which this
    • see the effects of light but light itself speeds invisibly through
    • of light from the glittering particles of dust, the light itself
    • begin to see the light itself. There he is surrounded by flowing
    • we shall perceive the flowing of life itself. Thus we may
    • works, and of its actual effects.
    • over into the other Jesus child and lived in that body until its
    • Zarathustra's soul went on living in the body that until its twelfth
    • physical world. That realm has a peculiar existence of its own. There
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • cycle of construction with its resulting unconsciousness in sleep,
    • and destruction with its consciousness in waking life, fundamentally
    • this new trend so people do not notice it in its full significance.
    • achievements, reached its height. The stragglers of scientific
    • so in its time. During this period man's gaze had to be directed
    • are at the starting point of another epoch, one that has its origin
    • science was prepared by Bruno's work in breaking through the limits
    • only boundaries set by the human soul itself. Just as in earlier
    • changes in the kernel of man's being as he follows it through its
    • building up the organ needed to allow spiritual knowledge to take its
    • Knowledge of the Higher Worlds and Its Attainment,
    • its work; the Gabriel forces have been liberated. We can now use
    • its influence. All this is true. We need only read the literature of
    • mechanical laws in an age when Newtonism drew all thought under its
    • anthroposophical outlook. It forces its devotees to think in an
    • the region where self-consciousness was first to make its appearance,
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • its beauty and greatness were increased a hundred times.” These
    • two statements do not contradict each other. According to the habits
    • it may take its place in the evolution of man?” That
    • itself that Being. What it represents, however, is not the Being
    • By thus interpreting it sensually we lose its real essence. The
    • and its truth is real and immediate, referring to Him Who is the
    • how the soul can retire into itself, realizing inaction in the
    • it, we must bring to it something our soul in its development has
    • first to attain by its own effort.
    • something enters now that requires Yoga, the devotional mood, for its
    • perception, can cast into living pictures what in its essential being
    • Eastern poem appears in its fullness, where Krishna finally appears
    • yea, like to the Sun itself. And what streams forth from Thy mouth is
    • unto me. I see within Thine awful form, like unto fire itself. I see
    • brother-blood is pitted against its like. We know that what Krishna
    • fratricide; when we rightly understand the impulse that forced its
    • let us assume every soul would have developed in itself a higher
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • upon the world it shows itself, roughly expressed, as an ascending
    • outwardly, can see itself, just so little can man gain knowledge of
    • the eye to see itself because it is there to see out, and it is
    • human power of acquiring knowledge itself cannot be known by man's
    • unknowable, science denies its existence and accordingly considers
    • things being equal, it can believe in itself. With the faculty of
    • sometimes said that nothing itself cannot exist. Yet, what exists in
    • lives as a sleeping force and only wakens with puberty, seen in its
    • only show itself to them when in their sleep they attained
    • Lemurian age. This is the same that revealed itself as Krishna.
    • that had passed through many incarnations and reached its eminence by
    • hold sway in the human body only until the twelfth year of its life.
    • tried to convey it today. The truth itself was there first, as I
    • indicated in a lecture a few days ago, and the rest followed of its
    • own accord, adding itself to the main body of this piece of knowledge
    • outside there came into this body during three years of its life
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • draw attention to one thing. The summits of spiritual life have at
    • which the Gita sprang, was also in its full spirituality
    • produced by the activity of a few, remains secret in regard to its
    • spiritual achievement belongs, and for its posterity, its teaching
    • following there grew up a certain religious belief in its teachings,
    • in abundance, but not a deep perception of its meaning. This is
    • this age that has just run its course, that it contained some
    • in the widest circles has remained unknown as to its real nature,
    • even to its contemporaries. Here is something to which I would like
    • is, and what its depths contain. He lectured in support of the same
    • spirits of earlier times, whose activity flows through the Vedantic
    • philosophy and permeates the Sankhya philosophy with its deep
    • what those spirits themselves would say. I am aware that I am going
    • Truth is not able to sit on the throne of error, therefore it sits on
    • sleep-consciousness for those ancient men. It found its way into
    • its life. This we must take into account. What was once attained
    • right quality of feeling, particularly in its later sections. At a
    • an understanding of the world and its phenomena. If we would describe
    • the different conditions of universal life, in its most varied
    • approaches the mineral kingdom he feels he can penetrate it and its
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • such a way that its details of color can be seen in their right
    • his impulses and reactions, or by the thing itself, from fully
    • its depths.
    • outside you runs its course in conditions of sattwa, rajas and tamas.
    • At first we are gradually made acquainted with its ideas as
    • be distinguished. Those whose souls and spirits are bound into
    • ego. He shows its separation from its environment. He explains soul
    • nature spirits, those behind the immediate beings of nature. Such men
    • only so far as what we may call the ghost-like, which in its
    • before the spiritual. All its arguments are nothing but an opiate to
    • free from the life that takes its course in continually changing
    • self-consciousness that would close its eyes to the world outside. He
    • evolution, however, works its way onward up to a certain tension. In
    • spiritual movement in history has in a certain sphere its
    • human spiritual movement is fully justified in its one-sidedness. The
    • history. Though each has its right and proper point of contact, one
    • by our efforts is endeavoring to take its place in what is called the
    • genuine in evolution, were described as Jesuits. This was a
  • Title: Mysteries of the East: Lecture 1
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    • by its red colour. At the moment of Initiation the red colour ceases
    • which is being sought. The colour does not cease to produce its own
    • ranking as an end in itself, the experiences into which one enters are
    • difference to the thing itself. If, for instance, someone were at this
    • comes to the significant experience, one that forces itself upon him:
    • formed itself into a watch, so that the watch was there through the
    • confronts us unless we first place our own soul-substance at its
    • evolution would proceed on its way, and that at some point or other in
    • its course Heaven would send Moses. Moses is now there; men know that
  • Title: Mysteries of the East: Lecture 2
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    • spider spins its web out of itself — he pours out into space the
    • aggregates itself in such a way that this crystal form appears. We
    • rock crystal. We do not ask what its intentions are, We do not apply
    • interests us in the animal kingdom, first of all, is its conformity to
    • That shows itself at once, for example, when a man is confronted with
    • the realm that he inhabits between death and a new birth. When the
    • experience is, he must adopt quite different habits of thought. A few
    • condemned themselves to this labour for the terrible spirits. As seer
    • those spirits who bear from the super-sensible worlds into the
    • become servants of the evil spirits of illness and death, and have
    • alter their thinking or their habits. If men were not so ease-loving
    • evolution. And these again are spirits under the rule of Ahriman.
    • living in servitude to the spirits of illness and. death. But it shows
    • in the physical world that which has its justification in the
    • feel differently towards the plant world which spreads itself like a
    • with a child that is very much attached to its mother when the mother
    • is removed from its sight for a while, so does the seer feel sympathy
    • towards the human organism forsaken by its ego and astral body. And
    • regulate itself entirely in accordance with the course of the stars.
    • observing itself in relation to them, and then saying: Yes, this
  • Title: Mysteries of the East: Lecture 3
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    • feels himself united in some way with spirits who have passed through
    • work performed by these beings presented itself under a different
    • cord with its twenty-eight lower pairs of nerve fibres. Thus are
    • Initiation: its revelation of the connection between the earthly part
    • outside its sheaths and has passed through the “cosmic
    • existence” already alluded to, it feels itself united with a
    • itself as if it were within these qualities and not outside this
    • process of the being's birth, and the being itself who is born, are
    • the splendour of the Light and Warmth; that which deeply veils itself
    • united itself with the silent Isis. But the Goddess remained dumb! In
    • no Cosmic Word expounded that which now showed itself only as Cosmic
    • sorrow-laden soul. And this soul, because it cannot understand itself,
    • seems to itself as though extinguished, as if it must lose its very
    • Greek Initiation, where it appears in its solemnity. What had been
    • active there. And ever more and more did this feeling condense itself
  • Title: Mysteries of the East: Lecture 4
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    • Isis. The soul which in later Egyptian times had raised itself into
    • Creative Word and its meaning, which represent the ground-forces of
    • post-Atlantean epoch, with its special emphasis on the arising of the
    • the Holy Grail. In the Holy Grail, if understood in its true nature,
    • sense; the dead part is indeed stimulated by its environment, but
    • life of the universe and received its impressions. This sank into our
    • their breast, and as if one wanted to tear itself away from the other.
    • and good an impression as he can have also of its opposite, through
    • allied himself from his Duchy of Terra de Labur, across the Straits of
    • as it had to become in the fifth. It withdrew itself more from the
    • a direct evolution of the soul itself, so that it develops strong
    • forces in its inner being, belongs more to the nature of the newer
    • in which a deep disharmony can show itself between the external and
    • Hence there will be an ever more insistent call to test the fruits of
    • that bears on education, with its popularisation of modern science.
    • formed itself. It has acquired its form through human beings having
    • materialistic science, is filling itself with thought-pictures which
    • These are among the fruits of the newer Mysteries; they are the
    • is to be found in external scientific work and its fruits. But anyone
    • itself out into the Intellectual Soul in order to be master there.
  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
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    • logic. Before this age, truth presented itself in the form of
    • and would fain be proved by argument, would like to have its own wings
    • ‘I’ of man exists in and by itself alone — “I am
    • The science which arises from this cannot be measured by its power of
    • abstract reasoning but by its power to bring souls to flower and
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • of the cosmos, collaborating in its evolution, finally to be absorbed
    • To understand the development of humanity, it must be viewed in its
    • whole range. Only so can we see its high ideal. To believe that an
    • vast expanse of ‘condensed space’ — hence its
    • as a whole, guided by the thread of its evolution through the epochs
    • continent now submerged under the ocean that bears its name. Traces of
  • Title: Esoteric Cosmology: Lecture III: God, Man, Nature
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    • acid it absorbs? It builds up its own body. We know that the corpse of
    • in coal which is a crystallised plant. The Philosopher's Stone, in its
    • which once lived on the Earth as upon a plant. Hence its peculiar,
    • him in opposition to the Divine Will which has created him in its
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • In the lasting creations of Nature, nothing is without its use. The
    • element from the past makes its appearance. Ancient faculties,
    • body; its mission is to become the temple of the soul.
    • the whole body. Its construction is such that the maximum amount of
  • Title: Esoteric Cosmology: Lecture V: Yoga In East and West
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    • from the Spirit, penetrates into reality and gathers its essence which
    • passion has its astral colour. Besides this, the astral body is, in a
    • physical body. Of itself, the astral body has no direct influence upon
    • the physical body. Its forces must pass by way of the etheric body.
    • moment the etheric body frees itself, the dying have before them a
  • Title: Esoteric Cosmology: Lecture VI: Yoga In East and West (conclusion)
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    • adjustments and ascetic practices. Everything must run its course in
    • clairvoyant vision; the former is left to its own devices if it has
    • not been purified by the self and it is then given over to its
    • prompting of his inner being. The soul must then be awakened in its
    • very depths by certain ideas able to impel it towards its source.
    • “Before the soul can stand in the presence of the masters, its
    • body and particularly its upper part which corresponds to the head.
    • On its predestined circle rolls
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • fact that its authorship is said by some to have taken place in the
    • they found the secret, for its words contained eternal truth —
    • Let us, to begin with, leave its purely historical value out of
    • its depths unless we realise the difference between the Ancient
    • This ancient initiation has its crowning-point ‘in Christ.’
    • many lives was universally held; nobody doubted its truth. As soon as
    • Truth itself; Christ, the Life that epitomises them. That is why
    • Christ. He epitomises the past of the human soul back to its primal
    • source and prefigures its future to the point of union with God.
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • your leaves and fruits I could not live. And man should say to the
    • The enthusiasm of the disciple must have its well-spring in the depths
    • body in itself is of no more importance than any other body, whether
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • itself. We should try in vain to describe a man's character, but let
    • “The colours are acts of light — its active and passive
    • explanation respecting light itself. Colours and light, it is true,
    • which manifests itself by their means in an especial manner to the
    • “The completeness of Nature displays itself to another sense in a
    • unrealised on Earth — that is said to be sensed by the spirits in
    • the essence of the experience itself is retained. The passage through
    • During life itself a kind of spiritual death may occur, caused by a
    • between black magic and vivisection. On account of its materialism,
    • today the fruits of the narrow, materialistic thoughts strewn by our
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • sight these are changed into forms and colours. The astral body itself
    • in the ordinary way, perceive it; we only see its accomplished work,
    • is made up of desires. Every human aura has its own individual shades
    • been founded by seers. The astral world expresses itself through them
    • Mysteries, the hierophant retraced the development of man in its three
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • order, by way of analogy, to understand devachanic existence and its
    • body and continues its vegetative, restorative functions, but the
    • transmits sensations to the physical body which gradually exhaust it.
    • longer transmits sensations which come from outside; it works upon
    • them and brings order and harmony into what the waking life, with its
    • its function is to bring order, to build up and refresh the spent
    • of its work, in order to set it free for conscious existence in
    • rhythm whereby its fatigue is healed. Thanks to this rhythm and the
    • body, having greater quiet and less to do, partially detaches itself
    • from the physical body. Its vibrations are modulated and communicate a
    • years. Similarly, etheric substance is renewed, although its
    • traits are carried forward from one incarnation to another.
    • the movement of the Earth in its relation to Sun and stars. This fact
    • into being, for Devachan is the region where vegetation receives its
    • of Nature. In contrast to the human being, the plant has its root
    • beneath and its organs of generation above, turned towards the Sun.
    • The animal is at the intermediary stage, its organism lying, generally
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (continued)
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    • body itself seems like a hollow, empty mould. It is a vision where
    • pure intellect, apart from its content. A new world will then be
    • streaming currents of life) will be added the perception of its
    • altogether different from our own; its substance is living, sonorous,
    • word by its form.
    • experiences in the devachanic world. All the exploits there described
    • great cities had its rise, coming from Scotland into England and
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • only admits its existence as a hypothesis. Certain islands to the
    • incarnate in him to carry evolution forward to its fully human and
    • Consciousness in pictures (imaginative) created its own inner content
    • body, may be compared with that of a snail secreting its own shell and
    • passed into its self-created dwelling place and began to
    • rather by a spiritual sense, — Think of a hen sitting on its
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • as Arupa (without body), where Akasha (negative substance) has its
    • — a spiritual power.” — If we can say that the spirits
    • A consciousness which repeats the third stage but retains the acquired quality of objectivity. Images have definite colours and are realised as being quite distinct from the perceiver. The subjective sense of attraction or repulsion vanishes. In this new imaginative consciousness, the faculty of reason that has been acquired in the physical world retains its own powers.
    • Sleep itself — not the dream — here becomes a conscious state. We do not only behold images but we enter into the living essence of beings and hear their inner tones. In the physical world we give names to things but the names are merely outer appellations. Only man can express his own being from within by saying ‘I’ — the ineffable name of conscious individuality. By this word we distinguish our own personality from the rest of the universe. But when we become conscious of the world of sound, each being, each thing communicates its own true name; in clairaudience we hear the sound which expresses its innermost being and rings forth as a tone in the universe that is distinct from all others.
    • One stage further and deep sleep becomes a conscious state. Description is impossible, for this condition passes beyond the limits of comparison. All that can be said is that it exists.
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • We know that before developing to its present stage, our Earth passed
    • having lost its mineral substance — it would be invisible to our
    • he drew his first breath; consciousness will reach its stage of
    • turning-point of evolution, to reveal its goal.
    • of wood a substance midway between the mineral and the plant. Its
    • Spirits of Fire. When physical man appeared on the Earth, air became
    • will live as astral forms. Physical substance destroys itself by its
    • Spirits of Fire in the lunar period. The Beings who on the Old Moon
    • has anything of the action of these Spirits of Fire remained in man?
    • Word — that man's evolution has its origin, proceeding thence towards
    • force bestowed by the Logos has its rise from within man's own
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • when the division of the sexes occurred. This moment is in itself the
    • the result of its influence. That is why the first half of earth
    • appears there as joy. And all joy is experienced as sorrow. Its
    • cube and now picture it reversed inasmuch as its substance is
    • occupied by the cube would now be empty while its substance, its
    • archetypal source of all terrestrial life. Its substance consists of
    • expression its complementary aspect; seen through an emerald it would
    • elaborated on the earth. Its essence, its inherent force, is one of
    • center of the earth with its surface. Underneath the solid earth there
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • were higher than animal-man: the Spirits of Fire. In that period man
    • kindle fire in order that the Spirits may clothe themselves as in a
    • garment.” These Fire-Spirits of the ancient Moon descended to the
    • Now it is just because these Spirits have descended into the air that
    • Spirits of Fire who became Spirits of Air. The other group descended
    • brain. But other Spirits who, on the Moon, had been of the order of
    • the Spirits of Fire, had not completed their evolution, and instead of
    • passions, and it was there that those Spirits of Fire who had not
    • cold form of the idea; but under the influence of these Spirits
    • — we may speak of them as Luciferian Spirits — man became
    • brain; the Luciferian Spirits set up the connection between the brain
    • world around him is due to the Luciferian Spirits. Human thought is
    • literally, for it was by the Luciferian Spirits that the senses of man
    • world by means of the senses owes its existence to the Luciferian
    • Spirits. In man, the Luciferian principle and Divine Intelligence are
    • about to reach its lowest point of materialisation. In order that the
    • intervenes in this karmic process and becomes its central pivot. Since
    • Christ-Principle karma achieves its aim — the liberation of
  • Title: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • the Initiates and its exoteric form which has been adapted to the
    • of the writing, the question of its author and all the problems which
    • of the Apocalypse and has neglected its essence and core. The
    • thought. Nothing comes into being in the physical world which in its
    • difficult task which is reaching its culminating point in our own day,
    • epoch might fulfil its mission. It was essential that astral and
    • said that Ptolemy's chart is erroneous. Now this in itself is not
    • future, its plan begins to unfold before us. A new race will come into
    • When the Earth begins to recapitulate the previous phases of its
  • Title: First Lecture: The Gospel of St. John
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    • into itself — I have often described it here. To reach
    • be wiped out. The soul must be concerned only with itself and
    • then out of its inner being there arise the eternal truths
    • itself in the features, in the gestures of the hands and in
    • all its movements. What slumbers in the child strives to come
    • which in its fullness represents the Christ. When you know
    • occult language one describes what this ego inhabits
    • the physical body, which it has built for itself to dwell in
    • Gospel, then will one be able to understand it in its true
  • Title: Second Lecture: The Gospel of St. John
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    • if covered with a veil. Everything around has lost its old
    • creature can see the sunlight unless its eyes are opened so
    • Christianity attains its real meaning when it is followed as
  • Title: Third Lecture: The Gospel of St. John
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    • physical eyes, but to see this realm directly itself. He
    • maturity in order to enter the spiritual world itself, so
    • force of water in its occult sense.
    • a new, important phase of its development. This is the
    • initiation scene of the crucifixion itself. In the John
    • can only control physical forces, and not life itself.
    • body with its hard skeleton. Christ Jesus is that spirit
    • world. That which has to find its way into the higher world
    • But clearly, if I were to explain the John Gospel in its
    • itself in it, in order to understand it. Then we should see
  • Title: At the Gates: Lecture I: The Being of Man
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    • brotherhoods; ordinary people were meant to have only the fruits of
    • later gave rise to potent ideas, the fruits of which are in countless
    • with its real purpose. But there might have been a certain way of reading
    • the others received its blessings only. This knowledge was not intended
    • fruits of the teaching were allowed to reach humanity, would fail. Among
    • must give itself its own name; no other soul can utter it. Hence the
    • of itself, the God begins to speak within that individual soul.
    • This again presents itself
    • between good and evil also shows itself in a refinement of the aura.
    • same habits, the same temperament as in the previous incarnation. This
    • the physical body itself, a man must learn to control the breath and
  • Title: At the Gates: Lecture II: The Three Worlds
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    • to life. As its fruits it brings us two things we must have if we are
    • new world, with its new characteristics and new beings, emerges. In
    • characteristics of its own and he has to learn many new things. One
    • appears as its mirror-reflection, and it is essential to be aware of
    • basis. To preach morality is like preaching to a stove about its duty
    • we are creating a thought which the seer can recognise by its colour
    • Any thought containing truth finds its way to the being whom it concerns
    • has been written about this saying, but to the pupil its true meaning
    • that has life forms its Ocean. Everything that pleasure and pain signify
    • are its Atmosphere. The content of all that is suffered or enjoyed on
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • loosens its hold, and the astral body and Ego-body raise themselves
    • for sleep, and hence also its refreshing, healing effect. The question
    • subject to fainting fits, lose their independence, and so on.
    • rooted in the physical body, as normally it is, its vibrations cannot
    • body with its coarser rhythms conceals them. But in moments of deadly
    • danger the etheric body is loosened, and with its memories it detaches
    • itself from the brain and a man's whole life flashes before his soul.
    • Kamaloka is where we are, and the spirits of the dead are always hovering
    • from these physical wishes and desires, so that the soul may free itself
    • from the Earth, may purify and cleanse itself. When that is achieved,
    • through its life in Kamaloka? In Kamaloka a man lives through his whole
    • its experience's, events and actions, back from the moment of death
    • its background colour is a reddish-grey, with rays of the same colour
    • emanating from it; in its contours it is no different from that of certain
    • one part has remained as it was, with its animal impulses; the other
    • The corpse retains its lower impulses and habits in a kind of husk;
  • Title: At the Gates: Lecture IV: Devachan
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    • immediate impression. But although the picture itself vanishes, something
    • important, something that may be called its fruit, survives. The total
    • causal. Once this causal body has made its appearance, it remains, though
    • fewer fruits and have a less developed causal body.
    • the fruits of the memory-picture of his last life. It is now possible
    • of the fruits of his former lives he prepares the picture of his body
    • the astral body is engaged on its usual task of repairing and restoring
    • forces of the astral body are released after death, its own specific
    • of friendship brings nourishment to the communion of spirits in Devachan
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • with all its flora and fauna, is continually changing: how different,
    • Who changes conditions on the Earth? How is it with the souls and spirits
    • had its beginning at some time long ago. There were as yet no pyramids,
    • the transformation of the physical Earth, and of its flora and fauna,
    • and during this period the soul is making itself ready for its journey
    • earlier astral corpse is not wholly dissolved when its original bearer
    • up of the fruits of his former lives, he now has to gather round him
  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • to consider. At birth the physical body is released into its environment;
    • attempt should be made to influence the astral body, or its inward activity
    • happening of its own accord.
    • body is thrown open to its environment at birth. During this period,
    • memory, of lasting habits, of temperament and inclinations and enduring
    • habits, his memory, everything which will give his character a firm
    • care is not taken to imbue his character with certain lasting habits,
    • Theosophy seeks to lay hold of practical life through all its stages.
    • significant for its later behaviour. The ball goes through a sort of
    • experience, and its behaviour will vary accordingly. Thus the effect
    • to conclude that the cause of its fate was that its ancestors had gone
    • Ego undergoes its destiny just as the group-soul of animals does. A
    • has its cause in a previous life, and what I do today shapes my destiny
    • that nothing existing remains without its effects. I may be born in
    • do must produce its effect, and whatever I accomplish now, by way of
    • industry or moral activity, will certainly have its effect in later
    • do not have to understand the law in all its details; that becomes possible
    • of years, the law will of its own accord become part of our feelings.
    • may have done in this life will have its effect, and so will everything
    • in its relation to the past as in its bearing on the future. We may
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  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • wants to be born. in his next life with good habits and inclinations,
    • This type of character shows itself even in childhood, and a child with
    • body; it only reveals itself there.
    • can take pains to instil quite specific habits. Whatever the etheric
    • in the next life. All the habits and inclinations of the present etheric
    • body will create a predisposition to good or bad health. Good habits
    • you will realise that habits and feelings, which first belong to the
    • is an important principle here: if care is taken to inculcate good habits,
    • materialistic habits of thought were to remain unchecked, people
    • — but one which has suitable physical organs. This fits in very
    • child seeks out a particular mother; the love between them has its source
    • much further back, and after birth it continues. The child loved its
    • away; rather is its true source made clear. Of this, more tomorrow.
  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • felt that there was something wrong about this, and the fruits of this
    • too, was born at a certain time. This is indeed so: thinking itself
    • habit and inclination. A motive such as conscience binds itself to the
    • achievements of the physical body itself? Its deeds become its future
    • and the Earth itself, were quite different. There was a time when none
    • down grade, but if it does not itself commit evil, it need not incarnate
    • worked itself out. With all this something of extraordinary interest
    • Manichean Order is training its members so that they may be able to
    • snail was originally inside its body its house is in fact its body in
    • himself. The Earth's crust, in fact, had its origin in man, who in the
    • at one time had its house within itself, so man had all other beings
    • subjective. Everything had its origin in man. Our dreams are still a
    • thing-in-itself as something unknowable by man. But in fact there are
    • no limits to knowledge, for man can find, in everything he sees around
    • Evolution had to take its course in this way, through a process of
    • have already united itself with the physical body, and the two lower
    • gradually to find a place for itself, there must be warm blood in the
    • house the higher members of its being. Thus for example the physical
    • to take possession of the physical body, but the organism at its disposal
    • victim. This experience imprints itself like a seal on his astral body.
  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • but at present the physical body is in its way the most highly developed
    • the old Sun was a planet, and in the course of its incarnations it has
    • worked itself up from the substance and being of a planet to the rank
    • planet which transforms itself, and its beings are transformed with
    • Round its structure was being perfected, so that only in the seventh
    • Round was its finally perfected form attained. Each Round has its seven
    • from out of himself as the snail does its shell. He could separate
    • is its root; then come the stalk, leaves, stamens and pistils; the pistils
    • innocence the plant stretches out its reproductive organs to the Sun, for
    • it is the Sun that kindles its reproductive power. The root is really
    • the “head” of the plant, which stretches its reproductive
    • organs out to the wide spaces of the world, while its head is attracted
    • out to the Sun. The animal comes in between: its body is horizontal.
    • in everything, but it has to work its way up through these three stages;
    • it makes its journey on the cross of the body of the world.
    • Sun and was himself part of its body. The Sun was a body of light, composed
    • In its first Round, Sun
    • its limit in the seven Rounds, it disappeared into the darkness of Pralaya,
    • of the Sun detached itself, so that in the third Round there were two
    • its inferior parts, could develop further. In the fourth Round all this
    • Maximum number of matches per file exceeded.
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
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    • When one form was complete, the tentacle withdrew, stretched itself
    • its arms to create the forms out of chaos. This first epoch of our Earth
    • and each one, as it came into being, expressed itself through a specific
    • Earth-spirit, which now again stretched forth its tentacles and enveloped
    • form could produce another out of its own substance — a sort of
    • detaches itself and is immediately replaced by another part from behind.
    • of Earth and Moon denser deposits had been formed, and after the separation
    • its own purity, and under the influence of the air the swim-bladder
    • completed its evolution, some of these gods had not fully evolved with
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • spirits.
    • them only the body of the world, and not its soul. But as the result
    • revealed itself to him. Yoga was the name of the training he had to
    • of the ancient Persians, had a very different mission, although its
    • reality, so that it may itself become an image of the eternal Spirit.
    • the Egyptians and Chaldeans discerned that they were spirits living
    • among spirits in a world of spirits. They saw matter as filled with
    • world, the fourth impressed the spirit itself on the world. Art, the
    • and gone to the utmost limits in our conquest of it. This has been the
    • its own task. Present-day man knows nothing of what the third and fourth
    • taught only two things: that the Earth revolves on its own axis and
    • — each truth has its particular mission at a certain time. We
  • Title: At the Gates: Lecture XII: Occult Develpment
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    • is interesting to study how it takes its course. Many people suppose
    • its preliminary details, from the request for pistols to the report
    • a dream flashes through the soul in a moment and has its own inner time.
    • of Devachan, the Music of the Spheres. Everything speaks forth its own
    • name and its relation to other things. This comes in addition to astral
    • are restored by the astral body; by its inherent regularity it can make
    • regularities, so much the better: in that way his life will take its
    • which owes its origin to your own initiative, to some task you have
    • comes faith, which in its occult sense implies something rather different
    • from its ordinary meaning. During occult development you must never
    • are separated in a similar way, and the benefits of the mingling are
    • with all its attributes, may be left to itself, and this can lead to
    • traits which as an ordinary man he had long ago ceased to exhibit. He may
    • absolute surrender of one's own self suits the Indian character; but
    • Devachan. Thus each plane has its own specific form of perception. But
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • say that no occult school sees in its teaching and requirements anything
    • now the banker starts speculating and exploits other people with your
    • quite well for a time, because its people would continue to live in
    • its inner character. Modern civilisation must recover the forms it has
    • lost; it must learn again how to give external expression to its inner
    • life. In the long run social life is conditioned by its pattern, its
    • his body into this harmony, he would risk losing all the benefits of
    • this involve? We inhale the air with its oxygen; we combine the oxygen
    • The plant, as it builds up its body, takes in the carbon dioxide and
    • retains the carbon for its body-building purposes. Men and animals eat
    • up his body with it, as the plant now builds up its own body unconsciously.
    • thoughts, the more will the super-sensible world reveal itself to you.
    • the great Guru Himself and can itself be a source of instruction. This
    • its skin; the pupil is no longer a separate being; he is united with
  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • its polar opposite; you should cultivate its opposite and then try to
    • This healing method calls itself Christian, but in fact it is
    • we find only the lower self, the fourth principle, which imagines itself
    • leads its pupils through the following stages, and these go hand in hand
    • and inner balance. The training itself consists of the following:
    • thing is not to comprehend its whole content, but to enter into the
    • the convolvulus, is a symbol of helplessness; another flower, with its
    • proceeding from the plant: that is the astral counterpart of its growth.
    • even the smallest, has its specific relationship to one member of his
    • its creative cause.
    • unlike its exterior, except that at most the interior substances are
    • characteristics: its substance begins to display certain spiritual
    • of salt, for example, would be destroyed, but its negative would arise.
    • The form is as it were changed into its opposite; all its qualities
    • pass out into its surroundings. The actual space occupied by the object
    • Its substance is essentially feeling and will. It is sensitive to pain
    • or “Earth-reflector”. This layer gets its name from the
    • fact that its substance, if one concentrates on it, changes all the
    • appears as red; every colour appears as its complementary opposite.
    • that the strife between the brothers Cain and Abel had its source. The
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 1
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    • for the combination, from the intended content of the course itself.
    • its original content. We will see that this is so in the course of
    • into the world with bits and pieces of medical knowledge without this
    • will be the concern of pastoral medicine itself. When the theologians
    • medical care and the sacraments. When a religious community bases its
    • This was the principal task confronting pastoral medicine in its
    • medicine. If it's a physical substance, its effect will be that a
    • person's life forces, in life itself. Third, the process that takes
    • patient's being — just as the illness itself had worked into
    • have seen how doctoring, healing, by its very nature leads from the
    • ritual with its sacraments leads from consciousness to life.
  • Title: Pastoral Medicine: Lecture 2
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    • itself — that has its uses — but rather to their way of
    • pathological, genius on one side, insanity on the other; each in its
    • insight that every pathological characteristic also expresses itself
    • will be using them to obtain a view of human life itself.
    • today is a true image of the etheric body, which is in its third
    • stage of development, and of the astral body, which is in its second
    • humans first received on earth, which therefore is in its first stage
    • extraordinarily complicated. Only its purely mineral and physical
    • connection and that the astral body sits within them comparatively
    • drawing the astral body to itself, so that the ego organization and
    • where only the ego organization has loosened itself from
    • be a St. Teresa constitution with its visions and poetic beauty, and
    • on the other hand its physical counterimage in diseased abdominal
  • Title: Pastoral Medicine: Lecture 3
    Matching lines:
    • been given this vague experience of its reality.
    • pain comes, its objective condition is still there, but now the
    • drawing the astral body to itself, so that they are united without
    • physical body carries on its processes separately. Something special
    • this experience. The experience sits in the ego, astral body, etheric
    • leaves the physical body and unites itself firmly with the astral
    • in the physical organs and providing them with its nourishing,
    • coming from the cosmos, is so intense that its effect can spread to
    • fact take its course properly. What takes place in initiation itself
    • its affinity to certain etheric forces — forces that
    • developed its forces when her illnesses appeared
    • unbiased person. The philosophers deny its reality because their
    • human nature when one learns to know it with all its complications.
  • Title: Pastoral Medicine: Lecture 4
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    • one need only look at the change of teeth itself to realize that this
    • place. This is the body that the human being has built for itself
    • itself becomes free in the etheric body. Quantitatively it is
    • purely in the realm of soul, its nature depending upon the
    • streams to us from the stone — for a stone has no light of its
    • of fat to be the soup itself, that's the same as when that gold ball
    • lasts. The knife can't renew itself. Teeth can't renew themselves
    • when the world withdraws its formative forces — forces that
    • here where a hypomochlion sits, here can live freely that human
    • — that is, if the world ceased too soon to give its forces to
    • soul is becoming rigid and cannot be held fully accountable for its
  • Title: Pastoral Medicine: Lecture 5
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    • view the ego, by drawing the astral body to itself, is not allowing
    • wondering why the person hits upon one thing at one moment and
    • its deeper foundation. One notices that the person enjoys the sound
    • happen: the etheric body on its part can draw the astral body and ego
    • life that discloses itself in the kind of speech I described, and in
    • physical organism is not able to receive them into its single organs.
    • revealed the spiritual world, is in this case pouring itself inward,
    • body to itself. We see how the first condition advances to this
    • in its pure spirituality. This is called “rest in God” or
    • reveal itself in two ways. In most cases a person brings it along as
    • step into spiritual life and its extreme opposite — a step into
  • Title: Pastoral Medicine: Lecture 6
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    • repeated earth-lives must sometimes relate itself to entirely
    • illness has its original spiritual cause in sin. This was a serious
    • understand an illness unless one knows its cause.
    • people who have now reached this last view (not everyone today admits
    • of elemental spirits. To someone who sees the matter from a broader
    • which expresses itself through the anxiety demons, is the vehicle for
    • Raimund, with his wry humor as he sits on the floor and eats with the
    • rabies idea. Something like a cure takes place through life itself,
    • work. This is an example of karma working itself out completely, in a
    • in the structure of the drama itself.
    • investigate the concrete details of the total human organism, how its
  • Title: Pastoral Medicine: Lecture 7
    Matching lines:
    • is not my wish to belittle the accomplishments of this science in its
    • own areas, for as far as its methods allow it to go, it brilliantly
    • its present form, physical-etheric body and soul-and-spirit are
    • understanding of the external world, either in its evolution or in
    • its present state. Naturally this causes difficulties if a certain
    • begins to exceed its bounds, to “go wild,” when it
    • forming of carbon dioxide. The inhalation process shows itself in
    • earth-life: that is, by disregarding the sense life that takes its
    • and bringing light, chemism, and life. It connects itself with the
    • itself out. It is not carried farther by the human organism; it can
    • This also has its own path, the veins. So the third path is the
    • for itself from below, from outside. It is the process by which the
    • life ether is taken up. It must provide the life ether for itself
    • death. It works its way in through the nerves; it moves forward
    • pushes itself in on mysterious waves. And as we form venous blood we
  • Title: Pastoral Medicine: Lecture 8
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    • universe itself.
    • instance. Follow the growth of its stem upward from the earth's
    • surface, and the growth of its root downward. Right there are two
    • properly, we already come to see through its form a relation between
    • the earth and at the same time rounding itself. The root rounding
    • itself into the earth — that is the picture of the root that
    • find within its upward striving that something else is active, at
    • first just at its top in the blossoms we find the forces of Venus
    • humankind sees the sun, for instance, in its physical form, and the
    • a physical body, and has actually taken hold of it in its spiritual
    • of the sun, or the spirits of the sun. The sun is present in every
    • accustomed and take hold of the physical body in its periphery, the
    • only have its trust in medicine restored when these things are once
  • Title: Pastoral Medicine: Lecture 9
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    • spirit that is in the mineral and in the plant. In its nature
    • is medicine itself that has the frightful disease of materialism.
    • the human being itself.
    • together is all right, of course, but it will come of itself if
    • bubbles in the reality of this world. If one bubble hits another, if
    • happen where the world has been thrown into chaos and its pieces lie
    • scattered about. One thing no longer reveals itself as a healing
    • indeed work itself out fully — insofar as it rests on the will
  • Title: Pastoral Medicine: Lecture 10
    Matching lines:
    • else must itself be around somewhere. You can't speak of apelike
    • leave the creative impulse outside in matter itself; the thoughts
    • universe in its changing and becoming — say in the form of a circle.
    • If, for instance, in 1923 we had observed this point of spring, its
    • spot of the heavens, and for the place of its rising the sun has
    • itself. But only the human being, not the animal; in just these finer
    • all its elements.
    • accordance with its laws is connected with the large rhythm of the
    • Let us see how the average human life of seventy-two years fits into
    • revealed in this human life itself.
    • other sciences. Modern astronomy itself lives only in names; it is
    • and its name was then given accordingly. Now, indeed, you come to a
    • is not sure of its source. One has the whole world to look at, but
    • itself follow from inspiration and we come to Sophia. But this is a
    • learn to know the direction it should take in its observation of the
  • Title: Pastoral Medicine: Lecture 11
    Matching lines:
    • understood most correctly in its historical connection if what is
    • being inherits overpower in a certain sense the forces that are
    • reaching down into tangible matter itself, but only to the
    • its living activity. But to understand that, one needs to accept the
    • Spirit to Christ, from Christ to the Spirit. Its highest service must
    • must have for its crowning endeavor the comprehension of what is
  • Title: Broken Vessels: Lecture 1
    Matching lines:
    • for the combination, from the intended content of the course itself.
    • its original content. Yet out of the very foundation of this present
    • into the world with bits and pieces of medical knowledge without this
    • will be the concern of pastoral medicine itself. When the theologians
    • medical care and the sacraments. When a religious community bases its
    • This was the principal task confronting pastoral medicine in its
    • medicine. If it's a physical substance, its effect will be that a
    • person's life forces, in life itself. Third, the process that takes
    • patient's being — just as the illness itself had worked into
    • have seen how doctoring, healing, by its very nature leads from the
    • ritual with its sacraments leads from consciousness to life.
  • Title: Broken Vessels: Lecture 2
    Matching lines:
    • itself — that has its uses — but rather to their way of
    • pathological, genius on one side, insanity on the other; each in its
    • insight that every pathological characteristic also expresses itself
    • will be using them to obtain a view of human life itself.
    • today is a true image of the etheric body, which is in its third
    • stage of development, and of the astral body, which is in its second
    • humans first received on earth, which therefore is in its first stage
    • extraordinarily complicated. Only its purely mineral and physical
    • connection and that the astral body sits within them comparatively
    • drawing the astral body to itself, so that the ego organization and
    • condition where only the ego organization has loosened itself from
    • be a St. Teresa constitution with its visions and poetic beauty, and
    • on the other hand its physical counterimage in diseased abdominal
  • Title: Broken Vessels: Lecture 3
    Matching lines:
    • been given this vague experience of its reality.
    • pain comes, its objective condition is still there, but now the
    • drawing the astral body to itself, so that they are united without
    • physical body carries on its processes separately. Something special
    • this experience. The experience sits in the ego, astral body, etheric
    • leaves the physical body and unites itself firmly with the astral
    • in the physical organs and providing them with its nourishing,
    • coming from the cosmos, is so intense that its effect can spread to
    • fact take its course properly. What takes place in initiation itself
    • its affinity to certain etheric forces — forces that
    • developed its forces when her illnesses appeared
    • unbiased person. The philosophers deny its reality because their
    • human nature when one learns to know it with all its complications.
  • Title: Broken Vessels: Lecture 4
    Matching lines:
    • one need only look at the change of teeth itself to realize that this
    • place. This is the body that the human being has built for itself
    • since birth, the first body that is its very own, a physical body
    • itself becomes free in the etheric body. Quantitatively it is
    • purely in the realm of soul, its nature depending upon the
    • streams to us from the stone — for a stone has no light of its
    • of fat to be the soup itself, that's the same as when that gold ball
    • lasts. The knife can't renew itself. Teeth can't renew themselves
    • when the world withdraws its formative forces — forces that
    • here where a hypomochlion sits, here can live freely that human
    • — that is, if the world ceased too soon to give its forces to
    • soul is becoming rigid and cannot be held fully accountable for its
  • Title: Broken Vessels: Lecture 5
    Matching lines:
    • view the ego, by drawing the astral body to itself, is not allowing
    • wondering why the person hits upon one thing at one moment and
    • its deeper foundation. One notices that the person enjoys the sound
    • happen: the etheric body on its part can draw the astral body and ego
    • life that discloses itself in the kind of speech I described, and in
    • physical organism is not able to receive them into its single organs.
    • revealed the spiritual world, is in this case pouring itself inward,
    • body to itself. We see how the first condition advances to this
    • in its pure spirituality. This is called “rest in God” or
    • reveal itself in two ways. In most cases a person brings it along as
    • step into spiritual life and its extreme opposite — a step into
  • Title: Broken Vessels: Lecture 6
    Matching lines:
    • repeated earth-lives must sometimes relate itself to entirely
    • illness has its original spiritual cause in sin. This was a serious
    • understand an illness unless one knows its cause.
    • people who have now reached this last view (not everyone today admits
    • of elemental spirits. To someone who sees the matter from a broader
    • which expresses itself through the anxiety demons, is the vehicle for
    • Raimund, with his wry humor as he sits on the floor and eats with the
    • rabies idea. Something like a cure takes place through life itself,
    • work. This is an example of karma working itself out completely, in a
    • in the structure of the drama itself.
    • investigate the concrete details of the total human organism, how its
  • Title: Broken Vessels: Lecture 7
    Matching lines:
    • is not my wish to belittle the accomplishments of this science in its
    • own areas, for as far as its methods allow it to go, it brilliantly
    • its present form, physical-etheric body and soul-and-spirit are
    • understanding of the external world, either in its evolution or in
    • its present state.
    • begins to exceed its bounds, to “go wild,” when it
    • forming of carbon dioxide. The inhalation process shows itself in
    • earth-life: that is, by disregarding the sense life that takes its
    • bringing light, chemism, and life. It connects itself with the
    • itself out. It is not carried farther by the human organism; it can
    • This also has its own path, the veins. So the third path is the
    • for itself from below, from outside. It is the process by which the
    • life ether is taken up. It must provide the life ether for itself
    • death. It works its way in through the nerves; it moves forward
    • pushes itself in on mysterious waves. And as we form venous blood we
  • Title: Broken Vessels: Lecture 8
    Matching lines:
    • universe itself.
    • instance. Follow the growth of its stem upward from the earth's
    • surface, and the growth of its root downward. Right there are two
    • properly, we already come to see through its form a relation between
    • the earth and at the same time rounding itself. The root rounding
    • itself into the earth — that is the picture of the root that
    • find within its upward striving that something else is active, at
    • first just at its top in the blossoms we find the forces of Venus
    • humankind sees the sun, for instance, in its physical form, and the
    • a physical body, and has actually taken hold of it in its spiritual
    • of the sun, or the spirits of the sun. The sun is present in every
    • accustomed and take hold of the physical body in its periphery, the
    • only have its trust in medicine restored when these things are once
  • Title: Broken Vessels: Lecture 9
    Matching lines:
    • spirit that is in the mineral and in the plant. In its nature
    • is medicine itself that has the frightful disease of materialism.
    • the human being itself.
    • together is all right, of course, but it will come of itself if
    • bubbles in the reality of this world. If one bubble hits another, if
    • happen where the world has been thrown into chaos and its pieces lie
    • scattered about. One thing no longer reveals itself as a healing
    • indeed work itself out fully — insofar as it rests on the will
  • Title: Broken Vessels: Lecture 10
    Matching lines:
    • else must itself be around somewhere. You can't speak of apelike
    • leave the creative impulse outside in matter itself; the thoughts
    • universe in its changing and becoming — say in the form of a
    • If, for instance, in 1923 we had observed this point of spring, its
    • spot of the heavens, and for the place of its rising the sun has
    • itself. But only the human being, not the animal; in just these finer
    • all its elements.
    • accordance with its laws is connected with the large rhythm of the
    • Let us see how the average human life of seventy-two years fits into
    • revealed in this human life itself.
    • other sciences. Modern astronomy itself lives only in names; it is
    • and its name was then given accordingly. Now, indeed, you come to a
    • is not sure of its source. One has the whole world to look at, but
    • itself follow from inspiration and we come to Sophia. But this is a
    • learn to know the direction it should take in its observation of the
  • Title: Broken Vessels: Lecture 11
    Matching lines:
    • understood most correctly in its historical connection if what is
    • being inherits overpower in a certain sense the forces that are
    • reaching down into tangible matter itself, but only to the
    • its living activity. But to understand that, one needs to accept the
    • Spirit to Christ, from Christ to the Spirit. Its highest service must
    • must have for its crowning endeavor the comprehension of what is
  • Title: Genesis: Lecture I
    Matching lines:
    • Science, and has absorbed something of its teaching about the
    • himself, our ideas cannot be confined to that world itself. No
    • Moon evolution had first to repeat itself. Once again the sun had to
    • this moment, when the sun withdraws from its former state of union
    • with the rest of the planet and begins to send its forces to the
    • Sun and Moon evolutions, spiritual Beings were its leaders and its
    • stage in its evolution.
    • elements of water, air or gas and fire, a globe which splits apart
    • the third sound, the prickly, stinging force which worked its way out
    • manifests something, expresses itself outwardly, phenomenally; and
    • before the soul, the one which tends more to disclose itself, tends
    • something which would experience itself inwardly, something which
    • quickens itself inwardly; then we have what expresses the meaning of
    • can only have a meaning, if during its course something arises which
    • old had known that our earth, after having passed through its
    • would have regarded its genesis as meaningless. Through the coming
    • existence were weaving its fabric — how best do we come to know
    • the form of man. And the first-fruits of their musing is the idea of
    • something manifesting itself outwardly, announcing itself, and
    • elementary sheath the primeval Spirits pondered the outwardly
    • Maximum number of matches per file exceeded.
  • Title: Genesis: Lecture II
    Matching lines:
    • myself in a position to understand, and if necessary reproduce, its
    • different in its very nature from modern tongues — can only be
    • character of its sounds directs the heart and mind towards those
    • tends towards outer manifestation, tends to proclaim itself, tends,
    • as it were, to force its way out — haschamayim. The
    • scientific knowledge we call to mind what it was that, after its passage
    • its centre. Thus you imagine a point within space whence forces
    • existence, with its addition of the airy element. But in my
    • itself expands with the expanding warmth, and brings to maturity what
    • light from without. That its light comes from without is the
    • part of the Sun, not receiving light, but itself forming part of the
    • receive light, but is itself a source of light.
    • In the Sun evolution the earth itself participated in the radiation
    • ha'arets as tohu wabohu has no light of its own. The
    • the outward expression, the expression made by its passage through
    • manifesting itself externally withdrew from the ha'arets
    • and pours itself out into the sound-ether, is at the same time the
    • — announces itself externally as light. But behind the light is
    • Let us think of what we have called tohu wabohu in its
    • darkness, in its surging interweaving of warmth, air and water; let
    • Maximum number of matches per file exceeded.
  • Title: Genesis: Lecture III
    Matching lines:
    • element, setting hither and thither in accordance with its own laws.
    • make the Sun cohere round its centre. Then you have the inweaving of
    • added, and so much of man as is already there has itself only reached
    • directs its attention towards the plant-covering of our earth, it
    • the time when the air, warmth and light sphere of the Sun was in its
    • nature capable of consciousness, is dependent for its existence upon
    • watery transforming itself to the gaseous; the other had the tendency
    • to discharge itself downward; that is, the watery condensing and
    • of itself. That is very clearly described in the Bible, when it says
    • itself in a new form. The plant life is still in a state which is not
    • which of course in its original elementary form would not yet have
    • the animal nature made its first appearance during the Moon
    • its forces from without. Whereas hitherto we have seen the effect of
    • a sprouting activity within the planet itself, now, in addition to
    • earth itself, which could only recapitulate what it had produced as a
    • witness for them? The content of this record itself testifies that
    • its writers were inspired. Truly we need no historical proof, the
    • itself, which had emerged as a new element, could be populated with
    • into its own for the first time, and something is added which has
    • itself as earth, at last there came something into which the Elohim
  • Title: Genesis: Lecture IV
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    • The Aeons or Time-Spirits
    • The Aeons or Time-Spirits
    • light and air, and all life during that time manifested itself within
    • Light once more makes its appearance above. Then, above the light, we
    • awakened. Thus both in the Moon itself and in what works upon it from
    • and to gather itself together, to contract, in the downward
    • contributed towards its elucidation, including what philology has to
    • “firmament” nor any of its variants takes us very far.
    • Archai, or Principalities, or Spirits of Personality; of Archangeloi
    • we call Exusiai or Powers, or Spirits of Form. We know from what we
    • Archai, the Spirits of Personality, were at the human stage, the
    • existence it is man who is at this stage. One grade above the Spirits
    • of Personality we have the Spirits of Form, the Exusiai, who are also
    • account by the Beings whom we have called the Archai, or the Spirits
    • Should we not expect to find the Spirits of Personality, the
    • should expect to find the Principalities, or Spirits of Personality,
    • itself. There may of course be such people; but it must be objected
    • Elohim used as subordinate spirits. After the Elohim through their
    • appointed to his post Yom, the first of the Time-Spirits, or
    • the Archai. Thus the spiritual Beings whom we call Spirits of
    • Maximum number of matches per file exceeded.
  • Title: Genesis: Lecture V
    Matching lines:
    • Beings whom we call Spirits of Personality, Time-Spirits, Archai.
    • the darkness there of itself; or does spiritual Being lie behind this
    • its significance are today wholly unprepared for it. Modern physics,
    • with its fantastic nonsense about ether vibrations and so on, is
    • by Beings at the stage of the Exusiai, the Spirits of Form, so that
    • And further, we have seen that they make use of the Spirits of
    • positive side these servants of the Elohim, these Spirits of
    • at an earlier stage. Thus we can say that all that manifests itself
    • advanced Spirits of Personality, the Yamim, were given their
    • task by the Elohim, so the backward Archai also, those Spirits of
    • comes if it knows how to interpret its own findings properly. What
    • the soul unfolds as its inner life in the waking state continuously
    • its fluctuant inner life is outside it. Whereas in waking life there
    • again, as being confined within the limits of our skin. They are
    • Elohim placed the Spirits of Personality as their deputies in charge
    • the Elohim and who are at the stage of the Time-Spirits, the Spirits
    • of Persönality. We see existence being woven out of the Spirits
    • of Form and the Spirits of Personality, out of advanced Beings and
    • from the Spirits of Form, first the Archai, the Spirits of
    • Personality, then the Archangeloi, the Archangels, or Fire-Spirits.
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  • Title: Genesis: Lecture VI
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    • itself. It helps us to acquire the proper feeling, the right attitude
    • itself primarily to our faculty of knowledge, is maya, or
    • regions to its deeper source. We must always bear this in mind. And
    • the lowest member of our human being, and to give it its place in
    • Beings are none other than those whom we call the Spirits of Will.
    • sacrifice by the Spirits of Will, the other hierarchies then worked.
    • Into this substance the Spirits of Personality worked, and imprinted
    • think that such Beings as the Spirits of Will finished their work at
    • element transformed itself in the downward direction, that is, in the
    • as the densification of warmth into air, which we can follow in its
    • it gives us the illusion of densification. Within the process itself
    • those very Spirits of Will who sacrificed the warmth-substance out of
    • this solid matter forces are at work which alone make its existence
    • Spirits of Will, the Thrones. Thus the Spirits of Will are still
    • their musing we have to think of the Spirits of Will at work, now
    • bringing forth once more the objective in its own substantial nature.
    • Thus work the Spirits of Will, and so they have worked from the very
    • the deepest reverence for the exalted Beings we call the Spirits of
    • Spirits of Will, whom in Christian esotericism we also call the
    • gave names to what the Spirits of Will brought forth within our earth
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  • Title: Genesis: Lecture VII
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    • practice to trace the course of some aspect of its development up to
    • itself outwardly in the life of the individual between birth and
    • its being extends outward into space, and is actually in me.”
    • as imagery. For example, a dream can take its course in such a way
    • rise before his soul as he sits in meditation down-stage, and feels
    • when he, Johannes Thomasius, sits meditating; and he sees Doctor
    • Thus what is actually to be seen is an inner faculty showing itself
    • happens once only, and happens for its own sake and not for the sake
    • element reveals itself in an external form. To be beautiful means
    • represented on its surface in physical form. We say that something is
    • thing of beauty? When its form arouses the illusion that spirit
    • subjectively now manifests itself from without; that the spirit
    • presents itself in its external manifestation. Thus we can paraphrase
    • research will yield rich fruits; whereas all too many interpretations
    • so far as the Beings in its environment — or if you like the
    • bodies in its environment — take part in the life of the earth.
    • this, which held good for light on the Moon, should itself reach a
    • only records nothing irrelevant, but also omits nothing relevant. The
  • Title: Genesis: Lecture VIII
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    • make connections with its cosmic surroundings. When in the morning
    • astral body has been united, through its effluence, with the entire
    • with our earth. It has radiated its effluence to Mercury, Mars,
    • enable us on its return to continue our waking life in the physical
    • winds its way in spiral form out of the physical body. It moves as a
    • day of creation what had hitherto been soul-spiritual clothed itself
    • accordance with its laws.” Thus here too we find a deeper
    • bodies are during the night; but its laws were the same, and the
    • it really understood itself. But nevertheless if we study the course
    • development of the earth to proceed by itself, because it could not
    • the periphery of the earth. When the Bible itself, after the
    • itself into the fluid and solid part of man, it lives in all that is
    • him down to earth, whereas he had hitherto dwelt in its periphery.
    • itself. Here also, if we know how to interpret what is said, we find
    • in its writings, that it had an entirely different outlook. Even if
    • Science, by communicating its findings, to point once more to the
  • Title: Genesis: Lecture IX
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    • to itself, and, because its finer, more spiritual forces have
    • into its periphery so long as the moon remained with it. So it came
    • moon. During this interval human soul-spirits, except for a very
    • very small number of the strongest soul-spirits remained in union
    • time, whereby the moon with all its matter and all its forces was
    • itself withdrawn from the earth. This brought about great changes in
    • in this way the earth prepared itself to become the bearer of human
    • further advance, and little by little the human soul-spirits who had
    • soul-spirits of differing characteristics, according to whether they
    • Spiritual Science itself constrained us to find in the Bible what we
    • corresponds with the withdrawal of the human soul-spirits into the
    • seen dense formations of misty, smoky and steaming cloud upon its
    • surface. No trace of sun was to be seen. The sun with its forces was
    • throughout, bodies could now be produced for the soul-spirits who
    • awoke in the soul-spirits of the neighbouring planets to come down
    • and which you can summarise in the words: “The human soul-spirits
    • waste if it had retained the moon forces within its body.
    • of the earth's condition, because its toughest representatives had to
    • earth, its forces, which otherwise would have led to the death of the
    • until the right dose of its nature had been injected into man
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  • Title: Genesis: Lecture X
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    • ready to separate. Then follows the separation, and during its course
    • separation, and its activity from without, as associated with that
    • the earth itself; so that it was his late assumption of his bodily
    • not work directly upon the earth, it devotes itself to its own
    • pursue our study of its origin as far back as the times described in
    • itself. The “days” of creation refer to spiritual stages
    • of itself. An inexperienced person often thinks, when confronted with
    • in our souls. Even if we forget much of its detail, may what we have
    • teaching is. Our deeds will proclaim its truth, rejoicing those
    • our spirits remain united, and we try to work together to translate
  • Title: Festivals/Easter: Lecture I: Easter: The Festival of Warning
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    • how closely that festival is bound up with the earthly, for its
    • fact that a man who is completely given up to the habits and ways of
    • comprehended without having recourse to knowledge that has its source
    • the experiences of the heathen of older times, had run its course; it
    • all his power to bring men out of the habit of looking to the spirits
    • elemental spirits, and necessarily so, for in those times they still
    • wants always to associate itself with modern science; then
    • Easter runs along the lines of old habits of thought; they use the old
    • remind man, by the very way its date is determined, to look up from
    • mighty changes undergone by the nebula and its densifications, plants,
    • its grave and when ideals and works of culture will no longer send
    • their voice out into the universe, when the earth itself will fall
    • sun will burn itself out and be scattered in the All, not merely
    • point of fact, man has no other symbol that fits the Easter festival
    • than this — that mankind has brought upon itself the doom of
    • being crucified upon the cross of its own materialism. But man must do
    • The very striving after super-sensible knowledge is itself an Easter
    • connected with man in its phenomena, and how the reflection of the sun
    • scientific outlook on the world were to be true to itself, it would
  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
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    • the destruction of the old without putting anything new in its place,
    • is itself compromised.
    • acknowledged as such, because the people said: Divinity itself speaks
    • beheld its reality. It was the outcome of sensory vision.
    • their existence is not enclosed within the limits of earthly life. Man
    • be revealed in its essence and purity if the possibility of
    • dependent in olden times on the blood; the blood itself brought the
    • blood itself was the bearer of super-sensible knowledge. For men of
    • If the blood is itself the guarantee of the existence of the
    • organism itself can promote no relationship with super-sensible
    • to acquire through effort and training, through earth-life itself,
    • element made its way to the surface during the 19th century
    • new way to bring this element of universal humanity to its own had not
    • been found. The anti-Christian impulse makes its appearance first and
    • century, which reached its apex in Woodrow Wilson's phrase about the
    • This manifests itself, on the one side, in formalism of
    • belief; on the other, in Bolshevism. Bolshevism owes its
    • such ideas about the social order issue from what is itself the
    • was given in the days of the Mystery itself: “He Whom ye seek is
    • free will of man. Free will itself, however, is possible only on the
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  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • IIITHE DEATH OF A GOD AND ITS FRUITS IN HUMANITY
    • several Folk-Spirits, the Old Indian civilisation, the Old Persian
    • Christianity itself will lead more and more Christians to
    • comparative religion is also finding its place in the domain of
    • not be underrated, for it has splendid achievements to its credit. But
    • itself to these elementary beliefs.
    • From what does spiritual science take its start? From the fact that
    • its attention is focussed, not upon external rites and ceremonies, but
    • Bodhisattva to that of Buddha. Christianity itself has brought him
    • its start from a super-personal Deed — from the
    • epoch. When we survey evolution, even in its external aspect, the
    • civilisation with its firm footing in the earthly realm. The works of
    • starting-point of its development and what the other religions see as
    • even in Christendom itself, the loftiest thoughts and deepest truths
    • Christ Impulse also made its way into works of art. Men yearned for
    • Christianity is only beginning to come into its own. And when men
    • Golgotha — and this is its very essence — is an Event
    • god. This deed of a god must be understood in all its truth and
    • If we ponder deeply about earthly existence, we find as its
    • But the fruits of this deed of a god which had perforce to be
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  • Title: Festivals/Easter: Lecture IV: Spirit Triumphant
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    • with the super-sensible. Together with all its other associations, it
    • Obviously, therefore, the birth of a human being in its full
    • not reached anything like its full power, but was only slowly being
    • was not part of Christianity in its original form: the picture of
    • capable of grasping the Easter thought in its true form. The same
    • counter-image of its own physical suffering, in order that this might
    • intellectualism that certain of its representatives to-day even go as
    • We must learn to understand the Easter thought in all its depths. But
    • its own level, drawn Him down as the helpless Child, and as one
    • become a reality. This will express itself outwardly in the fact that
    • him through and beyond the gate of death, but which in its true nature
    • sense, this pain must be conceived as reality — and not as its
    • of its resurrecting Spirit.
    • ever-watchful Guardian-Spirits of the cosmos who, through the great
    • super-earthly realities, for the Mystery of Golgotha, in its
    • forces and, in the course of its evolution, the human powers of will
    • be grasped in all its magnitude. Therefore it is not the picture of
    • This is the true Easter thought that must find its way into the
    • creators of the new. And even if it be the Cross itself, in all the
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • with birth and death because its existence is wholly passed in the
    • The animal accepts death. It is simply transformation of its
    • process was like that experienced by a snake when it sheds its skin
    • is hardly perceptible and the dream, with its pictures, is regarded as
    • part of the sleeping state, as itself a semi-sleep. But what came to
    • itself external. There is no realisation to-day of how differently men
    • on — it was regarded by those who understood its import. The
    • century onwards, but its beginnings can be traced to the fourth
    •  “you will never discover its significance for human life.
    •  “for the first time received its true meaning and purpose,
    • cogitated knowledge which uses the brain as its instrument. It can
    • clairvoyance could still come to its aid, while the last possessors of
    • itself into the human nervous system; it has built up this plastic
    • present in itself. But to use it, a man must be able to see, to
    • Knowledge of the Higher Worlds and Its Attainment
    • similar habits in order to acquire, through the workings of matter,
    • the Mass, and from its fourfold membering: Gospel, Offering,
    • it. The establishment of the Mass with its wonderful ritual, its
    • the human destiny of birth and death, the earth received its meaning
    • surpassed. To one who understands the nature of its founding it is
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  • Title: Festivals/Easter: Lecture VI: Easter: The Mystery of the Future
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    • human culture. Christianity has the power in itself of transcending
    • reconciliation with all that has been brought there or made its way
    • present point of time is itself not unsuitable, lying as it does just
    • side and the Easter Festival, with its prospect of Whitsuntide, on the
    • because of the vistas they opened up of the earth's evolution and its
    • took its further course, the kind of consciousness that is ours to-day
    • itself, can be indicated by saying that among the peoples everywhere,
    • of a people, according to its particular faculties and powers of
    • perception, even according to its native climate. But the primal
    • evolution, his etheric body will gradually loosen itself again,
    • freeing itself from its submergence in the physical body, where the
    • forms. The etheric body must release itself again in order that man's
    • body is loosening