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    Query was: life
  

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  • Title: The Inner Development of Man
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    • theory of life as developed by anthroposophy will have been outlined.
    • life personal guidance is supposedly necessary. The nature of such
    • life as if reincarnation and karma were truths and they will become
    • understanding of it can be gained if one lives one's life as if karma
    • He who permeates himself with this mood and looks at his life and all
    • comprehend the laws of karma if you view life in this manner.
    • schooling; the aspirant must view life in these ways. He does not,
    • who views life thus with an open mind is prepared to receive mystical
    • simple. It is essential, therefore, that one have one's thought-life
    • thinking and are unable to control their thought-life through their own
    • In pondering the demands everyday life makes it becomes clear that it
    • sentences. One must allow such sentences to quicken and come to life
    • with this contemplative inner life. The great spiritual truths that he
    • important aspects of soul life, through commercial channels. Occult
    • sometimes the hardships of life itself can develop. There are three
    • from all the fetters obstructing this inner life. We must realize that
    • love-filled existence and his life becomes one of divine worship, all
    • the Way of Life!
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • world-view of Spiritual Science, from a view of life and the world
    • the interests of immediate life. People believe — some as a
    • Spiritual Science; that it has not found the way to life as it is in
    • life. It will prove itself far more by building a real foundation for
    • the practice of life. It must not float in Cloud-cuckoo land or lose
    • everyday life, and which since then, has transformed the whole of our
    • life of public commerce, our whole social life? It happened little
    • life, but were that to be the case, the post office buildings would
    • life-element of the female soul. Against this we can put the judgment
    • humanity itself. People do not consider, however, that the life of
    • to gain a definite and significant influence in all areas of life. In
    • life of Italy; how woman stood in the foreground of intellectual
    • life, how they were equal to men and played a great part. And
    • life of the first half of the 19th century and sees what sort of
    • in all areas of life (not only in the area of higher education).
    • than was the case in earlier economic life. Woman is not suited to
    • gave him strength and certainty in life — this element was the
    • alongside the general inclination arising from practical life,
    • made by means of a microscope concerning the life and immortality of
    • solve the questions of Life and co-operate in all the cultural
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  • Title: Lecture: Problems of Nutrition
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    • subjects concerning spiritual life. It may be permissible today,
    • everyday life.
    • of life from a certain exalted level. They raise this objection
    • instrument for the impulses of our spiritual life? Will we lose our
    • who are more narrowly inclined toward the care of the inner life
    • The effect of deprivation of light on plant life is well-known. The
    • same light that maintains life in plants makes it possible for us
    • also the element that maintains life in plants. This is physical
    • been explained that throughout life the etheric body fights against
    • incorporated, could not live a full life within the material world.
    • be carried out in the right way. The inner life is founded on them.
    • liveliness and their inner life consists of these. If this inner
    • life is not produced in the right way, it cannot react properly and
    • the unfolding of the actual inner life. When a man is forced to
    • full life. Thus, the astral body's inner flexibility comes up
    • earthly life, need not necessarily grow out of the virginal nature
    • will no longer restrict himself to a narrow life. The person who is
    • whole of life.
    • example a food that plays an important part in life, that is, milk.
    • moved by the earnestness of life to develop certain psychic healing
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  • Title: Lecture: The Etherisation of the Blood
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    • mean to speak truly of his inner life, his life of soul, we shall not
    • life of the human soul may present themselves to us. Just as the
    • present in the world, so there are two poles in man's life of soul.
    • only ideation, a process in the life of thought from which all
    • of external life.
    • Anthroposophy we know that in waking life the four members of a man's
    • the one hand during waking life and during sleep on the other?
    • we realise that in the ordinary waking condition of physical life, man
    • impulses. The will is very detached from daily life. Only consider how
    • your organism. Try to picture your daily life and you will find how
    • as life is concerned we can do nothing directly to it, for in
    • the waking life of day, our will is influenced only in an indirect
    • sleeps in respect of his conceptual life when he is asleep. The life
    • of will sleeps by day; the life of thought sleeps by night.
    • he only knows how to be awake in his life of thought. The will does
    • Thus there are two poles in man, the life of observation and ideation,
    • to these two poles. The whole life of soul moves in various nuances
    • by bringing this microcosmic life of soul into relation with the
    • From what has been said we have learnt that the life of thought and
    • ideation is one of the poles of man's life of soul. This life of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Overcoming Nervousness
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    • however, that life itself, if one is attentive to it, confirms what spiritual
    • can be extremely useful in everyday life. This usefulness, which is not
    • conclusion. Such constant scurrying in the inner life is the most common
    • alcoholism” that has pervaded the important events of public life. This
    • and responsible positions in public life have had to study as one does
    • public life. But, as a result of their schooling, they are not inwardly
    • enough in life.
    • the nervous tendencies will disappear. In such cases, life itself
    • body. The restless daily bustle of modern life does not allow them the
    • modern life could be dispensed with, and they would find the time to
    • life. Nevertheless, it is still a good exercise to practice in later years.
    • unfulfilled. Just examine your life and you will find countless desires it
    • procedure in later life, it becomes possible to make good much that has
    • wisdom of life that sustains and carries us forward.
    • but there is really no problem in life that should be treated this way.
    • involved. This is really difficult to apply in life. When a man has lied to
    • purposeful, healthy lives, we see how differently life must be grasped
    • for medicine when a man is ill. What is important is to order life in such a
    • The etheric or life body is the carrier of all life and
  • Title: Jesus and Christ
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    • modern spiritual life. It shall be considered from the standpoint I
    • pertaining to the spiritual life of the soul must therefore be
    • many in our time the most important question in the spiritual life of
    • concerns human souls today when they consider higher aspects of life.
    • Granted, in ordinary life and science the soul does indeed confront
    • attention and devotion. Ordinarily, the soul-spiritual life uses the
    • water, so is this life closely connected with the body, within which
    • itself out of the body, the soul acquires an inner life of its own.
    • event are derived from experiences of the soul in its life within the
    • external life is not meant to be taken metaphorically. It is intended
    • intend to write on that theme, the mystical life of the Christian,
    • embryonic life, passes through stages of development that resemble
    • valid only in the sphere of spiritual life it presents a rather
    • we may ask if the life of humanity as a whole can be compared with
    • compared with the life of a single man.
    • human life the experiences of childhood are not the same as those of
    • forms in the various ages of life.
    • The following question now arises. What stage in the individual life
    • life on earth he does not inherit everything from his mother and
    • life in the spirit to an existence on earth, and that the spiritual
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  • Title: Lecture: Newborn Might and Strength Everlasting
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    • they had undergone a certain experience in spiritual life or had lived a
    • simple country life, whether they came from large cities or the loneliest
    • of life. The hermits above, immersed in peaceful contemplation and in the
    • life of nature, show how a relationship can be established between man's
    • sentiments throughout life, no matter how old they grew, and that there
    • He who observes his inner life of thinking, feeling and willing, and the
    • close connection between weather changes and his inner life. "O winter, how
    • and commercial life will grow increasingly strong. The earth's winter can
    • that can never be abandoned. The Christ impulse, related to all human life
    • In the inner winter life.
    • The sign of highest life
  • Title: Lecture: Pre-Earthly Deeds of Christ
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    • life of the latter the Ego of Zarathustra passed over into him from
    • approached in these first stages of his life by means of our external
    • advantage throughout the whole of his later life. After the awakening
    • destined to work in the advancement of spiritual life on the physical
    • life we recapitulate those things which, as man, we have acquired only
    • consciousness. This pre-knowledge is crowded into a time of life when
    • incomplete. Man, in the early stages of his life and before his
    • thereby he became able to speak a language, to live his earth life on
    • in the Atlantean epoch would so have developed his whole life-culture
    • In the Word was the Life, and the Life was the Light of men.
    • “In the Word was the Life, and the Life was the Light of men.”
    • In it is Life,
    • And the Life shall become the Light of my Ego.
    • such clarity that it led to the Platonic Philosophy. Then the life of
    • And the Life of the Thought is the Light of the Ego.
    • When man learns to understand the Life of Thought he will understand
    • Just as the Christ-Impulse now streams into the thoughts of life, so
    • Man, looking back at his life, will realize that just as he can
    • perceives facts which live in his ordinary life as Memory. He will not
    • And the Memory is Life.
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  • Title: Lecture: The Four Sacrifices of Christ
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    • life, can come only through a training in unselfishness, and under the
    • to active soul life.
    • In relation to our moral life, our understanding of the world, and in
    • conscious life is and must be on its way to unselfishness. In a certain
    • life. If the same degree of selfishness could take over our senses, it would
    • intellectual and emotional life, and they wished to experience the effect
    • earthly life in which his eyes, if they had developed as they would have
    • consider what is intrinsic in our life-organism. What is its essential
    • own independent life within us. In ordinary normal conditions this is not
    • act upon earth to prevent the withering of plant life, so must the Sun
    • in us.” In his moral and intellectual life man must learn to say,
    • life and life in superphysical worlds. From the spiritual world Christ
    • the human sense, life and psychic organs unselfish. It is now man's task
    • to learn unselfishness in his moral and intellectual life through his
    • unselfishness for the intellectual and moral life of future humanity, we
    • scientific impulses that are striving to enter our present life. Then that
  • Title: Lecture: Anthroposophy and Christianity
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    • signified an advance in human cultural life which can be compared to
    • them to ethical, social, and all other aspects of cultural life.
    • life. Granted, natural scientific logic must be applied to what most
    • spiritual world, something he cannot do in ordinary life.
    • possess to a certain degree in daily life. But they have to be
    • childhood, is essential to our life as human beings. The study of
    • up from the depths of our inner life. And what emerges from these
    • our soul life. And without memory, we would not find our way in the
    • or, in other words, the concentration of our thought life.
    • What is this concentration of thought life?
    • human life. Only this heightening makes spiritual research possible.
    • little as in sleep, and so on. Then the whole soul life is focused on
    • even those who are not distracted by the demands of daily life, have
    • in everyday life (but are nevertheless there) so that they become
    • affairs of daily life, frees itself from the body. To begin with, this
    • body and have submerged ourselves in the life of the brain, manifested
    • know the resistance that bodily life puts up, and then to know life
    • then that moment finally comes, either during waking life or in a
    • soul life.
    • of soul not present in external life. He must constantly hold on to
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  • Title: Lecture: Christ in Relation to Lucifer and Ahriman
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    • perception of life and by striving for an encounter with the Christ.
    • Central Europe, notice a person who earlier in his life did not yet
    • cosmic forces. If some event in this person's life brought about his
    • That is a materialistic interpretation of spiritual life. We could
    • people carries into his physical body and ether body during his life
    • perceives spiritual life as something outside himself. Somehow he
    • the twentieth century become clairvoyant to life in the etheric world
    • life situations are assessed, and even more frequently in the general
    • body, which could have supported his life for decades. This ether body
    • relationships behind ordinary life are often quite different from what
    • human life in its entirety.
    • experiences were tragic. During his entire life he
    • induces the child to develop merely materialistically later in life.
    • somebody who sacrifices his life for his people is not fully conscious
    • of life alter this death. He believes that there is more to a people's
    • message to him for his life between death and rebirth was that he
    • should continue to work with us after death as he had done in life,
    • want not only theory, but life. Thus we wish to point out that when
    • Sometimes life offers us an opportunity to see how human logic alone
    • Ahriman. The black cross in itself represents life when it strives to
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  • Title: Lecture: Preparing for the Sixth Epoch
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    • life of the present and future in the way that is customary in our
    • spiritual life primarily concerned with the external and visible
    • treasure for ourselves, for the eternal life of the soul, but to
    • which the form of external life belonging to the next epoch of culture
    • social life in which brotherliness prevails, freedom of thought, and
    • of culture and develop as individuals, raising individual life more
    • and more out of community life, we must in turn become conscious of a
    • a life of true community. You cultivate only individualism. Everyone
    • genuine community of life among men, a life where everyone feels
    • salvation lies in the Russian nature and in the Russian form of life
    • retain this life in the group soul; the others have risen out of it;
    • this life in the group soul does not in reality belong to the future
    • continued it would be a Luciferic group soul, a form of life that has
    • remained at an earlier stage, whereas the form of group soul life that
    • level where complete individuality is associated with a social life in
    • in opposition to the state that strives most intensively for life in a
    • group soul, or for conformity. But this striving for life in a group
    • life in a group soul. He has difficulties with it and he disagrees in
    • death for life. We try to understand how death is the manifestation of
    • form of existence. We describe the life of a man within his body and
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  • Title: Lecture: Outlooks for the Future
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    • From the lectures“Significant Facts Pertaining to the Spiritual Life of the Middle of the XIXth Century”
    • Significant Facts Pertaining to the Spiritual Life of the Middle of the XIXth Century.
    • shape were altogether the expression of his inner life. The human being
    • and the conditions of life will be like, if the materialistic direction
    • of spiritual science, our meditative life will enable us to feel eternal,
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • HUMAN LIFE IN THE LIGHT OF SPIRITUAL SCIENCE
    • life of the present day, why such a movement is necessary. And it is easy to
    • are of no use in real life, and which are no concern of those who are obliged
    • taken place in human life during this period in comparison with the
    • fundamental change in human existence and in the conditions of daily life.
    • when compared to that of a not very distant past! If we envisage human life
    • one presented by that vanished era. Such a survey would show us the life
    • knowing something about the meaning and essential significance of life.
    • acquire by his own handiwork. In the course of life, attention is drawn to
    • sense has this soul life within the outer physical world? A perfectly
    • tasks and daily life, it brings to the individual the element of religious
    • life. In this way the eternal meaning is disclosed of what occurs in the
    • upon physical life is transformed for him into the portal to the everlasting
    • and immortal life of the soul.
    • between outer life in the physical world and religious revelation, religious
    • opinion concerning contemporary human life, fails to take into account that
    • particular form to this life which compels us today to regard all questions
    • affecting life in a way which must extend beyond the limits of generalities.
    • conditions of life should change completely during definite periods of time,
    • human being attain the ability to adjust individual soul life to the change.
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  • Title: Evil and the Future of Man
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    • scientists, is merely the cessation of life. Death is regarded merely
    • proposal for the social and economic life out of a specious wisdom,
    • constructive proposals for the social life without calling in the aid
    • the forces of the Spirit-Self, Life-Spirit and Spirit-Man. Man must
    • the forces of Spirit-Self, Life-Spirit and Spirit-Man. To this end he
    • in him the inclination to receive the spiritual life. In the great
    • experience the spiritual life through the conscious Spiritual Soul.
    • the Spiritual Soul, may break through into the spiritual life. If man
    • the Spirit: which from henceforward must fertilise all cultural life,
    • artistic life which must pass into the evolution of humanity in future
    • reminiscence of outer physical life and thence receives its signature,
    • subconscious into the conscious life. Indeed, we must say that what comes
    • actualities only in those domains of life where it is absolutely
    • shall have an altogether different social life when men can hear
    • now refer, our breathing will attune itself to the life of feeling of
    • intimate the social life of man will tend to become! Certainly it will
  • Title: Lecture: Social and Anti-Social Forces in the Human Being
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    • in our soul and spirit life. If one looks at the matter this way, one
    • sleeping through the most important thing of all in life when they do
    • not begin to look at life from the viewpoint of Spiritual Science.
    • between them. We cannot confront another person in life with
    • basis of social life and which, when broadened, is really the
    • frequently find in social life that one person gets lulled to
    • evident to one who studies the realities of life. Above all things,
    • course you cannot go about continually asleep in life. Yet the
    • life continuously. Thus there exists a permanent disposition to fall
    • Simply because we are human beings, our soul-life swings to and fro
    • can from an occult perspective be seen to govern our life. When we
    • their development. Outwardly, in social life, structures must work so
    • that people do not totally lose their outer connections in life. Hence
    • of man's life that which most people apply only to youth. We sit on
    • the “school-bench” of life long after we have become grey. This
    • their education, that they are ready for the rest of life — at most
    • life if he wishes to tackle the tasks of life. It is vital that we
    • backbone of all social life.
    • to compare the illusions which have sway in social life with present
    • must be done so that social life and forms are consciously established
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  • Title: Lecture: Spiritual Emptiness and Social Life
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    • point to impulses deeply rooted in the life of the peoples of the
    • life of the middle classes was infiltrated by the remains of a life of
    • mid-European life from the thirteenth until the twentieth centuries,
    • culminating in the terrible death-throes of social life that have come
    • soul-life of the widespread middle-class, and that of the descendants
    • latter were the people who really created the political life of
    • difference of soul-life between the so-called educated bourgeoisie and
    • collapsed, failed to gain any influence over social life or to produce
    • many domains of life, was really only able to give a few indications
    • spiritual life. At the end of the lecture yesterday I spoke of a
    • but which can be deeply indicative for those who study life in its
    • that such a true representative of Middle European life has no inkling
    • vantage-point of a rich life of soul, Hermann Grimm derived his gift
    • expression only to a rich life of the soul, not of the spirit.
    • essential for the life of the spirit. Here too there is something
    • conditions necessary for the life of the spirit, above all in the
    • social sphere; For the reason why the social life of Middle Europe has
    • life by emancipating it, making it independent of and separate from
    • they allowed it to be merged with the political life of the State,
    • man's life of soul. The only persons who can gain satisfaction from
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Social Understanding Through Spiritual Scientific Knowledge
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    • We shall then see what a great impact on a person's everyday life these
    • knowledge of super-sensible worlds really fruitful in ordinary life. It can
    • what its connection is with ordinary everyday life.
    • capacities have any part to play in the rest of man's life? You will see that
    • tells you, we can see human life running its course in
    • man's organization during the first seven years of his life, become, as it
    • knowledge are the same forces that you grow with at the time of life
    • man's nature as it appears in ordinary life. Only there it is not so obvious.
    • A very important force in ordinary life — and we have discussed it many
    • moment of his life to try and remember something that he cannot
    • that serves life, this is apparently a physical process. This physical
    • of life, that is, up till the seventh year, the fourteenth year and the
    • So we have the earth's interior in the first period of life; encircling air in
    • the second period of life, that is, what the earth itself is embedded in. The
    • a strong, conscious capacity to re-experience later in life, as though with
    • overlook an important yet subtle observation of human life.
    • say in superficial life. Yet what he has taken in lives in his soul. At the
    • You know, these are the most valuable moments in life, when your
    • mental life does not have to be restricted to what comes to meet you from
    • the teacher's warmth are life-giving when they are re-experienced.
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  • Title: Lecture: Soul and Spirit in the Human Physical Constitution
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    • gradually discovering man's place in the life of the cosmos, and on
    • the other, his place in the social life. But it will be necessary
    • not only externally but also inwardly. We cannot understand the life
    • account we come nearer to the life of soul. Materialistic
    • to confront the life of soul with complete lack of understanding; for
    • it is precisely in these other organisms that the life of soul comes
    • Ether, Warmth-Ether, Light-Ether, Life-Ether, and in addition we find
    • astral body by the air organism during waking life. We can speak in a
    • When we turn to consider waking life, from what has been said we shall
    • which in waking life we have driven out through our Ego which is part
    • Waking life and sleeping life may therefore also be studied from this
    • for in waking life it is the Ego that brings about in the
    • pictures of dream-life as immediate realities in themselves, neither
    • Obscurely and dimly, dreams point to our inner organic life, and we
    • sleep, if our life were not continually interrupted by periods of
    • what is experienced in the life of soul and in the bodily life.
    • We look back over our life, at the series of pictures of our
    • backward survey of our life the intervals of sleep are ignored. It
    • over our life and nothing flows into this retrospective survey from
    • waking life. But this consciousness is inwardly strengthened through
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Moral as the Source of World-Creative Power
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    • self-consciousness, in his inner life. As a rule no such bridge is
    • to us in waking life from the moment of waking to the moment of
    • consciousness too, we know from ordinary life that in addition to the
    • we can say: On the one hand our conception of the life of soul is such
    • when it is a matter of any comprehensive understanding of the life of
    • that is astir with life, and finally man himself came out of the
    • there is produced what we call a seed of life — but it is
    • an etheric, not a physical seed of life such as issues from the
    • Think of all the experiences in your life that came from aspiration
    • source of life.
    • not bear immediate fruit. For during the life between birth and death,
    • life of ideas, and in so far as we feel a certain satisfaction in
    • bring life with us when we pass out into the cosmos through the
    • You will now begin to have an inkling of what the life that pervades
    • the universe really is. Where are the sources of life? They lie in
    • ourselves to be inspired by moral ideals, these will carry forth life,
    • ideals and what works as life-giving force in the physical world, even
    • extinguishing effect upon life. In our theoretical ideas the
    • energy are imbued with new life. Thus what goes on inside the boundary
    • producing in the solid organism — seeds of Life. (etheric)
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  • Title: Lecture: The Path to Freedom and Love and their Significance in World Events
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    • As doers, as men of action, we have our place in social life and
    • death has a certain significance in this social life.
    • factor in life can be characterized from one aspect or another; the
    • social life — without our identifying ourselves in thought with
    • that in this life of thought, will is also active; will is then
    • something will certainly strike us concerning life and its realities.
    • us by life. If our life has been rich in experiences we have a rich
    • thought-content; if our life experiences have been meagre, we have a
    • destiny — to a certain extent. But within this life of thought
    • ourselves in the life of thought — all this is inherently our
    • own. The will in our life of thought is our own.
    • If we study this life of thought in careful self-examination we shall
    • Now it is possible to attain complete freedom of our inner life if we
    • from outside, but its very life is of the nature of will. By
    • enters into speech. In ordinary life at least, it is so, and it is
    • beyond our organic life and pass over to activity that is liberated,
    • life; speaking is largely connected with organic life; walking really
    • our organic life. We accompany such actions with our thoughts,
    • Our inner life is constantly deepened when we send will — our own
    • we live a life of thought; we permeate this with the will and thus
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Search for the New Isis, the Divine Sophia: The Quest for the Isis-Sophia
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    • way in each of these epochs of life.
    • other words, he remains with the life of the earth. What Christ is, and
    • the human being and stir the inner life, moving and weaving through it, the
    • habit. Like so many other things in modern life the Christmas festival has
    • nothing more than a phrase that modern life is so full of calamities and
    • This is in truth the deeper reason for the chaos in our modern life.
    • places what stars and planets reveal through an inner life, so that they
  • Title: Lecture: The Two Christmas Annunciations
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    • feeling-life, and because it is the most readily approachable for the
    • even earlier — humanity regarded its own life and the nature of
    • and time, taking place in the inner life of man. If we examine the
    • For them the starry world was something full of life. They felt the
    • as might illuminate human life upon the earth.
    • pupil was led to develop a more wide-awake life than normally. The
    • mathematics as we know them could not then exist. The whole of life
    • the surrounding universe than does our waking life to-day. And the
    • things, so remote from life and reality. There is not even a true
    • great mystery of earthly life was imparted from two different sides.
    • priori” experience, when considered in relation to our life on
    • a proof of man's life in the spiritual world before conception. As far
    • about life's phenomena and have no idea what the true origin of
    • through between death and rebirth, and He united Himself with the life
    • actions, for his social life, he has still another unconscious
    • after-effects of his pre-natal life, so does he also experience what
    • passes through the gates of death and becomes the content of life
    • birth and death, which only come to their full blossoming in the life
    • sleep and dream into waking life, were once very active in the
    • Orient, they are kindled in the life between birth and death? One
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  • Title: Lecture: The Threshold In Nature and In Man
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    • questions concerning our inner life and our knowledge of the world;
    • ordinary life, of entering more deeply into the Nature that presents
    • after all, a fact of the life of soul, and one that becomes more and
    • man to continue in his ordinary way of life if he wanted to set out on
    • order of our life; it leaves us free to go forward in everyday life as
    • ordinary life, and what he becomes and is confronted with when he
    • abyss. In ordinary life man is unaware of the abyss; he simply does
    • ordinary life man is protected from crossing the Threshold. Call it
    • cultural renditions that change and develop, but man's life of soul is
    • processes in the life of soul, cannot bear the same meaning for
    • stand firm in extremely difficult and perplexing situations in Life?
    • thought from external objective life is connected also the birth of
    • detached from the inner organic life, and which (if the expression be
    • not misunderstood) becomes, even in ordinary life, cognition on a
    • desires, by what rises up out of our organism, out of the life of
    • the instinctive life, where we are able to awaken within us pure love
    • of his life of instinct. He is under necessity so to think that,
    • feeling of life and vitality within him. Although in our age we have
    • will. In ordinary life, they said, man must remain on this side of the
    • there is a quality in his life of soul that the men of old would
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  • Title: Lecture: The Sun-Mystery in the Course of Human History
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    • life; everything experienced by the soul in the form of pricks of
    • us hither and thither on the turbulent waves of life often without our
    • his conscious mental life; the fact is that this spirituality is at
    • organic activity, inasmuch as organic processes, life-processes take
    • flow, life-processes are taking place. The will takes effect in the
    • sympathies and antipathies aroused by different forms of life, by
    • If the life of soul is studied from this point of view, great
    • illumination will be shed upon it. Waking life arouses in us sympathy
    • In normal life we do not notice the constant interplay of sympathies
    • and antipathies in the life of soul. But we become aware of it when
    • unfolds the element of antipathy in his life of feeling so strongly
    • that it plays into his waking life, his whole being is permeated with
    • say, to an abnormal intensification of the one pole in the life of
    • led to uttermost evil. The deepest secret of human life is that we
    • which, were they to gain control in the conscious life of a man, would
    • good. What is radically evil when it breaks into our conscious life,
    • is the counterbalance for our spent life-forces when it take effect in
    • for the spent life-forces? — the answer is: They are the forces of
    • the ear that hears of it. — Nevertheless man must realize that life
    • life, the mental life. The sleeping will lights up in feeling, and
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  • Title: Lecture: The Alphabet
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    • aspects of life, replacing inspiration and inner experience. This
    • spiritual world of poetry and entered into the prose of life.
    • jurisprudence, all outer compartmentalization, all the prose of life,
    • the breath of life’. What at that time was done with the breath, to
    • poured out over the matter-of-factness of life. In speaking today, Man
    • retrace the steps from a life arranged in accordance with utility to
    • It is indeed true that Man, as he goes forward in the life between
    • Archangels, the Archai, joins in with their life and lives within the
    • mineral, plant and animal kingdoms. After this life between death and
    • a new birth he descends once more to earthly life. And we have also
    • life of soul and spirit into earthly life. If their effects are to be
    • through with the cosmos in the life between death and a new birth
    • Zodiac; and the life of this echo is my physical body. An echo is
    • life, for this human etheric body is a mere reflection of planetary
    • life.
    • the image, of what goes on in the life of the planets. We think we
    • Now of what does modern life consist? When we look back from these
    • modern times upon mankind's life in primeval times, we still find an
    • the memory of saints, who, rightly understood, should give new life to
  • Title: Lecture: The Human Heart
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    • the first periods of life, and it is many years since I first
    • periphery of the human organism occurs only at a later stage in life.
    • the senses are during the rest of human life. The child is still in
    • All this goes on gradually throughout the period of life between the
    • birth into this earthly life.
    • life, slip by degrees into the brain formation and saturate the organs
    • adult life, our organs have imprisoned in them the several forms and
    • another life. It sends them down into the physical organs, so that
    • later life.
    • human life for human actions to be instilled into the essence of the
    • contains all that man takes with him into his further life of soul and
    • that we do in life. Then we go outward again, together with everything
    • fact is that all that happens in the moral life, and all that happens
    • and in our next earthly life it is incorporated in the human being
    • earthly life, at the beginning of our next life on earth.
  • Title: Lecture: Truth Beauty and Goodness
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    • facts of everyday life.
    • In earthly life the human being is conscious of his physical body, but
    • not by virtue of his own spiritual life, but by virtue of some profession
    • earthly world we have but her echo. Having left the pre-earthly life,
    • earthly life itself, once again with pre-earthly existence. We ought
    • can only be forged in the depths of unconscious life when man glows
    • earthly life itself to pre-earthly existence. A good man is one who
    • a man can quicken his etheric body into life through his feeling for beauty.
    • actions here on earth, if he lives a life of goodness. The sense of
    • in human life, assume far-reaching significance when we understand the
  • 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:
    • such an insect's life, and find a certain connection between them, for the
    • animal organizes its life according to its natural surroundings.
    • Life of nature. But as humanity developed further, those instincts, which
    • nowadays we live in a time in which conscious inner life must replace them.
    • any such inner orientation but lived his life though, from birth to death,
    • handled his soul-life, below the animal level.
    • We may say, therefore, that the insect has a certain direction in its life
    • succeeding phase of its life. Mankind, however, has left behind the age of
    • that of the animals, but still instinctive. His life has taken on a newer,
    • more conscious form. Yet we find that man, in spite of his higher soul-life
    • and capacity to think, has given himself over to a more chaotic life. With
    • lost a particular inner direction in his life. This directing quality of
    • his life could be found once more by seeing himself as a member of the
    • human race, of this or that century. And just as, for a lower form of life,
    • And man needs to be conscious of how his own soul-life should he placed
    • deposited me into earthly life through birth. But to give myself up to
    • soul-life, belonging as I do to this particular epoch.’ An animal lives
    • concept of what we need to arouse in our own soul-life in this age, we have
    • had to consider the various ages of history from many points of view. Life
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  • Title: Lecture: The Invisible Man Within Us
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    • preearthly life. In a certain sense it is then sent down as spiritual
    • essentially during the entire physical life on earth, but it does not
    • express itself during physical earthly life as something outwardly
    • entire life. It is somewhat different in character, however, from the
    • earthly life. And this is what I would like to speak about today.
    • appear during earthly life. During earthly life there is a continuous
    • certain extent a destructive process. Our life would be much shorter
    • breathing process, the longer our life will be.
    • life of the body. But when a damming up is brought about by an
    • life-forces through the etheric in streaming downward. You could say
    • arrangements in all social life need to be related to what can be
  • Title: Lecture: Polarities in Health, Illness and Therapy
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    • then certainly in the course of life. When I give pedagogical lectures I
    • the eighth, ninth, tenth, and eleventh years of life, then he does not have
    • will live itself out later in life as all kinds of physical illnesses. It is
  • Title: Lecture: Man As A Picture of The Living Spirit
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    • which he is physically linked with all earthly life. So long as we
    • course fix our attention mainly on the times we spend in waking life.
    • his whole existence — even for what he is and does in earthly life.
    • When we look back in memory from any given point in our life, we
    • so. For if we had to look back into a life uninterrupted by sleep, we
    • life are the times we spent in sleep as very little children. We
    • our life; in a sense, we only supplement them by what accrues to us
    • spiritually night by night during the rest of life. If we came into
    • darkness when you look back on your own life. The times you spent
    • asleep appear as darkness in the midst of life. And in reality it is to
    • these darknesses of life that you say ‘I.’ If you did not see the
    • also sleeping. The Ego as we know it in this earthly life is, to begin
    • with, darkness of life, emptiness, even non-existence. If we consider our
    • life truly, we shall not say that we owe our consciousness of self to the
    • ordinary waking life, man's earthly life and action was far more
    • spiritual world. Before we came down into earthly life it was in the
    • body does in waking life.
    • human Ego dwells in waking life by day. Moreover in the breathing organs
    • astral body, leaving behind the body of our waking life, Angels,
    • as to our ether-body, even in our day-waking life we are not able to
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  • Title: The Individuality of Elias, John, Raphael, Novalis
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    • instreaming of the Michael-Power into the spiritual events of man's life on
    • the life on Earth, he has elaborated his karma, he then turns back again to
    • set the goal for the life on this Earth.
    • And we see further how what he thus had at the foundation of his life
    • And now I must draw your attention to something in the life of Raphael that
    • a life of Raphael. His “Life of Michaelangelo” he brought to a
    • Raphael's earthly life that gave him satisfaction. In his own view all he
    • earthly life of Raphael.
    • earthly life. The pictures are there, but one can look right away from
    • Such was the life of this being. And it was so, that this Raphael life
    • could only be, as it were, absolved in another life of thirty years — in
    • And now we behold the wonderful artistic power of Raphael come to life
    • When we consider the life of Novalis, what an echo we find there of the
    • Raphael life for which Hermann Grimm had so fine an understanding! His
    • with his life now that she has died? He tells us himself. He says that his
    • life on Earth will be henceforth to “die after her”, to follow her
    • to lead again the Raphael life, not touching the Earth, but living out in
    • life.
    • the life that flows so abundantly in them, we can discover the secret of the
    • the whole of life. The Michael Power and the Michael Will are none other
  • Title: Lecture: Exoteric and Esoteric Christianity
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    • resurrection of thinking: how dead thoughts can be awakened to life in
    • this body. They considered this an advance in the life of the spirit
    • in its progressive evolution and considered life on earth as an
    • uninterrupted stream of the life of spirit and soul. They did see, of
    • life of soul and spirit. Death was something pertaining to Maya, the
    • life, only. Although they saw death, they knew nothing of death. For,
    • their spirit-soul life was not ensnared by death. They saw human life
    • only from within. When they looked at birth, human life extended
    • beyond birth, into the spiritual. When they looked at death, the life
    • birth and death had no meaning for life. Life alone was known —
    • else, they had some other conception of the way in which the life of
    • has a meaning and that life on earth is something that ends.This, of
    • intellect, should enter life on earth. But the intellect depends on
    • man's life — was the outward acquaintance with death. If men
    • ancient Hebrew teaching had not received new life through
    • is the inclusion of death into life. Before Golgotha, the knowledge
    • of life did not include death. Now death became known as an essential
    • part of life, as an experience which strengthens life. Humanity went
    • through a weaker form of life when nothing was known of death;
    • intellect. Men possessed a comparatively weaker sense of life when
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  • Title: William Shakespeare
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    • printed during his lifetime. They were anxiously kept away from the
    • youth. Some say that he was a poacher and led an adventurous life.
    • and daring, all bear witness to a life full of movement and colour.
  • Title: William Shakespeare
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    • was printed during his lifetime. They were carefully kept under
    • adventurous life. These things have been adduced against his
    • his passion and daring, all bear witness to a life full of
  • Title: The Manicheans
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    • explain the confluence of Life and Form out of the cooperation of Good
    • and Evil. Life becomes form through finding opposition. It does not
    • all at once express itself in a form. Only consider how Life hurries
    • from form to form. Life has fashioned the lily, then Life overcomes
    • 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
    • of that which at higher stages appears as fetters. The Life that
    • pulsates in the Catholic Church is the Christian Life. (From the time
    • of St. Augustine until the 15th century.) The Life therein is
    • Christianity. This pulsating Life emerges again and again. (As for
    • Life of the old Roman Empire. What was first republic, and then
    • surrendered its Life to the Form. (The old offices of the state were
    • continued further through the Bishops and Presbyters.) The new Life is
    • poured into the old Form. What was formerly Life, later becomes Form
    • for a new Life.
    • The fructification of Manes is today the Life of men. The Form is what
    • evolution was the Life of men. Now this is its outer shell, its form.
    • In the confluence of Life and Form, the other is given at the same
    • Life as such overcomes every Form. It propagates itself through
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  • Title: Mathematics and Occultism
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    • to be an all-important question for the education of the spiritual life.
    • life in the World of Ideas emancipated from sense-perception. The
    • We must attain the faculty to speak of the realms of Life and Soul,
    • Thus, for our spiritual perception, Space itself is called to life.
    • magnitudes, an inner life awakens in the dead “side-by-side.”
    • life flow into Natural Science through Infinitesimal Calculus. The
    • one of the paths to the purification from life in the senses. And just
    • as the mathematician is consistent in life, just as he is able to
    • mathematical laws, so does the Occultist shape life and soul in the
    • real life through his mathematical laws; the Occultist no less so
    • plans by which the Occultist works upon the qualitative forms of life
  • Title: The Dead Are With Us
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    • Death as a Metamorphosis of Life, [Der Tod als
    • put to direct application in everyday life, and we may sometimes be
    • inclined to feel it all rather remote from everyday life. But this is
    • reality it is very near indeed to the higher domains of the life of
    • And so we will study again to-day the life that takes its course
    • between death and a new birth — that life that seems so far
    • confirmed by the facts which meet us in life; if only life is properly
    • studied, they will be substantiated by the facts of life.
    • that consideration of the life between death and a new birth is
    • different from those of the life that can be pictured with the help of
    • existence. — We must assimilate the thought that life between
    • therefore, starts his life two kingdoms higher. On the Earth we get to
    • activity of the life between death and a new birth consists in
    • world. For in this life between death and a new birth we must prepare
    • already passed through many Earth lives. In every Earth life a whole
    • the dead has known in life; only those with whom acquaintance has
    • importance of the Earth life for the individual human being. If there
    • had been no Earth life we should be unable to form links with human
    • soul-life. When the dead becomes acquainted with a soul, he gets to
    • life; and it may therefore easily happen when the human being has not
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  • Title: Lecture: The Origin of Speech and Language
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    • outward again, to the cosmos, the origin of all life. Finally, the
    • they have immediacy and life.
    • talked about how closely connected nutrition is with our life and
    • then lifeless in our intestines. These substances are then
    • Thus, life
    • think in ordinary life. You see, if I move a table from there to
    • other, we have the right one, which throughout life usually remains
    • intelligent in later life, but more so, because I gradually transform
    • articulating. This remains the same throughout life.
    • life more inwardly, people living in a region where things are
    • as soon as we begin to observe human spiritual life, for example, the
  • Title: Lecture: The Sense-Organs and Aesthetic Experience
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    • the Life Processes. Aesthetic Enjoyment and Aesthetic Creativity.
    • life-processes, and we have attempted to consider some of the
    • touch and the Life-sense, as they are now, we have had to regard as
    • important facts of life.
    • the life-processes work through the whole organism, circling through
    • still organs of life, still worked as life-organs, and that our
    • present life-organs were then more in the realm of the soul. Think of
    • life, a kind of return to the habits and peculiarities of what was
    • life-processes than sense-processes will occur. Or, to put it better,
    • a life-process and so to raise it out of its present lifeless
    • condition into life. Thus a man sees, but at the same time something
    • sense-processes are brought into movement. Their life is stimulated.
    • life-organs. The life-organs are imbued with a strong activity of
    • sympathy and antipathy. Think how much the whole of life depends upon
    • life-organs, are now poured into the sense-organs. The eye not only
    • Permeation by life streams hack into the sense organs, so we can say
    • that the sense-organs become in a certain way life-regions once
    • life-processes, too, then have to be altered. They acquire more
    • activity of soul than they normally possess for life on earth. It
    • happens in this way: three life-processes, breathing, warming and
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  • Title: Lecture: A Turning-Point in Modern History
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    • the social life of the present in the light of our recent studies of
    • the social life of our own time. The middle of the century brought a
    • find, in a certain sense, the direction for his life. These four are
    • how does man achieve real freedom in his social life? Schiller would
    • modern spiritual life.
    • social life requires. In every human being they saw an image of human
    • life, but the power to achieve real results was not in it. And today's
    • question, or if life puts a task before me, I myself form a judgment,
    • wrinkles, are not much wiser than they were at twenty. In life a man
    • what is achieved in later life is taken as a guide, when age is held
    • Thus man is a threefold being in practical life. If you read my book,
    • the extremities. I could also say: the man of the life of nerves and
    • senses, the man of the rhythmical life, and the man of metabolism. No
    • known to external science. The metabolism which goes through life as a
    • distortion, which ignores the deeper life that underlies all created
    • natural foundation of life. Second, legal regulation, which
    • spiritual life. Now we can see a trend towards making these three
    • realms into one. Economic life, it is said, must be brought gradually
    • capitalist. Spiritual life came long ago under the dominion of the
    • These three elements — economic life, legal regulation, spiritual
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  • Title: Lecture: Elemental Beings and Human Destinies
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    • there is a connection between the head of Man and his life
    • Similarly, the life of ideas, the life of feeling and the life of will
    • them in the following way. In ordinary waking life Man is fully awake
    • only in his head system — in all that has to do with the life of
    • thinking and ideas. Everything connected with the life of feeling
    • is a dream-life. Even in daytime the life of feeling pervades our
    • waking life with a life of dreams. What goes on in the sphere of
    • directly through the feelings themselves. The life of will is in still
    • have of the life of sleep.
    • lie beneath the life of feeling; and still more deeply unconscious
    • ideas lie beneath the life of will.
    • or the system of thought, a life of feeling and a life of will are
    • also present; only they are much less developed than the life of
    • this. In our life of ideas, in our head life, we have processes which
    • behind our life of feeling.
    • 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.
    • life — change of teeth, and puberty — but later are more or
    • human being about the twenty-first year of life is, for one who can
    • true, in fact, for the whole course of human life.
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  • Title: Lecture: Man, Offspring of the World of Stars
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    • it is said that the Greek's life of thought consisted in an actual
    • The life of thought in Greece was associated with a very definite
    • appearance in space of the life of ideas, and this life of ideas
    • experience, we cannot understand the further evolution of man's life
    • really come to pass in the life of humanity through the ages. A great
    • and far-reaching metamorphosis took place in man's life of soul and
    • spirituality which pervaded the life of the mind in the fourth
    • We take earthly life today as the basis of our ideas and concepts and
    • this earthly life. But the picture of the Universe thus arising has
    • civilised life today. The task before us is to begin once again to
    • outside, even during the period of embryonic life, are the active
    • Its most important period of development is during embryonic life. The
    • life. The beginning of a human life may really be said to consist of
    • wholly cease until after the thirtieth year. And our whole life and
    • the Sun and this has its exact parallel in the life of man.
    • during the first twelve years of life. Again we find the parallelism
    • planets, therefore, work on within the astral body through the life of
    • predestine him to be a thinker in the earthly life upon which he is
    • into which our civilisation has fallen, and bring a new spiritual life
  • Title: Lecture: The Ear
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    • equally well express it, the relation of man's earthly life to his
    • life between death and a new birth. For seen from a human point of
    • view man's life between birth and death — interwoven as it is
    • represent this physical world itself. While the life of man between
    • and conclusions of great importance to human life.
    • were in advance. It is built up in the Spirit, in the pre-earthly life
    • what went before it in the pre-earthly life; then you will also
    • life, it is above all the head that is planned and formed. The other
    • the spiritual world in the pre-earthly life. It is in fact a pure
    • we have forgotten the pre-earthly life; we have adapted our organism
    • continued adaptation to the pre-earthly life.
    • planned and begun in the embryonic life. To walk upright, to enter
    • the next earthly life. Thus the fact of repeated earthly lives is
    • body — the body of the last earthly life. No-one understands the
    • earthly life. To understand man fully, all that we perceive about him
    • breathe in to fill ourselves with life. Then in a manner of speaking
    • we breathe out the air of death. For life is impossible in the air
    • the spiritual World through which we passed in the pre-earthly life.
    • image of what was formed in the pre-earthly life in spiritual worlds.
    • embryonic life. And we refresh once more what was impressed in our
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  • Title: Education for Adolescents
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    • gives them pain ... And the least favorable time of life to be
    • not need to understand any other relationship to life. But when we
    • put ourselves into quite another life-condition. When this happens,
    • first half of this life-period. The most damaging judgment for the
    • life in an extraordinarily devastating way. It works destructively,
    • only as urban life triumphs altogether in our civilization will these
    • long as you like, you will still have a blossoming of city life to
  • Title: Lecture: The Work of Secret Societies in the World
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    • prolongation of life, immortality. The universal law of the
    • religions and all those who participate deeply and sincerely in the life of
    • and without it man's life is lived out with incomplete consciousness. It
    • on-flowing life in the spiritual world.
    • stages of life. It is this: Nothing that a human being does not himself
    • what is now around you will become your inner life. You will take into
    • the tiny handful of men who ensure for themselves a place in the life of
    • life of our planet there are seven great epochs, and each of these seven
  • Title: Lecture: The Three Stages of Sleep
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    • assimilated, is enough for the rest of life. I have often
    • reason being that the truths of natural science are lifeless
    • are living concepts; if we condemn them to lifelessness because
    • LIFE is the state of consciousness that is most familiar to
    • ordinary life and knowledge, could solve the problems of life
    • about the deeper foundations of life and, while not perhaps
    • the problems of life yet retains the longing to know something
    • those who do not observe life sufficiently closely into
    • observes the phenomena of life with a certain impartiality will
    • that an understanding of life may result from an understanding
    • state of sleep there emerges first the life of dreams. This
    • dream life consists of pictures, and if one pays attention to
    • this life of dreams, it is easy to observe that its pictures
    • are related to ordinary life and consciousness. Even if it can
    • waking life.
    • dream pictures are more or less taken from ordinary life
    • weapon — all these are borrowed from life. The pictures
    • derive their content from life, but this is only the
    • body, then these pictures are formed out of life. For in
    • body. These dream pictures taken from ordinary life are formed
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  • Title: The Cosmic Word and Individual Man
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    • N present-day anthroposophical life we must begin to develop an art which
    • Ego leave this physical body and etheric body. The life of the astral
    • activity streams inwards. This is the life of the etheric body,
    • life of the cosmos this particular music, and radiance, and flooding
    • weaving life of those beings we name Exusiai is revealed.
    • this abstract life there is a being living more and more within
    • astral body — must be brought to life, in the way we have done
    • man goes from earthly life to earthly life, and how from life to life
    • And in what is revealed in waking life through human movement of the
    • speech — the Cherubim bring the human life of Feeling into
    • its inner activity, when man in waking life moves, speaks, feels, and
    • of whom the Universe is the revelation and the life.
    • But if earthly life is not to fall into complete decay, man must learn
    • will see how his whole life consists in a struggle and effort among
    • all that is outer garment of the Divine, and in a life within
    • description, but press on to the inner life.
    • mankind may really come about, and that earthly life may not fall into
  • Title: Christ and the Twentieth Century
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    • life. Modern Spiritual Science, the ideas of which we will try briefly
    • lives, so that they can say: ‘In comparison to my former life
    • tragedy or deep trial in life. Nobody can deny that in the lives of
    • kind of renewal, an awakening of very definite forces in the life of
    • trials in life, but of something that in the whole of human evolution
    • Being within him a life which gave a new orientation to all
    • man and the different relationships of social life, will readily
    • the spiritual life of the present day. When one speaks of a
    • actual life.’ This Gnostic conception is still held to be
    • the life of Jesus of Nazareth men have nevertheless looked up to a
    • century, research into the life of Jesus was substituted for an
    • achieved by this really serious research into the life of Jesus.
    • point of Christian spiritual life by the ordinary methods of
    • justified either. But there is no justification or proof of the life
    • believed to refer. People tried to re-construct the life of Jesus of
    • and by carefully chosen methods, to construct a ‘life of
    • can rise above himself into a higher condition of his soul-life,
    • life of sleep could know the reality of existence as a citizen of the
    • to the ordinary conditions of life, a remembrance arose of what had
    • in spiritual life, could then come forth as a prophet before the
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  • Title: Lecture: Richard Wagner and Mysticism
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    • life. To-day we shall consider how an impulse akin to that of
    • and try to discover the laws underlying its growth and life? Is not
    • element of life. He speaks in a wonderful way about symphonic music.
    • inner and outer life is directed and controlled by himself; he
    • comprehensive work of art in which the inner life of a human being
    • for art. Richard Wagner could not be a dramatist of everyday life, for
    • more deeply connected with the sources of life than can be expressed
    • in outer life. It was just because Richard Wagner's aim was to give
    • draw his characters from everyday life. And so he turned to the myths,
    • This urge to reveal the mysterious connections of life is apparent in
    • find that the mystical life is the source of them all.
    • life of soul was entirely different. He lived in a far more
    • Initiates send down their influences into human life. We must always
    • life of the peoples. Consciousness of this truth is expressed in many
    • faculties, then he is a Mystic — in every domain of life. No
  • Title: Lecture: Spiritual Wisdom in the Early Christian Centuries
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    • had reached its prime, two streams of spiritual life were flowing
    • lived within the streams of spiritual life which were wholly exhausted
    • human being to a lifeless nature. But Iamblichus would have
    • spiritual life, efforts were made to wipe out the principles whereby
    • stock would be worshipped as a God. In the thirtieth year of his life
    • away from the domain of spiritual life just as the heathen altars were
  • Title: Lecture: The Crossing of the Threshold and the Social Organism
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    • and intermingling activity during his physical life begin to organise
    • whole course of mankind's development resembles the life-course of
    • duties upon us, the duty of shaping external life in such a way that
    • the great change which takes place in man's inner life may be
    • experienced even in his EXTERNAL life. Through the fact that
    • thinking grows more independent within the life of humanity, we
    • public life must now be organised into THREE SPHERES. In public
    • life, these three spheres are: ECONOMIC LIFE, POLITICAL or JURIDICIAL
    • LIFE and CULTURAL or SPIRITUAL LIFE. This need of a three-partition
    • does not like to penetrate into the deeper mysteries of life.
    • we have cherished in the past. In our external life, we must begin to
    • been applied to social life, as ruling laws. Mechanization of the spirit
    • life, so the Bolshevism which tends to spread out in the East
    • life.
    • discover it in the three-partition of social life! All these things
    • social life may be very useful; but humanity should strive after the
    • goal of transforming social life in a real and true way, and this can
    • human beings still ignore a secret of life which is intimately
    • it in mind. This Secret of life consists therein that man, such
    • of PRACTICAL LIFE. Only if the human being is intimately pervaded by
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Weaving and Living Activity of the Human Etheric Bodies
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    • man’s spiritual life we must become broad-minded and we must
    • “Inner Being of Man and Life Between Death and a New Birth”.]
    • our life we think; we think, from the moment that we attain the
    • thought-life. From outside, the Angeloi, Archangeloi and Archai work
    • body through our thinking, is employed during our earthly life as a
    • birth, when we live backwards through our life, nothing would occur
    • the form of a sphere; but it cannot do this because during our life
    • lived backwards through our earthly life and have thus gradually
    • quite a decent life without having a knowledge of the spiritual
    • that strange man, who lived for many years an extremely lonely life
    • persons would certainly say: “Towards the end of his life, he
    • things in life; this can only be explained through the brutality with
    • which they face life’s practical aspects. When I advance such
    • human forces which are also needed in practical life, can give rise
    • to-day that people actually believe that human life on earth is
    • which such things rise out of human life and pass through a soul such
    • observation of life, those who have really reached the point of
    • observations of life, if we simply bear in mind an external,
    • superficial observation of life ... for instance the fact that the
    • who takes the things he writes from LIFE.
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  • Title: Lecture: And The Temple Becomes Man
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    • us pictures of happenings in the spiritual life of the Cosmos and in
    • the life of the human soul which express themselves in the forms of
    • life of the Cosmos and in the life of the human soul which express
    • we have a deep responsibility to the laws of the spiritual life, the
    • forces stream into the unconscious or subconscious life of the soul;
    • influence arising from the subconscious life. That is why we
    • always been known as Temples. You have already heard how the life of
    • life of the universe. The seeds of whatever comes to pass in the
    • life of the universe.
    • time one with the weaving life of the Divine. The temple that belongs
    • man? Only when man speaks, when his inner life of soul pours
    • new world of life arising. A man who quickens and transforms his very
    • who suffers a kind of death in Theosophy, will feel in his own life a
  • Title: Lecture: The Migrations of the Races
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    • of the life between birth and death. (In the very oldest Vedas nothing
    • value of the single life was emphasized and moulded the ancient Rishi
    • Atlanteans as their attitude to social life and their attachment to
    • it were in the Romans and become life.
    • spiritual life at its highest level was needed, and it was only to be
    • spiritual life. The new impulse could proceed only from a personality
    • could become life through what developed out of the Roman
    • this idea very life. The Christ is given form in the Jewish
  • Title: Lecture: The Mystery of Golgotha
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    • such knowledge only takes hold of the thinking life of man. So long
    • as we have a Science whose only appeal is to our life of Thought, we
    • the most important) from our instinctive life, and cannot realise
    • descends into an earthly body. As we in ordinary life remember our
    • ancient times, he even knew of certain details of the life of soul
    • life of soul.
    • Greece all spiritual life was somehow related to the healing of
    • Men had increasingly forgotten their past life of soul
    • when they descended to this life through birth. In the light of the
    • been their very breath of life. In the Sun itself they beheld the
    • life, their present separation from the Father. They were the
    • pre-earthly life which they afterwards remembered when on Earth.
    • less able to kindle these memories to life, He who was afterwards
    • primæval humanity remembered in their earthly life — whom we
    • what human souls had formerly experienced in their pre-earthly life,
    • earthly life. Now He could say to His disciples upon Earth: In former
    • times I gave you the faculty to remember your spiritual life, your
    • souls to life again, that ye may bear them, once more a living soul,
    • of life, of comfort and of strength, “In Christ we die” —
    • of our own time. The initiate is one who does not approach life with
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  • Title: Lecture: The Recovery of the Living Source of Speech
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    • influence and he would fain bring it into the orbit of his life, or
    • enabled them to put the speech-forming power into human life on
    • pedantry, which has gradually been creeping into man's life and
    • that one can come again to an understanding of the soul life of such
    • life of a Greek and the inner life of a man of the present day. To
    • not so at all, their whole life of soul was of a different character
    • into the life of man that in reality requires a higher hierarchy than
    • changes from one form of life into another. The actual event of death
    • in life had not, up to the time of the Mystery of Golgotha, been an
    • too quickly. Death had no place in the life-experience of the higher
    • an event of the life of Earth, it is an event of the life of the
    • quickened into life, — and that is through men coming to realise
    • the Gospel is quickened to life by an understanding of the Christ, an
    • become alive, become quick with immediate present life.
    • enter also into spiritual life itself.
    • branches of the trees, the plants are fading away, life is being
    • mineralised. All the fresh young sprouting life that we saw in the
    • become a festival filled with life and impulse. It has to express how
    • life of the First Beginnings to flow again in language, what a
    • a festival which gives a tremendous urge to human life, much as in
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  • Title: Lecture: Gnostic Doctrines and Supersensible Influences in Europe
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    • physical life of humanity. It is by no means enough to admit that the
    • course, quite inadequate, but no other words are available.) The life
    • concerned with all that surrounds and is connected with his life
    • revelation of their life and being — because, if this
    • mental life, for the light was now shut off by the wall of which I
    • highly spiritual form of knowledge has become corrupt; the life of
    • not only to themselves but to the religious life of men, forces
    • life-breath is provided by the thinking of the West, permeated as it
    • Ural and Volga districts dwell those beings whose life-element is
    • happening here, their inner life will be taken hold of by the fiery
  • Title: Lecture: The Influence of the Dead on the Life of Man on Earth
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    • The Influence of the Dead on the Life of Man on Earth
    • Influence of the Dead on the Life of Man on Earth
    • in our so-called physical life between birth and death. We ourselves
    • the same direct way. Through our whole life in the elemental world we
    • other elemental beings, who accompany us throughout our life, and we
    • During our whole physical life between birth and death, there is a
    • perception, then, too, he can consciously converse in his life of
    • refined and delicate than those of ordinary life. Thus he is
    • there was a relation during earthly life between the one who has
    • attention to them. If we were wont to observe our soul's life
    • constantly let this finer, more delicate life of the soul be
    • conceptions, in our own life of ideas, for a certain length of time.
    • rays of force begin to penetrate into our soul's life. But this
    • into our conceptual life. It works its way rather into our habits,
    • into our whole way of life and conduct; into all this there streams
    • infinitely more tolerant. Now he who lives in the soul life in the
    • physical life. It is part of the very character of man, when he has
    • when, maintaining his connection with us in the physical life (the
    • connection which was begun during his own life on Earth), he comes up
    • meets us just in ordinary life. His feeling and condition as a whole
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  • Title: Lecture I: Ancient Myths
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    • souls, is not adapted to grasp the social-moral life. Present
    • prevails in the historical, the social, the ethical life is more or
    • active in the social life. I stated that in earlier times men were
    • number of Gods connected with their own life, but how they have whole
    • death and also leads a life between death and a new birth. Even from
    • but in order to know of this eternal part in life the Egyptians
    • happier life than in later times. The later human beings are the
    • a swan, golden rain, and so on; thus in ordinary life these Gods were
    • can only hold sway for the life that man knows between birth and
    • mental life. He connected the ancient Intuitional Beings with Gaea,
  • Title: Lecture II: Ancient Myths
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    • super-sensible worlds and have still preserved life in the imaginative
    • this life-in-Imaginations. Osiris has been killed by his brother
    • said: Osiris was slain. They meant to say: the old life in the
    • Osiris. Together with the dying away of the old life of the world in
    • puberty entered — not only for the voice, but the life of
    • comes to life in me again, it is perception, it lives in me. That
    • of an alteration in their mental life, in the case of the woman was
    • to reflect, conceive abstractly. Over the whole life was spread
    • human life between birth and death. To the age of puberty he
    • the day; and what was spread out over the whole life between birth
    • during the whole human life between birth and death.
    • atmosphere, experience with my whole life, that, however, is
    • social life of man on earth was in fact also thought to be in
    • to say. As the individual man directed his life with his ordinary
    • in another. It is the sexual human being that lives his life through
    • another in another star, and one knew that one's life was ruled from
    • alive again, we must find ways and means to bring Osiris to life. I
    • living for the social life of men.
    • revivified? How can Osiris come to new life? How does man approach
    • again life and experience in the Imaginative consciousness?
  • Title: Lecture III: Ancient Myths
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    • being had arisen with the appearance of life, but with the laws of
    • Generally in life if
    • element, however, has its significance for the social life, for the
    • spoken) — ‘the Letter kills, but the Spirit gives life’.
    • Imaginative life drew out of the spirit, as we described yesterday.
    • This ancient spirit gave life, and the livingness in that epoch of
    • proverb ‘the letter kills but the spirit gives life’ is
    • in life one becomes older. As a matter of fact modern mankind only
    • entering this life through the Gate of Birth? There arises the other
  • Title: Lecture IV: Ancient Myths
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    • impulses of human life must enter especially into the consciousness
    • science or in general life? This extraordinarily important
    • never seek to grasp the spiritual life of the soul cannot lift the
    • veil of Isis; he however can lift it, who grasps the spiritual life,
    • specially in this age as shadow-side of the spiritual life, he takes
    • than those we go by when in physical life we set our clock by them.
    • that the force which flowed through earthly life was the one which
    • and in human life, then it is as if he came into direct touch with
    • takes into his life through the forces of the Gemini-sphere, the
    • spiritual life, world-knowledge, world-conception. Man is shut off
    • Thus all that is connected with spirituality for this life
    • life between death and a new birth — is especially serviceable
    • the relationships of life. And the difficult years in which we are
  • Title: Lecture V: Ancient Myths
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    • grows up and attains the age known to us as the average age of life.
    • the fifth decade of his life, and he always knew that the process of
    • life-forces, the fruit of these declining life-forces as a kind of
    • condemned to carry right through life the development they acquired
    • life-time lasted that was granted him after his fall. Four times
    • about through life itself. No one stand point should gain a footing
    • to indifference, but to strong and active life. And therefore he
    • has put before his audience: the whole life of Europe, above all,
    • however, the life of science and life of the State, must be
    • modern times into scientific thought or the life of the State. Now he
    • scientific and State-life.
    • of course speaking of the science, the political life of his time,
    • political life as he regarded them in 1828. Try for once to inquire
    • of the sciences which count for the most in public life: physics,
    • comfortable theory that the religious life makes different demands
    • observed, the religious life to the feelings. Both are to be nicely
    • but should be carried into the whole of life, above all the life of
    • forth which would be Christianized in its life of State and Science.
    • political life! How one must have longed for such words to kindle a
    • they believed they could trace more strength in the Catholic life
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  • Title: Lecture VI: Ancient Myths
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    • life, we should never be in the position of really saying ‘I’
    • said ever come before us in life? What I have just said seems to be
    • arise: does it ever come before us in life? That is the important
    • thing: it appears in life quite clearly. The head is the instrument
    • the fact that in life as well we are really a duplex being. Not only
    • does our skeleton show the head and the remaining organism, but life
    • of the organism needs the whole of life up to death to do this. One
    • can in fact only experience in a whole lifetime what the head
    • years he would slowly have gone through, one after another, many life
    • of life, he now goes through rapidly, it might even be in
    • the life-wisdom of the whole life that might still have been lived,
    • enabled to see how a man assimilates life-wisdom, life-experience all
    • his life through. And one can study through it the relation between
    • social life. It is really true that during his young days a man takes
    • them. They are then head-knowledge. The rest of life that runs more
    • flexible one's whole life through. And one needs just as much longer
    • head-knowledge and can then in the course of life change it into
    • with human life. The dead have a speech today that we who are living
    • also ‘The Inner Nature of Man and Life between Death and
    • profound and significant law of life. One can acquire head-knowledge
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  • Title: Lecture VII: Ancient Myths
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    • however, to solve the world-riddle in a moment; human life itself in
    • all circumstances and, above all, to human life in the way I have
    • concerned with human life, but with every possible kind of earthly
    • life of the cockchafer is connected with the in-streaming substance
    • and the life of the grubs with the out-streaming substance. I
    • intensive observation of human life one can see how man makes use of
    • has a share in our life, is inwardly interested in it. And
    • enter physical life through birth, and again we live as souls when we
    • incarnation. The dead live a spiritual life, and this life is
    • because our head is actually the grave of our soul-life as we led it
    • goes to pieces gradually during our life and the spiritual arises. We
    • Cosmic Life’.] And our life here consists in developing
    • head-life and heart-life enter into correspondence with one another,
    • and the shorter head-life really lives itself into the whole man.
    • Thus the whole man can then be rejuvenated during the lifetime to be
    • one's interest in them through every age of life. I only beg of you,
    • life. In the excellent book by Eduard Suess, The Countenance of
    • as we always carry within us something belonging to the next life,
    • are already here during our physical life preparing the next planet
    • in the future life of the earth. We have said that the earth breathes
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  • Title: Lecture: The Souls Progress through Repeated Earth Lives
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    • Historical Aspect of Social Life in Its Reality Lecture
    • body is devoted to a retrospective view of his last earth life, which
    • earth life with the etheric body, and also with the physical body. As
    • imprints of all that the human being has gone through in life. This
    • stamps itself upon the cosmos; what has thus happened in our life and
    • and mode of our behavior towards the etheric body. Our life is not
    • means of his intellectual life, his feeling life, his will, that is,
    • conduct in life contributes to the configuration of the etheric body,
    • incorporated into it in the course of life. One can thus say that the
    • of forming mental pictures points in fact to our previous earth life.
    • earth life has expanded into the cosmos, has come back again, and now
    • system, stands our feeling life, which can develop on the foundation
    • what is ours from the earth. Between the two stands our feeling life
    • life.
    • tried to establish a connection between their rhythmic life and their
    • head life. For the epoch in which the ancient oriental wisdom
    • to speak, his former earth life; this past earth life became a
    • self-evident that he had had a previous earth life. He could perceive
    • us how the former earth life is connected with this life.
    • certain that the germ of the next earth life lies buried within us,
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  • Title: Lecture: The Forming of Destiny in Sleeping and Waking
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    • Human life is often said to be divided into two different states of
    • consciousness: waking life and sleep. The conception of sleep in most
    • At the present stage of evolution reached by man in earthly life, it
    • life. The reason why the Ego and astral body cannot unfold
    • sleep and they work on into the life of day, into man's
    • conscious life.
    • the experiences of Ego and astral body work into the life of day, by
    • thinking of the beginning of man's life. During the very
    • his way into the earthly life. You must not think here only of the
    • period which cannot, in later life, be remembered by ordinary
    • remembered in later life. When we speak of all that is experienced by
    • his way into earthly life.
    • man's life on Earth? Three things must be considered if we are
    • his pre-earthly life and proceeds to weave, in the dim consciousness
    • wonderful instruments for the expression of his life of soul,
    • certain faculties during his physical life on Earth.
    • for the most important activities of life; in left-handed people the
    • really to be understood until we can follow how, in later life, the
    • speech in everyday life, the astral body carries with it, out of the
    • language. But through the whole of life, the element of spirit and
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  • Title: Lecture: Goethe and the Evolution of Consciousness
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    • in their life of soul, it would be impossible to understand them. One
    • course of historic evolution man's life of soul has changed, we
    • thinking about the world and about life.
    • life at Weimar.
    • early life — how as a boy of seven he built an altar by taking
    • very growth and unfolding life of the plants. And this is an eloquent
    • and he found it when he felt that he had brought to life within him
    • world and his view of life since the fifteenth century? It is, in
    • urge connected with the deeper foundations of his life of Soul.
    • any means the abstract concept — was imbued with life.
    • unceasingly in the life of Nature. Their attention was turned not to
    • life, of constant change in living beings. When we conceive of a
    • earlier times the life of soul was of a nature of which certain men,
    • which Goethe longed and to which his whole inner life was directed,
    • inwardly quickened life of soul, and in the outer world observed, all
    • oriental civilisation points to former conditions of life in its
    • when it signified a pouring of the soul's life into the life of
    • a fundamental element in the life of soul as it was in the remote
    • experiences of another, having a life of its own, manifesting not
    • plant-world around him when the word is as full of life as it was
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  • Title: Lecture: On the Reality of Higher Worlds
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    • into the depths of the life of soul. They believe that evidence of
    • again because this is necessary for a healthy life of soul. But deep
    • in later life in a different form. Many a man believes that in
    • present in any healthy life of soul and which forms a boundary
    • faculties of cognition operating in ordinary life and ordinary
    • it takes its start from faculties of ordinary life, but transforms
    • involuntarily or at will, pictures of our life since birth, or rather
    • it possesses in ordinary life and in ordinary science.
    • many unconscious impressions received from life which would have
    • ordinary life and ordinary science. Pure thought begins gradually to
    • be lit by a picture-content, warmed through by glowing life, as real
    • kind of thinking that is usual in ordinary life and science, this
    • ordinary life and science is abstract. Only those thoughts which
    • glowing life and teeming content in what is, at first, a purely
    • the marvellous organ it eventually becomes in the course of life. It
    • we try to meet the demands of every-day life, and to make progress in
    • furrowed in the life of soul-and-spirit just like the physical brain
    • tableau arises, encompassing the whole of life since birth. This,
    • own inner life since birth is presented in a tableau of which
    • actuality and to inner experiences. In everyday life the human being
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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
    • characterises the modern life of the spirit.
    • in mind a few things which characterise this modern life of the
    • modern life of the spirit is intellectualism, the intellectual,
    • The spiritual life of
    • The spiritual life of
    • then Thomas Aquinas and Albertus Magnus — the spiritual life of
    • direction, we shall realise that the ordinary modern life of the
    • higher destinies of man's soul-life. The conceptions of that time
    • evolution within the ordinary and intellectual life of the senses.
    • life of the present, have treated in an amateurish way what has
    • the spirit and with spiritual life, and then to pass sentence
    • above examples, to social life. The first more important
    • phenomenon of the modern materialistic life of the spirit thus
    • life of the senses and we may say: The materialistic world-conception
    • a peculiar structure of spiritual life arose in the second half
    • standpoint. The things which appear in material life are an image of
  • Title: Lecture: The Remedy for Our Diseased Civilisation
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    • world and life, one could contemplate what the “colleague”
    • life of thoughts, the rhythmical part, with the life of feeling, and
    • the metabolic part, with the life of the will. Hence, this
    • nerve-sensory organisation, in regard to his life of thoughts. He
    • which they conceive the rest of life, the remaining days of the week,
    • only possess a life of thoughts, the human being also possesses a
    • life of feeling. The life of feeling is inwardly equivalent to the
    • life of dreams; the life of dreams takes its course in pictures; the
    • life of feelings, in feelings. But the inner substantial side is that
    • which experiences feelings within the human life of feeling. Thus we
    • may say: During his waking life, from the moment of waking up to the
    • reality, we are only awake in our life of thoughts. You fall asleep
    • of feelings for a world-conception. Human life is constantly
    • interrupted, as it were, by the life of sleep. In the same way in
    • which the life of sleep inserts itself, from the standpoint of time,
    • within man's entire soul-life, so the world of feelings, and
    • into human life. We dream through the fact that we feel; we sleep
    • as human beings, we may be soundly materialistic within our life
    • dreaming life of feeling, nor our sleeping life of the will. These
    • become spiritually inclined, particularly the life of the will.
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  • Title: Lecture: The Etheric Body as a Reflexion of the Universe
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    • of their earthly life. What characterizes the events of the present,
    • life; it admits that forces do not go lost, but merely transform
    • maintained that man's life on the physical plane for many decades.
    • to enable it to provide the life-forces required by a human being
    • life up to the 60th, 70th or 80th
    • through his life between birth and death.
    • ourselves: When we begin our physical life on earth through
    • our earthly life it grows younger and younger, until it reaches its
    • kind that its life-forces nurtured that boy's physical existence for
    • feeding it with life-forces. These forces remained in that etheric
    • lifeless aspect, but to a clairvoyant consciousness the physical
    • present a lifeless aspect. The seer must give an entirely different
    • of life in great cities, of metropolitan habits). Darkness envelops
    • such a way that it provides us with life-forces, because the
    • heavenly forces of imagination are transformed into life-forces
    • reflexion of the universe! All that we acquire during our life as
    • what they must give us during our life between birth and death,
    • through a normal life between birth and death, for then we have drawn
    • future, the unused etheric bodies of those who had to carry life
    • spiritual-scientific mentality and having a deep life in common with
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  • Title: Lecture: Salt, Mercury, Sulphur
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    • before he descends to earthly life. And yet we find in Jacob Boehme’s
    • it were at the threshold of the knowledge of life after death but
    • man as he stands there with his life of soul on the one side and his
    • adequate description either of the cosmos or of the life of soul
    • himself, together with his inner life of knowledge, and what remained
    • lifeless nature are all, to begin with, given form. That which exists
    • on earth without form, in lifeless nature, is really cloven asunder.
    • of crystallised, lifeless nature the plant draws its substances and
    • the life-giving air, to the air which man takes in with his breath
    • filled with inner life. And as he observed them in their living
    • sulphur-processes we see the pre-earthly life of man. For earthly
    • life differs from the pre-earthly life precisely in this: the
    • earthly life in accordance with that converse.
    • there is no pre-existent life, that man’s soul is created
    • especially so important a part as his pre-existent life.
    • this insight into pre-existent life had faded away. And moreover the
    • faith and belief in the life after death. And so, in Giordano Bruno's
    • pre-existent life and of life after death. Giordano Bruno stood there
  • Title: Lecture: It is a Necessity of Our Earnest Times to Find Again the Path Leading to the Spirit
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    • and The Science of the Spirit, Education, and the Practical Life.
    • and The Science of the Spirit, Education, and the Practical Life.
    • life was then entering into its decay; it bequeathed to European
    • fundamental material of culture. The life of humanity thus entered
    • took hold of his thinking, his life of representations and his
    • necessity of life, yet at the same time he felt himself changing into
    • life: that which the Greeks experienced in an immediate, elemental
    • ideas of human life.
    • asleep, when we walk about in our everyday life, steeped in illusions
    • hand, in a world that we sleep away during our waking life; we live
    • this ancient spiritual life that is contained in the words now
    • we speak, we really experience the life of ancient epochs.
    • of human souls to their life on earth.
    • not die (read the description of their life's course in my books),
    • live through our present life on earth, but that we shall also live
    • through a future life. To-day we should not always look back on what
    • Everything that appears in the account-book of life is karmically
    • obtain life's balance; but this does not entail that the single items
    • and to our place in life! The centre at Dornach was not intended to
    • science and life, social life and artistic life. Anthroposophy and
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  • Title: Lecture: Some Conditions for Understanding Supersensible Experiences
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    • You must remind yourselves that as well as living through his life
    • life between death and a new birth. Just as here on earth we have
    • life is possible only if we look beyond what can be told us by
    • same form of physical life beyond this time in the sixth or seventh
    • and a new birth. Only our life between death and a new birth in the
    • not the right significance for human life. Even if people were able
    • which arise from ordinary human connections in life and prompt men to
    • are to penetrate in the right way into the social life. One cannot
    • In our life by day — or also by night, for then there is
    • Thinking that is bound up with the body is proper to physical life
    • just as here in earthly life he makes use of thinking in the physical
    • body, after earthly life he can make use of the light.
    • and thinks about the things of the world. Of the life between birth
    • These great concerns of the life of humanity are clearly to be
    • discerned in the most seemingly trivial facts of life. But in one
    • respect our whole life of perception and feeling must change if
    • life of soul must change in one particular respect if our healthy
    • human reason is to function within the stream of spiritual life that
    • earlier period when through university life men strove to liberate
    • their thinking, to develop a life of soul able to rise to truly free
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  • Title: Lecture: The Relation of the Movement for Religious Renewal to the Anthroposophical Movement
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    • spiritual life of the present day must be, once more to gain
    • lived in spiritual worlds, has since united Himself with human life
    • on earth and now works on further in that life. — I perceived
    • spiritual life. And it is indeed clear that the religious impulse
    • enter the spiritual life of man. It is of course not the case that
    • cultural life, cannot find their way into the Anthroposophical
    • life appropriate to the humanity of the present day.
    • everything that seeks to penetrate also into the life of science.
    • particular configuration and tendencies of their spiritual life,
    • conditions of the life of Cult in the spiritual world, I felt it
  • Title: Lecture: The Ego-consciousness of the So-called Dead
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    • for these serious events with their life, body and soul:
    • in human life, it reminds us of man's passage through the portal of
    • instead of being merely the abstract end of life (only a
    • life), it becomes a deep and serious event within the whole compass
    • of human life. Even from our own ranks, dear friends of ours have
    • life that are connected with it.
    • often been given in our spiritual-scientific lectures on the life
    • importance for the whole subsequent life between death and a new
    • character to the corresponding experience during our life here, upon
    • the physical plane. During our life upon the physical plane, we
    • Whereas, during our physical life, the immediate contemplation of our
    • before our soul throughout our life between death and a new birth, if
    • we have here, during our physical life. We would not have this
    • contemplation is connected with a powerful inner life-experience,
    • accompanies us throughout our life between death and a new birth and
    • constitutes a great deal of what we generally designate as our life
    • our past life. It does not, however, rise up in the same way in
    • life, now surrounds us simultaneously, as if it were a panorama. Our
    • life-experiences now rise up in the form of imaginations. We can only
    • panorama of our life, a life-picture stands before us and it
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  • Title: Lecture: Concerning the Origin and Nature of the Finnish Nation
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    • throws his impulse into Finnish life, Wainamoinen abandons the
    • that they experienced in their ordinary life something like a
    • his living memory, for his subsequent life, the thoughts which he
    • formed at some earlier time of life, so the nations of a past time
    • of still deeper sources of the soul’s life. This cannot as yet
    • have had at some earlier time of our life, still exist later on in
    • life.
  • Title: Lecture: Awakening to Community - I
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    • everything related to the life and development of the Society to
    • of knowledge, the ethical practice, the inner religious life that
    • surrounding them in life today. In the early days of the Society,
    • amounted to flight from the life of the present into a different kind
    • of life built on human community, a community where people could live
    • practical situation prevailing in the life around them must be taken
    • longer provide what modern man's inner life requires and the dignity
    • it carries him to the eternal wellsprings of his soul life, it goes
    • from the life around one, in other words, everything of an ethical,
    • consistent with full human stature for a person to couple his life of
    • will and — to some extent at least — his life of feeling
    • deepening into his anthroposophical striving. The kind of life and
    • with the life about him, as indeed he must, his real desire is to
    • life of learning. Only a victim of prejudice could believe and say
    • impulses and from the religious forms in which man's moral life finds
    • of the externalizing of all life in the civilized world in the past
    • to the kind of life and practice that past centuries have brought us,
    • may come to realize purely instinctively that the life and practice
    • life and practice are outgrowths of a materialistic science, and a
    • anthroposophist; it is the very core of his life and his humanity. As
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  • Title: Lecture: Perceiving and Remembering
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    • and life-ether.
    • heat, chemical and life parts also vibrate in sympathy, but it is the light
    • movements. Why do we not see them thus in ordinary life? We do not see them
    • man's whole life passes before him, set in motion by the vibrations of the
    • all the etheric movements reflect, as in a panorama, the life just passed on
    • Worlds” it might be that even in life we might see, not the results of
    • not do this in ordinary life? Why in ordinary life does it happen that when
    • be done in ordinary life? Why is it that we first perceive the results of the
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • Throughout our life, we have to struggle with questions that cannot
    • qualified anthroposophy is to throw light on life in the widest
    • sense. Not only does this knowledge help us understand everyday life,
    • science can be of great help to us just where daily life is
    • with life. Those people who cannot see into the depths of existence
    • a disturbing effect on life, breeding discontent. Being discontented
    • in life, however, can never serve man's evolution nor his true
    • welfare. We could enumerate hundreds of such life problems that are
    • thing as forgetting has to belong to the phenomena of life.
    • it is only with the help of the facts of occult life that you can get
    • some time in his life of thought can also be forgotten? Or do we have
    • life in a restricted sense, and also the principle of repetition. If
    • that wants to keep on reproducing the same thing. That is why life
    • whole life of the human body, also in an inward way. And the best way
    • a soul nature is not of much importance for man's life in general.
    • to deal with a man who goes through life with a dull mind, or with a
    • life, from morning till night, were always in your mind. You know of
    • there is a good reason for it then. But man forgets it during life.
    • knowledge it does not yet work inwardly to bring life into the free
    • one of the most salutary things in human life. If man were only to
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  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • Throughout our life, we have to struggle with questions that cannot
    • take in the anthroposophical life of this particular group. This
    • essential part of our anthroposophical life. Even the inserting of a
    • depends on the whole development of the life of the group. Only when
    • 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
    • point. Life does not depend on what a man says or believes. That is
    • apply and make valuable use in life of those facts that are not
    • kind of a person is he? If you understand what life really is, then
    • attitude to life but only in those of a frivolous nature. This can
    • and encounter a different aspect of life. The essential thing will be
    • particular, a wide experience of life, so that you can enter into the
    • what is good for him. What matters is his way of life, not with
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • Throughout our life, we have to struggle with questions that cannot
    • individualities, which expresses itself in the multiformity of life
    • Just imagine how infinitely dull human life would be if people were
    • and how little could actually happen in human life, as everybody
    • person, however, did not remain the same throughout his life. Because
    • surroundings. At a quite definite time in his life, which would
    • gradually individualised in the course of life. Then this possibility
    • nowadays change so little during their life. And this led
    • to ordinary human relationships in the normal course of life and not
    • tremendously in the course of his life. This diminished more and more
    • human beings have in physical life. Whilst in earlier times man still
    • fructification, it is implanted into them. And this worldly life of
  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • Throughout our life, we have to struggle with questions that cannot
    • that life bears them out. The observation we want to start from is
    • This can give you a picture of how significant for man's life the
    • not so destructive these days because in our times human life has
    • person is ill, however, his life is endangered when the fever is
    • just these abnormal conditions in human life, and that the whole
    • of Atlantean times, however, things have shifted. Man's inner life
    • him, and at another time he lived more in his inner life. It is
    • would have brought his whole life into disorder. The rhythm is still
    • bring light into the most everyday things of life. One must have the
    • into every realm of knowledge and life.
  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • Throughout our life, we have to struggle with questions that cannot
    • other things connected with man's whole life and evolution that will
    • of unconsciousness, as people say incorrectly in ordinary life, and
    • had to point out that phenomena of daily life are comprehensible only
    • like this for all kinds of phenomena in human life. And just through
    • beings, always have an influence on regulating the life of their
    • with life, on the contrary it is regulated by those beings we have
    • through mere lifeless forces. We have pointed out how grotesquely the
    • in earlier times certain conditions in man's life were
    • relationships of external human life. It would have had a very bad
    • situation. In town life things often have to be arranged in such a
    • himself was a clock. His life's course, which he could clearly feel,
    • inner life, in that he has lifted himself as it were out of the
    • astral body into disorder. The more the conditions of human life were
    • the more his life conditions became influenced by thought, the
    • superior to present-day earth man. We know of the sons of life or the
    • of order in his life of thought and feeling. Regularity still holds
    • into day. It is of far greater significance that in his inner life of
    • contradiction to the life of the great universe.
    • Nature’, they want to bring life into reverse instead of
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  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • Throughout our life, we have to struggle with questions that cannot
    • connected with the span of one human lifetime. Now anyone who is able
    • the law of karma works in human life. We shall be referring to some
    • have an exact picture of how the karmic causes of one life become the
    • entirely different situation from anything met with in life. His ego
    • only happens in exceptional circumstances in life, as we have often
    • mentioned. During life, when man is asleep, he lays his etheric body
    • past life standing before him as a great tableau. Then, after a
    • etheric body is kept, being the fruit of life experience. Then
    • follows the life that is determined by the combination of ego and
    • out of habit you might say — that he hankered for in life. Now
    • satisfaction. This is felt as a kind of thirst for physical life
    • life runs its course, and we know that at this stage of his existence
    • man's life flows backwards. This is something that is difficult for
    • earthly life — in reverse sequence. Assuming that a man dies in
    • gone through in life in the reverse order, beginning with his
    • thirty-sixth, and so on. He really does go through his whole life
    • has a certain effect on his whole life. Any action of man that hurts
    • in his development. This is what the pilgrimage of life means for me,
    • therefore, whilst living his life backwards in Kamaloca after death,
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  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • Throughout our life, we have to struggle with questions that cannot
    • something that is absolutely a part of everyday life. And perhaps,
    • we shall see that life's riddles really encounter us on all sides,
    • distances, for it reveals itself in the most ordinary things of life.
    • In the smallest most insignificant things of life we can find the
    • and weeping are certainly very common things in human life. But only
    • there are two streams in human life. One stream includes all the
    • man's being which passes from life to life, from incarnation to
    • life. If man did not have his ego within him he could not experience
    • feeling forsaken, a withdrawal into itself. Sadness in life is so
    • life as the alternations between laughing and weeping, when we meet
    • his life the human being begins to smile and to weep, this proves to
    • wrath that comes over anyone who understands life when he sees
  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • Throughout our life, we have to struggle with questions that cannot
    • we became familiar with every day expressions of man's inner life,
    • weaving the life of world spaces. But you could almost say that their
  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • Throughout our life, we have to struggle with questions that cannot
    • science should take hold of human life, and how it can become life,
    • are foreign to its natural instincts and inborn way of life. But only
    • of his life, up to the change of teeth, man develops in quite a
    • During the first seven years of his life the child's etheric body is
    • only in the course of life. And not until this has happened is it
    • up. The length of life varies according to circumstances, of course,
    • life between birth and death. And if he were not able to take
    • following life as he was in the previous one. Through the fact that
    • you see man going through a development in life, and acquiring what
    • transformed more and more by education and life, and it will have
    • portal of death, he does not leave behind in physical life as much as
    • during his life between birth and death. He adds to his store. Hence
    • Life
    • for the first time. There are whole areas in human life that come
    • life with things that are not determined by previous causes, but
    • we make a rapid survey of human life and visualise man's development
    • interwoven with our life.
    • Hence in a society like this all that creates communal life is
    • extent as being able to say: “I can create my own life values
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  • Title: Between Death and Rebirth: Lecture One
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    • will deal chiefly with the life after death when the Kamaloka period
    • they were during life on Earth. Homer's seership. Michelangelo and
    • attitudes of soul in earthly life. For karmic adjustments, return
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • On Spiritual Light and Darkness of Life.]
    • soul must be involved. But life itself is a process of Becoming, of
    • the life between death and a new birth. The same subject will,
    • of two characteristics of the spiritual life to which special
    • experiences them too if his soul is prepared during his life in the
    • in life on the physical plane has its counterpart in the spiritual
    • How does perception come about in everyday life on the physical
    • until evening during the waking life of day; from minute to minute
    • these lectures I shall deal less with the life immediately following
    • periods in the life after death which follow the period of Kamaloka.
    • character of that life. The first stage of higher knowledge is what
    • may be called the ‘Imaginative’ life, or life filled with
    • true, genuine visions. Just as in physical life we are surrounded by
    • was connected in some way during life. During the period between
    • and relates to our own life. After death, relationships between
    • individuals remain and continue as they were during earthly life.
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  • Title: Between Death and Rebirth: Lecture Two
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    • during Initiation closely akin to those undergone during the life
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • during the winter are to be concerned with the life between death and
    • an unprejudiced observation of man's life is surely the existence of
    • person. At about the third year of life, although of course there are
    • individuals, marks the limit before which, in later life, a human
    • thus a dividing line in the life of a human being: before it there is
    • Now what does unprejudiced observation of life teach us
    • experience comes to him? A clear observation of life can teach us
    • often you become conscious of your ‘I’ in later life. You
    • of his own identity. Indeed his whole life during these early years
    • even without any occult knowledge — to observe the life of soul
    • We may remember events which took place very long ago in our life,
    • life itself makes it obvious that we can also work destructively upon
    • is really occupied throughout his life in reducing his own value, in
    • life to annul the destruction we have caused. We are capable of this
    • the life of soul is always the source and the sum and substance of
    • the end of a life we have a brittle organism is evidence that our
    • reveals that in the life between death and the new birth we acquire
    • of a moral or an immoral life. There are of course nuances of every
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  • Title: Between Death and Rebirth: Lecture Three
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    • with, be changed during the life after death. From the possible suffering
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • has already been indicated about the life between death and the new
    • life withheld that love from him, we shall now have to experience
    • over and over again the circumstances created during the life before
    • life after death, the happier relationship previously existing
    • in many respects. It is true that in the life between death and the
    • what has been determined by his life before death, but to begin with
    • many respects. Here we can also consider the life in Kamaloka, for
    • certain time in his life and becomes an anthroposophist. It may
    • death than they were in life. During life a certain disharmony
    • bringing about a change in the conditions of life between death and
    • constitute its infinite value in life. Only a very elementary stage
    • Anthroposophy takes hold of our very life. We shall then no longer
    • intellect he gets to know and recognise the ordinary facts of life in
    • the sea's bed. As we pass through life we get to know external
    • life. For our inner life, however, it is certainly of importance.
    • only the forces which actually determine our life on the physical
    • within the physical life of men. The truth is that the spiritual life
    • permeates our physical life and there is a world of possibilities
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  • Title: Between Death and Rebirth: Lecture Four
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    • qualities during life on Earth. Man is not meant to witness what
    • during waking life. Processes of cognition lie within the field of
    • man's consciousness but the life-giving process does not. The
    • expulsion from Paradise. The purpose of life between death and
    • shaping the following incarnation. Difference between the life after
    • is illumined for us from a certain time onwards during life after
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • considerable extent, the etheric body too, passes through a life
    • during his life on Earth. It was said that, for example, from the
    • if, during his life on Earth before death, he developed a genuinely
    • needs for his further life in the spiritual worlds, also for his
    • subsequent life on Earth, if he developed a truly religious attitude
    • instrument, he is connected with the forces of the Earth; in the life
    • the forces of the Earth during his physical life and his connection
    • life, that is to say, the forces he experiences consciously during
    • earthly life, contribute nothing essential to what he needs for the
    • during waking life are restored and man is not meant to witness this
    • waking life and is concealed from human consciousness. The Bible uses
    • good and evil, insight into the forces of life should be
    • Earth. While man is awake the whole life-process is one of
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  • Title: Between Death and Rebirth: Lecture Five
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    • entitled Life between Death and a New Birth in Relation to Cosmic
    • Western cultural life. I refer to
    • religion. Eastern tradition tells us that in the life usually spoken
    • of as the Buddha life, Gautama Buddha rose in his twenty-ninth year
    • it meant withdrawal from all the externalities of life and absolute
    • devotion in the inner life to the mysteries of the Spirit. And when
    • absolutely unique quality of soul and manner of life of Francis of
    • Mercury, Venus, Sun, Mars, Jupiter, Saturn. We then draw our life
    • Now let us remind ourselves of how life flows by on
    • systems as well as into that of the Earth. In the spiritual life of
    • any forces that would have inspired souls during physical life to
    • of individuals capable only of leading a monastic life patterned on
    • been able to scale the heights of spiritual life.
    • rising to the heights of spiritual life. It has always been
    • spiritual worlds as the result of ascetic isolation from life but to
    • should be compatible with every status in life, that humanity should
    • the other category would hold themselves aloof in a life patterned on
    • world to lofty heights of spiritual life.
    • planetary spiritual life to the spiritual life of cosmic worlds.
    • life in order to undergo the experiences undergone by intimate pupils
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  • Title: Between Death and Rebirth: Lecture Six
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    • life. The true 'I' is the actor in the processes of
    • during earthly life between birth and death.
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • have already considered certain aspects of man's life between death
    • will help them to understand the life between death and rebirth in
    • studies of man's life between death and the new birth. The question
    • months or even first years of his life will seem to external science
    • second is the following: We know that in the first period of his life
    • life there is a conflict between the spirit living within him when he
    • and years of life.
    • Spirits whom he has to overcome in the course of his life, who give
    • need later on in life, we can perceive the true Spirits of Form
    • life would realise: You are a warrior; you are aware of your
    • earliest periods of his life the human being is only gradually
    • life between birth and death man is quite unaware of the forces which
    • which he is unconscious during his physical life on Earth. Whereas
    • during this physical life he experiences his ‘I’ as
    • the life that takes its course after death. That which is most
    • comes to life. Of this we will speak in the next lecture.
  • Title: Between Death and Rebirth: Lecture Seven
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    • Cyclic seven-year periods in life. Coming of the second
    • in life on Earth and after death. 'Public Opinion' and
    • Progressive dimness of man's life of soul after death
    • spiritual life. The Baptism by John the Baptist and its effects. In
    • the life of soul men were under the leadership of the Third Hierarchy
    • significance in man's life after death. The effect of the Buddha's
    • the Buddha's influence in the Mars sphere during their life between
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • man's life between birth and death in the physical world on the one
    • the course of man's physical life — about which something has
    • the actual life of the human being other facts of incisive
    • repeatedly considered a crucial occurrence in a man's life which
    • back to which a man's memory extends in later life, the moment when
    • be said to hold good in the later period of a man's life. Although
    • discover that whatever comes in this way into the life of man and
    • of Ego-consciousness. If we observe human life with discernment we
    • occurs comparatively late in life, and study its implications.
    • first seven years of the life of a human being. The principle of form
    • in the human being during the first seven years of his life. It can
    • therefore be said that when the human being enters into life through
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  • Title: Between Death and Rebirth: Lecture Eight
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    • as our memory-pictures continue into our present life. With our
    • we behold what is hidden from waking life. Results of destructive
    • processes during waking life are repaired during sleep. Processes of
    • destruction in the organism are the precondition of the life of soul.
    • Experiences during the life between death and the new birth. At a
    • outside us in life on Earth becomes our inner world. Preparation of
    • the spiritual world that which bears a new life germinally within it,
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • life in its relation to life in the rest of the Universe, we are
    • even to a comparatively small extent, the capacity to view life and
    • everyday life we want to think or form judgements, but for that very
    • gaze out into the world but in modern life we cannot direct this gaze
    • he is not experiencing the living, invisible soul-life of the
    • in the soul are not the direct, basic elements of its life. The same
    • our memory-pictures continue into our present life of soul. Hence we
    • are there beholding are the creative, life-giving principles working
    • life. This accounts for the element of strangeness that is present in
    • follows. Only in the very first years of a child's life does this
    • weaving life and activity in the other kingdoms of nature. The body
    • life of day, so that in the normal life of the human being a certain
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  • Title: Between Death and Rebirth: Lecture Nine
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    • earthly life means loneliness and darkness in the spiritual world
    • beings during a soul's life after death can be recognised in
    • egotistic mysticism in one life, hypochondria in the next, defective
    • health. Life in the spiritual world depends upon the mode of our life
    • established during the life between death and rebirth even if there
    • had been no contact in earthly life, but this remains an exceptional
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • When people do not flatly deny the possibility of a life after death,
    • may be a life after death but why should we trouble about it during
    • life on Earth? When death has taken place we shall discover whether
    • there is indeed a future life, and meanwhile if here on Earth we
    • anything of importance. For if the life after death has anything to
    • the life between death and rebirth are considered in their spiritual
    • life in the super-sensible world and passes into physical existence
    • own bodily constitution, indeed of his whole destiny in the life on
    • unable to cope with life in this physical world. In the real sense we
    • are fitted for life in the physical world only when we bring with us
    • birth. What we need for the shaping of our life must be acquired
    • In the life between death and rebirth we can pass before
    • following life. We must be able to understand or at least to perceive
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  • Title: Between Death and Rebirth: Lecture Ten
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    • earthly life. Passage through the planetary spheres. Quotation from
    • Buddhism in the cultural life of India. Events on Earth are reflected
    • entitled Life between Death and a New Birth in Relation to Cosmic
    • have undertaken to study the life between death and rebirth from
    • endeavoured to present many aspects of this life; moreover it has
    • on the subject of the life between death and rebirth
    • ‘Soul-Life’ (das eigentliche Seelenleben). That
    • is to embark on the course of earthly life, the being who is to live
    • will, is a period during which the soul's life is still concerned
    • depend upon the bodily life, indeed very largely upon
    • the soul's life in the world of the senses is specifically earthly
    • life after death is the region of Burning Desires. He would
    • life spent in longing for sense-impressions and being unable to enjoy
    • them is life in the region of Burning Desires. It is a life
    • second region of the life in Kamaloka is that of Flowing
    • thoughts, for thoughts which in life on Earth are acquired through
    • significance only in the life between birth and death.
    • differ in youth, in middle life and in old age, a particular form of
    • wishing continues throughout a man's earthly life. This form and
    • longing for the last earthly life is still present. First, in the
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  • Title: Christ and the Spiritual World: Lecture One
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    • embraces the purest spiritual life. In this way we may hope to lay
    • the souls of men with regard to the life of thought. We find that a
    • life has not added very much to them. We have gained an endless
    • intellectual laying hold of the world, a life of ideas, had reached a
    • enclosed island, as it were, in our soul-life — an island shut off from
    • origin, the fountain-head, of that which is in the life of thought.
    • not in vain, for as though deep in the background of spiritual life
    • Divine Sophia. As in the propagation of physical life the sexes are
    • inner being, a memory comes to life within me. The element that holds
    • have got something, but you are blind to the finer spiritual life
  • Title: Christ and the Spiritual World: Lecture Two
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    • our era through a very remarkable manifestation of spiritual life,
    • the life of the Sibyls.
    • strange subconscious regions of human nature and soul-life. As though
    • ordered soul life, entirely opposed to anything chaotic. It draws
    • forth from the soul-life all that can be expressed in clear, lucid,
    • perfectly lucid, but far removed from real spiritual life. But the
    • permeated with the actual life of the world-spirit; and this was felt
    • prophecies of the Sibyls. Out of the chaos of their inner life they
  • Title: Christ and the Spiritual World: Lecture Three
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    • of human soul life during the fourth post-Atlantean epoch. Finally,
    • life. And this same Being, who later appeared as the Nathan
    • Nathan Jesus-child assumed a cosmic form such that his life was in a
    • he had come into the world with ass's ears because in his life
    • to occult observation: Marsyas was not flayed in his lifetime, but
    • harmonising of sense perception, of the life-organs, of thinking,
    • And a healthy development of spiritual life in the future will depend
  • Title: Christ and the Spiritual World: Lecture Four
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    • influence on earth-life is not confined to the direct effects of its
    • to him. Apollo spoke through the unconscious soul-life of the Pythia.
    • less than life from the dead! If the first portion of dough is
  • Title: Christ and the Spiritual World: Lecture Five
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    • centuries they conjured up from their chaotic soul-life a mixture of
    • influence on the spiritual life of Southern Europe and its
    • earth. Just as in human life, after we have been using our
    • surface in the soul-life of Europe. Truly, like a stream which has
    • While without faith my life I led
  • Title: Christ and the Spiritual World: Lecture Six
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    • soul-life. Yesterday we said that the force which emerged in the
    • astronomy and their human forces in the female element in human life.
    • of soul-life. I want to touch on a manifestation to which I called
    • we find a certain man, deeply bound up with the spiritual life of the
    • undisturbed by the effects of the external world on human life, the
    • much for the way in which they were expressed in daily life as for
  • Title: Perception of the Nature of Thought
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    • Artistic Lifestyle.
    • Artistic Lifestyle.
    • life from Aries, Taurus, Gemini etc., we are then thinking in the
    • outside space and time. When we observe human life as a whole
    • birth, active in the embryonic life. I beg you expressly to notice,
    • that goes beyond the single human life, that forms a connection
    • earthly life.
    • one can call the life of thought in ancient Greece. Our age has not
    • difference, for instance, between the thought life of our own time
    • thought-life first awoke in the 7th, 6th century B.C. Before that
    • there was no actual life of thought. As my book sets out, one can
    • speak of a beginning, of a birth of thought-life in this age of
    • comes the actual thought-life. And in the epoch described here the
    • thought-life is still essentially different from that of modern
    • is the deepest which can be thought in earthly life — but which
    • nature, in soul-life, but only the spirit that exists in the form of
    • today in the free emancipated life of thought represents something
    • life, through the consciousness soul, must lay hold of what
    • example of the working of the Sun-evolution in human earthly life. I
    • the spiritual life are coming forward in our time. For here we see
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  • Title: Lecture: The Spiritual Individualities of the Planets
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    • entirely different part in earthly life from the part it plays today.
    • for earthly life. Saturn is an entirely self-engrossed heavenly body
    • of the cosmic Present into himself and works upon them in his life of
    • when, at the cosmic hour of destiny in the life of a human being, a
    • of Venus, the whole Earth with its secrets of the life of soul is
    • most intimate experiences of earthly life are reflected again from
    • physical existence. Venus transforms the occurrences of earthly life
    • life that weaves between Venus and Mars. When destiny wills it, the
    • When a human being comes down from pre-earthly life into earthly
    • There is a remarkable connection between these planets and the life
    • is connected more with the life of soul and spirit and comes to
    • the Sun unless he is able to behold this interweaving life of destiny
  • Title: Lecture: The Problem of Destiny
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    • What spiritual science has to say about life and the
    • us to know the corresponding configuration of the conditions of life
    • whole life of man, seeing that spiritual science and its results
    • that, at first, we learn to know the chief facts of spiritual life,
    • the principal things connected with the evolution of earthly life,
    • with the repeated lives on earth, with the life between death and a
    • greater value for the individual and concrete life of a human being.
    • Seen from outside, human life is, to begin with, a riddle, for if it
    • that life becomes less interesting through the fact that the riddles
    • insight into the spiritual world. In every sphere of life there are
    • from out the spiritual world, riddles of life and of man connected
    • considerably long stretch of life upon the earth without him. We can
    • certain insight into the mysterious processes of human life.
    • Perhaps this loss may have rent asunder hopes of a future life in
    • may have been destroyed. These experiences form part of life; but
    • life in a physical body. This is seen from the standpoint of the one
    • connection than was the case during the life in a physical body.
    • by the life-conditions which would have arisen had he not passed
    • say that, seen from a certain standpoint, human life viewed in this
    • that during our life between death and a new birth every situation
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  • Title: Lecture: On the Connection of the Living and the Dead
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    • beings. For in truth our whole life between birth and death —
    • and also our subsequent life which takes its course between death and
    • ‘imaginative world.’ In ordinary human life, under
    • moment of our sleeping or waking life we are not in relation to the
    • every-day life, they are by no means without significance for us. No,
    • for our life as a whole they are far more important than our
    • entail for our life as a whole. In fact, our whole relation to our
    • antipathies which play such an overwhelming part in our life. To a
    • are perpetually called forth, in our etheric body, by our life with
    • our fellow human beings. In fact we always carry with us in life
    • and they constitute a goodly portion of what we call our inner life.
    • I mean not the inner life that lives in clear, well-defined memories,
    • but that inner life which makes itself felt in our prevailing mood
    • on our own life in the world. We would go past the world around us
    • we did not unfold this imaginative life by living together with other
    • our everyday life is not wide-awake but runs along more or less
    • related in any way during our life. We might describe it thus: a kind
    • body in the course of life becomes a part of the spiritual world. It
    • fruits of our life embodied in the cosmos. This is a truth we must
    • life between birth and death, or out of former incarnations.
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  • Title: Lecture: The Elemental World and the Future of Mankind
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    • forces to form his etheric body as he descends to earthly life. We
    • into the earthly life of mankind. Whether this will happen depends
    • water — have particularly developed what is, in man, his life
    • While the intellect played a creative part in man's cultural life
    • chemical ether and life ether. However, these beings of the higher
    • beings of light, and particularly those of life, do not aim at
  • Title: Lecture: The Moment of Death and the Period Thereafter
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    • of death, this significant event in human life; it reminds us of
    • event, instead of being merely the abstract end of life (only a
    • life); it becomes a deep and serious event within the whole compass
    • of human life. Even from our own ranks, dear friends of ours have
    • life that are connected with it.
    • spiritual-scientific lectures on the life between death and a
    • life between death and a new birth. I have often mentioned this. This
    • during our life here, upon the physical plane. During our life upon
    • experience after death. Whereas, during our physical life, the
    • soul, the moment of death stands before our soul throughout our life
    • physical life. We would not have this ego-consciousness if we could
    • powerful inner life-experience, with a mighty experience. It is
    • life between death and a new birth and constitutes a great deal of
    • what we generally designate as our life beyond. It is the feeling
    • woven out of all we have experienced during our past life. It does
    • everything that occurred during our early life now surrounds us
    • simultaneously, as if it were a panorama. Our life-experiences
    • our life, a life-picture, stands before us and it reveals,
    • We know that this life-tableau disappears after a few
    • life-tableau?
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  • Title: Lecture: Relationships Between the Living and the Dead
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    • For, in the life in which man is enclosed in his
    • the life of the so-called dead.
    • that, if we wish to consider the life between death and a new birth,
    • victory of spiritual life over physical life. And just as long as we
    • physical life — for no one can have the conceptual nature of
    • life, in the life-picture which has often been described to you. Our
    • whole life lies before us like a panorama, during the days in which
    • body, but we see them; and we survey, as if in a panorama, the life
    • entire remaining life after death. It is outside, but it remains
    • which weaved and lived in us as our etheric body, during life, were
    • now entering the life of the etheric world outside.
    • easily do, that this life between death and a new birth is an
    • unconscious experience for the soul. Connected with this life,
    • individual life of the dead between death and a new birth, but also,
    • example, calls to life in our souls a force that resembles the
    • receiving his soul-life — a hemisphere, behind the apparent
    • if we so completely penetrate into the life of colour, that
    • life, you see it — you see a certain colour. And, indeed, this
    • observed. But, in ordinary life, what here takes place within this
    • thoughts which he formed during his life, and which he then
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  • Title: Mission of Folk-Souls (1929): Lecture 1
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    • which, in contradistinction to individual human life, we describe as
    • distinguish in him the physical body, the etheric or life-body, the
    • etheric or life-body, by transforming it and remodeling it into what
    • we call Life-spirit or Budhi; and finally, the highest work of man
    • mind-soul to the etheric or life-body, so that the intellectual-soul
    • or mind-soul is a feeble prototype of what the Life-spirit or Budhi
    • perceive our present life to be the result of earlier earth lives, of
    • are our astral body, our etheric or life-body and our physical body,
    • life-body into Life-spirit or Budhi. Therefore in these Archangeloi,
    • our ‘ I ’, shall transform the life-body into
    • Life-spirit or Budhi. When we look up to these beings we behold them
    • who are now working upon their etheric or life-body and are
    • transforming it into Life-spirit or Budhi. In just the same way we
    • transformation of his etheric or life-body.
    • work in upon man, by transforming our etheric or life-body; beings at
    • the stage at which they are transforming the etheric or life-body
    • into Budhi or Life-spirit. If you think of such beings, who belong to
    • or life-body, and how they thereby work in upon man and draw him into
    • words, ‘Change your attitude towards life, for the kingdom of
    • life on to the next one. This is also the case with the Spirits of
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  • Title: Mission of Folk-Souls (1929): Lecture 2
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    • their etheric or life-body, that therefore they are fashioning this
    • admitted that the work upon this etheric or life-body cannot be
    • part in human life, then on the other hand we must be able to point
    • Let us begin with the etheric or life-body of these
    • during his lifetime goes through a development, when he rises higher
    • detail, as to play a part in one's life. It is rather quoted in
    • emotional life of man, those that work in the etheric body of man,
    • life in an intimate way because they are only two stages higher up
    • during his life on earth, his national language. They had to have the
    • Spirit of Personality, that is to say, why their life is especially
  • Title: Mission of Folk-Souls (1929): Lecture 3
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    • etheric bodies into that which is called Life-spirit or Buddhi. Man
    • of man is active in all three parts of his inner life, in the
    • in the soul-life of man. Hence also you must think of the form of
    • consciousness, the whole soul-life of these Folk-spirits as being
    • different from the soul-life of man.
    • inner life of the Folk-spirits. A man has not many such in his normal
    • life, on the contrary, he has in his own consciousness extremely
    • being inwardly, so that it becomes a part of his life. Observe the
    • life of the peoples from epoch to epoch, how it has run its course,
    • therefore we must see that one half of our inner life, half of our
    • does the actual life of the Archangels extend. You must therefore
    • eliminate from the inner life that which is received from outside
    • that their soul-life begins by experiencing in the intellectual soul
    • indeed perceive that this Archangelic Being may have in his soul-life
    • ourselves with a portion of our inner life are the field of
    • But there is also another way in which the life of the
    • Archangel is connected with the life of the particular people he is
    • period in his life, an ascending time of youth, and a descending time
    • We must now again look into the inner life of one of
    • ascending period of its life, in all its upward-striving power, then
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  • Title: Mission of Folk-Souls (1929): Lecture 4
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    • parts of man, the physical body, the etheric or life-body and the
    • about in the life of present-day man at a certain age; it can only
    • only during the condition of the Earth-life. We then come to the
    • nature, one might say, somewhere about the twentieth year of life: so
    • then, in the first seven years of his life man would have had the
    • the first third of our earth life. We must therefore say: The first
    • third of our earth-life is not directed by the spiritual Beings who
    • first third of his life — the time up to his twentieth year —
    • life has passed away, — which on the whole belongs only to the
    • away. So that life is divided into three parts or portions, an
    • only becomes man during his earth life in the middle part, and in the
    • development of man in the first of his three epochs of life is, on
    • belongs to the later epochs of life. Through this man has become a
    • more material being up to the second epoch of his life than he would
    • otherwise have been. He would otherwise up to that period of his life
    • twenty-first year of his life, when he finds himself bound to the
    • have gone through the last third of his life in a spiritualized
    • (A) and at once take up his life on the earth. That is the secret of
    • to say, if man had gone through the first and last thirds of his life
    • humanity, is not comprised in the middle third of life. By means of
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  • Title: Mission of Folk-Souls (1929): Lecture 5
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    • That is the life of the universal ether which streams down to the
    • earth. Life pours in upon the earth from universal space and is
    • concentrated for us, and we see how streaming life, weaving sound,
    • outer and inner life, three successive cosmic missions were
    • inner life which comes from within. These words are carefully chosen;
  • Title: Mission of Folk-Souls (1929): Lecture 6
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    • Form, which brings about in our life on earth that there should be
    • these lectures as ‘man in the second third of his life
    • body in the nervous system; the etheric or life-body in the glandular
    • of external form, external life, contained important meanings for
  • Title: Mission of Folk-Souls (1929): Lecture 8
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    • life, and therefore awoke at a higher state than the Westerner, but
    • soul-life, which no longer showed any of those conditions that were
    • how the Angels and Archangels had taken part in their soul-life which
    • spiritual life. It is for this reason that the peoples of the East
    • closed themselves to Western spiritual life. They will certainly
    • looked into a weaving and life of real spiritual Powers, at a time
    • and an earlier life, of a time when they saw everything in an ocean
    • before the gods intervened in the life of the human soul, who could
    • of soul-life, before they decided to awake. Hence there lived above
    • at work in the primitive depths of the soul-life.
    • early elementary stage of soul-life, is above all interested in
  • Title: Mission of Folk-Souls (1929): Lecture 9
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    • everywhere placed in the centre of human life, according to its
  • Title: Mission of Folk-Souls (1929): Lecture 10
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    • the whole collective spiritual life worked in co-operation, how
    • creating his mighty civilization and his magnificent spiritual life,
    • that, with the Greeks, the life of the soul is remembrance. The
    • social life and the life of the States, which is felt as a
    • State Christ is the blood which runs through all social life, and the
  • Title: Mission of Folk-Souls (1929): Lecture 11
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    • of the atmosphere, out of planetary life, to unite themselves with
    • Occidentalism into that which we look upon as the real life-blood of
    • life at that time was such, that this Mystery had then to be
    • 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
    • comprehensible in all parts of our earth-life.
    • anthroposophical view of life which is so dear to our hearts and is
  • Title: Lecture: A Picture of Earth-Evolution in the Future
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    • receive new impulses into his life of soul, and we will turn our attention
    • proceed only up to a certain age in life. At the time of the death of Christ,
    • in body and in soul until the 33rd year of life. Today this development is
    • year of life. Women will then become barren. An entirely different form of
    • earthly life will ensue. This is the epoch when the moon will again approach
    • inevitably be absorbed into the shadowy grey-ness of their intellectual life.
    • understanding. Even the life of the plant remains enigmatical; still more so
    • the life of the animal; while human life is altogether beyond the grasp of the
    • so can the shadow-pictures of the intellect be quickened to life.
    • This quickening to life of the shadow-pictures of the intellect is not only a human
    • intellect must be quickened to life by the pictures of Spiritual Science. We
    • catastrophe must ensue, and earthly life will fall at length into social chaos,
    • lifeless thoughts which arise in connection with the mineral world and the
    • has not allowed his shadowy intellectual concepts to be quickened to life, his
    • From pre-earthly existence man has descended to this earthly life. His birth from
    • the earlier life is transformed into the head of the subsequent life — it is
    • of plant-life and the theories that were evolved during the nineteenth century
  • Title: Mission of Spiritual Science and of Its Building at Dornach
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    • desires to be nothing else than something for the life of soul and
    • spirit similar to what natural science then became for the life of
    • life, and which he also uses in ordinary science, are by no means able
    • with visions arising from a morbid bodily life.
    • with a certain manner of making life easier — I would even say,
    • with a more comfortable regulation of life, since it is easier to work
    • something lifeless in it. When we think logically, we have images in
    • different from what it is in ordinary life and ordinary science. The
    • whole inner life of the soul becomes changed. Something happens which
    • changes this soul-life into something else, which I will once more make
    • lifeless form, were suddenly to begin to walk and to become living.
    • something living and bearing sway within him, instead of lifeless
    • bringing logical thinking to life within him, becomes conscious of a
    • to know it as something different from what it is in ordinary life, are
    • something in ordinary life, if we work, the will, as it were,
    • reminding you that in ordinary human life there are two alternating
    • states, waking life and sleep. In waking life man lives, consciously;
    • investigator succeeds in voluntarily giving his bodily life the same
    • the consciousness that is liberated out of the will, a life-germ has
    • earth-life. And just as truly as the plant-seed develops a new plant,
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  • Title: Lecture: The Spiritual Communion of Mankind
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    • do with the link established between man and the scene of his life on
    • union between man and all that takes place in earthly life during the
    • it were, been born from our own life of soul, they have arisen out of
    • universe, descending into his inner life, he now began to feel the
    • to participate in the life of the cosmos. As the cosmos lets Winter
    • cultural life said to themselves: Man can no longer have such
    • life of the wide universe but enters into the life that is rooted
    • directly from the Sun but also that which partakes in the life of the
    • unite himself with the wide expanse but turns his life of soul
    • the thoughts he acquires in the darkness of his inner life can be
    • give life again to old habits such as these. We need, for example, to
    • feeling, with new life.
    • that we need, a birth of spiritual life. Then we shall once again
    • who said: “I am the Way, the Truth, and the Life.” But
    • the way to the Truth and to the Life in the Spirit has to be
  • Title: Lecture: Michelangelo
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    • what influenced them in one life is carried over into the spiritual
    • birth until it appears in a new life: so that a real progress and
    • any abstract argument. But if we seriously observe life and try by
    • place which Michelangelo holds in the spiritual life of the West.
    • spiritual life of the West and indeed of the whole of humanity in the
    • Grimm's descriptions in his “Life” could not give.
    • his Zeus or Hera — withdrawn into his life of soul, as we
    • remains their leader far beyond his own lifetime. So completely does
    • within our space, and the same space which gives us life gives it to
    • figures into the same world in which we live; they share our life
    • themselves, by the inner “life sense” which was still
    • Greeks something quite alien to them had entered in. The natural life
    • before us in death is the warrant for the external life of the human
    • earlier epochs, the life of which he could share, and could thus
    • Michelangelo, because he no longer had the life sense active within
    • associated with the life of his time, in a different way, however,
    • this period of his life when he was at work on the ceiling —
    • since vanished, but even in his lifetime this mighty work was
    • 1564 he died. Every period of man's life can be creative; it
    • probably during his last days as he looked back over his life
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  • Title: Lecture: Technology and Art: Their Bearing on Modern Culture
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    • life. Steiner depicts here the transforming power of art as
    • bridge from knowledge yielded by Spiritual Science to a view of life
    • “Modern life” — as we call it —
    • direct connection with Nature by life in cities and towns. And it is
    • common knowledge that ever since the onset of this modern life, men
    • modern life. We must come to feel that Spiritual Science is a
    • necessary counter-balance for elements in modern life that have an
    • life-forces of man.
    • him more deeply about what this modern life signifies for the human
    • has taken even the first steps of the initiate-life lives differently
    • of modern life, and at the very outset I must utter a word of
    • life, retire into a sanctum with the right surroundings and walls
    • of the adjuncts of modern life may come into contact with my bodily
    • life, or to engage in a sort of hothouse cultivation of the spiritual
    • life, should never find favour in the sphere of our movement. In a
    • like to withdraw from modern life into communities where they will be
    • that it is armed against the influences of modern life, can hold its
    • than the night-sleep. In nightly sleep, man's life of thought is
    • more aware of the dimming of the life of thought during nightly
    • sleep. By day it is the life of will that is more wrapped in sleep,
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  • Title: Lecture: Past Incarnations of the Peoples of Today
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    • and impulses contained in Spiritual Science to life, but to apply
    • of the truths underlying human life and cosmic existence is by no
    • they actually are in practical life — in other words, to
    • understand life itself in the light of the principles of Spiritual
    • earthly life. But when it is a question of coming to grips with the
    • concrete realities of life, we slip into the kind of thought that has
    • incapable of explaining the intricacies of human life. Although this
    • the life of man. As a matter of fact it is scientific thought
    • of life today, and yet science exercises a very powerful influence
    • life, swallow what is told them by men who appear by the force of
    • understanding of human life. The teachings of Spiritual Science must
    • of knowledge which form the basis for a true understanding of life.
    • tracks of one continuous stream of human life which leads back then
    • 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
    • courage to apply these truths neither in practical life nor even in
    • their study of problems of practical life.
    • condition of life? What has Spiritual Science to say about this? I
    • incarnated in a previous life during the early centuries of
    • over towards Russia in their earlier life on earth? If we investigate
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  • Title: Lecture: Morality and Karma
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    • our own life and if it becomes living substance within us.
    • of observing life in itself, is far easier. But if the laws of Karma
    • hold good, life itself must take on a form which shows us how Karma
    • works in the experiences of life and in the development of character.
    • conviction of these truths by observing facts supported by life
    • against a fundamental element of social life: they are an offence
    • Compassion is a fundamental element in the soul life which we share
    • period in a person's life and let us suppose that this person
    • later period of life. A study of human life may show us that a person
    • perhaps lost the habit of telling lies — for life itself is a
    • between a feeling of shyness in later life and hypocrisy at some
    • earlier period of life.
    • that at some later period of life such a person is dependent on
    • others; he will lack independence in the way in which he faces life
    • which build up the next life; it will become interwoven with the
    • In the next life the character qualities build up the three bodies,
    • When we see someone facing life in a helpless and dependent way, we
    • is justified. When we see someone entering life with bad health and a
    • part in his life during his past incarnation.
    • Let us observe life in both cases. What is the effect of criticism
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  • Title: Lecture: The Inexpressible Name, Spirits of Space and Time.
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    • greater extent with vegetative life, they were not so lifeless, not
    • modern science and in which he takes so great a pride? Only lifeless
    • cannot grasp life. To be sure, some investigators believe that if
    • the alternating play of life through complicated combinations of
    • understand the mineral, lifeless substance; that is to say, they will
    • cognition, and because a lifeless instrument can only be used to
    • recognize lifeless things. The etheric body, the astral body and the
    • in the same way in which the physical body recognizes lifeless
    • physical body which is dead to a high degree, and this lifeless
    • head as something lifeless, as something which is constantly dying.
    • corpse can only grasp lifeless things.
    • intelligence, which is bound up with the lifeless body, cannot
    • grasp the world through our lifeless body. That is to say, we only
    • take hold of the lifeless, mineral essence of the world. But we must
    • again ascend and return to the regions enabling us to grasp life.
    • lifeless body, our intelligence now follows the path described to you
    • approaching life from the basis of lifeless things and by reaching,
    • lifeless things to that of living things. This is what I mean when I
    • our world conception and our views on life. Through the special
    • that today people are chiefly interested in the soul's life
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  • Title: Lecture: The Etheric Being in the Physical Human Being
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    • which makes him grow together with his earthly life. When we
    • physical life, or in general upon our whole being, it is evident
    • life, with the sun's ascent to the zenith, and sunset with the
    • born out of the feeling that man stands within the life of
    • processes of sleeping and waking. The course of human life during
    • waking life from the moment of waking up to the moment of falling
    • pervaded by the growing life of plants. Imaginative knowledge
    • life, but with a whole vegetation growing into it. What disturbs
    • through the portal of death, as harvest of our life.
    • kind of life. One year is one of his days, and in the Spirit of
    • human life from the inner aspect, we should look upon it as a
    • structured life; but when we leave the body, the human being
    • our consciousness. Memory brings a connected sequence into life,
    • this secret Saturn-organism and its existence reveals a life and
    • on the fact that during his first seven years of life, the body,
    • may thus be of immense importance in pedagogical life.
    • man's feeling life, we only have to go back as far as the Moon
    • evolution, and for his volitional life as far as the evolution of
    • chiefly with the etheric body, and man's feeling life with the
    • astral body, his volitional life should be connected chiefly with
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  • Title: Lecture: The Coming Experience of Christ
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    • connection with the modern outlook on life, based on natural science.
    • observes closely the outlook on life of the younger generation and
    • education will bring such a feeling to life. If education up to
    • aspiration, and remained with him throughout his life on earth. To be
    • aware theoretically that one has passed through such a spiritual life
    • before one's life on earth has no very great value, but a
    • both in the individual and more especially in social life, this
    • their life before birth, On the contrary, they feel in themselves
    • quality in the life of civilised humanity. This experiencing of
    • this is very forcibly manifest in social life. You have only to think
    • the conditions of life in the civilised world of to-day have taken
    • appear spirit-self, life-spirit and the true spirit-man; today these
    • germs of spirit-self, life-spirit and spirit-man can unfold. We shall
    • to a higher stage, that life-spirit is the transmutation of the ether
    • nor can I attain life-spirit in my ether body or spirit-man in my
    • falsehood over earthly life. And no social question will be solved
  • Title: Lecture: Spiritual Knowledge: A Way of Life
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    • Science as a Human and Personal Way of Life.
    • A WAY OF LIFE
    • question of practical life, a man will defer to books — or
    • again. He has no wish to remain, in life, in the mood that
    • concerned. And I want to-day to speak of the results for the life of
    • truth and falsehood with other relations of life, we find a
    • whether ideas enrich life or impoverish it, strengthen and aid life,
    • connection of ideas with life. The knowledge of the present day we
    • life of man — the life he had as a being of soul and spirit in
    • us a sound, healthy outlook on life, while on the other hand we
    • devotion to the world; but that thereby our life had become richer,
    • life, becomes a characteristic of one who is able to receive
    • understanding derives impulses to act and work in life — the
    • preparation for life — there, openly, without any disguise, to
    • a pre-earthly life of man, but actually to look into the spiritual
    • we in like manner, throughout our physical life on earth, gradually
    • that alters the whole course of our life. When we look back over the
    • life up to the moment of meeting him was a search for that person.
    • to see his life as the working out of a plan; he recognises how, when
    • he was quite a little child, his life took a direction that was to
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  • Title: Lecture: How Can the Destitution of Soul in Modern Times Be Overcome?
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    • vital kind that it finds entrance into life in all circumstances and
    • attitude is demanded by modern life find spiritual science
    • bring life into our most external concerns. I should like to make
    • All the conditions and circumstances of life proclaim this truth; on
    • Human life was completely different in the preceding
    • sufficiently understood. In their soul-life the Greeks and Romans
    • of the consciousness soul is the urge towards an isolated life,
    • of life brings us into contact with certain people and not with
    • who meet in life as friends; it will also be increasingly
    • live their life in common dependent upon their natural tendencies.
    • more out of the abstract into the concrete, into fullness of life,
    • the soul, but also a practical knowledge of life, will be cultivated,
    • adjust ourselves in life that when confronted by karma with a
    • can prove itself in life to be most truly fruitful. Practical
    • certain drying up of the religious life must take place.
    • that the latter might also be able to develop his own free life of
    • the religious life of the fifth post-Atlantean epoch. So that a fresh
    • RELIGION — of the religious life.
    • of life more and more, to penetrate it, and by so doing to come to
    • religious life to unfold, must be kept clearly in view because it is
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  • Title: Lecture: Modern and Ancient Spiritual Exercises
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    • civilization.In ordinary life breathing functions unconsciously. We
    • only if in some way we are not in good health. In ordinary life, breathing
    • part of a weaving cosmic life and this feeling expressed itself in certain
    • In normal life the
    • religious life make light of these things. They declare the great
    • bodily life and even inflicting pain. Whenever pain drove out spirit and
    • experiences of life. One's personality can be strengthened by training
    • body is robust and fit for dealing with external life, as is normally
    • of spiritual life out of which the great religions were born. The
  • Title: Lecture: The Meaning of Easter: St. Paul and the Christ Impulse
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    • experience that came to him cut deeply into his life — so deeply indeed,
    • even externally, we compare the life of Paul with the earthly
    • has lost the experience of such transitions in later life. In very
    • the development of soul and of body up to the fiftieth year of life, in
    • physical earthly life for just so long as the duration of the span of
    • life which ran in a parallelism between the physical organisation and
    • the organisation of soul and spirit. Then, in relation to earthly life,
    • the second half of his life was determined entirely by what came to him
    • from super-sensible experiences. In this second half of his life he had
    • in the second half of life through sense-experience, because the
    • was not experienced beyond the thirty-fifth year of life. And the Event
    • the life of Christ Jesus and the life of Paul is a remarkable one. The
    • life of Christ Jesus was completely filled with the presence and Being
    • so for a period of time corresponding very nearly to that of the life
    • study of the connection between the life lived by Christ Jesus for the
    • qualities of pre-Christian life, we can feel how different was the whole
    • active strengthening of his own inner life. He had to learn to understand
    • that will inevitably lead to decadence in the whole cultural life of
    • rest content with looking at life in any superficial way; it is
    • great significance in life today.
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  • Title: Agriculture Course: Lecture 1
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    • up, in all directions, with the widest spheres of life. Indeed there
    • is scarcely a realm of human life which lies outside our subject.
    • From one aspect or another, all interests of human life belong to
    • spiritual life. You see, this modern spiritual life has taken on a
    • of life): You see a magnetic needle. You discern that it always
    • many things in life and practice as though they were dealing only
    • the whole Universe. The several spheres of modern life have suffered
    • sphere of life: I am always glad to think that those whose doctors
    • must include a far wider horizon in our studies of the life of plant
    • be perfectly correct. Real life, however, often cannot afford to take
    • possible the physical life of man on Earth — and that, after all,
    • in the life of the Earth. Nowadays we are wont to attach the greatest
    • constituents and is nevertheless of great importance for the life of
    • Studying the life of
    • man (and to a certain extent it applies to animal life also), we
    • observe a high degree of emancipation of human and animal life from
    • emancipation grows. In human and animal life we find phenomena
    • in human life.
    • phenomena of human life take their course in such a way that in their
    • understanding of many things that happen in the social life by
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  • Title: Agriculture Course: Lecture 2
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    • only contains a certain life — a vegetative nature of its own
    • this inner life of the earthly soil (I am speaking of fine and
    • life, which is not even thought of in our time.
    • throughout our life. There is a constant and living mutual interplay
    • Earth what we may call the life-ethereal and the
    • measure on the extent to which the cosmic life and cosmic chemistry
    • the Earth decidedly contains some inner principle of life. It is
    • of their external life. Yet in this very process they become open to
    • individuality, a living organism, living even in time. The life of
    • in its growth. And this we can only do by bringing into the life of
    • the plant such life as is already present on the Earth. That is to
    • say, we must bring into it life that has not yet reached the utterly
    • chaotic state — life that has not yet gone forward to the stage
    • of seed-formation — life, that is to say, which came to an end
    • bring into it such life as is already present on the Earth. In this
    • the plant-life is absorbed by the whole Nature-process. To some
    • extent, all life that has not yet reached the state of chaos rejects
    • the cosmic influences. If such life is also made use of in the
    • earthly life that has not yet reached the state of chaos. On
    • once more, in all domains of life learn — from the whole nexus
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  • Title: Agriculture Course: Lecture 3
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    • not play the first and foremost part in the life of plants.
    • Nevertheless, to understand plant-life it is of the first importance
    • works in the life of Nature, has so to speak four sisters, whose
    • carbon. (The application of these matters to plant-life will
    • life, as we have often emphasised. This, therefore, which represents
    • with the help of sulphur carries the influences of life out of the
    • bearer of life — that is, of the ethereal. And it becomes the
    • bearer of life the moment it escapes from the sphere of those tasks
    • other than nitrogen. Nitrogen guides the life into the
    • Wherever nitrogen occurs, its task is to mediate between the life and
    • in the life of plants and animals, and so on.
    • is, thither the astral extends. The ethereal principle of life would
    • nitrogen is so essential to the life of the soul. For the soul itself
    • is the mediator between the Spirit and the mere principle of life.
    • hand it flows perpetually into the element of life.
    • oxygen — that is, the ethereal life. Then comes the internal
    • small proportion of oxygen, which is the bearer of life, and a far
    • around him slightly poorer in nitrogen than it is in normal life. If
    • you will have a true idea, of the necessity of nitrogen for the life
    • whole life of the Earth.
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  • Title: Agriculture Course: Lecture 4
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    • methods for Agriculture, as it is for other spheres of life. Nature
    • period of life in which the protein is taken, but the whole life of
    • moment. A normal human life lasts longer than ten years, and the harmful
    • it begins to enter into practical life, recognising as it does the wider
    • connections. For in these larger relationships of life, Spiritual Science
    • by virtue of its inherent life and mobility — as of a fuel. It
    • with it. For in practical life, the science of to-day would very soon
    • which science claims to give for various branches of life generally
    • practical domains of life — and notably for Agriculture.
    • the different spheres of farming life we must gain insight into the
    • tendency to life — a tendency to permeate itself with
    • the life ceases with the contours — with the outer periphery of
    • the plant. The actual life is continued, especially from the roots of
    • no hard and fast line between the life within the plant and the life
    • if it is immersed from the outset in an element of life. Fundamentally,
    • permeate the earth with the requisite degree of life. We must come to
    • the inner life of an organic entity also includes currents of forces
    • and activities within it, stimulating and maintaining life within the
    • Life
    • the scent-kindling life within it. So we might say: an organic body
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  • Title: Agriculture Course: Lecture 5
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    • living must be kept within the living sphere. Ethereal life, as we have
    • plant-life in the earth itself.
    • this common life — common to the Earth and all plant-growth—nor
    • how it is continued into the excretion-products of life in the manure.
    • Science no longer knows the working of this all-embracing life. Insight
    • in the different domains of life. We must begin by recognising what
    • spheres of life, we must try to supplement genuine modern achievement
    • good by combating them). In effect, for the living life which is so
    • of life.
    • in this category — “have for plant-life at most the value
    • We want to give the manure the power to receive so much life into itself
    • that it is able to transmit life to the soil out of which the plant
    • the great and wide circles of life — the macrocosmic, not the
    • the life in the earth, so that the earth itself will have a wonderfully
    • healing effect, the calcium must remain within the realm of life; it must
    • and regular and does not give rise to shocks in the organic life
  • Title: Agriculture Course: Lecture 6
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    • we know of the Moon in ordinary life? We know that it receives the rays
    • all vegetable life, i.e. for that which shoots up from the
    • regulations. That will be progress in our social life).
    • the earth, where it must live, the cosmic forces upon which its life
    • longer live. It shuns life if it has to live in an earth thus peppered.
    • their direction for earthly life and work. Such science is utterly lost
    • receive the faculty to bring forth plant-life out of itself. This faculty
    • environment has an inherent life of its own. With all this life in the
    • — plant-life would grow upon it, developing normally up to the
    • receives something of dying life into itself, and through this dying
    • life there arises, as it were, above the soil — above the primary
    • you see how the several fields of life work into one another. Understand
    • our counsels! Life always proceeds from the entire Universe —
  • Title: Agriculture Course: Lecture 7
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    • working in the atmosphere, and by the life-ether.
    • the life, together on the farm, of plant and animal. Here again, we
    • are affected by the, owing to the modern conditions of life, of certain
    • growing layer, constantly forming new cells, so that the plant-life
    • of the free grows out of it, just as the life of a herbaceous plant
    • more intensity of life, than the earth otherwise has, i.e.
    • astrality. What happens, then, when the herbaceous life grows out of
    • it has a certain intensity of life. Now the cambium damps down this
    • life a little more, so that it becomes slightly more mineral. While,
    • we still remain within the realms of life — of some of its ethericity.
    • woods and forests as a whole — they have their very life through
    • animals, similar to them, but undergoing the whole of their animal life
  • Title: Agriculture Course: Lecture 8
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    • Combustion is a process in mineral or lifeless Nature. Quite apart from
    • in practical life. The man who first speaks of “combustion inside
    • is earthly matter. Already in the embryo-life, earthly matter is guided
    • outer life, within our present economic order, it cannot be fully attained.
    • the rhythmic life, and the two poles interpenetrate. What animals do
    • manifold elements of a fruit-like quality develop just life leaf and
    • the real advantage of the vegetarian mode of life. It makes us stronger
    • and in a thoroughly objective way — to the social life as a whole.
    • the social life.
    • remote from farming life. It makes a difference, which you will quickly
  • Title: Lecture: The Significance of the Mass
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    • everyone believed that each life was only one of a long
    • looked right beyond his personal life, and did not attach
    • higher Ego through Kama Manas. The personal life was to be
    • in which value is attached to the personal life.
    • truth). Jesus is The Life. Jesus says to His disciples:
  • Title: Lecture: The Universe
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    • depends in the widest sense on the whole life of man, we
    • should then consider first of all man's life as a
    • the left one. Animals have less inner life, because they
    • between the outer and inner life. Let us indicate this
    • inner life, but there we take into ourselves the external
    • a tiny bit poisonous. For life consists in taking in
    • one with us: we offer resistance, and life really consists
    • his inner life develops by offering resistance to the
    • least, his life and to some extent also his real form) in
    • taking his place culturally in the external life on earth.
    • reveals to us what penetrated into the present life from
    • really remains a child throughout life. Indeed, we may say:
    • through life. We are head, as far as Cancer. We have this
  • Title: Lecture: The Templars
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    • into all that these souls bring to expression in earthly life. I have pointed
    • life. Today, because I want to call your attention to a particular kind of
    • starting point for modern spiritual life, which we have already considered
    • Jesus. Every moment of their life was to be filled with the perpetual
    • impulse which went forth from the Mystery of Golgotha. It was an intense life
    • now, when such an intense life is lived in the right rhythms, so that it can
    • something of real significance develops out of such a life. I say advisedly
    • deeply mystical life developed in this way among those who belonged to this
    • way a life that is lived mystically is also in connection with the life going
    • life, they had gained those inner victories that Man can gain when with open
    • streams we have indicated in modern history, deep inwardness of life
    • widely over the soul and spirit of Man and over all his social life and has
    • from the spiritual world streams of spiritual life for those who lived in the
    • soul who strives by means of inward purification to attain the life which the
    • unrolls before our view the inner life of Parzifal, who was for him the
    • mysterious connections between the life on earth and the spiritual life,
    • moving towards an ever richer life, and will have to become more and more
    • live a life connected with the earth. The body that is woven of light and
    • sound and life and is within this physical body — the so-called ether
    • body — partakes not only in the life of earth, but in the life of the
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  • Title: Paths to Knowledge of Higher Worlds
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    • where he stands in ordinary life and in ordinary science; from there
    • The kind of thinking to which we are accustomed in ordinary life and
    • the whole life of our soul, with all our power of concentration. Our
    • some fantastic way out of the reminiscences of our life.
    • thinking which is used in ordinary life and in ordinary science,
    • moral life. There it has its roots. The Philosophy of Spiritual
    • this direction, a first step which anyone can make in ordinary life.
    • thinking in our ordinary sound conditions of life, and in ordinary
    • health and a sound development of soul-life, a very great deal
    • who have a continuous memory in their waking-life condition, a memory
    • elements that have built up our whole life from our earthly birth
    • picture of their past life; we do not however, see it as a
    • memory-picture, we do not look upon the small details of life, but we
    • not merely set before us the ordinary thinking life of the soul, but
    • that inner life which works upon the physical organism from the
    • of the conception of life, of what I call the etheric body, or body
    • psychical-bodily life of man.
    • should be applied to the soul-life, by observing it in a concrete
    • whole way of thinking, its whole life of representation and feeling,
    • in fact the whole life of the soul, undergoes a complete change.
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  • Title: Errors in Spiritual Investigation
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    • observation of life it is necessary that we have not only healthy
    • qualities of the soul life in a higher stage come to be of even
    • life. Every human being who wishes to evolve upward to a view of the
    • normal for everyday life and also for ordinary science. Only from
    • the soul life of the spiritual investigator before he begins his
    • consciousness occurs in relation to the areas of everyday life.
    • impairment of the ordinary behavior of soul in everyday life, is like
    • life in the way of vanity, ambition, the ordinary sense of self, and
    • interest in everything life offers, but especially a certain moral
    • exist in the soul but that slumber in ordinary life and must be
    • life, are really brought into consciousness.
    • concentrating his whole life of soul on individual mental
    • quality that is always present in the soul but that in ordinary life
    • life becoming in a certain respect inwardly more active, more infused
    • life. He must be able to notice, to have the knowledge to recognize,
    • own inner soul life. These forces that he has developed in his soul
    • life appear to him first in a mirror image. This is the reason that
    • life of the spiritual investigator for what can appear in the
    • unhealthy soul life as illusions, visions, hallucinations, and the
    • alluded to again and again. The unhealthy soul life, which beholds
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  • Title: The Supersensible Being of Man and the Evolution of Mankind
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    • indicated the day before yesterday shows that the life of the
    • life, and in the other direction makes his will nature consciously
    • forces beyond the level of ordinary life is the only thing that can
    • human visualising stronger than it is in ordinary life, and
    • man's inner soul nature. In ordinary life our thinking or visualising
    • actually thinks best in ordinary life when he allows his experiences
    • of life or of external nature to work on him in such a way that he
    • a different character than it has in everyday life.
    • life of soul has undergone a change. A similar change takes place in
    • of life experience that is not solely of the type that enters
    • Life
    • ordinary life. But the force that enables us to keep memories alive,
    • process in the human head that is not an intensification of life but
    • a breaking down of life, a partial dying. This is a significant and
    • of partial dying, a breaking down of the head organisation's life
    • life, as materialists believe, but something that comes from the
    • damping down of the life of the head. It arises because whilst our
    • throughout our life. You see, this approach, that people in many
    • incorporated into the ordinary life of the senses is what I
    • process of spiritual birth, in which life is increasing and
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  • Title: The Year as a Symbol of the Great Cosmic Year
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    • spiritual life.
    • our lifeless inorganic Earth, the mineral kingdom of our Earth. This
    • which is apparently lifeless substance, the mineral which to the
    • materialist is merely lifeless, is to us not only endowed with life,
    • soul-and-spirit part of our so-called lifeless inorganic,
    • plant world is awake. Thus we speak of all plant life on Earth as a
    • whole; and this plant life, as a whole, has a
    • The Forming of Destiny and Life after Death (Lecture 6.)
  • Title: On the Duty of Clear, Sound Thinking
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    • of spiritual life, all the world over — without distinction of
    • to be found where the life of spiritual culture exists in its finest
    • life in every department.
    • conditions of life, we can then form some picture of what we have to
  • Title: Lecture: The Peoples of the Earth in the Light of Anthroposophy
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    • his life of feeling, at any rate, no one can blind himself to the
    • truth that earthly life can never progress fruitfully along such
    • conscious life, to a full and free understanding of his mission, so,
    • In another sphere of life it is comparatively
    • a common economic life of the whole Earth — in effect an
    • caused the present havoc in economic life.
    • in those things we observe in the daily life of the peoples, for this
    • external life, which justifies us in speaking of a nation or a people
    • lie slumbering in his daily life, will gradually begin to see a
    • life. I want to speak in outline today of how Spiritual Science
    • before us in daily life, is not a unitary being, but that three
    • science that the life of Spirit and soul runs parallel with the life
    • of nerves and Senses. In reality it is only the thought-life of
    • man that is bound to the system of nerves and senses. Sentient life
    • organism. The feeling-life of man is connected directly with the
    • rhythms of breathing and blood circulation, just as the life of
    • senses. Similarly, the life of will is connected with the
    • — is the bearer of man's life of will.
    • a threefold being. The spiritual will, the feeling-life of the
    • nerves and senses, to the rhythmic life of blood circulation and
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  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • Answers to Universal Questions and Life Questions
    • connection between life and death, his eyes of spirit were
    • earthly existence with the proof that life in the spirit will
    • cannot really speak of a self-contained life in the ordinary sense,
    • brought to life within him his achievements and experiences
    • intuitions and insights that had been his in a previous life.
    • in his life was comparable in importance with the experience
    • so we will let one who lived a brief life at the end of the
    • experiences associated with the greatest event in his life
    • you, to where the new seed comes to life, where there will
    • their life was now lived on the physical plane and they
    • germinating power that will make life in the physical world a
    • the daily tasks of life they proclaimed the coming of One
    • Osiris to life again on the Earth. He had been transported
    • even during physical life between birth and death the picture
    • and then, one who even in his lifetime had gazed upon Osiris
    • and inventions useful for the purposes of physical life
    • difficult for him during life between birth and death to gaze
    • yonder world. Greater and greater darkness spread over life
    • them nothing but longing and grief. For their life had taken
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  • Title: Lecture: Some Characteristics of To-day
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    • from spiritual sources, has acquired the ability to study life as it
    • some seven, eight or ten years now a real student of human life can
    • things of life pass unheeded to-day. But one who has acquired an eye
    • from the first days of life, from the first week onwards, something
    • course — a “reluctance” to enter life. Souls
    • effects of this experience are active in his coming life. Here on the
    • of what they have immediately experienced in earthly life. Now such
    • does not go through life half asleep. We have seen the great
    • to enter human life from the spiritual world is now seeking to enter.
    • spiritual life. They have not persuaded themselves of this
    • really to meet the spirit and the life of the spirit in freedom and
    • of view and previous conceptions of life; yet people cling firmly to
    • these old points of view and conceptions of life and simply do
    • spiritual wave invading our life so powerfully to-day.
    • physical body in general. But one cannot understand human life with
    • life if we can rise to a thinking that is not produced by the
    • present day life! When one spoke, maybe from this or that angle, of
    • little by the abysmal depths in human life, but there was no need to
    • that it is a spiritual world that is trying to invade our life.
    • bring our decisions with us, if we do not appeal to this life in the
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • 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
    • complete lack of bias, the conception of the moral, ethical life that
    • is possible today, with the interpretation of life that stems with
    • into the social life, and seems to be inwardly vibrating in us with
    • separation gives a certain comfort, a feeling of security in life.
    • disappear into the lifeless, if, in recognising the sole validity of
    • uncanny way out of the depths of human life in this twentieth
    • surface of the soul-life, as a theoretic world-conception. It sinks
    • down to the depths out of which comes the instinctive life, the life
    • of in the depths of human life itself.
    • world, he sees first his own life in its progression. He lives
    • consciously not only in the moment, but in the whole of his life as
    • back, through Inspiration, then he extends his survey to the life
    • of our whole life as man, that means, if we have acquired the forces
    • our ideation, that we employ in ordinary life, with which we mix our
    • the feeling life is psychically connected, as is the thinking life
    • as in the case of the thinking process, but it will retard life so
    • feeling life of man and see what can only be there through the fact
    • that in the rhythmic events life can always be held back and will
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  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • followed by the seventh, when the moral life will be still further deepened.
    • seventh will be characterised by an active moral life.
    • morality are practically separate spheres in the life of soul. It is
    • aestheticism and morality will come to expression in men's life of
    • past life on earth. A kind of sleep then ensues and after a few
    • Then follows the life in Kamaloka, when the earthly life is lived
    • At the beginning of life in
    • takes the following form. — At the beginning of life in
    • out of selfish motives in the last life, shows us a kind of register
    • our physical life. The important fact — for which, naturally,
    • that at the beginning of his life in Kamaloka man feels a very great
    • life that it is the Moses-Individuality who demands reckoning for the
    • records, because in their own life of soul they will have actual
    • quality of being, of potential life.
    • Nevertheless, if during his life in the physical world such a man had
    • from spiritual life and acquires no understanding of Christ will
    • of Christ's life on Earth in the body of Jesus of Nazareth
    • Jesus of Nazareth who for three years of his life was permeated by
    • respect even the external life of the Maitreya Buddha will be
    • patterned on the life of Christ. In ancient times, when a great
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  • Title: Lecture: Nervous Conditions in Our Time
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    • declaration. These conditions manifest themselves in life in various
    • the inner life is one of the easiest forms of nervousness. There is
    • public life. Quite recently, there has been no little comment on
    • and abuses, strongly influencing our present life, and passing like
    • take a hand in public life. But they are not inwardly united with the
    • forgetfulness is a great nuisance in life. Anthroposophy says more
    • of these things, but after all, they do occur in life; and there is a
    • this can be very useful for life; one will forget far less. Still
    • nervous conditions. Life itself in such a case will prove that the
    • we can do something in life to strengthen our ethereal body. Now this is
    • see that in ordinary modern life people do not do such things as would
    • themselves a chance in the restless bustle of modern life; they do
    • will see how many things that are done in the bustle of modern life
    • the wish unfulfilled. Examine yourself in life, and you will soon
    • ourselves to this procedure in later life, we can still make good
    • especially in the first seven years of life, you will soon see that
    • the same thing. Look out into life, and you will see that people are
    • affairs. But there is nothing in life which you can truly treat in
    • difficult this is in life. For instance, when a man has lied to you,
    • judgments we pronounce. It would be ample for life if only one-tenth
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • The Significance of Anthroposophy in Contemporary Spiritual Life,
    • which in ordinary life may be called difficult but which are
    • human life, but rather with the mental attitude a man assumes when
    • time of life when we do not think about our own activities in the way
    • our earthly life, we did not first experience its three
    • life, must first raise ourselves into the vertical position.
    • which serve him in later life, learns to orientate himself from left
    • lifeless forms, though it can also be applied to the spatial and
    • breathing being? Because he did actually feel life in the respiratory
    • He felt the vibrations of life, life's rhythm, in his breathing; he
    • the whole body was felt as an inner life-process. He even felt the
    • Middle Ages and their spiritual life. A mediæval student did not learn so
  • Title: Lecture: Anthroposophy and the Visual Arts
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    • The Significance of Anthroposophy in Contemporary Spiritual Life,
    • accordance with the needs of practical life in these
    • As a view of the world, it should spring from an inner spiritual life
    • life-activity, not on the muscular tissue. Because, however, one has
    • life; and we can enter into all that and give form to such an etheric
    • more to man's soul life and finds direct expression, not in the
    • the man's inner life, following its inner mobility, entering
    • human form at rest. Then, concentrating on man's inner life,
    • is the answer. Man's inner life also sets us a great task; we explore
    • man's inner life. This human inner life, too, strives out into all
    • way in which plastic art once took its place in human life. One can
  • Title: Lecture: Evil and the Power of Thought
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    • the most important moments of life. And since fear is closely
    • life. Whenever we were concerned to promulgate a world-conception and
    • let action and social life spring from it, the main thing was joy
    • modern life.
    • æsthetic, scientific and social life. This ancient
    • thyself” entered the historical life of man only when the early
    • sometimes adopted strange forms of outer life, as for instance Bulwer
    • later life can be understood only if one is aware of how he received,
    • ways of life. Precisely in him one can observe what a man's attitude
    • towards life becomes when he admits into his inner experience this
    • is “done.” But things in life are all interconnected, and
    • have what forms the content of the soul, the content of life in which
    • reflections, the mirror-pictures, of external life, when looking into
    • into outer life. It belongs, however, to our time to penetrate into
    • deeper than this life of memory, this ordinary life of thought which
    • nothing at all outside this life between birth and death. Modern
    • have come into existence if the life of ideas did not arise from a
    • penetrate deeply into the connections of modern life by looking at
    • of destruction lies within, beyond the memory-mirror. But the life of
    • The Ego, as experienced in ordinary life, must be given up, if one
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  • Title: Lecture: The Seeds of Future Worlds
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    • our inner life.
    • if this egoism is carried out into social life, then evil ensues,
    • evil in the life and actions of men.
    • see from this how complicated is the life into which man is placed.
    • will have to be replaced by a much more concrete life of
    • Material life, together with all the laws of nature, is thrown back
    • life when he hears the “word”, apparently sounding to him
    • studies that which is coming into life, he really only studies
    • earth, then something comes to life in the chaos within him, seed is
    • life, a continual coming to birth. This does not reveal itself in any
    • receive life. They would together become the so-called flesh colour,
    • on life is entirely absent. There, that which is man is thrown back
    • our moral or anti-moral ideals. There is the upspringing of new life.
    • Father God, is endowed with life once more by God the Son; a new
    • springing into life and everything that is on the way down. Hence the
    • religion of resurrection, a religion that awakens again to life that
    • it does approach the centre, but then it begins to receive life in
    • split up and disperse; it becomes living, and spreads out life from
    • the centre in every direction. And together with this life it
    • permeated through and through with inner life. The centre-point
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  • Title: Lecture: Exoteric and Esoteric Christianity
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    • resurrection of thinking: how dead thoughts can be awakened to life in
    • conviction: Christ had passed through death and in His life now,
    • a condition of consciousness resembling dream-life as we know it
    • the onward flow of the life of soul-and-spirit. Birth and death
    • soul can develop onwards and he felt that earthly life was only a
    • section of the onflowing stream of the life of soul-and-spirit.
    • and made no particular impression on them. They knew life and
    • life only — not death, although it was there before their
    • eyes. In their life of soul-and-spirit they were not involved in
    • death. They saw human life only from within, stretching beyond
    • significance to life. They knew only life; they did not know
    • they formed some other picture of the life of soul-and-spirit in
    • death, that earthly life has indeed an ending. Naturally, this
    • experience necessary in earthly life because reason and intellect
    • unconscious, subconscious regions of man's life
    • carry his influence into the conscious life of man. It was
    • knew only of the onward-flowing life of soul-and-spirit as
    • death into life — that is the secret of Golgotha.
    • Previously, men had known life — life without death. Now
    • they learned to know death as a constituent of life, as an
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  • Title: Lecture: Realism and Nominalism
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    • The spiritual life of the
    • during the passage from medieval life to modern life. A chief quality
    • instead experience, during earthly life itself, a kind of inner
    • light, which is kindled during life on earth. Why is it so? Because
    • connected with earthly life, dwells in the depths of man. If we
    • soul. The consciousness of Christ must arise in the life of the soul,
    • whole of life, but narrow-minded people do not bother about this
    • is, of course, placed into modern life, and in working out natural
    • old Father-principle into new life, but when it studies history it
  • Title: Lecture: Spiritual Science, a Necessity for the Present Time
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    • be, as it can be, a life-draught for our souls, it must prove to be
    • increase the soul's life of feeling, so that we become emancipated
    • than can be imagined in the ordinary life of to-day, so that they may
    • cosmically like opposite poles in relation to the soul-life of man living
    • first breath in earthly life, before he leaves his mother's body and
    • easily we may delude ourselves in external life and mix up cause and
    • case. When we look clairvoyantly upon the boy's life, upon the life
    • sustained the physical body and physical life for many decades. These
    • mankind, but in the life which awaits the earth for the remainder of
    • conditions of life and death, I want to point out to you an
    • element of spiritual science which considers life itself, so that an
    • In the East, a soul-life is
    • by the spiritual life of the peoples living on its western boundary.
    • spiritual life, not only in the form of idealism, but a 1iving
    • spiritual life. It will be like a spiritual sun moving from
    • greater than itself and of sending light into life; before it can
    • bodies here on earth, and on behalf of physical life. We cannot help
    • of the life now unfolding within and around us will be followed by
  • Title: Lecture: Fundamentals of the Science of Initiation
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    • in the ordinary course of life. When we speak of such things, we
    • knowledge is connected with our moral life. We do not only speak of
    • knowledge transmitted by the senses) is a pole of our cognitive life
    • on another side of life. And our life is indeed under the influence
    • human life is born for him out of two roots which are completely
    • between these two poles of our soul-life. Those who earnestly pursue,
    • spiritual life by disdaining to approach men with a shallow mysticism
    • loathsome places, but also in the modern life of humanity. They
    • undoubtedly exist also in the modern life of humanity. And it is
  • Title: Lecture: Cosmogony, Freedom, Altruism
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    • for the habits and thoughts of everyday life, such as we
    • the life of the whole universe. Just think what a vivid
    • living a part was played in everyday life by whatever could
    • cosmogony in real life. Our mode of conception is not, in the
    • is the part played by the science of our day in common life,
    • Without a cosmogony in life, men cannot be strong.
    • civilisation lacks the power to ground life upon a broad
    • But to bring new religious impulses into life, for
    • action in life. That is why all the processes of our
    • view of life. Only when a man comes to recognise himself
    • in some life or other everyone has deserved what he gets.
    • do not raise our civilised life, they only serve to sink it
    • theories alone one can do nothing. To do anything in life, it
    • be an actual influence in social life? Is there no
    • And we must ask ourselves: — Where in the life
    • impulse exist for a communal life among men that is religious
    • realising this temperament in outer life. That is just the
    • Cosmogony. Anyone acquainted with the spiritual life of the
    • materialistic as Anglo-American spiritual life is in the
    • create, along with the life of great cities, a conception,
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  • Title: Lecture: Brunetto Latini
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    • Lifestyle.
    • spiritual life into the physical. Initiation opens out to man
    • our life — by a sudden and unexpected event.
    • means attribute to ourselves in ordinary life. We see it as
    • perceived abundant spiritual life; having perceived the seven
    • since the moment when the life of Christ passed through the
    • of her inner life which was bound to the physical body. It
    • inner life of soul, so that it was taken hold of by those
    • some time in her life she had undergone an experience similar
    • it in the last thirteen days of her embryonal life. She was
    • her embryo life. For she was born on the 6th January. That is
    • future. Radically we must renew the spiritual life of
    • about the spiritual life in wide circles in the outer world
    • precisely such a time, a rebirth of the life of the human
    • soul must take place. All branches of human life must find
    • And among other things, all the artistic life must come near
    • spiritual science must come to life in our souls. As a living
  • Title: Lecture: The Shaping of the Human Form out of Cosmic and Earthly Forces
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    • form is an expression of the course of his entire life.
    • present life on Earth. And when we consider the
    • limbs today. As a man goes through life between death and
    • a certain connection with them in earthly life itself.
  • Title: Lecture: Yuletide and the Christmas Festival
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    • particular manifestations of life here and there, we can
    • by the dreariness and prosaicness of modern life.
    • to be slaughtered. All outer life was stilled; it was
    • European peoples to descend from life in the external world
    • the heights of spiritual life.
    • memory over our life as it takes its course between birth and
    • can be experienced in this school of physical life on the
    • must have some idea of the kind of life led by simple folk in
    • of physical life. This theme was presented on one day and on
    • once regarded as a flower of human life. Simple as was the
    • in us as the life of the spirit, transformed through
    • are called for. A revitalisation of man's inner life is
    • convinced that all cultural life, all spiritual life must be
    • cease to exist, because cut off from the life of the human
    • Religion, Art and in the whole life of humanity. The great
    • Being we call Christ Jesus, the new spirit may come to life.
  • Title: Lecture: Buddha
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    • felt comparatively recently in the spiritual life of the West. Think
    • examine Goethe's life and writings we find no trace of the influence
    • the spiritual life of the East has steadily increased, until in our
    • the history of Western spiritual life should tell us that the idea of
    • earthly life and we may look forward to an ever fuller life wherein
    • when in one such earthly life he can liberate himself from this
    • unprejudiced observation of life in the sense of Spiritual Science.
    • In normal human life to-day
    • “intelligence” in connection with waking life only, but
    • earthly life is admitted. Even science is less inclined to agree with
    • life which was the natural fruit of this backward-turning gaze to
    • principles as the fundamental tendencies of Indian spiritual life can
    • last gleam across the evening skies of Indian spiritual life a few
    • the Indian looked at the external world with which human life is so
    • sustained in earthly life and not utterly lost in maya. In his
    • all life's sorrows — were hidden from him. He grew up seeing
    • only the joys of life. But the Bodhisattvic consciousness was ever
    • sight of the corpse he realised that death consumes life, that the
    • element of death enters life with its fruitfulness and power of
    • that he cried out — so the legend runs — “Life is
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  • Title: Lecture: Hygiene - a Social Problem
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    • and moral life — I mean the intellectualism obtaining in our
    • cannot help asking: What is the real attitude of social life to all
    • distinctions and relations between such facts of human life as a
    • — for so far as the life between birth and death is concerned,
    • and Spirit outside the range of earthly life, realising that
    • sciences of life. They can only pander to an intellectualistic or
    • psychic craving which would like to be rid of outer life and then
    • develop a Spiritual Science which will be able to bring life into
    • details of life, to the marvellous structure of the body itself. You
    • manifestation of soul-life it is when one blows one's nose! The point
    • all the ordinary sciences of life.
    • usefulness. Certain domains of life must be dealt with by specialists
    • conception of the world applicable to the practical details of life
    • meaning of life will arise.
    • social life! There will be far greater understanding in the
    • of life are based upon objective knowledge and concrete
    • health and disease in our fellow-men would have in social life. Think
    • conception of man think of the effect it would have in social life.
    • different spheres of life. And hygiene, the care of health, is a very
    • falls to the lot of our fellow-men when their mode of life is healthy
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  • Title: Lecture: Speech and Song
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    • and the Life in Spiritual
    • new birth, i.e. in his pre-earthly life. At birth the child is
    • equilibrium for earthly life is a faculty which man does not bring
    • with him. He must acquire it during his earthly life.
    • pre-earthly life, balance or equilibrium is not the same as it is on
    • pre-earthly life, balance and equilibrium signify the relation
    • earthly life. He has left the former and has not yet entered into the
    • speech or language is adapted during our life on earth. But in the
    • pre-earthly life as I have already explained, man has a very
    • correspond to breathing in the pre-earthly life). Thus in pre-earthly
    • descend on to the earth. We lose the life within the cosmic language,
    • indeed our speech is the earthly reflection of our life in the Logos,
    • yonder in the pre-earthly life. Indeed, when we study this
    • life in that element which corresponds to the Sound in speech and
    • life, sets more store by the nerve forces than by the breathing
    • pre-earthly life. For in our rhythmic system we are far nearer to the
    • as it is on earth, including spoken sound. Sound has its earthly life
    • pre-earthly existence from out of which he is born for earthly life.
    • begins his earthly course of life is placed into the midst of earthly
    • again a little step, leaves the earthly life to take its course
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  • Title: Lecture: Three Epochs in the Religious Education of Man
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    • has enabled to gaze with unbiased vision into the reality of life,
    • existence than the souls of modern men, who in their waking life are
    • the inner life of soul and Spirit. What we to-day would speak of as
    • Man experienced a weaving, moving inner life, the shadowy echoes of
    • which remain in our present dream-life. It was an inner life,
    • perception revealed to him this life of soul and Spirit, and, as a
    • bodily life as was the case in earlier times. He looks upon birth as
    • their contemplation of this life of soul. Birth and death were states
    • of growth, metamorphoses of life. They knew the reality of a
    • occurrences in an unceasing life.
    • inner being or is imparted to him in ordinary life by earthly
    • physical life and move upon Earth; I am clothed in my physical body
    • the same forces which enabled him to gaze into the life of soul and
    • in the whole life of Nature. Thou art clothed in an outer physical
    • his earthly existence hallowed, although in his waking life he still
    • express it as follows: The dreams of a life of soul and Spirit that
    • the human soul. The instinctive knowledge, arising in man as his life
    • Whose life had been divined by the ancients as they gazed upwards to
    • passed through earthly life and through death. For the death and
    • crucifix, and felt in this figure the heavenly guarantee of a life
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  • Title: Lecture: Concerning Electricity
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    • that your inner life extends to an inner sphere of your being, where
    • same way in which moral impulses are endowed with life, with a life
  • Title: Lecture: The Problem of Jesus and Christ in Earlier Times
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    • that our ether body has become during earthly life — has become
    • three years of human life and about our entrance into the world. If
    • years were to permeate one in the middle of life (as I mentioned in
    • develop such discrimination only through our life in connection with
    • materialism has conquered such broad and far-reaching areas of life,
    • both outer and within the human life of feeling. There, a spiritual
  • Title: Lecture: On the Dimensions of Space
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    • everyday functions of life, in a word, all the activities of man in
    • The life
    • of feeling which meet him in the world of space. In his life of
    • as human beings in the life of soul — we must
    • say of the soul-life that it is unspatial.
    • the life of the remainder of our human being inasmuch as it is
    • thing. Even in ordinary life we have a feeling for the essential
    • should find more easily the transition to the soul's life. For
    • has a united feeling-life. The star-fish
    • star-fish has no Feeling-life at
  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • earth's strata with their fossiliferous constituents, and
    • plant-life, and that in the deeper layers we come to fossil remains
    • of less developed forms of life, which today we are accustomed to
    • primitive and simple forms of animal- and plant-life gradually
    • of the gradual development of life and also of the other occurrences
    • remains of animal life rest, as it were, on others, and such others,
    • our earth which preceded all “life.” For the composition
    • the earth any “life” as it is today. For geology finds
    • a fire-process within which any possibility of life is
    • was overlaid by the younger, fossiliferous layers through other
    • life possible. One has to envisage all this as being accompanied by
    • remains provide living witnesses of the fact that life has existed
    • layers upon which the life-carrying layers are resting, and study
    • still presents itself in a kind of lifeless condition. That is where
    • have devoured nothing living; they are prior to all life, above all
    • life. – At this moment, as the inner attracting and moving
    • less and less perfect forms of life on the earth with a mixture, at
    • less and less perfect beings as the forerunners of all forms of life
    • air but intense, pulsating life. And the further we go back the
    • containing multifarious and varied life within it, not yet inhabited
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  • Title: Lecture: Thinking and Willing as Two Poles of the Human Soul-Life
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    • and Willing as Two Poles of the Human Soul-Life
    • a definite direction. When we turn our attention to the life of the
    • soul we may say that at the one pole of this soul-life lies the
    • ordinary life we call feeling, qualities of the heart, and so on.
    • Naturally, however, what actually takes place in the life of the soul
    • that we maintain a completely passive attitude towards life, so
    • our will-activity, so that in this connection we may say: in the life
    • origin. And in this case the one pole of our soul-life, thinking, has
    • a completely different origin from our life of will.
    • if we limit our observation to the affairs of everyday life we shall
    • delight us, repel us. Feeling imbues our will impulses with life, and
    • in ordinary life there is some indication that this is the case, and so
    • creates in us the possibility of thought, all that we owe to our life
    • during the first seven years of his life, up to the time of the
    • in man from the moment he enters upon his physical, earthly life.
    • the first weeks of his life and you will certainly say: The child has
    • forces of the will, and the development of child-life consists
    • of conception. The life of the will is therein contained.
    • portray man in some such words as these: Man brings his thought-life
    • his willing life into the bodily substance which is given to him by
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  • Title: Vortrage: Denken, Fühlen, Wollen - Das Muspilhgedicht
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    • Thinking and Willing as Two Poles of the Human Soul-Life (publ. 1931).
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • to what concerns theosophical life during such an interval —
    • wise without significance to the life limited to Central Europe. You
    • life when none of us will any longer be able to be present in our
    • is the special manner in which we intend to carry theosophical life
    • theosophical life should be carried into all branches of life and
    • teaching, but that it can be carried out into our immediate life,
    • arguments, but that from its own life fresh vigour can be drawn for
    • the active life of Art. This can be observed by the inner
    • observation of life. I might say a great deal if I were to speak
    • passes out into the different departments of life.
    • attained — that our theosophical life should lead to our
    • knowledge in the separate domains of life — even of occult life
    • that current of theosophical life we call our own, we do not make
    • basis of our whole theosophic life. There is in reality only one
    • which, till now, no one in spiritual life had any conception, —
    • remaining sixth part in an orderly manner, yet in Theosophical life
    • brought into occult life through her.
    • who has become Buddha, no longer descends into physical life, can
    • bring to bear on our theosophical life occult researches which
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • aware of the cessation of time. We notice an indefinite life of which
    • spiritual foundation of our life is present, though it is not yet
  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • derived from the soul-life itself, from the ethical wisdom-laden life
    • is to be recognised as what in our modern life — even
    • penetrate further, from the life of ancient Saturn to that of the
    • life in the soul. What would our souls feel through either the vision
    • the higher Self with wisdom. In ordinary life we only know self-will
    • understand how we obtain from our own soul-life a still more accurate
    • to the earth by the Christ-Being is on the earth, fulfils its life on
    • sense again come to life on earth. Just imagine all that has been
    • life; on the other hand the possibility of destroying the sacrifice
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • had to glance into our own soul-life to describe the spiritual
    • to appeal to certain conditions in our soul-life, conditions by no
    • of bestowal added to that of sacrifice we ascend from the life of
    • life a man does something, accomplishes something, the impulse of his
    • will allow life to flow over us, not longing for this or that, but
    • this life, the more forceful shall we become as regards the activity
    • is not always the case. A man who has begun to lead a higher life,
    • support life, who is determined to accept what destiny brings him
    • with what in ordinary life is called ‘asceticism,’
    • something far removed from our everyday life; and then we are guided
  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • our own soul-life — concerning such phenomena we have
    • do stand behind them. For example, in ordinary life we recognise the
    • regarding them which only have meaning in our ordinary life. It will
    • the sacrifice. Guilt or atonement as we know it in our ordinary life,
    • nearer to the earthly life of man, we find this mood in ourselves
    • depths of Soul-life. This feeling with which we are all acquainted
    • holds sway in the secret depth of our Soul-life, and sometimes pushes
    • sacrifice by referring to our own Soul-life, when we tried to
    • that although our Soul-life is fitted into our earth-body, an upper
    • layer exists over this hidden Soul-life in the depths. Who could fail
    • to know that there is such a hidden life of the Soul? Life itself
    • clear to ourselves something of this hidden life of the Soul, let us
    • unjust accusation; but as life now is, although such an experience
    • may have bitten deeply into the childish life, the later Soul-life
    • put another layer of existence over it, and as far as everyday life
    • the surface of the Soul-life just as there may be movements beneath
    • do the hidden depths of the Soul-life play their part on the surface.
    • Soul-life is a heritage coming to us from those primeval times of
    • the other. We can feel this even in our human life, we live and move
    • ego-consciousness we have a Soul-life which can play its part. And
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  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • depths of the soul-life, from what arises in the astral body. There
    • in the nature of man, actually leading the life of the soul to find
    • been able to grasp as the inner movement of that life. We thus found
    • described as bringing sublimity and life into anything, however dry.
    • separate it from ourselves, tear it away from the life it has in
    • has no life in itself, but only in the great organism of which it is
    • death by life. But where can this conquest of death alone be
    • speak of the incision into life that we call ‘death.’ Man
    • know Him in the life He lives now. And not only will they know the
    • nature of His present life, but they will also be convinced just as
    • event, may be able to experience it in the intermediate life,
    • acquire no understanding in this incarnation, will, in the life
    • immediately following this — the life between death and
    • facts important to our higher life, this alone is comprehensible in
  • Title: Fall/Darkness: Lecture 1: The Driving Force Behind Europe's War
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    • unconscious and instinctive life was never more to the fore
    • to be awake and to try, whatever your place in life may be,
    • brings impulses into modern life today are like a one-
  • Title: Fall/Darkness: Lecture 2: Humanity's Struggle for Morality
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    • taken up spiritual life in recent decades is small, and the
    • these will give them the powers they need for the life of
    • spiritual life as the only way of freeing future humanity
    • that this imbalance between intellectual and moral life in
    • themselves, quite rightly, that the life of the intellect,
    • to see to it that our social life becomes truly moral.
    • life. It is therefore most important — I have stressed
    • of our life on earth. The gods did not intend human beings to
    • the laws that govern human social life.
    • outward positions people hold in social life their true
    • life. Johann Valentin Andreae looked deep down to find nature
    • and the social life, for only there do they come together. It
    • one side and a peep-hole on social life on the other. And you
    • then speak about social life out of their feeling, out of
    • we really come to know life.
    • strange course that the whole of human life and human
    • Atlantean and post-Atlantean life when the catastrophe
    • up a spiritual impulse in their inner life and push on from
    • and a social life that is 27 years of age. We do not grow
    • beyond the age of 27 in our outer social life. This age now
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  • Title: Fall/Darkness: Lecture 3: The Search for a Perfect World
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    • the world and of life have constructed their own ideal of the
    • life, the same for everybody, and so on. Their vision of the
    • and political life.
    • spheres of life today a sound, incorrupt mind is almost a
    • the particular nature of their life of instincts and drives,
    • apply some degree of discipline to their life-styles quickly
    • of the subjective inner life it merely is a state of mind
    • other situations in life when to be thus ‘given
    • their lowest instincts brought to life. It is something that
  • Title: Fall/Darkness: Lecture 4: The Elemental Spirits of Birth and Death
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    • powers which are inimical to life in the physical world.
    • we have such a comfortable life, birth and death could not
    • and desires are destructive for ordinary physical human life.
    • death, however, but within the realm of physical life. If
    • This truth was kept hidden to protect ordinary life from the
    • gods for the whole of human life. When the Atlantean age had
    • ignore today, for these go against the good life they want.
    • them. This will happen more and more in the social life and
    • nineteenth-century impulses which destroy social life in the
  • Title: Fall/Darkness: Lecture 5: Changes in Humanity's Spiritual Make-up
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    • inner life was just the same in ancient Greece, say, as it is
    • of organic life forms in the realm of the earth. Basing
    • feature of ancient Greece that the inner life was still in
    • own between the inner life and the physical body were to
    • showing signs of disease, so that the inner life can achieve
    • and Harry in ordinary life, which is something determined by
    • complexity of life to come. It is reasonable to say that
    • soul, the inner life, as nonexistent.
    • philosophies of life will be in complete opposition. One
  • Title: Fall/Darkness: Lecture 6: The New Spirituality
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    • not reflect on where these ideas come from. The life of
    • life. It is our thoughts. But when it comes to the world of
    • ordinary life. And everything else we do is really done in
    • in the world and in life.
    • inwardness of life relates to the process in which thoughts
    • of many examples. People imagine that the inner life has
    • no development in the inner life of man.
    • freedom; the inner life became more intimate in the way I
    • who is against we who want to serve the life of the spirit
  • Title: Fall/Darkness: Lecture 7: Working from Spiritual Reality
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    • Luther as an individual whose inner life belonged to the
    • also Shake us awake. Life will be less comfortable with the
    • The new inwardness of life of which I have spoken has many
    • and if teachers are truly conscious of the great task life
    • be made part of human life.
    • realize that dead truths cannot govern life, only living
    • in life. We cannot eat our food raw, but have to cook it
    • in life one has to do the opposite. This is certainly
    • our way to reality and life; this is what we must eminently
    • the small things in life. You will not understand this age,
    • Let me give you an example taken from everyday life. Imagine
    • true that the inner life will have to be changed, especially
    • no point to this, however. Only the realities of life have a
    • point to them, and they are given by life, not by our
    • everything connected with real life; and they are only
    • There are situations in life when serious objections must be
    • the pendulum swing between a clear-minded inner life in
  • Title: Fall/Darkness: Lecture 8: Abstraction and Reality
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    • part of reality in human life, has resulted in an unreal
    • life. Here the human thoughts of every individual enter into
    • the connection between the inner life of people who lived in
    • using real concepts which have content and are full of life;
    • life eternal, to human evolution!’
    • apply such ideas not only to the sphere of life, but also to
    • apply to human life what applies only in the lifeless,
    • has gradually entered more and more into the lifeless sphere,
    • State as a life form, was written by the Scandinavian writer
    • time. Life is full of contradictions. Abstract and
    • life. We should not immediately think that someone whom we
    • however, possible to compare political and social life on
    • compared to a cell, a fully developed cell. Life on the earth
    • which are indeed like cells in the total organism of life on
    • proof that the life of the whole earth must be compared to
    • thought to its conclusion for the life of the whole earth,
    • in reality one must compare political and social life all
    • political life which might have been a coherent whole. By
    • tremendous break that exists between more recent life and
    • life in the past. Insights based on reality always bear
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  • Title: Fall/Darkness: Lecture 9: The Battle between Michael and 'The Dragon'
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    • fruitful for your life in the present time, is to have it in
    • life-forms which the medical profession now calls bacilli.
    • the life of the earth and remain united with it; they do not
    • understand a great deal of the inner life of these people,
    • impulse they brought from the life of the spirit in the 1840s
    • deals with spiritual life in concrete terms, it is not enough
  • Title: Fall/Darkness: Lecture 10: The Influence of the Backward Angels
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    • the necessary conditions for life.
    • humanity go through life as if asleep, without thought; they
    • atmosphere of spiritual life. This means, however, that
    • spiritual life must be encountered as a reality. Today,
    • people today: prejudice, ignorance and fear of the life of
    • in a developing social life. They could not have gained the
    • the field of social life and politics is actually still based
    • Science is looking at life that has died.
    • direction of life. The breath of life comes into our thinking
    • philosophy of life is then based on this scientific approach
    • inner life. This is something especiaily to be taken into
    • again later in life. We are coming closer and closer to a
    • education of the future if later on in life people look back
    • consequence will have to be the future guidelines for life,
  • Title: Fall/Darkness: Lecture 11: Recognizing the Inner Human Being
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    • different spheres of life. Speaking of processes deep down in
    • the life of the spirit, I have sought to show what is
    • influence the whole of human life, the whole of culture and
    • linear evolution from incomplete life-forms all the way to
    • immediately ahead of us, outer life will very much follow the
    • beside it runs the blue one, a hidden inner life to which we
    • providing for the life of a human being, for it takes us to a
    • truly disastrous extreme in human life. Just consider this:
    • can grasp, we do not give them anything for later life when
    • then remains the same throughout life. Something quite
    • will only be understood later on in life, not in childhood.
    • Later in life they can then recall these things from memory
    • soundness of human life in the future than for individuals to
    • will be the source for a healthy inner life. People will be
    • be recalled later on in life may be offered something from
    • from the life of the Sun; Sun life is still present in
    • be considered at a later time. The whole life of the human
    • up with the life of the Moon. Hidden beneath the life of the
    • lies the rhythmical life of the Moon.
    • the life of the Moon, so other currents in the human being
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  • Title: Fall/Darkness: Lecture 12: The Spirits of Light and the Spirits of Darkness
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    • feeling for life on the upward and life on the downward
    • if we are able to take a broader view of the impulses of life
    • Goetheanism, the view of the evolution of life. I have always
    • organic life if you give yourself up to impulses which came
    • and younger and really develop their inner life. If they do
    • life. This is how human evolution will proceed in the fifth,
    • not want to understand physical life and practised a false
    • physical life in the wrong way. The physical will take its
    • physical life continues to be bound to the soil. The
  • Title: Fall/Darkness: Lecture 13: The Fallen Spirits' Influence in the World
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    • eye for more subtle elements in human life will note that
    • all kinds of different spheres in life. Speculations on the
    • have kept this life and activity in the spiritual regions. It
    • develop foolish inclinations connected with spiritual life
    • anthroposophy is gradually helping us to bring life into
    • life is beginning to be possible that the spirits of
    • Was always life itself with vigour lived,
    • In life eternal which shall never fade.
  • Title: Fall/Darkness: Lecture 14: Into the Future
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    • History, human life in the fourth post-Atlantean age,
    • and in the spiritual realm, hardly touching on human life.
    • take the whole of human neurological life as a place, and the
    • whole of the blood life as another place, and add what
    • statement that human procreative life will be extinguished in
    • happening in reality. Looking at events in outer life, one
    • age of 27 plays such a special role in life today — and
    • life of the soul coincides with the outer life of the
    • spirits, the spirits of light, that the inner life should
    • role in life and be masters at using the external intellect
    • ready to take on an active role in public life after the
    • want to push people out into public life at an earlier time.
    • All the impulses in our social life which reflect these
    • political life evolve in Europe and America. Yet, strangely,
    • discrepancies between thought life and will life in
    • but only in some, spheres of life.
    • acumen, positively intervene in life. Go back to the slave
    • to consideration of the spiritual life which is behind the
    • something which is merely learned, to becoming real life. It
    • understand the reality of life.
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  • Title: Lecture: Fall and Redemption
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    • earlier had felt himself to be sinful in his moral life
    • ‘simplicity’ in life. They set themselves above
  • Title: Lecture: Man's Fall and Redemption
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    • man influences intellectual life. What people say concerning the
    • the outer kingdoms of Nature, and to grasp human life with the methods
    • natural science teaches us to think, and we consider social life, too,
    • arrange their life) has evolved from earlier ways of thinking. Modern
    • on the kingdoms of Nature are dead thoughts. The life of these
    • life of man are dead while we are thinking them; they were endowed
    • with life in our pre-earthly existence.
    • lifeless thoughts that we form here on earth in accordance with modern
    • to-day we live in our blood. During our life on earth, these thoughts
    • elaborate what existed during our pre-earthly life. The forces that
    • speak of a lifeless thinking. Were they to speak of the true nature
    • considering man's inner life. There they would discover that the
    • body) and it's dreamy, slumbering life on earth, we can see the
    • later on. This is so, because in the, beginning of its life, when the
    • the independent element that it now is, and bears us through the life
    • allowed to think of pre-earthly life (they were forbidden this, up to
    • pre-earthly life, and a science of Nature arose which considered man
    • individual life, because the animal has no pre-earthly, individual
    • life.
    • obeyed the veto on belief in pre-existence or pre-earthly life. Then,
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  • Title: Lecture: Calendar of the Soul
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    • out our physical and etheric bodies. In fact our daily life is a
    • condition of budding, sprouting life. It is then spring and summer
    • where it is spring and summer ... Similarly, a vegetative life
    • spirits are active on the Earth. Divine life, divine consciousness,
    • of outer physical life is then at its highest point. Hence the middle
    • intensity of physical life, the ecstasy of physical life, is reached
    • or a European, the fact well known in occult life is that the Mystery
    • unequal length. But in what is unequal there is life; in what is
    • intended to be a creative impulse for life.
  • Title: Lecture: The Spirit in the Realm of Plants
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    • weaving, of spiritual life lying at the basis of the mineral, plant,
    • the life of the spirit in the realm of plants, Fechner's
    • concern for solving life's riddles, however, and is at the same
    • mineral element, of lifeless matter. Spiritual science may not speak
    • it. Just as every stone, every lifeless body, shows its relationship
    • to speak about how the origins of all life — including
    • plant-life — must lie in the lifeless, the mineral element.
    • only developed the lifeless out of what was living, progressively
    • summertime — is to be discerned in relation to all earthly life,
    • breathing in of the soul is a wonderful alternation in human life. Of
    • from the brain, developing our feeling and conceptual life through
    • the human being we have come to know as the etheric body or life
    • science has brought together so far about the sense life of plants
    • with water!’ But this is not the case. With the soul life it is
    • regarding the soul life of a single plant, however, then he should
    • also immediately conclude something about the soul life of the single
    • the life of plants.
    • the spiritual life lying at the foundation of everything!’ Then
    • In the tides of life, in action's storm,
    • in this way the spirit in the plant life of the earth feels himself
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 1
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    • the ingredients that have entered into the spiritual life of
    • their value, As I have often said, the life of the Mysteries
    • psychological truths — truths of the soul-life. These
    • childhood. At the 14th or 15th year of life, in those olden
    • year of life.
    • then received about the 14th or 15th year of life have
    • engendered, would have played their part in the social life
    • science, but to the social life, which concerns all
    • to-day a great number of things are working in social life;
    • understand the texture of modern life. It lies not in the
    • intimately connected as they are with the general life of
    • fifteenth years of life, in relation to outer physical
    • exists to-day. He who becomes acquainted with the life of the
    • life from these extreme aberrations of mankind, — the
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 2
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    • social life; not to our personal Karma. If I manufacture a
    • from this to the measures of political and social life on a
    • a descending life. It sleeps in Summer-time; its deepest
    • the life between birth and death. Knowledge to-day can be
    • and a new birth. No doubt the thoughts about life between
    • point of view of its connection with Wisdom. In earthly life
    • social life. The Word itself becomes of social service, And
    • will in the social life, the Virgin Wisdom is
    • ordinary life; he wanted it radically expunged from our
  • Title: On the Mysteries of Ancient and Modern Times: Lecture 3
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    • and death are the two boundaries of human life, as it runs
    • Mysteries which place into the very centre of their life what
    • explained from other points of view — human life lasts
    • the case may be; but on the average, the span of human life
    • the course of life in the head, and in the rest of the human
    • human life is connected with the secret of the stars.
    • the Earth needs to be carried into all branches of life. Our
    • the soul-life — all that arises towards the re-conquest
    • behind the words than in the other spheres of life. If you
    • aims in all domains of life One fruit, above all, it will
    • to serve real life; and that which claims to be serving life
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • bodies during sleep, there is a dull twilight life, and we only
    • learn to know why we have an unconscious life during our ordinary
    • dive down into our etheric or life body; that is to say, into our
    • ordinary life, man's true inner being, woven out of feeling and
    • life, even though we are not aware of it, a world in which we
    • detail from single examples in life. We should note, for
    • How conscious we are of the fact that our inner life grows cold,
    • that in life itself feeling and will must first be drawn into the
    • than is the case in ordinary life, during the ordinary state of
    • Our inner life
    • penetrate more intensively into the life of the external world.
    • life. But this does not render these worlds less objective. On
    • world we look back into our last earthly life through death,
    • earthly life as a firm resistance which mirrors everything, just
    • rising up in a far more intensive life than the one which we
    • otherwise, in this earthly life — it undoubtedly arises in
    • free, soul-spiritual life. Everything in our environment with
    • during his earthly life the human being constantly takes in
    • sustain his whole life. We absorb substances from the animal and
    • the end of life, as a moment in life, as an experience in itself.
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  • Title: Lecture: The Supersensible in the Human Being and in the Universe
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    • person who experiences the life of the present time with a
    • our life and existence. The times have become difficult. It
    • and capacity, and, above all, our survey of life, unless we form
    • life that is able to give us inner strength.
    • outside, ultimately depend on the soul life that surges and
    • with penetrating into human soul life and with asking in what way
    • understanding survey of life and strengthening forces in general,
    • may be awakened in the life of the human soul so that we may
    • tread life's paths accordingly.
    • triumphs and transformed the whole life of modern times.
    • daily life, this was in reality the work of guiding spiritual
    • in the shape of bodily members, as well as our life capacities,
    • being thus stands there facing the dread problem of life:
    • some kind of support for his moral and religious life, he turns
    • encounter in the human being during his life was always felt to
    • and up to the stars, to bear out our inner life to our fellow
    • beings in the form of speech, to draw in the world's soul life in
    • hold of man's inner life, he could only say to himself: Angelic,
    • the human being stepped out of this life in common with the
    • sensory life. For the human being of ancient times, who felt
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  • Title: Lecture: Foundations of Anthroposophy
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    • for they embrace every question dealing with science and life and
    • the things connected with the great life problems of human
    • firm standpoint in life, we must first obtain a conception of our
    • of a person's life. It is quite indifferent whether we call this
    • this), but from completely normal conditions of human life, which
    • require above all an intensive observation of normal life; we
    • require above all an intensive observation of normal life; we
    • people who only wish to apply words to things in ordinary life.
    • modern scientific truths, of modern ethical life, and to develop
    • life and in science. One must, of course, have an understanding
    • problems. Although they form part of ordinary life, one easily
    • During our life,
    • life, swaying between the conditions of waking and sleeping. The
    • completely normal questions of life cannot be approached with the
    • experiences of our ordinary earthly life since our birth. Through
    • and that our soul life is soundly connected with the external
    • memory in ordinary life. When we remember something, we always
    • learn to know the material importance of that life which
    • constitutes the ordinary life of memory. We then no longer
    • ordinary life only with the soul, which we never do otherwise. In
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  • Title: Lecture: East and West in the Light of the Christmas Idea
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    • the very elements of the whole life of man.
    • Christianization of our whole life, in which it does not suffice
    • that almost in the whole world great problems of life are being
    • itself in every sphere of life.
    • the flame of a young spiritual life based upon a
    • mechanical-naturalistic foundation. This spiritual life is only
    • beginning of its development. But from this young spiritual life
    • exists an ancient life of the spirit, a spiritual life that can
    • the more spiritual aspects of life a word re-echoes from the East
    • know the characteristics of the life conceptions of the East,
    • of this immense change in the life attitude of the East? The
    • wished to know something important and significant in life, it
    • who understand the true essence of life in ancient Greece will
    • Greece life consisted in a childlike joy over the nature of
    • life. This is nothing but the echo of that Oriental feeling,
    • a reality. When submitting to the life of thought we feel as if
    • thought life is nothing but an ideology. This word
    • “ideology” indicates in regard to the inner life of
    • inner soul life.
    • thought, the purest, most light-filled form of soul life. But the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Man and Cosmos
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    • man's inner life. But essentially speaking, also the senses which
    • appear in ordinary life induces us to say: A sense organ —
    • were, man's inner life from outside. What meets them from inside?
    • being in ordinary life, of the earthly human being appearing to
    • human being in ordinary life.
    • into the depths of his soul life; yet they are just as important,
    • and frequently far more important in human life than the facts of
    • or touch. In a certain way this is the case, but in ordinary life
    • cannot perceive it, for it is dulled down to a life feeling, an
    • impressions they only derive a general life-feeling.
    • sense organ. During our earthly life, we simply use our organs
    • and that he has a life of feeling corresponding to these
    • in which he is most widely awake: his life of sensory perceptions
    • consciousness, we are completely awake only in this life of
    • sensory perceptions and thoughts. Our feeling life, on the other
    • whereas our feeling life is the general soul constitution
    • determined by life; that is to say, feeling. But at the
    • waking life on earth, we perceive the objects around us. Our
    • then able to perceive the whole metal life of the earth —
    • ordinary one. And today it should not be applied to life in a
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  • Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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    • freedom, gives his being, as it were, weight, reality and life.
    • is to say, if we do not take anything out of earthly life for our
    • observing man's lifeless parts, indeed sometimes by studying only
    • wake up in the morning, we must enter a perceptive life of
    • semblance, so that freedom may unfold. But this life of
    • semblance, which constitutes our waking perceptive life, did not
    • stand in regard to the life between death and a new birth? In our
    • life and his organic life, or the activity of the single organs;
    • i.e., if we submit completely to the semblance in life, we may
    • people thought that life on earth and the earth itself would end
    • not enable him to understand human life on earth. If you take the
    • disappearance of divine spiritual life from the illusion of
    • development. They reach back to ages when earthly life was still
    • semblance with the forces of inner life. Man would like to submit
    • degree in which man lacks freedom during his life from birth to
    • must in future enter the life of mankind is that the divine
    • that which again enables man to see divine life united with
    • earthly life.
    • which leads us to a spiritual life guaranteed by the Mystery of
    • history obtains inner life, an historical soul, connected with
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  • Title: Lecture: Knowledge Pervaded with the Experience of Love
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    • evolution is the one in which intellectual life predominates. The
    • a certain inclination towards the intellectual life which existed
    • superficial way, when Greek life was beginning to evolve, and the
    • full measure inner joy and satisfaction derived from the life of
    • great, living organism, and its lifeless part, for example, the
    • insofar as it deals with lifeless substances and processes. In an
    • living only as a kind of chemical combination of lifeless
    • substances. The idea of spontaneous generation from lifeless
    • For they did not yet think of the universe as something lifeless,
    • lifeless with living things. These things are very difficult to
    • element. When man turns his thoughts and ideas to lifeless
    • thoughts with the greatest ease and comfort; the lifeless world
    • lifeless thoughts, Nature itself, with its living changing
    • lifeless things, to things which do not change, so that the
    • thoughts, which really ignore life in the external world,
    • arisen through the fact that man lost life completely in the
    • lifeless things and applicable only to lifeless things, to the
    • If man does not wish to remain within the lifeless essence of the
    • world, but wishes to take into his soul the impulse of life, he
    • whenever he faces the lifeless world.
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  • Title: Lecture: The End of the Dark Age
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    • unfolded its intellectual life in the course of many centuries.
    • This intellectual life gradually led it away from spirituality.
    • seeks as its content external Nature, the external life of
    • are still active in the whole life of Nature; they enter into us
    • because we fill our own spirit with the life of Nature, and we
    • of an old spiritual life, these Ahrimanic powers did not have
    • that great influence on man which they have now. The life of
    • over a special task in cosmic life, in the whole evolution of the
    • life.
  • Title: Lecture: The Golden Legend and a German Christmas Play
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    • definite time of his life, refers only to his physical body. All he
    • whole Earth life to our childhood. There, in our childhood, precisely
    • the three last years of the Christ life, when the Christ was in the
    • called a holy life. And thus a feeling prevailed that a certain moral
    • which these Christmas plays became part of the life of the central
    • attempt was made to bring more life into it, but on the spiritual
    • Ernst Haeckel has recently appeared called Thoughts about Life,
    • the play of endless atoms, has the life of man any meaning in
    • that is, that this life has no meaning! That is his opinion. A
    • but we must investigate the life that now begins for them when they
    • to prove, from what happens so painfully to-day, that the Earth-life
    • governs a man during his whole Earth- life? It is related to that to
    • all that to-day is in such bitter conflict, all that makes life so
    • to have moments in our life (this is to be taken literally not
    • relatively, of course, for they have had to lead the life of men.
    • life for the whole of humanity. We must unite ourselves with the
    • of the spiritual life in man must be accomplished, that a mighty
    • the spiritual life which was gradually dying out before Golgotha had
    • To turn disorder into order, and decay to life; —
    • Life, which through the ages,
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  • Title: Lecture: The Christmas Thought and the Secret of the Ego
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    • “I” at the point to which we have memories in later life.
    • life is connected with his physical body. He says nothing other than
    • life, back to our childhood. Our spiritual element has remained
    • humanity in relation to the last three years of Christ's life, when
    • really had to “lead a holy life,” as is said. Thus
    • technique, but then it was desired to bring more life to the
    • Life, Death, and Infinity and Religion. A book by Ernst Haeckel
    • does human life really provide a meaning for earthly
    • must remain with the recognition that this life has no meaning.
    • events that are taking place so painfully today that earthly life
    • people: something entered which is active through human life on
    • life of humanity so difficult today? Where is the origin of
    • our life (I am now speaking directly, not in a pictorial way) in
    • since one must be connected with life.
    • birth the spiritual life for all humanity. We want to unite
    • that such a birth of the spiritual life must be brought to
    • must enter human evolution, the light of spiritual life. The old
    • light of spiritual life that was there before the Mystery of
    • Disorder becomes order, decay life?
    • One, Lives in my life, sees in my seeing.
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  • Title: Lecture: Zarathustra
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    • study the evolution of human life on Earth in the light of Spiritual
    • through earthly life. Every epoch and every age has its special
    • again by the individual life-germs of man. This is possible because
    • Science shows us that the life of the human soul and the nature of
    • states, or rather clairvoyant states, in normal human life. Primeval
    • outer physical world and the life of sense, but I also have
    • super-sensible world. If in the intimate experiences of soul life we
    • means of inner contemplation, in your own soul life.” On the
    • behind the physical Sun — the origin of all life and activity
    • life.
    • nerves of the brain. The spinal nerves which stimulate the soul life
    • doctrines of Zarathustra in the spiritual life of to-day. There is a
    • great deal of ancient Persian thought in our own spiritual life, yet
    • an ugly part in any endeavour to deepen the thought life of our time.
    • life — all these will disappear when the
    • and the true conduct of life. The same writer asserts that the
    • conduct of life laid down by Zarathustra leads man above all minor
    • and semi-human impulses. These oppose his entry into the true life of
    • as stars in the heavens of Life Eternal. May it be vouchsafed to
    • life.”
  • Title: Lecture: Hermes
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    • life of humanity as it advances from one epoch to another, rising
    • deeply into this ancient Egyptian spiritual life.
    • in ordinary life, the picture consciousness of the Ancients was
    • life, a vision enabling man to see into the spiritual world. But they
    • ask ourselves: of what nature was the life of feeling and ideas among
    • knowledge of definite laws of spiritual life, laws higher than those
    • certain sense, to re-establish the dominion of a life, which,
    • And although this being of Spirit has but a dim and instinctive life,
    • life, or of traditional experiences of ancient Seers, but in these
    • whole life of soul. A man may imbue his soul with abstract ideas and
    • yet remain untouched in his moral and ethical life; his sense of
    • interpreted in terms of the inner life. Osiris,
    • to bring Osiris to life again. The Isis-power lives in the human soul
    • the Isis-power. In the knowledge gleaned from everyday life man does
    • mathematical laws, in the plants with their life-filled forms which
    • pass in actual life through
    • say, when darkness prevails, the spiritual life and the primal
    • he expressed, in his own being, the deepest soul life of man. All
    • Now we know that the whole life of Egypt was
    • of their daily life. They looked back to ages of hoary antiquity when
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  • Title: Lecture: On the Nature of Butterflies
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    • the true facts. Even in regard to the practical side of life these
    • butterfly does not start life as such, but evolves by means of a very
    • frog! The frog starts life as a tadpole with tail and gills, and can
    • life — this fact that on the one side we have a science that
    • spiritual life is being swamped, and the time has now come when we must
    • continue or spiritual life will be completely swamped. Nature, now
  • Title: Memory and Love
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    • over from the life before birth, and of the quality in the human soul
    • which is a seed for the life after death, the quality of love; and of
    • over from the life before birth, and of the quality in the human soul
    • which is a seed for the life after death, the quality of love; and of
    • like to speak of how man's life on earth is in a certain sense a reverse
    • image of those experiences. Human life on earth is understood only when
    • during earthly life, in so far as they can be related to experiences in
    • human thinking In short, my dear friends, here in earthly life there is
    • earthly life that we do not know the interior of our body by means of
    • spiritual life between death and a new birth the exact opposite
    • when in physical life we close our eyes and ears and go to sleep. If I
    • matter of recognising life on earth as an image of the super-earthly.
    • And the question necessarily arises: What takes place in earthly life
    • Hierarchies, Archangels? What is there in physical life that is like a
    • this experience of beings in the spiritual world when we enter life on
    • earth is an inclination towards the moral life. This inclination is
    • life on earth, had too dull an experience of this spiritual existence.
    • life remains in our soul as an echo of the becoming one with the beings
    • is more deeply connected than people think with the moral life. For
    • without the capacity for love there would be no moral life here on
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  • Title: Lecture: The Experiences of Sleep and their Spiritual Background
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    • In speaking of the life of the soul, a certain expression in common use
    • thus reveals itself in the life of the soul, so long as our
    • relies on these methods alone can ever carry his observation of the life
    • of the soul any further than that during waking life, ideas, feelings,
    • physical life on earth; we need look only at the condition of ordinary
    • sleep as it occurs every day of a man's life, and we shall be obliged to
    • in consciousness in ordinary day-to-day life, show so great a dependence
    • organic life predominates as such and during such time allows no ideas
    • dream and suggest how dreams appear to come out of the life of sleep and
    • to be simply remembered in the waking life. From the way the dream plays
    • through the life of sleep the conclusion might be drawn that the
    • developed as new faculties from out of the ordinary life of the soul we
    • subconscious or unconscious in man, namely the region of soul-life
    • being able thus consciously during waking life to experience in a
    • indeed towards a knowledge of the life of the soul. For all we can know
    • during waking life. We carry within us during the day, from waking until
    • affected by the influences of the sea much as during the life of day the
    • them in a quite definite and differentiated manner. In the life of day
    • that when you experience something consciously in waking life, a great
    • describe as a need of God — there is a reality in the life of soul
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  • Title: Lecture: Reincarnation and Karma
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    • generation was an illusion. The life-germs which entered such
    • a trace of life appeared. Life only originates from living
    • about life. He must must assert: Soul can only originate in
    • originate in mud but in life-germs. Anthroposophy maintains:
    • as the scientist says: “All life originates in life.”
    • soul-life apply adequately to external phenomena. He does that
    • derived from an archetype, into which life was breathed by
    • Anthroposophy does not take the inspiration of life or of soul
    • of spiritual life; it only wants to say:— Recognise the
    • laws of spiritual life and you will find these higher laws
    • brilliant results in the domain of animal life because he has
    • can be made in the sphere of soul-life, but that does not lessen
    • soul life, which are more difficult to understand. When he calls
    • certain large aspects of soul-life as their opponents have on
    • “All life originates from life” in the sense
    • habits of life of a worm knows that he must go back to the egg
    • uncomfortable during the latter part of their life because of
    • were simply to declare that life originated from lifeless
    • confronted with the fact that “life originates in
    • life,” reply again and again: But in the worm the same
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  • Title: Lecture: Life and Death
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    • Life and Death
    • Life and Death
    • man to Life and Death to-day, we may be reminded of a
    • establishes the idea of an antithesis between life and death,
    • of the fact that “death” and “life
    • stated that the life of man depends on the brain, lungs and
    • That means that life would continue, even if the brain were
    • taking place within him, and if life could be maintained
    • merely as a life-process in the organism through artificial
    • — though he might not care for a life without a brain,
    • explanation just shows that the definition of life given by
    • For no one would be able to call the life of an organism
    • — even a human one — the life of man himself,
    • embarrassed in speaking of life at all, and when all life was
    • traced back to the life of the smallest living creatures.
    • This life in the smallest organisms was looked upon as a
    • could only speak of the smallest parts of life as living on,
    • foundations of life is sought in what life leaves behind. Now
    • remains behind of life passes over gradually into lifeless
    • matter. So lifeless matter now becomes in death the outer
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  • Title: Lecture: The Elementary Kingdoms
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    • mineral kingdom. All apparently lifeless beings, all
    • discovers the etheric body, which gives life to the physical
    • influence throughout life — nevertheless, the physical
    • time, an etheric, or life-body, entered into it, transforming
    • clairvoyance, the life of the plants and the laws of life
    • time, the instinctive life of the animals; the second
  • Title: Lecture: 'Goethe's Faust' from the Point of View of Spiritual Science
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    • life. But this Spiritual Science aims at emphasizing that the
    • fountains of its knowledge and its life were available at all
    • affairs, who indulge in curious notions about life and its
    • illuminate life, give him power and security for his work and
    • deposited therein. He said that life can spring only from
    • life, and from this assertion we realize that it is only a
    • lifeless slime can evolve life in the shape of fish or worm;
    • the highest state of development all that reside as life
    • precept that life develops only from life is in modern
    • that this being, which enters life through birth, only
    • development, as does the worm from his lifeless surroundings.
    • another: The present life, entering existence through birth,
    • as life between birth and death, is a repetition of a
    • of existence, and that our present life is, in its turn, the
    • but issuing from a former life. We see how, from birth
    • show how Spiritual Science can illuminate life by
    • and man, from soul to soul in every walk of life, those
    • explained by their earlier creation in former life
    • physical life but are immortal like the human soul itself;
    • concepts, human life, and man will gain power, hope and
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  • Title: Lecture: Birth of the Light
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    • ordinary life, there are many among our anthroposophical
    • Of fantasy, to speed through life on magic wings.
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • intellectual life was through the Church or the school, etc.
    • in the intellectual life of their time. I would call to mind
    • soul-life.
    • was a wonderful moment im my life when I discovered that, in
    • can a man wrest more from life
  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • life-work, will discover many a thing of the most extreme
    • of his life. There is an interesting memorandum extant on the
    • period or another of his life. We may note a truly great
    • life. Those among us who love a harmonious life, who cannot
    • are the vital element in a progressive life reveals many
    • necessity of the lessons of life; it shows us that it is
    • precisely life on the physical plane which evokes direct
    • inner experiences, and that life, with its succession of
    • Goethe's whole life and contemplate its successive stages, we
    • view, in his life-time, and also to measure by our own time
    • that life is one and undivided, that everything in life is
    • involved with everything else, and that life does not ask
    • life. To-day let us examine at least one aspect of our modern
    • intellectual life, and see how it appears in the light of
    • evolution of the spiritual life. In this respect the most
    • more with life and the soul. We come in the first place to
    • biology, the science of life, when Darwin's great work,
    • forms of life, the most complicated structures have arisen
    • sub-conscious life of man, as it shows itself in dreams or
    • other phenomena of life, comes within the domain of
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  • Title: Lecture: The Errors of Spiritual Investigation
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    • certainly necessary in every sphere of thought and life to
    • also in immediate life. In many cases, the spiritual
    • that the usual life of thought and feeling ceases. A
    • arise. We find in life monism, materialism, positivism,
    • formed itself in life? and no more regards the material than
    • comes to see how the whole course of life has led one to
    • life to look back on everything that man has developed as
    • condition which man does not consider in ordinary life, i.e.
    • and knowledge of the spiritual investigator. Ordinary life
    • secure grasp of life, c.f. the Mystery Drama.
    • Franceseo Redi (who put forward the basic statement: Life can
    • the spiritual life of humanity.
  • Title: Lecture: Factors of Karma, Deficiencies in Psychoanalysis
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    • The Karma of Human Vocation as related to Goethe's Life.
    • life as is contained in man's calling or vocation and in all
    • introduced into our life through the law of Destiny or Karma
    • nature of human life is due. In describing certain human
    • aspects of our life's destiny by the word ‘calling’ or
    • to bear on the vocational life. Frequently, though by no means
    • point in human life, mingling other Karmic threads with that
    • position in life. As you are well aware, the Karma of vocation
    • life — who has become a Cabinet Minister for instance,
    • Darwinism, it has evolved such a theory of life as the
    • un-fittest, for the very posts in life which one would think
    • life. The prevalent one-sidedness — the selection of
    • office. Not until the end of his life does it become possible
    • forces frequently play into the life of mankind to-day.
    • Notably when it tries to enter into the life of the soul, the
    • science, which ventures to approach the human life of soul,
    • of thought admits that the life of the soul does not merely
    • or subconscious — beating-up into the conscious life.
    • life, — how it has evolved. They have indeed departed
    • disappointments of life which they have some time undergone and
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  • Title: Lecture: Matter Incidental to the Question of Destiny
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    • The Karma of Human Vocation as related to Goethe's Life.
    • of destiny in human life. The fact is brought home to us when we attempt
    • on life. Considering the complicated problems into which we are
    • life, of great or outstanding personalities. Let me give one
    • describes the life of the distinguished Swabian with genuine
    • subconscious life and people are unaware that they possess it.
    • post-Atlantean age, whose poems are truly vibrant with the life
    • for the rest — he deals with the purely modern life of
    • of life and fate. He describes an engineer — a builder of
    • man, brilliant in his profession, losing his life at a
    • course, such things occur in life in manifold variations. Here
    • but scarcely any more would have happened to him in this life
    • not get it here, will get it in his life between death and a
    • life. The very conditions of life in this age will bring it
    • home to many individuals. Riddles are being set by life
    • already now for quite other complications of life than were
    • discover these significant complications of life. In a certain
    • of the requirements of modern life.
    • of things, for instance, connected with the life of the
    • mechanisms of life — has moulded and produced,
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  • Title: Lecture: Hereditary Impulses and Impulses from Previous Earth Lives
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    • The Karma of Human Vocation as related to Goethe's Life.
    • certain matters directly related to practical life and to the outer
    • that of immediate relation to real life. We shall presently
    • inner life of man. All in all, this is the focus and aim of our
    • practical life, even in his calling or profession.
    • enters into the social order of life in a certain way. His
    • human life in its significance, can be brought home to us most
    • will tend to place us rightly into life according to the Spirit
    • are always such as to be strong enough, for life itself really
    • life.
    • to our souls what is of real significance for life. I have
    • often pointed to an important fact of life; and if those whose
    • life. Repeating as they generally do, like parrots, the
    • person who is about to enter into life. But the question of
    • Human life runs
    • human being becomes ripe to bring descendants into life. The
    • which enter into his development after this time of life
    • Throughout its life, the animal does not essentially get beyond
    • life between death and a new birth. There, the processes take
    • connected with the life of humanity during this time. And from
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Relation of Man to the Hierarchies
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    • The Karma of Human Vocation as related to Goethe's Life.
    • so on, in the earthly world. We know that the life of man falls
    • death. During this life — or through this life
    • gate of death the other section of his life begins. He then
    • life on Earth. It is the mission of the Angeloi to lead the
    • Earth, only remembers his earthly life in the physical body.
    • life of the individual. Bearing all this in mind we shall not
    • conception, that is, in an illusion, a Maya of the inner life,
    • man develops as his conscious life. But there are many
    • inclinations of the feeling life. In the nineteenth century
    • is an egoism of the social life.
    • of them — are thus carried into human life, the result is
    • world-outlook, able to sustain the life of man. It is one
    • ordinary life was called the ‘word’ (which in this case
    • time, and relate it to that life into which modern man is
    • similar to many other things by which the outer life
    • things in our life are governed by it? You need only think of
  • Title: Lecture: The Birth of Christ in the Human Soul
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    • which should be a symbol of the course of man's life. We may
    • the course of his physical life. It is true that a
    • life — through sense observation, through intellectual
    • the course of the physical life which are in their external
    • physical life of man as we look upon nature; we can thus look
    • upon the external side of the physical life, the external
    • human life — not even the external aspect, the
    • the events of birth and death. And in the life of
    • Christ Jesus stand these two events of man's physical life
    • two events, these earthly events of human life, give evidence
    • spiritual life of Switzerland of the fifteenth century, with
    • should have occurred and his life should have begun its course.
    • life something which is concealed from the every-day view of
    • death, the two boundary pillars of human life facing us in the
    • course of human life must still remain mysteries, even in their
    • the course of man's life — so we may safely say —
    • life in the light of this thought, you cannot enter into the
    • gradually develops his ego in the course of his life from
    • of a higher life. The right form of expression would be to
    • manifest. As the human being lives his physical life here upon
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  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • all that happens in human, social life, in the relationship of
    • called forth from the earth all the budding and sprouting life,
    • maintained the external, up-shooting life, the physical life.
    • see that all forms of life which desire to unfold their
    • thirdly, the gift of the victory of life over death, in the
    • process occurring in human life, in which the highest ideas,
    • come to life in every detail. But if we have learnt a great
    • come to life with the fruits of our former life, with the
    • etheric body into the Life-Spirit, the physical body into
    • life-story of the Thirteenth is related; but the Brother who
    • star appeared to herald his life on earth. Here there is a
    • Each one has met with life's vicissitudes,
    • Along the path of life we walked together,
    • His life, so that a greater one might live!
    • Within his life he lauds with ev'ry word;
    • The splendours of this beauteous life reveal.
    • It is no wonder if his life is blessed;
    • current of spiritual life which flows through the world and
    • the lower life of the threefold bodily nature. This is
    • been preserved, represented by the higher rank of animal life,
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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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    • individual human life, we describe as the mission of the individual
    • the ego will refashion and transmute the etheric or life-body into
    • Life Spirit or Buddhi. Finally the highest achievement of man that we
    • foreshadowing of what the Life Spirit or Buddhi will be — a
    • as we recognize that our present life is the consequence of earlier
    • further develop our present astral body, etheric or life-body and our
    • ego, he transmutes his etheric or life-body into Life Spirit or
    • when from within our ego, we shall transform the life-body into Life
    • working upon their etheric or life-body and are transmuting it into
    • Life Spirit or Buddhi. In the same way we are aware of yet higher
    • our life on Earth; it penetrates into it and acts upon it. The
    • his spiritual body as in his waking life. How remarkable would be
    • the process of transmuting his etheric or life-body. The Beings who
    • transforming our etheric or life body; Beings who are themselves at
    • the stage of transmuting their etheric or life-body into Buddhi or
    • Life Spirit. If you imagine such Beings who are at the Archangel
    • direct their own etheric or life-body, and how they thereby work down
    • individual examples, then we see in the life and activity of these
    • transmits the achievements of this Earth-life to the next Earth-life.
    • perfecting the etheric or life-body of man, is expressed in the
    • Maximum number of matches per file exceeded.
  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • upon their etheric or life-body, when they fashion this body from out
    • Spirits, invades the life of man, then there must be on the other
    • his lifetime and lifts himself to a higher moral and intellectual
    • life. It becomes virtually an empty phrase; in face of the stern
    • realities of life it is forgotten and people cling to their old
    • rooted in his affective life, but not upon the so-called melancholic
    • life of man because they are two stages above him and are
    • during his life on Earth his native language. They had to be endowed
    • corresponds to the utilization of physical forces in our Earth life.
    • thought. Hence the thought-life of man at different epochs is
    • thought-life, upon its inner patterns. Here the backward Spirits of
    • thought expressive of the inner life, is unsurpassed by any other
    • intuitively the thought-life to the people. We shall really
    • Personality is the more active agent, that is, why their mode of life
    • shall also meet with peoples on Earth whose life is largely
  • 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.
    • The inner Life of the
    • turn our attention to the inner life of the normal Folk Spirits,
    • transmuting their etheric bodies into Buddhi or Life Spirit. Now man
    • must now look a little more closely into the inner life of the Folk
    • of man is active in all three members of his inner life, in the
    • inner being of man. The psychic life, the inner being of man,
    • as man's inner life which is the field of ego-activity is
    • true inner life of the Folk Spirits, or that which corresponds to the
    • inner life of man, is manifested in three members, three
    • the three modifications in the soul-life of man. Therefore, you must
    • think of the form of consciousness, of the entire soul-life of these
    • from an external description to look more closely into the inner life
    • the inner life of the Folk Spirits. In the normal life of man such
    • joys or sorrows of life, all colours and sounds, in fact all sensory
    • if our sentient responses, our joys and sorrows and our thought-life
    • it becomes a part of his life.
    • we follow the life of peoples from epoch to epoch we note how new
    • our inner life, that of our Intellectual Soul and of our Spiritual
    • exclude from the inner life that which the Sentient Soul receives
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  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • period of life, between birth and the change of teeth, man develops
    • way for the last time. The second seven-years period of life from the
    • bestowal of an ego, during man's life on Earth. The third
    • normal Spirits of Form show no interest. The three life-periods,
    • first seven years of his life man would have the consciousness
    • about the first third of his life, is subject to the forces of the
    • external world. The first third of our Earth-life therefore is not
    • third of his life (up to the age of twenty) under the powerful
    • of life which is under the influence of normal Spirits of Form only,
    • organizations begin to disintegrate. Life therefore is divided into
    • fully integrated person in his Earth-life. In the last third of his
    • life man has to give back what he received during the first, the
    • life-periods is fundamentally an anticipation of much that belongs to
    • the later epochs. In consequence, up to the second life-period man
    • should now be clear to you. If the line BC represents life on Earth
    • last third of his life in a spiritualized state. Through the abnormal
    • life cycle. That is the secret of our existence. Thus it is only in
    • the middle third of life that we are wholly under the influence of
    • man had lived through the first and last thirds of his life in the
    • specific characteristics is unrelated to the middle third of life.
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  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • the Life of the universal Ether, raying in on to the Earth. For Life
    • vision. We perceive how instreaming Life, weaving Sound,
    • inner being of organic life. To this Hierarchy belongs, in the first
    • life consists of thinking, feeling and willing; his outer vehicles
    • of our Earth, neither the life of will in man, no r his physical body
    • and life of will to Old Saturn. He is indebted to the Akashic Records
    • Hence the life of will as we know it today can be traced back to the
    • is reflected in the inner life of man as will. You will have an idea
    • also the later development of the sentient life. You already know
    • inner life of feeling. Finally, we find that the Old Moon condition
    • was related to the astral body of man and the inner life of thought.
    • and spiritual life. In order that the task of the three successive
    • physical body and the life of will could not have been bestowed upon
    • him. To the Old Sun he owed his etheric body and sentient life, and
    • externalized. Today the will is an expression of the inner life.
    • associated with the astral body and the inner life of Thought.
    • endow us with the astral body and the inner life of Thought. What,
    • of man's psychic life emerges. Tomorrow we will discuss in
  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • as “man in the second third of his life” would become a
    • life-body in the glandular system. Only the physical body is
    • system via the outer life of the senses. This is the one way. In the
    • of external life were imbued with deeper meaning. They perceived the
    • spiritualisation of the life of the senses. This is experienced by
  • Title: Mission/Folk-Souls (1970): 8. The Five Post-Atlantean Civilizations.
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    • They were so far advanced that they possessed a rich inner soul-life
    • Angels and Archangels in the development of their soul-life. On the
    • understanding the spiritual life of the West and that superior
    • attitude which they adopted towards the spiritual life of the West.
    • earlier weaving life, when everything was seen through the dim mists
    • intervened in the life of the human soul, and who could now be seen
    • of how the soul, the inner life, was gradually developed by means of
    • life, in the hidden recesses of the soul as I pointed out in the last
    • soul-life is particularly concerned in seeing that the intentions of
    • Spirit in the spiritual life of the Teutonic peoples. What gives the
    • the astral, his inner life becomes integrated, how the inner answers,
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • occupies a central place in human life in accordance with its
    • astral body. You know that these forces made man's inner life
    • falsehood are not limited to the inner life of man. In the astral
    • body, the vehicle of man's inner life, the self is permeated
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • discover how the whole spiritual life of Europe works in concert, how
    • ‘I’ was still attached to the group-soul-life and yet the
    • presented a blurred, pale, lifeless image of reality; as I have
    • which springs from the inner life of the Greeks. On the other hand,
    • civilization and lofty spiritual life, we have, on the other hand, a
    • that in their psychic life the Greeks experienced a memory of the
    • birth of new life, the coming of springtime, and that which grows and
    • a living spiritual entity which shall permeate all social life and
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • be fertilized by uniting with the life-forces of the entire people.
    • a Being plays a part in the evolution of mankind, in the life of the
    • look upon as the life-blood of Spiritual Science; if we should
    • described. We may also be aware that the spiritual life at the time
    • it by the facts of life itself. For in life too, at every stage of
    • life, you can test what is given out from the sources of
    • communicated by life itself. Then, whatever Might colour in any way a
    • realized in all aspects of our earthly life. Let us try to come to an
    • motifs in the soul-life. Thus, even though we have made this
    • view of life which lies so close to our hearts and is so deeply
  • Title: Lecture: Wonders of the World: Lecture 1
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    • Steiner depicts here the deep realities of the spiritual life of
    • the deepest spiritual life, fired men with religious fervour for the
    • with religious life, indeed it may be said that it was
    • life. That very concern itself was raised to the level of a religion,
    • took forms which were none other than those of art. Religious life
    • and saw religious life pouring itself into the forms of art.
    • lifted into the refining spheres of etheric spiritual life that their
    • actions of everyday life. Then what we call profane life will became
    • life originating in the Mystery; it is a secularisation of the
    • conviction. The kind of spiritual life which in future will
    • can only come to a true opinion if we let the necessities of life
    • particular expression of spiritual life we prefer; we can only arrive
    • is twofold. Firstly, if European cultural life is not to dry up, to
    • — shown by all that is happening in the life of the mind today
    • years ago to develop the spiritual life on broader lines. And if I
    • literary beginning with the kind of spiritual life which will be
    • Anthroposophy which observes life directly, sees how spiritual life
    • and spiritual life, we find there two figures, figures which have a
    • modern spiritual life — two figures which stand out as
    • can look below the surface of the spiritual life of today these
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  • Title: Lecture: Wonders of the World: Lecture 2
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    • Steiner depicts here the deep realities of the spiritual life of
    • comprehensive soul-life, a subconscious soul-life, is at work in us
    • unconscious—a soul-life which in most modern men does not
    • emerge into consciousness at all. In this subconscious life which is
    • their Mysteries for guidance in their moral life, and in the
    • throughout life. Today, Demeter forces are not to be found in
    • day. All the relationships and conditions of life were quite
    • one great mass of superstition. What new life such profound and
    • to the surface again for the life of today in the form of Spiritual
  • Title: Lecture: Wonders of the World: Lecture 3
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    • Steiner depicts here the deep realities of the spiritual life of
    • completely different view of the world and of life, and of the
    • spiritual movement and life behind the physical plane.
    • all that is familiar in everyday life there stands before our eyes
    • in ourselves thought is born out of the rest of our soul-life. Those
    • idea, as feeling, we have our enduring life of soul, with its
    • emotions and passions, with its fluctuating life of feeling,
    • their permanent soul-life that we recognise individuals. Here we see
    • constitutes the permanent configuration of our inner life, the basis
    • to do something, man needs in this life between birth and death the
    • macrocosmic counterpart of the impulses of will which forced the life
    • physical life when, for example, you enter into an atmosphere which
    • ordinary life we are not aware of this fear, which is there all the
  • Title: Lecture: Wonders of the World: Lecture 4
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    • Steiner depicts here the deep realities of the spiritual life of
    • Greek spiritual life. We see that we have to think of the microcosmic
    • human soul, within the microcosm; in actual life we can scarcely
    • so to say, one whose destiny, whose whole life, seems in a way quite
    • life, they too were once human; that was during the Moon evolution,
    • restricted to His life for three years in the sheaths of Jesus of
    • spiritual life, the other Beings, those who rejected the Christ
  • Title: Lecture: Wonders of the World: Lecture 5
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    • Steiner depicts here the deep realities of the spiritual life of
    • their participation in earthly life, we can have no doubt that they
    • Jahve, as the extract of the Elohim, means life itself to the ancient
    • Hebrew people. Union with the hierarchy of the Elohim is life, and
    • truly human element in earthly life, tries to assimilate into its
    • elements of earthly life for its own development, and which therefore
    • mental life has only been able to develop through the intermingling
    • life of the soul in modern western civilisation is inconceivable
    • soul-life which we find personified by Persephone was developed in
    • and Zeus. In olden times, forces in earthly life which further the
    • us to maintain life and the sexual instinct that drives us to
    • instincts in the erotic life, then human nature is being purified and
    • abstractions, over mere ideas, as other men do about real life
  • Title: Lecture: Wonders of the World: Lecture 6
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    • Steiner depicts here the deep realities of the spiritual life of
    • life, and we shall get no further unless we give some thought to this
    • however, that life is full of contradictions, indeed nothing new, no
    • contradictions? Whenever we look back at the course of our life we
    • anything but decadent. But in the strata of human spiritual life, in
  • Title: Lecture: Wonders of the World: Lecture 7
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    • Steiner depicts here the deep realities of the spiritual life of
    • the work within the soul in the life of ideation, the question must
    • of our life of ideation, what constitutes the work of our soul in
    • for the life of ideation?
    • in our soul-life. Within the brain there is absolutely no thought;
    • within it which can reflect back the whole life of the human
    • bodily organism into a mirror of our spiritual life.
    • attainment of knowledge as a matter of life itself, that one feels
    • its course in the process of ideation. Our life of ideation, or
    • soul-life is completely filled by this process of representation. One
    • frontier; and at the frontier the whole life of the soul is thrown
    • with the ordinary soul-life, that is only mirrored in our bodily
    • life. This brings us directly up against the question:
    • matters in ordinary life. That is why it is so difficult to make
    • human ego-life of ideation. And language has many instances of
    • from his previous life and which are the forces which caused him to
    • grow old in that life. Before we die we become old, and the forces
    • the second half of the life between death and rebirth quite different
    • which in the ego-man of today underlies his conscious life of
    • Just as after death our life to begin with runs its
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  • Title: Lecture: Wonders of the World: Lecture 8
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    • Steiner depicts here the deep realities of the spiritual life of
    • spiritual life, how to begin with the sound instinct, which has
    • changed by what flows therefrom, not as abstract content, but as life
    • the writings of Benedictus, into the ‘Book of Life’. And
    • little strength our customary life has placed at our disposal for
    • of one life lays obligations upon us for many lives, not simply for
    • must accept the impossibility of making everything good in this life.
    • illustrate this point. He says that guilt from the preceding life has
    • complexity of the facts of life will be recognised in wider circles
    • of it as the instrument of his soul-life. But at the same time one
    • gods themselves in the depths of our life-body we are unable to give
    • their own substance—just as we in everyday life can only see
    • when we examine closely our own life of ideation we feel that the
    • life of consciousness. That is something which also dawned upon the
    • described could enter into human life. It streamed into human
    • thought-life of the sub-earthly, the Chthonic deities, but something
    • which was itself a reality, something which would cause our mere life
    • soul as our unreal thoughtlife — suddenly for a moment to be so
    • life by the same path which had been taken by those gods who earlier
    • had only been the thought-life of other gods. But now for the first
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Wonders of the World: Lecture 9
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    • Steiner depicts here the deep realities of the spiritual life of
    • elements — in the warmth, light, chemical and life elements
    • the ancient Sun planet come to life again, repeating in the present
    • ether and the life ether. But the sun as it moves in space today is
    • what you normally experience as your soul-life. And it is only
    • fact that our ordinary life of soul, our consciousness, stays on the
    • life for example it would be a test if, after having known a man for
    • would mean the death of true spiritual life. We have to recognise
  • Title: Lecture: Wonders of the World: Lecture 10
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    • Steiner depicts here the deep realities of the spiritual life of
    • clairvoyant were filled with far more life, far more reality. We saw
    • grow into world-reality knows that at a certain point in his life
    • horror vacui. Closely confined as the life of the soul is,
    • esoteric life a man delves into his own inner being, he is overcome
    • life of the mind in modern times, a phenomenon to which we have
    • life — then it is seen that, by means of systematic activity
  • Title: Lecture: The Mission of Raphael in the Light of Spiritual Science
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    • life of mankind, like a limb in a great organism. This is especially
    • onwards from the life of Raphael to our own time. Grimm has shown how the
    • again in repeated earthly lives through the epochs, bearing from one life
    • a philosophical survey of the spiritual life of humanity for the sake
    • beginning of the inward deepening of spiritual life, but where the inner
    • in an inner life before pressing forward to the Spiritual. Spiritual
    • technical life of the outer world, and the goal ahead of the human soul
    • then to Florence, then to Rome. Fundamentally speaking, his life ran its
    • life. His world was enclosed within the circles so far as the world of
    • the very social life of the town. It was as though a citadel of the Gods
    • inwardly aloof from the outer life around it. And there arises before
    • We see the contrast between our life and Raphael's inner being in the
    • the fact that man is a being whose life transcends everything below
    • again in waking or dream life, whose gaze, once experienced, is with
    • poured into it a power able to reemerge in what we call the “life
    • into Roman spiritual life. Rome subdues Greece in the political sense,
    • It was because soon after Greek culture had streamed into the life of
    • signature strongly into the spiritual life that was developing on the
    • from the beauties of external life, a yearning for beauty. Once again
    • deepened life of Francis of Assisi in Giotto's pictures for those pictures
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  • Title: Lecture: About Horses That Can Count and Calculate
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    • man's, the horse participates in the life of the earth, and the force
    • to express it quite independently through its soul life. But the
    • life the animal is merely concerned with sweets which it receives, and
    • while its whole attention in the conscious life goes toward the sugar,
    • the most curious things take place in its subconscious life. But all
  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • as the fate aid life of the present day humanity living around us. How
    • a personality who feels himself unable to discuss his inner life with
    • complete separation from all animal life, this consciousness also saw
    • the inner soul life is divided for us into three principles which are
    • also learn to know the life of the soul in that which we have called
    • civilisation into human life. Therefore in the producer of the astral
    • of the etheric body; which so places this special nationality in life
    • out through them, through life-being, and physical-being. Just as similarity
    • us in the conditions which surround humanity in its intimate life and
  • Title: Four Seasons/Archangels: Lecture I: The Michael Imagination
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    • life of humanity will take in the early future, we cannot — as
    • come to flower, how life everywhere springs up out of the soil. All
    • earth there is a surging of life among the elemental beings who had
    • the year feels that his whole human life is wonderfully enriched.
    • decisive for the whole life of man, even though he is not
    • evening weariness, and just as we can trace the inner life and
    • heart and soul; he will discern how the sprouting and budding life of
    • time of high summer, he will go out of himself to share in the life
    • of the cosmos. Certainly this damps down his own inner life, but at
    • can enter into the life of nature only in the season of growth
    • taking form: my life is full of shooting-stars, miniature
    • pointing to the life of the blood, is especially important when
    • meteors into the life of the blood.
    • is put are a symbolic indication of how we have built our whole life
    • dangers only if he starts to spiritualise life in this very domain,
  • Title: Four Seasons/Archangels: Lecture II: The Christmas Imagination
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    • see as growing, sprouting life, we are looking at the salt-process.
    • springtime life and growth. For the roots of plants, in forming
    • foundation of plant-life.
    • the realm of life. In winter the whole surface of the Earth is
    • new life. Below the Earth's surface, in winter, there is a tremendous
    • reinforcement of the Earth's capacity to produce life.
    • This life,
    • Moon-life, for it is chiefly the Moon-forces that are active in it.
    • Moon is compelled to promote Earthly life, not Moon life.
    • up the Sun-activities on their own account. In ordinary life the
    • Sun-activities are concentrated on the forming of this new life. Thus
    • are brought to life again in powerful pictures — pictures
  • Title: Four Seasons/Archangels: Lecture III: The Easter Imagination
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    • the Earth's whole life. Naturally, what I shall be saying applies
    • develops a kind of inner vitality. A subtle life-energy arises increasingly
    • large. Finding the spring-limestone full of life, they hope to be
    • which is subject to planetary life, something else can be seen. As
    • through the life and desire that fill the limestone in spring.
    • beings. And then, with the extinction of all human and animal life on
    • into the life of the Earth itself: first, the extreme that man would
    • within the life of the Earth. The hopes of the Luciferic beings are
    • the end of the year. The life of the Earth was thus wholesomely bound
    • up with human life.
    • 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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    • interweaving life. And so, to find the essential human being during
    • kind of sleeping Nature-life is given form. But in this sleeping
    • whence the dragon draws his coiling life. But now, in the radiant
    • come to the time of sprouting, springing life, we can no longer speak
    • energy and so on. I have to speak in pictures that will come to life
    • of the Trinity can be separated from the weaving of cosmic life. This
    • of cosmic life, cosmic activity. It stands forth with inwardly
    • be given life by the musical tones that embody the poetic motif which
    • death united with the spirit-life of the universe; and he feels how
    • this spirit-life craves to awaken the crystal forces and the
    • silver-gleaming life in the midst of earthly death.
    • our weaving, the kindling radiance, the warming life.
  • Title: Four Seasons/Archangels: Lecture V: The Working Together of the Four Archangels
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    • possibilities of illness during the first seven years of life, and
    • Galen. Thought, perception, the inner spiritual life of man, are a
    • becomes the material foundation for the spiritual life of man.
    • In physical life, one person forgets more readily, or less readily,
    • earthly life. It opens only during the period from the end of
  • Title: Fifth Gospel (1950): Lecture I
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    • the findings of spiritual research regarding the life of Jesus before the
    • Baptism and the life of Christ after the Baptism. Among the scenes
    • life of the last centuries, we are met from century to century
    • life that in a certain domain is supreme. If we leave all else
    • sublime spiritual life, developing along particular
    • had nothing to bring into this arena of Greco-Roman life save
    • life. And when we think of those who were the most influential
    • merely the surface of spiritual life will understand something
    • grasping the life-principles which in reality are
    • instilled by Christianity. Think only of the moral life of men
    • which came to them from the depths of spiritual life and which none
  • Title: Fifth Gospel (1950): Lecture II
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    • the findings of spiritual research regarding the life of Jesus before the
    • Baptism and the life of Christ after the Baptism. Among the scenes
    • time a man carries out all the affairs of everyday life and
    • been wakened to life by the primal force of Love pervading and
    • narrowness, all selfishness in life, to have acquired largeness
    • plant-life, all animal life, every butterfly, take on
    • certain form of cosmic-spiritual life belonging to the
    • connected with life on the earth. And when the physical
    • The Life of Jesus,
    • body with which he had often gone about together in life. Now
  • Title: Fifth Gospel (1950): Lecture III
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    • the findings of spiritual research regarding the life of Jesus before the
    • Baptism and the life of Christ after the Baptism. Among the scenes
    • — as very life, as vivid experience, as feeling, as power
    • life, according to the Fifth Gospel.
    • the Jordan. In respect of the earthly life of Christ, the Fifth
    • the case of a human being. And we understand the life of Christ
    • it with the life of the human embryo within the body of the
    • earthly life in the real sense lies after the Mystery of
    • place after the death of a human being. The further life of
    • Pentecost is to be compared with the life passed through
    • successive stages and conditions of human life must be
    • prepare for the next earthly life. After his death, therefore,
    • the human being lives through a spiritual life. From the event
    • participation in the spiritual life. The most graphic
    • spiritual life.
    • was lifted into the sphere where he participated in the life of
    • what has been brought to life in the soul of a Sun-Hero can be
    • spiritual life. Suffering in Kamaloka is caused precisely by
    • absolutely unique earthly life of three years to which the
    • concerning these three years. This life of three years on earth
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  • Title: Fifth Gospel (1950): Lecture IV
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    • the findings of spiritual research regarding the life of Jesus before the
    • Baptism and the life of Christ after the Baptism. Among the scenes
    • with narratives of the life of Jesus of Nazareth approximately
    • from that time in his life of which indications have been given
    • want to speak to-day of certain happenings in the life of Jesus
    • in the life of Jesus of Nazareth when the Jesus of St. Luke's
    • moment in the life of Jesus of Nazareth is indicated in the
    • eighteenth years of his life, however, a mighty struggle was
    • wisdom were springing to life in his soul, as though the
    • all powerful moral impulses came to life in his soul during
    • of his life, Jesus of Nazareth came to a place where, in a
    • various periods of the life of Jesus of Nazareth since his
    • of life, so too, in a certain sense, did it happen to Jesus of
    • year of his life, he had gazed into infinite depths of the
    • life, more deeply than any man living on the earth hitherto.
    • Initiate through the experiences of life itself. This
    • Essenian life which strove to approach the spiritual world in a
    • dedicate themselves to the austere life of the Order. If they
    • conditions of life to-day seems extraordinarily austere but is
    • twenty-fifth to the twenty-eighth years of his life and even
    • Maximum number of matches per file exceeded.
  • Title: Fifth Gospel (1950): Lecture V
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    • the findings of spiritual research regarding the life of Jesus before the
    • Baptism and the life of Christ after the Baptism. Among the scenes
    • the lecture yesterday we turned our attention to the life of
    • life of a human soul so deeply bound up with the destiny of
    • to realise it by studying the actual life of Christ Jesus. And
    • of his life there took place a memorable conversation which
    • and more to one particular event in his life — to the
    • different was my life before that change! His thoughts often
    • heart that had characterised his life. As a boy he had lived
    • profound understanding of human life, deep and sensitive
    • life had been since his twelfth year, how he had found himself
    • were possible to-day to bring new life to all the spiritual
    • had revived and restored to life the primal, original Hebrew
    • disclose the secret of why it is that in their physical life
    • human body, had had no earthly life, had dwelt only in
    • bodies had grown to be under the influence of that life of
    • life has been set, the foundations of which were laid by
    • clutches of Ahriman, was the life that is bound up with the
    • life continued, the more closely was He knit with the body of
    • the new life of the Spirit that is essential for mankind. When
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  • Title: Lecture: The (Four) Great Virtues
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    • indeed for our whole inner life, the gulf that exists for our
    • upon our physical life from that moment onwards, which can be
    • a condition which can be compared with the embryonic life, with the
    • life within the maternal body, except that this period in the life
    • embryonic life in relation to physical life. Then follows what can be
    • power of will, which during physical life was contained within the
    • way in memory of earthly life is something which even here in the
    • moral life in a way that reckons only with life between birth and
    • life of humanity. For men will learn to regard the moral life from a
    • the future. When we have extended our vision from a single life to a
    • reasons that are holy. All other virtues which exist in life, and
    • should be. If we pass through life in such a way that events work
    • effectively — if we are attentive towards everything in life,
    • life a mood of being able to learn from life, of being able to regard
    • what we have experienced has not been worthless for the life of our souls.
    • Life has
    • about it earlier in our lives. If we pass through life in such a way,
    • at a later stage of life we do not judge harshly, but with
    • gentler — then we have used life in accordance with wisdom. If
    • spiritual world, then we have used our life in accordance with
    • Maximum number of matches per file exceeded.
  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • has been announced as a Congress on the philosophy of life, and
    • transformation of our whole life brought about by the
    • significance of this for man's inner life is extraordinarily
    • kind of private current within the life of the soul.
    • seriously within the life of science, we can only reply
    • any individual results, for a philosophy of life.
    • state, or disposition, the mood of life wells up in turn.
    • determines whether we stride courageously through life, so that
    • among our fellow-men, or whether we wander through life
    • something negative for the life of the soul, yet —
    • whilst maintaining a truly scientific outlook on life, to
    • These are the two poles, the one relating to the life of
    • thought and the other to the life of the will, with which the
    • the scientific view of life points beyond itself. It must take
    • attempted by the philosophy of life I am here advocating.
    • ordinary life. For the duration of his exercises,
    • processes. Actually, in our ordinary life, we never have
    • a hermit's life if one sought connection with
    • did condemn himself to solitude and the life of the hermit; for
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • great problems in life, but life itself. They become the happiness
    • only, but one he must carry for a time through life, so that by this
    • experience of happiness or sorrow he becomes fit or unfit for life.
    • or spiritual life, and must accordingly ask: Is this spiritual
    • life a passing breath, rising from physical existence and
    • the soul, making us courageous and vigorous in life or making
    • grips with life. As I have said, I want to pick out only two of
    • by a sense of the powerlessness of his mental life in face of
    • the outside world. And just because man sees in this life his
    • of mental life.
    • mental life and by the darkness into which we feel our spirit
    • unknown to us at the very point in physical life where it
    • so that we cannot see how it can penetrate dynamically the life
    • mental life in the eyes of ordinary consciousness. The most
    • reaching any significant conclusion about mental life, and that
    • still more clearly in his Mechanism of Mental Life. We
    • mental life. The ego, the psyche, everything that earlier
    • to life and methods of research. And anyone taking the
    • operates, how memory develops in life etc.? — if,
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • complications of life require man to participate in the
    • view of the world and of life such as I have put before you is
    • ordinary life, what they absorb from the experiences of earthly
    • philosophy. Well, the view of life we are discussing here
    • therein lies its vitality! We are brought back again to life as
    • in the vital life of the soul. We are thus never condemned to
    • concepts are quite so suitable for the meditative life I have
    • days ago. Even in ordinary life, therefore, their thinking
    • But because it developed from the ordinary life of the
    • can look at early periods in the spiritual life of humanity and
    • observe this in life, will find that our thinking today
    • religious life separate in his soul. He even endeavours to form
    • life.
    • does with a lifeless one. We thus arrive (and as I have
    • science and art: religious life. It affects men quite
    • spiritual life.)
    • and on the other hand the religious life to which the Greek
    • life, the soul must first take on that temper of piety, that
    • more we find that its spiritual life is something different
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • human life, with all their various differences. What I have to
    • dream-like spiritual life. Modem spiritual life is used to
    • dream-like spiritual life, embodied in the most splendid poems,
    • experienced and apprehended spiritual life.
    • When this dream-like spiritual life works on us, however, and
    • in its life, diversity and imaginative working to the soul's
    • his philosophy of life (which has since come down to his
    • and then try to derive your philosophy of life from it. But
    • this is not what happens at all! The scientific view of life we
    • microscope extensively and learnt about cell-life, and formed
    • These are differences of temper in the attitude to life of East
    • together. In the last analysis, the life that surrounds us in
    • spiritual life can be characterized in another way.
    • about the Oriental. In growing into his spiritual life, he
    • temper to the life of the soul in the East: the soul feels a
    • moment in life, our consciousness contains very much more than
    • mental structures do establish themselves in the life of the
    • However, anyone who simply wishes to accept the everyday life
    • This life is made up of images that are the remains of our
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • matters, the possibility of achieving a knowledge of spiritual life
    • pantheism perhaps or a conception of life reminiscent of
    • details of cosmology as they follow from the philosophy of life
    • life and projecting them — in accordance with one's
    • philosophy of life presented here attains its cosmological
    • of life certanly does not wish to exceed the limits of natural
    • as life, there would be little reason why it should stop short
    • employ in the sciences and work with in ordinary life were able
    • at all times not only to approach the outside of life, but also
    • people, a dispassionate observer of life and of the
    • whole life, and on what we are in life because we can love, we
    • man as a whole, inhabiting life as a living creature. This is
    • Here is one of the two guiding principles for any view of life
    • can be described by saying: any view of life and the world that
    • beginnings of spiritual life that exist outside (in the shape
    • mere knowledge into real life, into a real symbiosis with the
    • ordinary life and ordinary consciousness, before attempting to
    • of marching through life fondly contemplating our own capacity
    • in memory over much that we have experienced in life, we can
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • of consequence about present-day social life just by thinking out
    • which we could understand social life and shape social forces.
    • conception of life for the hermitage, for contemplative
    • existence in a quiet cell. The conception of life
    • seem like photographs of life from different sides. Yet people
    • philosophy of life I am advocating, prove a very difficult
    • approaching social life and social problems from the most
    • that we can form a life-like picture of them.
    • When the urgent necessity of life presses and misery knocks at
    • life, but are instincts, unconscious feelings. And if we were
    • has to find the proper place in social life as a whole.
    • problem of man's freedom within his social life. The experience
    • of freedom is really just as old as intellectual life. Only
    • when intellectual life raises man to the apprehension of
    • unconscious regions of will or else unconsciously in the life
    • when mankind was more naive about the life of the soul and had
    • complicated social life of man. The things that enable us to
    • only into inorganic, lifeless nature, but also into the forms
    • part in social life.
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • which yet are directly reflected in man's life today, I shall
    • determines what happens in spiritual and also in economic life.
    • determine, from the centre of national life, the nature of
    • accomplish in economic life he accomplishes by attention to
    • with the externals of life. In Central Europe, as the
    • actual life, even economic affairs, may look to economic
    • on the concrete details of life, not on the overall system that
    • and when spiritual life, too, was not yet so abstract as it
    • nature could develop from their instinctive life by a kind of
    • guiding impulses for social life.
    • life also, they detected social impulses sent into the world
    • manifestation of the instinctive life, which they sought
    • Eastern life as a whole. We can only discuss this patriarchal
    • powers, thus assumed for social life the character of
    • forms that have detached themselves from economic life,
    • economic life could be observed in Eastern Europe right down to
    • into the life of the soul in Greece. Here, man still felt a
    • physical in his make-up. In conscious inner life, there was for
    • man and man. And this goes so far that even religious life is
    • Maximum number of matches per file exceeded.
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • contribute, from his own particular position in life. My purpose here,
    • Grimm — since his philosophy of life was in itself a
    • joyous one; throughout his life, he kept his eyes fixed on all
    • look to the spiritual life of modern civilization for the
    • yesterday how at the threshold of the spiritual life of the
    • earthly life. Plato thinks it quite feasible that children who
    • appear unfit for life should simply be abandoned, so that they
    • His life is accepted as justified only in so far as he can
    • development of Europe's spiritual life is like a small
    • When we come to examine the basic character of spiritual life
    • individuals. In communal life, human capacities for absorbing
    • that mankind sought as knowledge and as higher spiritual life,
    • higher spiritual life. They did this in such a way that, as I
    • higher spiritual life had to undertake makes it clear that he
    • that is, something that set him apart from life in the ordinary
    • world, as death sets men apart from this life. Then, when he
    • appertained to earthly life, he would, after passing through
    • importance for social life, and that the impulses aroused in
    • on social life outside. As I say, this is not merely a
    • Maximum number of matches per file exceeded.
  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • attempt to get to know the life of the workers. There have been
    • our artistic depiction, from the inside, of the life of the
    • play the forces that have made economic life dominant
    • results of economic life, mechanistic life. Marx made the
    • regard thinking, when it springs from a philosophy of life, as
    • life.
    • in the material sphere of life which is of general human
    • on the other hand, we go to people with a philosophy of life
    • speak — part of a philosophy of life.
    • that the knowledge of the world and philosophy of life
    • outlook on life of the masses in many ways. It has
    • operate in our art and in other branches of life with at least
    • us the right way to bring a philosophy of life to the
    • called upon to expound a philosophy of life.
    • something that is not simply a concept of life, but an
    • outlook, a philosophy of life in the sense
    • that it really contains life and can excite enthusiasm, even
    • that, with a philosophy of life that does not interpose
    • take this kind of philosophy of life to those who are
    • Maximum number of matches per file exceeded.
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • in Eastern and Western ways of life. Steiner emphasizes the need to
    • influence human life as a whole must surely hearken to it
    • anyone who has reacted to the social life of Europe in the last
    • derive from certain dogmatic teachings and feelings about life.
    • widespread in life and results in a great deal of
    • the technology which is so complicating life, a faith in the
    • obtrudes itself particularly on those who observe life
    • man's spiritual life is closely linked to the disintegration of
    • area of social life, something that has been learnt from
    • even for the masses. When in any branch of life capitalism was
    • rising wages, for instance, conditions of life would be
    • situation in which the standard of life was in fact raised
    • fundamentals, not the surface phenomena of social life that we
    • go to make up our social life.
    • of these is the spiritual life of mankind. This spiritual life
    • from the rest of social life — has its own determinants,
    • spiritual life draws its nourishment from the human individuals
    • active in any period, and all the rest of social life depends
    • transformed broad areas of social life. Ask yourselves what is
    • the significance, for social life as a whole, of the fact that
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  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • daily life, is really only a dream of tale Will-impulses. When they will,
    • only dreams in daily waking life.
    • ordinary waking life; and most things, we do not even dream, but sleep.
    • own blood-and nerve activity. But during our earth-life we must be withheld
    • we would go through life in such a way that in everything we did, we
    • to eat of the Tree of Knowledge but not of the Tree of Life. Eating
    • of the Tree of Life meant this inner gratification. That might
    • days. We are unable to eat of the Tree of Life, i.e. — enjoy in
    • I have just described, the life within ones own sense-organs and blood
    • is in general but a finer development of the organic life, a refinement
    • of life. Attention must frequently be drawn to these things in our day.
    • life has made in refined enjoyment, in the self-gratification of our
    • The other side of life
    • is that which man experiences during sleep. His life of thought is asleep,
    • present during the life of sleep. Man with his ego and astral body is
    • then outside the physical and etheric body. In ordinary life, ideas
    • the ego and astral body like a cloud, the life of thought is dimmed.
    • our inward life of perception, if the mist of our desire over spreads
    • this life of desire becomes so strong during sleep, that man not merely
    • Century in the life of mankind. As the first clairvoyance described
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Pythic, Prophetic and Spiritual-Scientific Clairvoyance
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    • waking daily life is really only a dream or a tale of will
    • waking life.
    • willing during ordinary waking life, and in most things we do not
    • nerve activity. But during our life on earth this inner enjoyment
    • otherwise we would go through life in such a way that in everything
    • Life. Eating of the Tree of Life would mean this inner
    • eat of the Tree of Life, i.e., enjoy within our inner being our
    • have just described, the life within ones own sense organs and
    • development of the organic life, a refinement of what a man
    • life. Attention must frequently be drawn to these things in our
    • today, and we see what strides life has made in refined enjoyment,
    • The other side of life is that which
    • man experiences during sleep. His life of thought is asleep, and
    • the life of sleep. Man with his ego and astral body is then outside
    • the physical and etheric body. Ideas from ordinary life are then
    • cloud, the life of thought is dimmed. Perceptions become dim
    • inward life of perception if the mist of our desire spreads over it.
    • But it may happen that this life of
    • the life of mankind. As the first clairvoyance described here was
    • flourishes outside in life often flourishes all the more vigorously
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  • Title: St. Augustine
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    • The Polarity of Continuity and Change in Human Life. The Cosmic Prehistory
    • The Polarity of Continuity and Change in Human Life.
    • life of the twilight of the 4th Post Atlantean epoch with
    • reference to the life of philosophy, and give a brief sketch of
    • personality in the Western life of thought, St. Augustine, who
    • of his purified life of thought, he could no longer bear this
    • inner being, yet for man's life after death, there is no
    • that there existed a Spiritual life, because they beheld it.
    • age they beheld it chiefly because it played into their life of
    • forms. Their waking life of truth dived down, as it were, into
    • a dim, but conscious life of sleep. In that age one still knew
    • life in which was revealed, not merely as an abstract life, but
    • as a real concrete life in the spirit, what one had experienced
    • connection between Birth and Death in the great Cosmic life
    • Growing life.
    • with which is connected the life of Birth in the world's
    • one does not come to understand this life of Birth in the
    • not turn in the highest Mysteries to the life of the Sun, one
    • known that from the life of the Sun did not depend the process
    • of Birth, but, on the contrary, the decaying, decreasing life,
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  • Title: The Social Question and Theosophy
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    • capacity really to see into the life of the immediate present.
    • apply to human life, as the engineer builds bridges and applies
    • life-awakening. It is not a matter of the concepts, the ideas,
    • Theosophy, the world and life are considered will notice
    • his life of the senses and of soul becoming something different
    • also keep an eye on the life that we can bring about through
    • has come up with theories that are impotent regarding life. The
    • life.
    • life, they would soon find that they are capable of nothing.
    • Merely gazing at life doesn't do it. Nor can someone who judges
    • their activity into guideposts in the realm of public life. As
    • various realms of life, a clear, objective view of the forces
    • that is what Theosophical life enables you to do. Therefore
    • the foundation of contemporary life.
    • few words how the life of today has shaped itself, how this
    • life today has come to be. One who looks more closely at life
    • is necessary to get to know the great laws of life. What has
    • recapitulates the forms of life that have previously been gone
    • which there was life thirsting for universal freedom, when
    • spiritual life. Christianity brought the message of equality
    • Maximum number of matches per file exceeded.
  • Title: Architectural Forms
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    • insight into life which is necessary for the very existence of
    • life. Three years ago we held this celebration, feeling that we
    • descended upon human life in Europe. There still lay in the
    • from a profound consciousness of the life and activity of the
    • life, but on all the essentials, and potential essentials, of
    • modern spiritual life. No ordinary building was to be created
    • outlook on life; it corresponds to the answer the Greek found
    • his Greek experience of life between birth and death. This
    • the new conception of life which is passing through, and
    • philosophy of life, only directed, from the point of view of
    • see a philosophy of life sweep Europe, denying freedom, because
    • impossibility of realising the spiritual life directly in
    • of life no longer filled with its own true inwardness. We enter
    • in the building, compared with the cold life of the present age
    • expressed in the structure of the spiritual-social life of
    • And the sounds of life come welling
  • Title: Goethe's Secret Revelation: Lecture I
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    • in the pursuit of Truth. The trials and tribulations of everyday life are
    • life, who are quite different from each other in their points of
    • In Goethe's lifetime research in Natural Science was
    • quality of being able to change precious stone into life by
    • killing everything that lives, and restoring to life everything
    • that has gone through life and died.
    • life. The Old Woman then says something significant: she repeats
    • touches him and thereby restores him to life. The Youth tries to
    • Life is completely annihilated in him.
    • spiritual life; Schiller's letters on ‘The Æsthetic
    • the intermediaries. So art, life in beauty, becomes for Schiller a
    • done in one of the most important periods of his life. And if
    • he enters upon life, they find confirmation by proving themselves
  • Title: Goethe's Secret Revelation: Lecture II
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    • in the pursuit of Truth. The trials and tribulations of everyday life are
    • the world around him. Goethe stood completely and all his life long,
    • consider psychic phenomena and the soul-life, we must not confine
    • in human soul-life, in his last book called
    • representation. There are regions of the idea-life which give us
    • a soul-element. The moment it wants to lead an independent life in
    • would become an empty picture, killing all life, as the gold, thrown
    • not merely lives in the conceptions, but applies them to life and
    • regards the conceptions of spiritual science as exercises for life,
    • to be applied in such a way that they merge into life and are
    • conceptions but is incapable of applying them to life is like a man
    • ideal of perfect knowledge and perfect life and work. We heard from
    • Death and Birth! Learn to know what life can offer, go
    • bridge for you, and you will wake up in a higher life and be one with
    • in order to acquire new life in higher spheres, and of the deepest
    • of all life.’
    • transfigured man, which has led all mortality across to a life of soul.
    • hours: when man has brought his life into harmony, then the
    • spiritual world-view runs through his whole life, how in things of
  • Title: Goethe's Secret Revelation: Lecture III
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    • in the pursuit of Truth. The trials and tribulations of everyday life are
    • striving of Goethe's life. It contained the second part of Goethe's
    • rich, many-sided, far-reaching and deeply-penetrating life to human
    • finished my life's true work, anything I do further and
    • for a human life to become fruitful for the rest of humanity in a
    • thought of Goethe's life at this point of time — for he lived
    • as he re-read them in the evening of his life with affecting
    • life.
    • of Goethe's life-endeavour. What Goethe took with him to
    • knowledge, striving to feel himself into life, experiencing every
    • longing lying deep in his soul and inner life which had become
    • tossed to and fro in life's storms there emerged the work of one,
    • clear view of life before his
    • previously we saw in Faust the life of the single striving
    • reminded of the great dramatic representation of man's life
    • Then Goethe's fine, full life continued further, going ever
    • on his whole life, and once more sat down and described Faust's
    • completely true to life and to the reality of life is this
    • theoretical and not worked down into life, the second part is one
    • picture of an inner esoteric life and intuitive vision of the
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • in the pursuit of Truth. The trials and tribulations of everyday life are
    • explanation is demanded drawn from the depths of spirit-life.
    • drawing direct from spirit-life; and Goethe no doubt here betrays
    • out of direct spirit-life. If we want to compare the presentation
    • life, if they are to be depicted as they are. What is said here of
    • spiritual life. They are spiritual, not physical sounds. In this
    • Life's pulses now with fresher force awaken
    •  To see the highest life for which I'm panting. —
    •  For Life's pure torch we sought the shining traces,
    •  The painted rainbow's changeful life is bending,
    •  Life is not light, but the refracted colour.’
    • human life with an enlightened eye, certain words will have a
    • different meaning from what they have in ordinary external life.
    • life, but many. Goethe shows with the certainty of knowledge that
    • Spiritual Science, knows that man, in assuming life on our earth,
    • from life to life, which descends from the spiritual world to be
    • between all life, and its metamorphosic development from the
    • life, is able to experience harmony with what is ‘long ere
    • knows as Mephistopheles helps to spin them. So his life passes once
    • their people into the war. But here is a life that stands on a
    • Maximum number of matches per file exceeded.
  • Title: World History: Lecture I: Evolution of the Soul and of Memory
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    • commonly believed that, as regards his life of soul and spirit,
    • period everything in the life of the soul has been as it is
    • to-day. Then we go on to assume a prehistoric life of man, and
    • soul-life undergoing comparatively little change. Then the
    • us first call to mind our own soul-life. I will take an example
    • soul-life, as memory. You have perhaps to-day a
    • have undergone, in external life.’ He had no such inner feeling
    • borne out from my life into the Cosmos, borne out to the
    • attain what corresponds to our life of feeling.
    • have the abstract life of feeling still. But who of us knows
    • time when man had grown together, in his whole life, with the
    • found expression in his whole life.
    • memory, which latter finds its completion in the spiritual life
    • illness suddenly find that a portion of their past life, which
    • time the memory of his life up to the moment of buying the
    • with the earlier experiences of his life. Memory did not
    • This is only one of countless cases which we meet with in life
    • and which show us how the soul-life of the man of to-day is not
    • unhappy in their soul-life, they would have felt as we feel
  • Title: World History: Lecture II: Mysteries of 'Asia'
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    • of man's inner life. What lived in man's mind and soul lived
    • too in his entire being. A separated life of thought and
    • possessed life, accelerating the life-processes in a living
    • Spirits, whose life is beyond the planetary existence. Thus did
    • second or third year of life. No ancient Oriental ever attained
    • means to bear within one in every moment of life sufficient of
    • us, the sprouting, germinating forces of life, but these life
    • again and again during sleep by the life forces, so that not
    • until the end of life do we gather together all the death
    • over-strong life forces, and continually had the feeling: I
    • Here was then a people who had too much youth, too much life
    • this, understood as giving form to the social life of humanity,
    • are men to whom death is something abounding in life.
    • as it were, a superabundance of life over death, yearned after
  • Title: World History: Lecture III: Asiatic Mysteries of Ephesus, Gilgamesh and Eabani
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    • acquire an understanding for the radical change in man's life
    • memory and also in regard to the social life of humanity. A
    • — part of him. So that at every moment of life he was
    • physical world as in a vehicle of life — so did he
    • development in the human soul life of that time.
    • social life of the city on a really permanent footing. This was
    • consider the later life and development of the personality who
    • such a way that in the subsequent years of Gilgamesh's life he
    • possible in those olden times. Man's life of thought and
    • an intensely strong part in his life. His whole longing was set
    • incarnation, nor did they in those days; — into the life,
    • a way that the whole manner of their life was in itself strong
    • of life-experience and that lived in them as an echo from their
    • substance also included man. And the life of these two personalities
    • consciousness of how man in his life of soul may be
    • world, and began to prepare itself for an Earth life that must
    • experiences having their karmic continuation in the next life
    • totally different form in the later life, when the
    • life, and had then deepened this cosmic experience within them,
  • 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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    • Earth-life or in the life between death and a new birth, in
    • it. And in the life of these pupils we find always the feeling:
    • come thus to a time in his life when he despairs of Being and
    • present-day prosaic life were led before the statue, he would
    • experience. He felt as though all the life in him, which
    • before the other that all the life in him was being consumed in
    • with this statue which was fullness of life, which abounded
    • everywhere in life, the pupil lived his way into the Cosmic
    • raised himself out of mere earthly life, raised himself up into
    • his own inner deed, man leads over into life, — to feel
    • of Gilgamesh, you must remember how he led his life in the
    • and then developed further in the life between death and new
    • birth; and in the next earthly life he underwent at
    • that there were individuals of all classes in life, on into the
    • albeit 15 centuries after the life of Alexander, tells the
    • light-ether, the chemical ether and the life-ether — was
    • plants, animals and human beings come forth to new life on the
    • life.
  • Title: World History: Lecture V: Mysteries of the East, West, and of Ephesus
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    • that intervened between the life of Gilgamesh and the life of
    • in the watery element — coming to life, fading away,
    • themselves together again in life in Ephesus, and there they
    • Their life during this Ephesus time was comparatively peaceful,
  • Title: World History: Lecture VI: Mysteries of the Ancient Near East Enter Europe
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    • our inner life of thought and feeling in just the same way when
    • remind man of the spiritual life. With Rome on the other hand
    • person during his present life, perhaps something that he
    • personal life. With the man who belonged, for instance, to the
    • the memories that are limited to personal life, events of
    • our own time, lives his life on Earth entirely outside the
    • fresh life again in medieval scholasticism.
    • circles of European life. We have had amongst us in Europe far
    • within certain orders and in the life of a certain narrow
    • wisdom that had come to new life in such men as Basil Valentine
    • possible to begin a renewed life of the Spirit.
    • have told you on many occasions how the new life of the Spirit
    • of spiritual life that is poured down to us from the
    • spiritual life of our time. And numbers of people are fast
  • Title: World History: Lecture VII: The Fifteenth Century and the Transition from Mind-Soul to Spiritual-Soul
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    • this classification in practical life, especially if we want to
    • ‘practice’ in life, and one that depends at every step on our
    • is broken down and destroyed. All life is driven out of it. It
  • Title: World History: Lecture VIII: The Burning of the Ephesian Temple and the Goetheanum
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    • olden time, and that were in use in the life of olden times in
    • below in the physical life of men. We can already describe how
    • connected in their inner life with the spiritual temples which
    • life on earth as earthly man, in that moment he knew how to
    • ready to become the bearer of the renewal of spiritual life, in
    • us, we will carry our life over not only into the New Year, but
    • spirit in which at a certain moment of our life we first sought
  • Title: World History: Lecture IX: World History in the Light of Anthroposophy
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    • various domains of life, we shall perceive that these men are
    • life on Earth.
    • life. With the thoughts prevailing to-day it is possible for a
    • see, modern civilisation adopts the form of spiritual life that
    • has for so long been cultivated, but real life does not allow
    • a time. During waking life souls would have no inkling of the
    • ideas in their future earthly life; and all thinking, all
    • said at this Christmas Meeting is sincerely applied in the life
    • life in a physical body. Thus when you return into the physical
    • senses. If you do not wish to be paralysed in your life of soul
    • is of essential importance that a branch of practical life such
    • anthroposophical life. That is what I certainly understood to
    • life of modern civilisation. Non-Anthroposophists hear the
    • spiritual life:
    • World-Creator-Life
    • In Depths of Worlds begetting Life.
    • In Christ, Death becomes Life.
  • Title: Purpose of the Goetheanum and Anthroposophy
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    • thinking and a logic of life. And anyone who immerses himself
    • of life, by experiencing what is in Goethe, and by
    • what in our day is won for humanity and for practical life in
    • of dissatisfactions with life. People feel a certain
    • life. They ascribe the trouble to all sorts of things,
    • kind of outer forces, the human life took its course exactly as
    • the waking life to judge to what extent the dream is related to
    • life-reminiscences, or to bodily conditions. To form a judgment
    • standpoint of waking life, then he must strive to gain a
    • dreaming we feel that our whole soul-life is laid hold of by
    • soul-life is stronger than the dreaming life? We may reason
    • that even this waking soul-life of the adult person has been
    • gradually developed from the dreamy soul-life that we had at
    • the soul-life that was ours during the first three years on
    • something which does not exist in the earth-life at all, either
    • activity of representation accomplished in ordinary life? Well,
    • life. We can try to take up with inner activity concepts of any
    • ourselves again and again with our whole soul-life to this thought,
    • thinking force of our soul-life is strengthened, if we do not
    • soul-life inwardly and livingly into a certain condition
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  • Title: Goethe, Comte and Bentham
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    • The Polarity of Continuity and Change in Human Life. The Cosmic Prehistory
    • The Polarity of Continuity and Change in Human Life.
    • life he stands in intimate connection with what we must designate
    • evolution to the very end of Earth-life. In that way we can feel
    • through the free life of thought we feel ourselves as individual
    • his consciousness but in his life. He believed that his soul was
    • concerning whom he gave himself to a life of deception, in that he
    • a characteristic delusion of life, and after the Mystery of
    • described as a delusion of life; after the Mystery of Golgotha it
    • that a delusion of life was present then. Men had to think of a
    • to-day. He saw them. And through their delusion of life they
    • life, as we to-day see everything which refers to man under the
    • here in his social life was all arranged by the Beings of the third
    • human life. Those traditions which still existed in ancient times
    • life through this idea of Truth, which Auguste Comte and
    • influence of the Delusion of Life. Our modern concept of Truth
    • relates to the sense-life, to a what is in the causal Ordering of
    • But now in the modern life of man something very
    • Spiritual life, significant in the most eminent degree, significant
    • Saint-Simon, at the end of his life he very clearly assumes a
  • Title: Whitsuntide in the Course of the Year
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    • the concept of a connection during physical life between our
    • dream. This dream-life of the child is, however, closely
    • When we look at conscious life we look at destruction; and we
    • conscious life of the spirit by observing what part this
    • conscious life of spirit plays in the physical world, by
    • what we have destroyed during our waking life of thought may
    • organism. That is the swing of life's pendulum — that
    • life of the body, from that moment the processes, activities,
    • to believe that man's waking life is to be compared with life
    • and sprouting processes, we have the sleeping life of the
    • waking life — with the Christ Impulse — that this
    • diagrammatically the sprouting, budding life of our nervous
    • sprouting, budding life, for example, of the nervous system,
    • the human life of soul is in truth outside this sprouting,
    • budding life, Were I to draw the human soul-life as it is in
    • outside this figure; in waking life, however, we must picture
    • the soul-life as permeating itself with this budding,
    • sprouting, let us say, fiery life. Thus were the soul-life to
    • permeate the physical organic life only, no consciousness
    • it were distributed over the life of the nerves. It is these
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  • Title: Meditation and Concentration
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    • Ways of Spiritual Cognition and the Rejuvenation of the Artistic Lifestyle,
    • of the Artistic Lifestyle,
    • grasp of Life
    • with the spiritual worlds is broken in ordinary life and
    • and in ordinary life - from experiencing anything in the
    • the life of will; it is effected through humble surrender to
    • less will humanity be able to live, without their soul-life
    • outside our head, these inner forces of life grow stronger,
    • concentrate and unite by means of his life-forces into what
    • character which they have in ordinary, everyday life. In
    • ordinary, everyday life we must have the feeling —
    • inner life from a present experience to a past experience. We
    • life, we have two thoughts, and unite them, as for example,
    • when we are outside our bodies. Life enters our thoughts, the
    • thought's own life. Each thought becomes a being. One thought
    • thought-world acquires a life of its own. Why does it acquire
    • a life of its own? What we experience in the ordinary
    • experience the LIFE OF BEINGS. We plunge our head
    • the life of beings.
    • enter into this whirling, weaving life of thought. We are
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  • Title: Tree of Knowledge and the Christmas Tree
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    • that life can only run its course truly and favourably when
    • the balance, can be swayed each moment of his life, now to
    • individuality and is crushed by the wheels of life. Life
    • principles and then he could go through life on a definite
    • line of march, as it were, but life is never like this.
    • cannot attain in one life, because he does not always find
    • being obliged, perhaps in the next life, to strike out again
    • indeed still speak of truth, but when the general life and
    • time, as owing to a certain Duality acquired by modern life,
    • gradually come about in our life of thought. The speed of
    • most beautiful and glorious fruits in human social life, and,
    • Christ-impulse, we help to bring it to life. “Inasmuch
    • merely as such, even one's own life one ought to value less
    • whole of his life. Anthroposophy has to be acquired ever more
    • living element in anthroposophy will become life and
    • worthy manner in external life. But if we wish to arrive at
    • sunk into the depths of the soul's life. This type of feeling
    • man comes to find riddles in the phenomena of everyday life,
    • for the present time, and as practical wisdom of life for the
    • regulate all life, also all social life. In the same way it
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  • Title: Karma of Vocation: Lecture I
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • endeavor to point out the element in Goethe's life that
    • life and personality of Goethe are comprehensive and decisive
    • that has occurred, his life and personality have had the least
    • it can possibly be said that the life of Goethe has remained
    • life of Goethe as a spiritual phenomenon.
    • we wish to study human life in connection with the important
    • conditions clearly of much meaning for his life. The family of
    • French culture of his time completely permeated the life of
    • important world events were part of the life in his home, and
    • story of his life,
    • guided into life as a complete human being. Not only a piece of
    • one-sidedly into life to be followed by the support of the rest
    • orientation of his life. As he grows in childhood, he is just
    • could provide support and direction in life. The father is a
    • within the life of his time. In this way, he became, between
    • forget that when he joined this university life he was not
    • enjoy life. No, young Goethe had not entered the University of
    • enlisted in the lofty and famous scientific life of the
    • various aspects of life, and having been involved in various
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  • Title: Karma of Vocation: Lecture II
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • of our time. But even when we consider human life as it
    • close to every person. Goethe's life was important in world
    • intended to light up each individual existence. His life, to be
    • destiny of each human life is far removed from the destined
    • When people trace Goethe's life in the way many do who pretend
    • observation of human life we have not yet come to reject this
    • description of this life shining above ordinary humanity, that
    • in life, which made him so important for humanity, from these
    • youth. Is not an especially prominent trait in Goethe's life
    • all that has entered into the life of modern humanity through
    • course of spiritual life through the decades preceding the time
    • When we trace the life of Goethe with spiritual scientific
    • without that changes the direction of his life; that is, his
    • course of his life, how he becomes an utterly different person
    • through having been able to absorb this Roman life. If we
    • we study the first part of Goethe's life up to the year 1775,
    • and youth finds in him a spiritual force of life, brought with him
    • through birth, that could not have been present throughout his life if
    • expressed in life by his organism.
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  • Title: Karma of Vocation: Lecture III
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • we observe a life such as Goethe's, one thing must strike us
    • a human life. The problem is this: What is the reason that
    • significance? We compare such an important life and work with
    • question can be answered only when we observe life somewhat
    • relationships are lessened during the waking life of day. They
    • our life must be due to the rhythmical alternation that occurs
    • amazing that this ego life cannot yet bring to consciousness
    • life that is developed during sleep, and that has its organic
    • But it is not because of this a less significantly vivid life.
    • waking life between his soul-spiritual and his organic-physical
    • loosening of the etheric body influences the entire waking life
    • influencing the sleeping life. The result is simply that the
    • felt strongly in his life. Indeed, it may be said that in such
    • her organs, and not just in an ordinary way. In normal life, a
    • system, are greatly impaired during the waking life of day. But
    • in ordinary, normal life to what is going on around him. It
    • concealed from us in normal life because it is only while we
    • destined to enter a life of scholarship and knowledge
    • man who grows into intimate union with a life of learning has
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  • Title: Karma of Vocation: Lecture IV
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • with what was willed by beings who guide life from regions
    • leading position in ancient government or priestly life.
    • in earthly life from the various vocations of men — to use a
    • emergence of what we might call the modern vocational life
    • who are at all able to observe human life. If they would submit
    • real vocational life is by no means so insignificant for the
    • add to this reflection the fact that vocational life has
    • objective aspects of vocational life can we form suitable
    • interest will be the question where vocational life is going
    • the world today, the future evolution of vocational life will
    • life. In our times, this is no longer the case for much of
    • takes its place in the relationships of life. If we compare the
    • earlier handicraft life with the factory life of today, we are
    • differentiation of vocational life will necessarily occur. It
    • interconnections of life. In the fortunate position? I might
    • near future, however, life will be so complicated that the word
    • observation of life. Today, a vocation is increasingly that to
    • their brains will glibly declare, “Oh, professional life is a
    • prosaic, mundane matter.” The way vocational life appears to
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  • Title: Karma of Vocation: Lecture V
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • these reflections on the segment of human life that is formed
    • is brought into a life through the laws of destiny, of karma,
    • depends on many factors, and the very multiplicity of life
    • subsume individual human elements from a life's destiny. In
    • this to the point of view of vocational life represented here.
    • placing a person in this or that position in life. We know that
    • he or she occupies a position in life within a group. All of
    • human activity. Someone in a certain position in life, who,
    • may be in themselves, has brought forward such a theory of life
    • unparalleled when compared to the total scope of life in other
    • seemingly most important places in life.
    • of life through learning to see that we are immersed in
    • his life. He comes now to the King's palace and produces paper
    • plays into the life of humanity. This is one thing we must pay
    • precisely in dealing with the life of the soul that scientists
    • confront soul life by trying to observe it in a scientific way,
    • discussions we have presented concrete examples of soul life
    • point of view of scientific psychology looks upon a human life
    • disillusionment in life and other things that have been
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  • Title: Karma of Vocation: Lecture VI
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • are in human life, something we recognize when we try to
    • lead to a truly fruitful grasp of life. When we consider these
    • be made when we discuss the course of life of eminent
    • Aesthetics, and describes with loving devotion the life
    • of what gives continuing life to our fifth post-Atlantean epoch
    • whose poetic works the life of the age pulses. This is Max Eyth,
    • karma willed otherwise. Relatively early in his life he chose a
    • Eyth wrote a novel which deals with the modern life of Egypt,
    • life, a riddle of destiny. It contains a splendid description
    • life. Now we have described a case that shows us how karma is
    • happened to him in this life. What then?
    • enter his karma either here in this life or in the life between
    • may be extended over a longer period of time. Indeed, life
    • questions of destiny and the very conditions of life in this
    • epoch will make people realize how life reveals riddles in a
    • different complexities of life in their artistic creation than
    • individuals who do discover significant complexities of life
    • he creates wholly from the requirements of modern life. It is
    • the life of Olcott,
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  • Title: Karma of Vocation: Lecture VII
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • is related directly to the practical and general outward life
    • life that is essential to spiritual science in our time. I hope
    • to do with the inner life. As a whole, the central concern of
    • practical, even vocational, life.
    • integrates himself in a way into the social order of life.
    • life, may truly dawn upon us through such reflections. It is
    • correctly in life so that each person is in his or her own
    • enough to constitute the basis for a real judgment of life. We will
    • carry us through life.
    • our souls with what is really meaningful for life. I have often
    • role heredity plays in human life, and teachers who talk about
    • entering life. Of course, they are just parroting what
    • There we see that human life first
    • makes this an important period of life. To be sure, traits of
    • they make no essential further progress in life beyond this
    • his physical life between birth and the fourteenth or sixteenth
    • with life in this period of time. It is from there, as I have
    • a previous vocational life manifests itself in the physiognomy,
    • his general bearing, the result of his vocational life during
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  • Title: Karma of Vocation: Lecture VIII
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • life. Rather, we must draw from them certain consequences for
    • life differently than is often done by those who have not been
    • life. This means that we must learn to compare the nature of
    • truth as it meets us in life with the one-sided thinking about
    • facts of life, and then fortifying our point of view with this
    • the course of a certain life in order that I may give you an
    • expressed in the course a human life takes. We can learn much
    • certain harshness in the expression of his life. He was
    • son of this man is the person whose course of life I wish to
    • speak with these gentlemen concerning thoughts and those life
    • throughout the best part of my life, I have labored even to
    • peace to be able to bring to completion before my life ends
    • service than I could otherwise do for the rest of my life. I do
    • a support for my life, if I should meet a great prince who
    • Moreover, he was impoverished at the close of his life and died
    • now given you a factual account of the life of a human being.
    • But now I would like to relate this life story in a different
    • question of human destiny, which cuts so deeply into life. It
    • story of the life of Galileo in such a way that you could
    • Maximum number of matches per file exceeded.
  • Title: Karma of Vocation: Lecture IX
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • quite clear to us, moreover, that human life falls into two
    • During this life, or by reason of this life, man descends from
    • death, the other section of his life begins; he or she ascends
    • new birth and is lead by him again into a new life. The mission
    • today, man remembers only his life in the physical body. The
    • also conceive of angels as beings who really control the life
    • what a person develops in conscious life, but much that lives
    • strike back. The result of their being brought into human life
    • supporting human life, is seriousness. It is for this reason
    • vocational life of a human being today, I must discuss
    • age and similar to much else that dominates our external life;
  • Title: Karma of Vocation: Lecture X
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    • Steiner reveals, based on rich details from Goethe's life, how our life
    • new way to relate oneself to religious life. Where had the
    • level. When we face another human being in life, it is in maya
    • worshipped as something superhuman in social life. Man was
    • during his lifetime. However, since he developed his ego here
    • in his lifetime as a human being, something in him begins
    • life. Let us suppose that in his last life he belonged to a
    • will then come to the knowledge that, everywhere in life,
    • he is in search of spiritual life.
    • life. He is married to a lady, the daughter of a very orthodox
    • into life that a truth of the spiritual world can manifest
    • of Christianity will build the bridge between the life here on
    • earth and the life that exists in the spiritual world. Quite a
    • knew that spiritual life would always be necessary for humanity
    • spiritual life.
  • Title: Mysteries of the Sun: Lecture I
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    • cultural life has arisen, a certain capacity existed in the
    • importance, of supreme importance in the life of modern man.
    • the truths of life are concerned. For penetrating spiritual
    • that we need, as we need the bread of life, for everything
  • Title: Mysteries of the Sun: Lecture II
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    • that in our present life of spirit very little feeling exists
    • whole of human life, including man's development between
    • it is into whom the Elohim breathed the breath of life. He is
    • The Twelve Senses and the Seven Life-Processes.]
    • arms and legs do in the course of your life — and this
    • is living his ordinary life he has actually only his ordinary
    • ordinary life runs its course dream fashion. We dream in our
    • coming death and next earth life. Thus the consciousness
    • developed in what during the whole of life remains strictly
    • moments of sleep-life that otherwise would pass in
    • over the former incarnation, over the life of that
    • incarnation to this one, over the life of this incarnation to
    • works a strong consciousness of the life between the previous
    • These are the senses of warmth, life, balance, movement and
    • cultural life of mankind. For in these concepts that man
    • that is happening now in the social, historical life. So long
    • as you separate the life of nature from that of the spirit,
    • by the concepts that are working in historical life.
    • Roman or of a real man — he paints the life of Apollonius
    • of life and force.
  • Title: Mysteries of the Sun: Lecture III
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    • everyday life; certain men die young, others in old age,
    • others again in middle life. Concerning the fact that on the
    • inner reflection. Yet in human life these are burning
    • life must receive enlightenment when we can really get down
    • normal period of life? Why do other die old? What
    • cultural life of the earth giving men, in conformity with the
    • that our outlook on life is actually permeated by it, that in
    • conditions of human life and assume that absolute conditions
    • of life could prevail — he would become aware of
    • instrument of the soul-life, of the thinking. The reverse is
    • the soul-life. And here where the soul-life is not, into
    • which the soul-life is continually pushing, where the space
    • need our physical brain for our life of soul; we need it only
    • to lay hold of our soul-life, physically to lay hold of it.
    • And if the soul-life were not actually alive in the holes of
    • in that brain. He experiences the way in which his soul-life
    • life of the soul. (yellow)
    • soul-life, however, continues, just outside the holes. There
    • brain and imagine we are looking at the soul-life of an
    • to draw this diagram differently. He turns his soul-life to
    • Maximum number of matches per file exceeded.
  • Title: Threefold Order II: Lecture 1: Influence of the human will upon the course of economic life
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    • Influence of the human will upon the course of economic life
    • course of economic life.Emancipation of the money-market
    • really went on in political life — or in public life
    • that the phases of economic life run their course almost like
    • economic life, that when some phase like a ‘favorable
    • economic life.
    • wide range of economic life as favourable or unfavorable
    • affairs of practical life as well.
    • at the actual facts of life, and not to let these facts of
    • life be mystified with a fog of theories. — I have
    • life as well, and in every way fitted, there too, to let
    • quite specific, concrete facts of actual life, and not to
    • general theories, if one wants to understand actual life in
    • instance, takes a particular form of economic life, and
    • working classes. If one would learn to know life,
    • however, one must observe life itself. And one will then
    • this decidedly somewhat troublesome observation of life. It
    • life.
    • represent a certain natural course in human life, — or
    • eminently practical branch of life, Insurance. One calculates
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  • Title: Threefold Order II: Lecture 2: On Propaganda of the Threefold Social Order
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    • understanding. And the actual questions of economic life too
    • question of economic life for instance, which was discussed
    • economic life. In other words: a definite article must be
    • man, who is in the thick of business-life under a
    • practice of life, with what the actual facts of life require,
    • life, and does not merely go crying the old stock-in-trade
    • working classes to a really understanding conception of life.
    • practice of life, and have always demanded that one should
    • life!’ — until we can do this, all discussion as
    • spiritual life upon its own footing. And in reply, somebody
    • lack of freedom in spiritual life. We possess a very
    • considerable degree of freedom in our spiritual life. Amongst
    • spiritual life. People who still have some sense of how
    • building up a new spiritual life.
    • spiritual life, one finds a certain number of people no
    • doubt, who, in addition to their other occupations in life,
    • other occupations in life, — this is something which
    • needed before all else is a new spiritual life, a
    • spiritual life that lays hold on everything, —
    • we have this new spiritual life, — when we no longer
    • Maximum number of matches per file exceeded.
  • Title: Reincarnation and Immortality: Lecture I: Free Will, Immortality
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    • all the problems related to the soul life of the human being
    • human soul life arbitrarily, but I hope to be able to show how
    • his soul life. We can take an example to show how the scientist
    • has a different relationship to human life. In our soul life
    • ordinary everyday soul life is more or less similar to the case
    • into our soul life in this way in the physical body, the part
    • scientific self-observation, plays into our soul life. That is
    • always been pointed out how something plays into the soul life
    • things that take place in our soul life we are also able to say
    • it has in normal life and ordinary science. It has to acquire a
    • one usual in everyday life. To take the example already cited,
    • organ introduced a kind of unknown quantity into the soul life,
    • be completely removed from any kind of dream life in the soul.
    • center of our soul life with full consciousness, so that
    • Constant attempts to concentrate our soul life upon our
    • the development of our imaginative life. This means that we no
    • body, but out of the life of the soul.
    • imaginative life is not simply an act of our fantasy any more
    • in the life of imagination where we know that the chair cannot
    • ordinary consciousness, in our ordinary everyday life, we do
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  • Title: Reincarnation and Immortality: Lecture II: The Historical Evolution of Humanity
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    • insight into human life, and yet what he seems to be saying is
    • that happen in human life. I would like to characterize
    • imaginative conception of life, which, according to Lamprecht's
    • of life we find a kind of life that is more like a society. And
    • finally with the way knighthood and town life evolved.
    • conception of life, for at that time life was based on
    • such examples from many aspects of life. We are still in this
    • other. — Out of their way of life there then arose what
    • the inner soul life of man comes to expression in a quite
    • decay. We find the part of life that becomes dead in historical
    • evolution, in the social life of humanity. If we apply only
    • observation when we are confronted by real life and wish
    • both in social life and in life as a whole; we should create a
    • Looked at superficially, this human soul life, in fact human
    • life as a whole, proceeds in alternating states of waking and
    • extent into our waking life. Our waking life is completely
    • awake only in part. Beneath the surface of our waking life is
    • our feeling life and our passions are related to our dream
    • life. Those who are really able to investigate and observe such
    • with the life of the spirit in their soul life, even if only
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  • Title: Reincarnation and Immortality: Lecture III: The Supersensible Being of Man
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    • how in the inner life of the soul one can get away from the
    • most concerned with those things in life which bear fruit, and
    • said he managed to lead a sane and wise life because he avoided
    • the real nature of life wherever his soul was engaged and he
    • with our thinking as employed in ordinary life, the greater our
    • everyday life or in science, but thinking is developed in a
    • what it is in ordinary life and science.
    • ordinary life and science is not suitable for the investigation
    • order that we can think as we do in ordinary life between
    • to remain of the thought afterward if our soul life is to be
    • our soul life that in addition to our thinking we must also
    • everyday life and in ordinary scientific investigation,
    • What I have described here about ordinary life, where it
    • does not come about in ordinary life and science, that he
    • are without memory as we know it in normal life.
    • illustration to show how our whole soul life is now altered by
    • There is a well-known occurrence in the life-story of the poet
    • Golden Fleece, his memory suddenly came to life again, and
    • whole mood of our soul life has become different under the
    • soul life. And so in this kind of “empty”
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • is often said today that when man's spiritual life is in a
    • can observe the life of the human soul without prejudice knows
    • the meaning of the human memory in the whole life of the soul.
    • soul's life. What was originally stirred in the soul by an
    • of our own human soul life.
    • ordinary powers of knowledge which we have in everyday life,
    • the life of his soul. If we are to reach further, we must call
    • on powers in the soul's life which in our ordinary existence
    • the normal powers of the human soul life, but develops these
    • through life itself, powers which at first only slept in us
    • that we possess the powers developed by education and by life
    • point that life provides, just as the powers of the child have
    • whole life of the human soul, in order that we can develop its
    • ordinary life.
    • to us in life — between this power of thought and the
    • power of will through which we can enter life as active human
    • than they possess in ordinary life. For knowledge about the
    • ordinary life, then the power of feeling, which is the
    • ordinary life?
    • power of thought which we have in ordinary life depends upon
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  • Title: Reincarnation and Immortality: Lecture V: Mystery of the Human Being
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    • human soul life, than he would have to speak about the presence
    • of hunger when dealing with the life of the body.
    • the way it functions the life process must be so
    • life is bound to lead to injury in the soul. Those who
    • their condition in life or a lack of interest, very easily fall
    • result of this — a sort of atrophy in the life of the
    • the great questions of life take on a new character in each
    • outer conditions of life change from epoch to epoch, how new
    • as we shall see later — but it arises out of the life of
    • which it disciplines the inner life of the soul in the art of
    • that one could investigate the tiniest lifeless beings,
    • materialistic Darwinism, has in the course of his life come to
    • everyday life. It is just in deepening what can be achieved by
    • ordinary life we are familiar with two states of
    • possible to do it by taking our ordinary conscious life as a
    • soul life. Even when we are wide awake in our ordinary
    • is because the rest of our soul life is present and, like the
    • have exactly the same existence in our waking day life as
    • it is true, are washed away by our active life in the day. But
    • waking life of the day from our dream life and our sleeping
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  • Title: Differentation of Primeval Wisdom into East, Middle, West
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    • everything which man can absorb in his soul life as a view of his
    • cosmic environment and of his own life.
    • absolutely incapable of managing its own Economic Life, of
    • place yet awhile, not in my lifetime.” Certainly those
    • life of civilisation from three sides, and it is extremely
    • earthly life of civilisation, especially for the task we have
    • had previously lived a life which was to Schiller an example
    • “For a long time I have followed the path of your life,
    • life of Nature. Now that is an Aesthetic view of the world,
    • life of man in this way, down to the very details.
    • touch-up in life. But untruth, even if untrue from
    • life itself demands from human beings to-day many untrue
    • just want to make you see clearly that it is life itself, and
    • must be life, which teaches us to discover illusions, even in
    • very facts of history and of life to correct things; because,
    • this manner. At each step in life, there is not only
    • the most important things in life.” Opinions about
    • study of Spiritual Science. Judgments about life one can only
  • Title: The Real Being of Man
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    • earth life can be studied, with all that belongs to it. We
    • man has passed his life on earth in a succession of
    • it forms the firm basis on which we develop our life between
    • external physical Earth, we develop especially our life
    • the fact that on the one hand our life between death and
    • just as in the life between death and re-birth we can also
    • only in a later development of cosmic life.
    • and more Luciferic. Thus if, in the life between birth and
    • other hand, being entirely devoted to the life on Earth, is a
    • and death. That is the real Ahrimanic possibility in the life
    • their souls, who want more ar less to dream through life,
    • next incarnation to enter fully into the life on Earth; they
    • the Earth, but only human beings who pass through life in a
    • life and Spiritual life, between death and rebirth.
    • through earthly life and super-earthly life. Ahriman wants to
    • in this life get the images intellectually, pictures which
    • decadent life in the East (I have often told you how this
    • decadent life in the East Ahriman can especially produce this
    • desire to conclude their life on Earth in a particular
    • life of the East, something appears which has never been
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  • Title: Necessity for Spiritual Knowledge: Lecture 1
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    • bringing spiritual forces into the social life of man because
    • deal more of the animal in him than he has today, life being
    • that; we have to turn to what in this life on earth man bears
    • soul. This is something of tremendous importance in the life
    • change their calling later in life, so let them talk. But we
    • those who know spiritual life hold modern men to be a
    • for life. For example, I candidly own that when I consider
  • Title: Necessity for Spiritual Knowledge: Lecture 1 (alternate translation)
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    • want to speak to you about the cultural life of our present
    • social life does not arise as the result of a spiritual
    • who presume to be leaders in this or that sphere of life,
    • Anthroposophy with social life will not be understood. To-day
    • stream of materialistic culture in every department of life,
    • spiritual forces into the social life of humanity, because
    • life of man, materialism is bound to grow stronger and
    • their human frailties. If in external life we are compelled
    • life is the repetition of earlier incarnations. To-day we
    • this is a point of tremendous significance in the life of
    • superficiality of life is sufficient to show that it is
    • but we must be sure. As far as external life is concerned, it
    • course one who knows spiritual life considers men to-day as
    • most of ail — and in my life I have concerned myself
  • Title: Necessity for Spiritual Knowledge: Lecture 2
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    • knowledge in the course of his life, and especially in the
    • the life of the soul, different experiences, in consecutive
    • of his earth life, differences in the content of his soul
    • life at the ages of, say, 30, 40, or 50 years. If he thinks
    • up to the end of his life, of the “God within
    • extremes of our life as human beings, is to be found
    • we live an inner life. And willing is fashioned from feeling
    • in something that faces death, and out of that death, life
    • to this height of contemplation, our soul life changes
    • concretely to observe the differences in the soul life of the
    • right period of life to the awakening and not to the
    • paralysing of forces within them. The life period between the
    • education or giving instruction at this time of life. When
    • life — living life as it were! If education were to arise
    • out of life in this way, then those forces which ought to be
    • man will enter upon his later life with forces that are
    • again come to a point where they can understand life in its
    • when they again realise that life is something which
    • how he feels. There are certain things associated with life
    • generations as they follow each other in life. We think
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  • Title: Man and Nature: Intellect in Man and Nature Bereft of the Gods
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    • give himself up to material life to such an extent that he
    • spiritual research can contribute to the civilised life of
    • intellectualizes the inner experiences of his life of soul;
    • convention to imagine that man's life of soul is
    • century man's life of soul has gradually come to the point of
    • for a moment that any element of the life of the
    • things. In the spiritual life of the nineteenth century the
    • to his own life. It is often the destiny of human beings to
    • the impulse of the Spirit with our inner life. Man has the
    • they resist the quickening impulses of spiritual life. The
    • that in the spiritual life of to-day there is no inclination
    • say that this is the time when we descended to physical life
    • in everyday life of thoughts and ideas which are the natural
    • earthly life and relate it to conditions as they are upon
    • the reverse when the human being is passing through his life
    • allied with gravity, in the life between death and rebirth he
    • principles of life and action.
  • Title: The Physical-Superphysical: Its Realisation Through Art
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    • shadow-side of man's life — important as that side
    • life of soul run wild when anyone is willing to be satisfied
    • a state of barbarism in man's life of feeling Art itself,
    • however, is deeply rooted in life; were this not sot through
    • life. It is precisely because art is obliged to introduce
    • into life what for a certain understanding is unreal, that,
    • life.
    • feeling in life makes its appearance everywhere. Even if not
    • lifeless allegories but as if it would itself take on life in
    • life has within it the super- physical, as if conjured there
    • life. On meeting a woman in a red dress we shall feel that
    • that things need not be like that in in life; it is right
    • that life should lead us away from such illusions. But there
    • remains, however, that everyone in life, when confronting the
    • disappointment, must call for a special sphere of life to be
    • the rest of life precisely what satisfies the tendency lying
    • life, out of certain regions of the soul far down in the
    • The life of
    • a number of experiences seldom spoken of in ordinary life We
    • have to go deeper down into this life of the soul to discover
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  • Title: The Sources of Artistic Imagination and the Sources of Supersensible Knowledge
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    • Everything that the artist has absorbed in life works on as
    • slumbering powers that soul life can function in complete
    • his ordinary faculty of remembrance into his conscious life
    • a quite different form from that of ordinary life.
    • shadowy thinking of ordinary life, he feels related to these
    • in ordinary life has nothing to do with genuine seership. The
    • As a new life of feeling — different from that of
    • inherent life. These are the thought-forms by means of which
    • nature of the seer's thinking and new life of feeling, by
    • demonstrations of the living life of the world of space, so
    • in the life of the soul; he permeates what is colourless with
    • which lies quite outside ordinary life. This is not correct.
    • Serious vision is always present in life, We are all of us
    • represent something that is outside life, but that is an
    • enhancement of life in certain directions. When are we
    • clairvoyant in ordinary life? We are clairvoyant in a case
    • seership in life, namely, its relation to human speech, human
    • condition of soul-life prevailing at the birth of speech; he
    • speech, even in ordinary life, is an artistic activity With
    • also because the inner life of man is much more complex than
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  • Title: Lecture: Human Knowledge and Its Significance for Man and the Cosmos
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    • plant life as the fruit of the wheat-plant and we can only discover
    • in our being. During our life between birth and death we accumulate
    • remain simpletons all their life, only a very few have really learnt
    • of life the human being learns more, assimilates more wisdom than in
    • the three years spent in later life at the university. This is literally
    • true. In the first three years of life we learn a very great deal; we
    • of forces that we take into our being in our life of knowledge and cognition.
  • Title: Anthroposophical Ethics ... St. Francis, Lecture III
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    • Based on a study of the life of Francis of Assisi, Steiner shows how the
    • Based on a study of the life of Francis of Assisi, Steiner shows how the
    • that life can only run its course truly and favourably when
    • the balance, can be swayed each moment of his life, now to
    • individuality and is crushed by the wheels of life. Life
    • principles and then he could go through life on a definite
    • line of march, as it were, but life is never like this.
    • cannot attain in one life, because he does not always find
    • being obliged, perhaps in the next life, to strike out again
    • indeed still speak of truth, but when the general life and
    • time, as owing to a certain Duality acquired by modern life,
    • gradually come about in our life of thought. The speed of
    • most beautiful and glorious fruits in human social life, and,
    • Christ-impulse, we help to bring it to life. “Inasmuch
    • merely as such, even one's own life one ought to value less
    • whole of his life. Anthroposophy has to be acquired ever more
    • living element in anthroposophy will become life and
    • worthy manner in external life. But if we wish to arrive at
    • sunk into the depths of the soul's life. This type of feeling
    • man comes to find riddles in the phenomena of everyday life,
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  • Title: Teachings of Christ the Resurrected
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    • us, where today we see only clouds and stars, the earthly life
    • human beings, during their earth life, would not have been able
    • facts of present-day animal life. This life lies below the
    • level of the human. In the beginning, the life of primitive man
    • deep break in life as is the case with the human being.
    • and not so desperately important in human life as it is today,
    • more and more aware that death means a big break in human life,
    • likewise in the soul life, and, therefore, they had to turn
    • their attention also to the fact of birth. Earth life, in
    • feeling had already become so vital that they felt the life
    • outside the physical body as a mere human shadow-life and
    • experiences might occur in their earth-life, that the
    • mysteries; and outside in earthly life human beings would have
    • in the whole of human life, and they would not have been able
    • human earth-life. In order to permit the teachings of birth and
    • earth-life. The Christ belongs to the worlds from which the
    • the life of Christ Jesus from teachers who have seen Him face
    • not be able to perceive the immortal soul in human life and
    • his intellect and his freedom, he can do this only in a life
    • which distinctly passes through death, a life in which
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  • Title: Christianity in the Evolutionary Course of Modern Mankind
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    • year of his life. This Being, Who first came in contact with
    • his individuality his etheric or life body, with the other
    • the secret of her life: Elizabeth of Thüringen, born
    • pictures: How he insists upon representing the whole life of
    • Spirit Self, Life Spirit, and Spirit Man, after the physical
    • Christian development and the Christian standard of life will
    • body as the Christian Life Spirit.
  • Title: Eternal Soul of Man in the Light of Anthroposophy
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    • Even in ordinary life we know of two states
    • life, and from which arise colorful iridescent dreams. If we
    • earthly life, but would constantly dream. Then we would fill
    • ourselves during our conscious life on earth with all the ideas
    • morning until evening our outer life thus proceeds as it
    • the usual events of life, then there arises just opposite the
    • dreaming in life occurs out of ordinary wakefulness, so this
    • awakens out of this ordinary everyday life to a higher state
    • and, from this, everyday life likewise appears as though out of dreams.
    • small child, I dreamed in a certain way within life. Then I
    • through becoming older, through life itself. I was then in my
    • in our earthly life, could we not perhaps also, through further
    • something that was never in earthly life, to something that is
    • be achieved the more that we really develop the thought life
    • the facts of mental life. Because for natural science and for
    • surrender all of the work and activities of thought life,
    • So you have more than life in this
    • in ordinary life, we are in that we carry a space-body
    • a powerful tableau, an overview of our previous life on earth,
    • occurs suddenly and is an overview of the entire previous life
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • origin of life and that of evil, health and illness, and
    • an inherent necessity in present-day life.
    • progress, it must spring from the vigorous life of their own
    • enabling people to find their way into spiritual life. There
    • ideals. But life is shared with people of different cultures
    • existence. Religion should enable us to go through life
    • certain comprehension of the riddles of life are reached.
    • religion has existed to answer life's burning questions? The
    • science has to acknowledge that it has no answers to life's
    • comes to questions about the meaning of life or mankind's
    • light on life's riddles and burning questions. However, those
    • an ideal to provide concrete knowledge about life's deepest
    • insight that without a foundation of spiritual life, no
    • spiritual life. In earlier times people turned to the priest
    • outlook must begin to pulsate like life-blood through our
    • for counsel concerning life's most important questions.
    • produce from lifeless matter something with the semblance of
    • life. Many more things were mentioned, all of which called
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  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • point out that as blood invigorates and sustains human life,
    • beings is a stream of flowing life.
    • in cultural life. However, our discussion will not be from a
    • enjoyment and contentment life brings one gratefully accepts;
    • life reveals itself in the physiognomy, and draws attention
    • expression of the life of spirit behind it. It is the
    • cultural life.
    • of evolution; whether this or that aspect of its life is
    • truly the stream of life. Our inner bodily nature is in
    • absorb into the blood the life-giving oxygen from the air, a
    • absorbing the oxygen, is transformed into red, life-giving
    • entirely justified to refer to blood as a stream of life and
    • life. However, when ideas behind words seem to have no
    • surrounding lifeless mineral world. In addition, they have a
    • life body, or ether body. What is here understood by ether is
    • not that of which natural science speaks. The life body or
    • is the principle that calls inorganic matter into life and,
    • in lifting it out of lifelessness, weaves it into the fabric
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • contemplates his own life, as well as life in general,
    • guard before life's portal, the problem of suffering.
    • life, to assess its value, it is above all pain and suffering
    • suffering the most are those that measure life's value
    • and as full of enjoyment of life as the ancient Greeks had a
    • other one of life's greatest benefits.
    • immemorial, the belief has existed that life on this planet
    • exist, that unspeakable pain can come about in a life without
    • perfect phase in human life. This viewpoint is rather remote
    • back over your life you will realize how often suffering and
    • human life more carefully, we find phenomena that indicate
    • inner life is basic to caricature. No one can fail to see
    • Consciousness, pleasure and pain emerge from sentient life,
    • life by the so-called ether or life body. This ether body is
    • or Manas; Life Spirit or Buddhi; and Spirit Man or Atma, an
    • person's bodily nature; life constitutes the foundation of
    • life. The spirit that in the physical world appears as the
    • a certain form. We speak of material form, of life that
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  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • increasingly flow into everyday life; we are at the beginning
    • would soon be polluted. Plants give off life-giving oxygen
    • lower for the very breath of life.
  • Title: Supersensible Knowledge: Lecture VI: Education in the Light of Spiritual Science
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • It belongs to everyday life and must be of interest to
    • are intimately connected. No aspect of social life can
    • in common with all beings endowed with life, that is, with
    • universe. During embryonic life they must be enveloped by the
    • temperament. The astral body is the seat of the life of
    • principles of education are required in the various life
    • important for the rest of a person's life that during this
    • become forces of strength in later life. It is immensely
    • be taken that what is taught is brought to life. Much is
    • dull and lifeless. What is taught in a lively interesting
    • movement and inner life. Nothing has a more deadening effect
    • everything from the beginning and learn to bring to life what
    • he forms out of the lifeless. Our materialistic age
    • extinguishes life through mass-produced lifeless objects.
    • can be traced back to the nursery. Inartistic lifeless toys
    • do not foster trust in spiritual life. A fundamental
    • life. A young person under the age of twenty has an as yet
    • than a baby still in the womb can hear or see. Each life
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  • Title: Supersensible Knowledge: Lecture V: Illness and Death
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • life's greatest riddle, so much so that the individual who
    • that of life itself.
    • sorrow, but we find that as life reaches higher levels things
    • Life is a disagreeable affair; I shall spend mine
    • is the consolation for life, and life the consolation for
    • death; for life is miserable; it can be endured only because
    • life is no better, that nothing is lost by dying.” That
    • say: “If new life is continuously to arise, then I need
    • space.” At least Schopenhauer was aware that, as life
    • forever brings forth new life, the old must die to provide
    • physical body; second, the ether or life body; third, the
    • life. The astral body, which we have in common with the
    • animal kingdom, is the bearer of the life of feelings,
    • physical principle, but also by the ether or life body.
    • expression of life insofar as it is bound up with the
    • and forces available to a person in life. Thanks to what a
    • possible for him in this life. The life force a person
    • work on the self. This is when the thread of life begins to
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  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • physical body, ether or life body, astral body, and at the
    • development is reached does the human being begin a life that
    • is entirely new. Up to then his life is a repetition of
    • corresponding to the life of today's Indian and South Sea
    • this period of the child's life conveys the spirit of the
    • the school must be its life. Life should not just be
    • portrayed; former epochs must come to life. The school must
    • create a life of its own, not draw it from outside. What the
    • human being will no longer be able to receive later in life
    • life of the child, forces will flow from his or her soul to
    • sense-perceptible must be brought to life. Modern teaching
    • make paintings of them; then happy human beings for whom life
    • thinking and memory; history the life of feeling. A sense for
    • direct connection with life. The spirit of nature, in other
    • by life. But school and education should not be something apart
    • from life. Rather should it be said that a person's character
    • will be rightly formed when study is also life.
  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • bed. At death the ether or life body too separates from the
    • past life. This lasts until the ether body also separates
    • life is separated from it. What is not yet ennobled detaches
    • life with different eyes. To him a flower is seen as the
    • an organism without life. Second, we have everything
    • science is neither remote from life nor passive; it aims to
    • contribute to practical life. To be effective in the world
  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • science aims to be an influence in practical life, to be a
    • to be effective in life, not for the merely curious.
    • is an elixir of life; though it cannot be proved by argument
    • to life, and health follows.
    • and exaltation, or when life threatens to fall apart, a
    • as the expression of soul-spiritual universal life. Just as
    • ourselves placed in life, there we must seek it; then
    • plant-image that can come to life within us; from it
    • pictures full of color, sound and life; when the whole world
    • spheres of life a healing force, not only for ourselves, but
    • imaginative knowledge reaches the ether or life body, filling
    • it with the Life Spirit, making human beings powerful
    • night she decided to take her own life and swallowed as many
    • ordinary mental life, which is dimmed. This process must
    • their inner being and must bring it to life once more.
    • science, life-giving forces flow into human beings keeping
  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • look at the way he evolves during his life between birth and
    • starts his life an earth he is not a newly created entity; he
    • new birth, and so brings with him into a new life.
    • tableau of his whole past life. This tableau is like a
    • before our past life as objective observer.
    • life. The tableau becomes indistinct and dissolves, but the
    • during life, so that instead of coarser enjoyments he takes
    • experienced and has acquired during earthly life is
    • perfected. Some people enter life possessing great talents,
    • of each life on earth, a person adds something new to the
    • new life he receives a physical body from physical ancestors.
    • first half of a person's life. In order to see how his fate
    • and fortune in later life depends upon the way his physical,
    • must repeat some aspects connected with school life and
    • order to adjust properly to life and recognize one's
    • realized that in the first seven years of life only what is
    • life does more to harm the organs than anything else. The
    • the rest of a person's life. What matters here is of course
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  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • be the right method of initiation into spiritual life. When
    • Bringing rhythm into life, this is also described as
    • through life, a Rosicrucian had to acquire imaginative
    • the person's inner life. Likewise you recognize tears to be
    • gesture of a hand, is the expression of a person's soul life,
    • In the tides of life, in action's
    • Life, all-glowing,
    • The garment of Life which the Deity wears!
    • life of the human soul, so does the physiognomy of the earth
    • express the life of the Earth-Spirit. When you begin to read
    • with unusual powers, especially the regeneration of life and
    • reason, and imaginative knowledge the life of feelings,
    • life-giving air, and exhales carbon dioxide, which is
    • plant is to a person's life. It also shows that when humans
    • transformation of the inner life processes from one day to
    • person to the blissful experience of the life and being of
  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • strove, his whole life long, more honestly and sincerely to
    • have to become a prominent factor of life.
    • deep conviction of the reality of spiritual life. Richard
    • life.
    • matter, with external aspects of life, and becomes stuck in
    • external life. Materialistic and spiritual comprehension
    • by material life and one that has become entangled in it.
    • Wagner saw music as able to express the inner life, but
    • united with her and guided into spiritual life. Thus, the
    • united with the Walkyrie already in life.
    • To the maiden was then revealed that in a former life she was
    • life, brought about the present events. Wagner has worked on
    • the plants come to life, sprouting from the earth, an inkling
    • sprouting life, and turning his gaze across the Lake of
    • invented death to have more life; only through death can she
    • create a higher spiritual life.”
    • Wagner sensed the connection between life, death and
    • immortality. He felt a connection between the life sprouting
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • a mere theory, but an inherent necessity in modern life. He addresses the
    • riddles of life such as our relation to the spiritual world, evolution,
    • of life, barely visible even through the microscope, and the
    • of life an ever higher levels. Once the highest was attained,
    • existed a typical or standard description of the life of an
    • typical of someone to be awakened to a higher life. Such a
    • spiritual life experienced by the initiate. We can therefore
    • understand why descriptions of the life of Hermes, Zarathustra,
    • experience a certain life if they were to become initiates. Their
    • breath of life, and man became a living soul." In regard to
    • they give a description of the life of the highest God
  • Title: An Impulse for the Future
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    • and what is left of life, it seems an urgent duty to rescue what is
    • which, after the soul's sleep has been overcome can unfold with life;
    • through the hectic every-day life they are often spoiled, or grasped
    • who were able to find new life because of them; but also there were
    • no longer sufficient to capture the newly pulsing life, the Christian
    • life also flowed into the names, which
    • Steiner's life work can give answers
    • but also through teaching within esoteric life, so that the old
    • to life, whether by an individual or a society? From an observation
    • of life we will find the answer to be that in most cases all is
    • such as these – for they must be grasped directly in life. And
    • our culture from the spiritual world. Spiritual life must be the
    • were brought to life in the art of the spoken word – speech
  • Title: Article/Lecture: West-East Aphorisms
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    • of the soul upon his entire nature in all its life-manifestations. We
    • material bearer of the life of thought, even in the most abstract thinking,
    • rhythmic life of feeling than does the man of the present age. The Oriental
    • experienced for this reason more of the rhythmic weaving in his life of
    • thinking out of the life of logic to vision. In vision, however, thought
    • world in himself, and in his spiritual life today he has the echo of this.
    • life of the West come to existence. A complete human being like Goethe
    • the world. Religion can be deepened by knowledge filled with the life of
    • Western man discovers life in his reality of Nature, so that he shall see
    • inner nature of man the life of the spiritual world. The man of the East
    • their spiritual, political and economic life. Views regarding man's
    • sources, commandments willed by the spirit. The spiritual life, the
    • economic affairs were separated from the spiritual life in human
    • consciousness. The spiritual life became more independent. The other
    • higher unity the separated members of the social life — the life of
    • either a master or a worker. With the migration of the life of culture
    • penetration of culture into the West, economic life took on more and more
    • The unity between the spiritual life, human rights, and the handling of
    • of :he economic life associative unions so moulded that men know their
    • possible, To discover the fight associative life is the task of the West.
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  • Title: Contrasting World-conceptions of East and West
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    • falling asleep. We perceive the various spheres of life through
    • which we can study our waking life and all that it
    • his soul-life from the time which I have often indicated as an
    • of humanity, and the fact that its soul-life has passed through
    • we reflect upon the soul-life of modern man, we find that the
    • through our life in the external world. At first, it seems
    • educated, for we must learn to form our thoughts on life. If we
    • This was prepared for in the Greek epoch. The Grecian life was
    • influences streamed into Greek cultural life, and these did not
    • the spiritual life of the West, we now admire Socrates, and
    • jump to the conclusion that there was no thought-life in the
    • thought-life through his own effort. The Orientals had a
    • powerful life of thought, which we find all the more powerful,
    • the further we go back into the cultural life of the East.
    • rich spiritual life existed in the East, even before the time
    • not the first stages of spiritual life of the East, for these
    • Oriental life had already reached a decadent stage. What
    • ancient spiritual life.
    • This life of thought was not like ours, which makes us (please
    • bring it into being. The Oriental life of thought was an
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  • Title: The Mystery of Golgotha
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    • Mystery of Golgotha to say that the life and work of Christ
    • afterwards. In the 30th year of his life Jesus became
    • Life-Spirit and Spirit-Man. Jesus of Nazareth was a Chela of
    • then he acquires at a certain moment of his life the capacity
    • individuality. In the 30th year of his life, the Ego of Jesus
    • Fire-Spirits, the Buddhi, or the Spirit of Life. But in the
    • The Buddhi or Life-Spirit soared above every human being — it
    • be called into life in man, this power went out from the life
    • hierophant called the pupil back into life. Through this
    • the ancient initiations the life-drops of Christ's spirit first
    • called the pupils back into life and they were told: “He who
    • him was life and the life was the light of men.
  • Title: Year's Course as a Symbol for the Great Cosmic Year
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    • depths of life. We have already seen that things which in the
    • through our senses. Let us now look upon the so-called lifeless
    • which is not endowed with life. To the materialist these
    • lifeless substances appear devoid of life. But in every
    • lifeless object we can see a soul-element, a spiritual
    • pertaining to our so-called lifeless, an-organic, purely
    • interpenetrate. How wonderful is this secret of life! Two
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture I
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    • soul-spiritual being in pre-earthly life. The head is formed by plastic
    • forces, it is also developed very early during embryonic life, and it
    • for human life, basically it really means the whole of human life.
    • in man and coming to the head, we find a pace of life (lebenstempe)
    • the living water — in such a way that his own inner life presents itself
    • again in certain periods of our life in so far as these periods are
    • to respiration — the same way in life, in the whole becoming of life,
    • great importance for life. It means, for example, that everything we
    • up to the 35th year of life its vibrations in the head have completely
    • You see how in life things
    • a much slower activity of life than in that part which remains back
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture II
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    • as he stands in life from day to day and From the very ordinary side
    • First every trace of life
    • plant — have as life in themselves, has to be driven out. Only
    • of life, which exists in the animal or the plant from which we take
    • of by our own etheric body, so that it can be revived again. Life of
    • and so on, — and on the other side, there is religious life, which
    • itself only to the egotistic instincts of man for life after death.
  • Title: Spiritual Relations in the Configuration of the Human Organism: Lecture III
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    • takes hold of man. One saw something like a struggle between life and
    • was life.
    • people--mostly spent all their life at the same place. Nevertheless
    • way. It was the light-filled age, and his whole cultural life was directed
    • life. The conception of man, in as far as it should be the foundation
    • we have around us the dead light we can bring the Christ in us to life.
    • on earth around us — we will carry life into the dead light, we
  • Title: Necessity and Freedom: Lecture I: The Past Shows Us a Picture of Necessity
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    • human life is in a kind of central position, a point of balance
    • spiritual life, about an aspect of theosophy that completely
    • this feeling of the intervention of Ahriman and Lucifer in life
    • Here in the midst of everyday life you have this question
    • meet this problem in life all the time. It is, as we have said,
    • the course of their life. First, such people know something has
    • my soul life.” It can often be proved true in life that
    • filled them with an abundance of new life in the
  • Title: Necessity and Freedom: Lecture II: The Legend of the Prague Clock
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    • thinking precisely in life's most difficult problems, why we
    • alternation of life between death and birth and between birth
    • must bring a feeling for this element to life again in a
    • apart from our own life situation, for instance, Goethe
    • him and given him the kind of life we know he had from the
    • there to be seen, and they were important guides for life. They
    • comes to making it a principle of life, wouldn't it? Someone
    • particular thing, those are the moments in life when we have a
    • Through Goethe's Faust, German cultural life in a sense
    • conquered the cultural life of other nations too. Even in
    • Goethe's lifetime Faust had a strong influence on many
    • sympathy and antipathy into life. We bring our sympathy and
    • bring them into balance in life. For instance, without
    • everything that has previously happened in my present life and
    • your understanding is in accordance with your life up to now
    • be taking away the whole of our life up to now; we would be
    • openly, for he found it a terrible temptation in life not to
    • beings we think. We send our thoughts down into our soul life.
    • down into our soul life, they acquire independent
  • Title: Necessity and Freedom: Lecture III: Three Teachers with Different Attitudes
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    • will of course apply to every possible level of life. So let us
    • traced the subsequent life of the former pupils of these
    • life.
    • has entered that is only to be found in the life of that person
    • been predetermined hundreds of years before in the life
    • between the last death and the birth into the present life.
    • on his life, we will certainly see that all these things
    • (Of Central European Cultural and Spiritual Life),
    • crux of the matter is that what we are in life really consists
    • ancestors' positions in life. Thus not only the appearance of
    • acquire them through life and will as a matter of course not
    • plunges straight into action. At a certain point in his life,
    • in life only if we take what we learn through self-observation
  • Title: Necessity and Freedom: Lecture IV: The Roman World and the Teutonic Tribes
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    • should play a great part in human life, the domain of
    • but more or less unconscious of them. In real life it is very
    • unfortunately do not make in ordinary life with regard to
    • life of Siegfried, his marriage to Kriemhild, his wooing
    • produce his Faust or any of his life's work out of
    • life of the world. A cycle has to be complete in regard to
    • some of life's important problems, we cannot then make
    • this way, but will leave everything in life's hands. You will
    • of life. And even if you vary the time of getting up and going
    • the inner self accompanying us through life on the physical
    • making ourselves more and more free with regard to life on the
    • free in life on the physical plane.” That is indeed so.
    • with us through the life between death and a new birth, and
    • that would otherwise fetter us to physical life, fetter us far
    • are enmeshed in during physical life, and which is
  • Title: Necessity and Freedom: Lecture V: The "I" is Found on the Physical Plane in Acts of Will
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    • as he does in ordinary daily life. When we wake up, it is in
    • in the same way as they still saw elemental life in the outside
    • yet create a world view. For if one does form a view of life
    • stand in our life of soul. On the one hand, there is dreaming,
    • truly ennobled inner religious life. The fact that he can
    • his life seen a whale, you could never prove the existence of
    • describe nothing more than the dream of outer life and do not
    • imagines. For the number of people unable to cope with life
    • this dream view of life will appreciate the great and
    • have to take hold of their I and bring it to life, so it
  • Title: Social Question as a Problem: Lecture I: The Inner Experience of Language
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    • The Social Question as a Problem of Soul Life
    • The Social Question as a Problem of Soul Life:
    • The Social Question as a Problem of Soul Life
    • their spiritual life before birth with what one might call a
    • between these souls in the life after death, and this
    • life.
    • observation of actual life, people pass lightly over all
    • being skilful. at it. When anyone conducts his whole life in
    • skillfully for real life as what is done with the right, and
    • spiritual life. It is just when we tried to find the verb
    • Wie)—it is for the dead a speech full of life
    • — spirit-self, life spirit, spirit man. It can only
    • “Look at the course of human life: from birth to the
    • from the outside developing through the course of his life
    • human life, and then gain an experience of filling your
    • state gains control of the spiritual life. The more schools,
    • last centuries the more abstract has all life become. Only
    • the spiritual life based on itself will be able to call up
    • concrete outlooks on life are concerned, in particular not
    • the first place that the life of rights that has separated
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  • Title: Social Question as a Problem: Lecture II: The Inner Experience of Language
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    • The Social Question as a Problem of Soul Life
    • The Social Question as a Problem of Soul Life:
    • The Social Question as a Problem of Soul Life
    • play an enormous part in human social life. What is at work
    • in the social life comes ultimately from what people think
    • man's life as language. Now just think what part, on the
    • considering is the social life of people. The folk genius
    • life is not to be expressed in abstract thoughts. One should
    • express oneself through pictures. The life of Imagination in
    • gift for the life on earth. The life to be developed in the
    • opposed to all life of the Spirit, indeed it is its opposite.
    • When earthly life takes its source healthily and not
    • through Inspiration to rule earthly life, not in a human
    • influence of this Intuition can the whole economic life be
    • developed which men can see as their ideal economic life. But
    • were developed a very distinctive way of life. In the future
    • the Imaginative life, and in the life of Inspiration and that
    • things that are forced into overlapping in time. The life of
    • spiritual organisation. The life of Inspiration which will
    • life, strange as it may appear, must be evolved in the
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • life has no power of forming these abstract concepts.
    • to certain things that can be observed in life. These are certainly
    • are able simply to forbear from turning to the real life of the spirit
    • the narrow connection with life in the body. It is only through this
    • life and organisation of the body. The bodily organisation in the animal
    • of life. Science will become increasingly abstract and man in his social
    • life will increasingly wish to live like beasts of the field, simply
    • of leading you into the actual life of the animals? Moreover do not
    • the Life of Man” in the recent number of the publication “Das
    • Reich”: men are afraid in face of spiritual life; how is it that
    • life of Ants and among other works wrote The Souls of Men and
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • here and there into the spiritual life of mankind. You must really be
    • seriously then, as life goes at the present time, opposition arises
    • a certain enhancement of the general life of the soul which does not
    • for having spoken, for example, of the life of soul as being like a
    • who led a life of devotion to the Catholic Faith, who took their world
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • relationship with merely the outer manifestation of his fellowmen. Life
    • from a certain dullness. Because they take life too easily they are
    • man brings to life within him what can be made living, when he applies
    • But all this goes on in ordinary life without being able to enter consciousness.
    • saying: man perceives the real ego like a hole in life's events. You
    • reviewing the course of his life he is faced by empty space in his consciousness,
    • But it is also the same with our ego in waking life. Our ego is not
    • able to found life on dogmatic conceptions, as has been possible for
    • of atavistic clairvoyance. In future we shall have to base life on grounds
    • is, look upon being born as an event in your life like—shall we
    • from the one you get on looking from the standpoint of life between
    • in which we were before having to enter physical life.
    • whole of their life which is conditioned by their inner being. Anyone
    • the individual life of the animal but what there is here on earth of
    • in the life between death and a new birth. What remains hidden here
    • persist (these conceptions were once much more full of life and really
    • in the immortal life after death no will does play in—when there
    • then they are quite right in denying any life at all after going through
    • you will understand that into the conceptual life of science nothing
    • at all of immortal life can enter, and that since it lives in images
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • actual form of the spiritual life. Now today I should like to go into
    • in mind our entire life in its alternating states of sleeping and waking.
    • immediate perception of this life, this life developed when we as ego
    • physical body and its organs. The life during the state of sleep is
    • one of tremendous richness. But this life does not cease when we wake
    • of the spiritual world, what gives satisfaction to life, is the afterglow
    • experiences. And you know how often I have said that whoever in life
    • but not resentfully, on the sorrow, on the suffering of his life. For
    • he says to himself: The joys, the exhilarating moments of life I accept
    • life. Now you would naturally be most stupid and unreasonable if you
    • short, in ordinary life man has not much experience of the things that
    • of man's cooperative life which is gradually becoming chaotic. To put
    • lack of interest in the spiritual life. This lack of interest in spiritual
    • life is prevalent among modern scientists. They are indifferent about
    • the spiritual life. They deny it or give laws to everything they can
    • inner life of soul. I have gone quite deeply into what kind of mood
    • to be active. Thus in social life there are always taking place between
    • in the social life, because their actual capacity for conceiving the
    • most important things in social life has fallen asleep and they act
    • should be taken as perfectly justified in modern social life because
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • contradictions there must always be in life, which logic would always
    • way we characterise one of those great, fundamental contradictions life
    • by this. With the removal of the contradiction, logic kills the life
    • Nature. The God Jahve, Jehovah, waves and weaves through the life of
    • of life, and when he next turns his gaze away from the Jahve God to
    • in human life, as the course of natural events in which won is interwoven.
    • life of man, as had developed in the paganism of the Greeks is unique
    • life, as this life developed in the course of ages, highest life brought
    • of death. Only out of death could new life then proceed. This death
    • to the abundant life acquired at this time in the world-outlooks of
    • had a significant life of soul, a life of soul, in a certain sense,
    • soul-life, accustomed only to what was nearest the soul, to the closest
    • barbarians. Their conceptual life of soul could be said to have been
    • science. They had no conceptual life before the coming of the Christ
    • life which they brought to meet Him. These men of the south erected
    • in these southern countries was the gateway of the conceptual life,
    • development, of human life takes form throughout the earth.
    • out of Greece in the lifetime of Plato.
    • should not fail to recognise when deep things hold sway in the new life
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • life on earth, in spite of severe illness that made it hard for her
    • tended her devotedly during the last days of her earthly life, who stood
    • life we were indeed the very men we now call forefathers) these men
    • then proclaim to the others who led a more instinctive life the truths
    • will indeed have to enter this external life. Whether or not it is given
    • of My Life, also E.N.43.) and I have never made any secret of my
    • meet Goethe today, or had he met Goethe during his life time, because
    • this path Goethe in a certain sense, at a certain stage in his life,
    • of his life at the time, but was something he had to find outside; it
    • is Nature . . . Everything is her life; and death is merely her ingenious
    • way of having more life . . .” and so on and so forth.
    • to live yet for the external life. The time depends on what we have
    • the bringing to life of G0etheanism. For this, it is true we should
  • Title: Regarding Higher Worlds
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through
    • life. Long before we can happily penetrate to perceiving the
    • into a new earthly life, a life in the physical world.
    • Life on the astral plane is far richer than on the physical
    • definite self-contained shape. During our life between birth
    • However, when we die, after the end of our physical life, we
    • body completely matches its form and image to the soul life,
    • the case. Also already in physical life, actually in every part
    • life. They could thus go through one another; they can exist in
    • moments in life when you leave the physical worlds to a certain
    • feelings from life in the physical and you desire and long for
    • archetypes of his next earthly life. How much better would he
  • Title: Goethe's Relationship to his 'Faust'
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    • life are needed, as are offered by approaching age, in
    • life ever anew, because through the observation of Goethe's
    • mentioned about himself, regarding his life, his striving, his
    • Yet as one enters deeper and deeper into Goethe's life, one
    • into peculiarities of Goethe, but within one's soul life
    • observation of his life, about that which lived in his soul,
    • Upon this relationship Goethe arrived momentarily in his life.
    • way between life and this knowledge. One has a constricted
    • striving human being's soul during earthly life is what Goethe
    • Maya) ever accompanying us in life, insofar as it forces itself
    • into life and so places the personality in the wide world. We
    • indications of life, emotionally intertwined, that it finally
    • We don't need disease to be a visionary, we enter into a life
    • which becomes a visionary life when it turns ill.
    • Thus these two elements which are found in life stand out in
    • with the danger of illusion in our soul-life, we may not be
    • life's experiences if we didn't develop from birth, that which
    • through our entire life. It works in such a way that that which
    • soul qualities to the fore. If the Mephistophelean, the life of
    • soul life, which is actually sufficiently unselfish to share in
    • Maximum number of matches per file exceeded.
  • Title: What is Self-knowledge?
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through
    • advancement on your life path, is good; everything which holds
    • develop to create the characteristic keynote of his life?
    • throw out all these images from your soul life. Try to ponder
    • and time in your life between birth and death. As a result you
    • life-body — the composition of this fine organism with
    • in a normal life? I must straight away indicate the means which
    • life of feeling. Once and for all we must speak right into the
    • life of complexity and restlessness. It is necessary to
    • previous life, and so was he. I had, perhaps in that previous
    • life, given him a reason to justify his present actions; forced
    • become a life-hypothesis. Will he give me a slap if I think
    • result you will notice your inner-life becoming quite
    • will-impulses regarding life and a totally different life shows
    • its consequences: life will reveal itself in quite a
    • Now the following happens, your soul life is flooded by a
    • combination of life's facts, through which we gradually,
    • learn to feel how present setbacks originate from an earlier life.
    • the application of karma in life resulting in the aura turning
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  • Title: Eleven kölcsönhatás élők és holtak között
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    • Occult Investigation of Life between Death and Rebirth.
  • Title: The Building at Dornach (Bn/GA 289): Lecture I: The Goetheanum
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    • of mankind. The life of modern humanity has become simply intellectual;
    • of life in course of formation. modern humanity has not much living
    • life. But man as man, 0r man as a community, can never be understood
    • which enables him to take his place in social life, can only be understood
    • our civilised life will never be raised until men's hearts are once
    • of life. We want to make a beginning, yet in its own way it is intended
    • it is this: The realisation that in this age a new spiritual life must
    • for the spreading of this new spiritual life, we cannot but feel that
    • firmness, security and strength to his life, which will give him something
    • in the structures, the beginning of the feeling for life. If the things
  • Title: The Building at Dornach (Bn/GA 289): Lecture II: Bau Lecture II
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    • That is what we chew here. That is the truth which expresses the life
    • images man sought to understand the forces which work in human life.
    • conceptions cannot suffice for life. From this comes the present conception
    • and a social life for the future.
    • life. This is the thing for instance, which pains me most. It is when
    • in ordinary life. This Building can only be perceived in its Art form
    • in everyday conditions. In ordinary life we sleep a great deal to-day,
    • active life' But we must have a desire for this supremely active life.
    • life, in its spheric harmony, so is this building intended. That is
    • life, which we never could express in ordinary life. The performer of
    • against sleepiness in life.
  • Title: The Building at Dornach (Bn/GA 289): Lecture III: Lecture 3
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    • playing upon the waves of colour, coming into life from the colour-waves,
    • capable of grappling with life. This is the result of the whole training
    • full of life. With this is painted in the small dome what may be presented
    • in human life, but in the life of the whole world as well. We possess
    • to life in the rest of our organism. That is, I may say briefly and
    • time, thou owest to Death which penetrates more and more into the earth-life.
    • What really must enter into the earth-life of humanity will only enter
    • for him who carries the life of colour within him. Just two smudges
    • with the life of colour itself.
    • in life, and that it should have no counsel to give in the present-day
    • Shall it be quite unfruitful, this Spiritual Science, for life? Does
    • mere visionary knowledge, Spiritual Science must be actual life. Therefore
  • Title: Problem of Faust: Lecture I: The Problem of Faust
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    • life. And Goethe constantly mingled the experiences of the
    • wisdom and on life. And while Faust tries to dream himself
    • penetrate to the sources of life, to unite his own being with
    • the other, who sees nothing but the external, material life,
    • self-knowledge, that is, the life of the spirit in his own
    • down into the life of the ordinary instincts, and these
    • that we realise how wonderfully Goethe knows the inner life
    • passes through during his life, knows that reason is not
    • self-knowledge he can find the inner life of the spirit.
    • “Then for life's fountains long we dearly,
    • Ah, dearly, for life's fountain-head.”
    • — nearer life's fountain-head. To begin with he seeks
    • intervene. It is especially in the frontier regions of life
    • “Goethe is indeed a man of external life, for whom the
    • Gretchen about the religious life:
    • prove, plays its part in the life of animals also, but the
    • actual stirring of life in man.
  • Title: Problem of Faust: Lecture II: The Romantic Walpurgis-Night
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    • physical life. Faust has to go back into his physical body.
    • more than a rather abnormal occurrence of ordinary life,
    • life and not through any hellish machination, for respectable
    • life — such a monster that he takes Faust, two days
  • Title: Problem of Faust: Lecture III: Goethe's Feeling for the Concrete.
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    • tried to grasp the full life of the ego in the soul of man,
    • life but the whole life of the cosmos. And out of this
    • that he tried by abstract, all-round concepts, to give life
    • to the feeling that can then be weakened to full life by the
    • easily have exaggerated things, as happens often in life.
    • day-to-day life, to the Absolute, to what is not merely the
    • also comes to life. Thus, in this sense we have essentially
    • what belongs to Mephistopheles must be mixed with life for
    • life to thrive at all, and how unwholesome are the ideas
    • all that can penetrate to man from the spiritual life.
    • faculties natural to him in life. For that, Helen had to
    • brought little men to life in his room, but then could not
    • that are powerless to come to any understanding of real-life.
    • which all life has been driven.
    • of entering right into life, nor of grasping its reality.
    • narrowness in all the affairs of life in which Faust grew up,
    • for he must be brought into a life that is
    • in reality to lack of any knowledge at all. In life it leads
    • The elements of life by precept single out,
    • straight from life, particularly the life of the pundits. For
  • Title: Problem of Faust: Lecture IV: Faust and the "Mothers"
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    • in present day life. And if this ‘Mothers scene’
  • 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
    • No longer in the deepest sense of life, but in a more
    • Death to the life of the fourth post-Atlantean epoch. Why so?
    • post-Atlantean time to wrestle with the life-problem of
    • to wrestle with Evil in the historic evolution of Earth-life.
    • or ideas in ordinary life are no more than the corpses of that
    • life he only has the idea in an abstract form. Now he
    • the whole realm of his imaginative life; now he experiences
    • life of ideas. if Faust had merely seen the picture as he saw
    • life of feeling and emotion. We cannot but admit that Goethe
    • Faust no longer merely admires — within the life of
    • more truly to the inner life of soul. Remember this
    • experiences in his heart, in his life of feeling. That which
    • Faust's life of Will, no longer merely from his Feeling or
    • in a way connected with the essence of the life-tasks of the
    • money was there, the economic life was not based upon it. In
    • outer economic life was permeated by a network of illusions,
    • illusion of the economic life. What does he mean to tell us
    • reality? Because there plays into their life of thought that
  • Title: Problem of Faust: Lecture VI: The Helena Saga and the Riddle of Freedom
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    • have to do with the great and significant life-question of
    • science of social life.
    • goes on in this way, uninfluenced by spiritual life and
    • part of the zeal with which we call to life the spiritual
  • Title: Problem of Faust: Lecture VII: Some Spiritual-Scientific Observations
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    • life man first gains, through his bodily organism, the
    • twenties, Then, in the second half of his life, they intended
    • these things has come about in the first half of life we do
    • own, in a life not of sleep but of twilight, would build up
    • the self-knowledge that arises after the middle of life is
    • in the first half of his life, although it is not the
    • the second half of his life that luminous self-knowledge to
    • upon during the second half of his life, which is dimmed by
    • ahrimanic influences only in the second half of life; they
    • both persist throughout the whole of life. But these two
    • life I have mentioned, with what I have just been describing.
    • been told here that in the first half of his life man is
    • life. But he felt, he divined — divined very clearly
    • is a different being in the second half of his life from what
    • he is in the first. And if we look into Goethe's soul-life
    • exceptional for his own life from the culture of the south
    • second half of his life fruitful for himself through a deeply
    • through the human forces of the first half of life. And this
    • and course of your spiritual life. And I have seen that you
    • one's soul life in such ideas as existed in an age that was
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  • Title: Problem of Faust: Lecture VIII: Spiritual Science Considered with the Classical Walpurgis-Night
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    • be developed today in man's conscious life, cannot go so far
    • nothing of the different planetary life-forms beyond the
    • experiences in waking, life, between waking and falling
    • while the greater part of our life of feeling, and above all
    • of our life of will, is wrapped in dreams and sleep.
    • Sleep-life projects itself into waking life. We could be far
    • clearer about dream-life, if we tried to perceive the
    • his waking life, very often there are moments when he
    • waking life, few are able to set the right value on
    • sleep-life and the dream-life arising from it. Nevertheless,
    • images evoked in man by certain wishes in his life not having
    • been fulfilled. A man goes throughout life wishing all kinds
    • follow up your dram life, you will certainly find it
    • totally different, from the experiences of waking life. We
    • in just one case as to how far dream-life differs from waking
    • life. It would be very unpleasant if our relations with other
    • people were the same in waking life as they are in dreams.
    • you speak, for speaking is only learnt in waking day life,
    • this were continued into waking life. You see, it is the
    • the Moon period. Then, in his external life, he lived as he
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  • Title: Problem of Faust: Lecture IX: Goethe's Life of the Soul from the Standpoint of Spiritual Science
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    • Goethe's Life of the Soul from the Standpoint of Spiritual Science
    • Goethe's Life of the Soul
    • Goethe's spiritual life. It is only by shedding before the
    • life of spirit contains that this life appears in the right
    • Goethe's spiritual life if this is done from the standpoint
    • also it only becomes clear how such a life of soul is
    • manifestations of Goethe's soul-life, manifestations that,
    • for ordinary human life, may perhaps seem — but only
    • spiritual life — and not least for the religious life — that
    • And he was looking for something of the same kind in the life
    • life of the senses.
    • physical life, but the matter is not then taken up into the
    • astral body, thereby having a disturbing effect on man's life
    • between death and a new birth. into this life between death
    • ceases with life. And what remains in our soul and spirit
    • the two kinds of life that man has to experience. And it may
    • understand human life between birth — or shall we say
    • is able to do, you get a sound outlook upon human life as a
    • being the life between birth, or conception, and death, is
    • reflected in what appears to one as life between death and a
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  • Title: Problem of Faust: Lecture X: Faust's Knowledge and Understanding of Himself
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    • life. If we start with what the pictures give us, this scene
    • who plunges lightheartedly into such matters. His whole life
    • life. For the Sirens are collecting wreckage for the
    • from one incarnation to another, from one earth-life to
    • comprehensible that man is pursuing a certain path in life,
    • the material world; how in middle life his soul gains in
    • importance; how in later life he becomes spiritual. This,
    • the embryonic life till birth. The dull, dry-as-dust
    • from conception through the embryonic life to birth; it is
    • whole embryonic life, this same process, this very same
    • conception, and during the whole embryonic life, this same
    • life, writing such scenes as are now being shown. For sixty
    • himself tried every means of approaching the secret of life
    • an earlier life on earth; the rest of his body in this
    • earth-life will, in the next life, become the head. There,
    • for man's life, we have metamorphosis — the crown of
  • Title: Problem of Faust: Lecture XI: The Vision of Reality in the Greek Myths
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    • be an impulse to experience life in all its fullness, to
    • experience all that life can bring to man in the way of
    • the urge for knowledge must be related to all the claims life
    • with all that life demands and brings. To this end, Goethe
    • physical life, can never gain knowledge and comprehension of
    • the whole of his life, Goethe was ceaselessly occupied in
    • in his physical life, he can so transform it that it seizes
    • to test how far he would get by breathing new life into such
    • telescoped into a single moment of life. In the Greek
    • which, from one incarnation, from one earth-life to another,
    • Gods. But here in physical life this relation is immediately
    • of the generative forces we are called back into the life we
    • embryonic life and birth, is only a more extended, more
    • making him wake to life in Greek reality.
    • life of the soul runs backward. — And so we come to
    • experienced in life by a soul grown young again, a soul who
  • Title: Problem of Faust: Lecture XII: Goetheanism In Place of Homunculism and Mephistophelianism
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    • to evoke the feeling that, in the whole of his inner life,
    • artistic creation out of this spiritual life, so that in this
    • his life between birth and death in the physical body. I
    • by nature subject in the life between birth and death. And it
    • certainly no very deep cognitional life. If, by the inner
    • superficiality into a really deep comprehension of life.
    • germinate men's desires arising out of the life of instinct.
    • establish ourselves in life with our will that passes over
    • Goethe's aim in Faust was to establish Faust in life
    • all that makes life happy, all that shatters life, all that
    • our stand in life with the will that passes over into action,
    • out of superficiality into a profound conception of life.
    • and self-satisfaction that the superficiality of life. lies.
    • There does not lie here what makes it possible in life's
    • through with the consciousness developed in the life between
    • moments of life, cannot press forward to knowledge of man, to
    • Christ-permeated conception of the world and of life must, in
    • all this life will first pour in future through the
    • too, arranging his worldly life, his worldly activities, to
    • feelings be added concerning life and reality.
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  • Title: Anthroposophy as a Demand of the Times
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    • of subconscious sensations, making them unsure in life, even
    • natural life, certainly not out of what takes place in muscles
    • out of the most intimate spiritual inner life as the content of
    • but insecurity of the whole soul life, insecurity apparent
    • capability of the soul life. That is the inner tragedy which
    • life and also in the usual science, then in the beginning
    • itself onto our life of concepts, of feeling. We experience as
    • value for knowledge. However, this dream life is immensely
    • the dream life, will have noticed that in a certain sense the
    • soul life appears much more characteristically in a dream than
    • during our life on earth, reminiscences from life. This arises
    • things in a connection with was not supplied by life.
    • of life, dreams create impossible pictures, chaotic pictures.
    • Everything which outer life gave to us by way of occurrences
    • me something of an independent soul-spiritual life over against
    • however hidden way, of reminiscences of life, then the outer
    • experienced with it, nor the occurrences of human life which I
    • shows itself in relationship to its own life in arbitrary
    • reveal itself it uses bits and pieces of reminiscences of life,
    • strengthen the soul life so that we come to that which in the
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  • Title: The Ten Commandments
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through
    • announced that they were mere common people in ordinary life
    • in-between conditions of life, between waking and sleeping for
    • short life on earth, because he was conquered by his brother
    • the physical plane. Therefore people can't meet Osiris in life.
    • wording. Every time it is according to impulses in your life to
    • damagingly in community of life from one “I” to
  • Title: Way of Knowledge
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    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • Answers to Universal Questions and Life Questions through Anthroposophy,
    • life of feeling and of experience is enriched, calmed and
    • thoughts are unimportant in our life of feeling. It's like
    • and the apparently lifeless world of stones we can come to
    • yes, one may be tempted to admit that an apparently lifeless
    • nature when we go through life this way.
    • Christ. Paul didn't become a believer through sharing the life
    • as in physiognomy, is an outer expression of an inner life.
    • powers of the earth is a life element of ahrimanic spirits and
    • then we make it valid for the entire life of humankind.
  • Title: Haeckel, "The Riddle of the Universe," Theosophy
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    • life it is fraught with difficulties, and that the statements I
    • to it. For after all, the theosophical conception of life is
    • bear upon the development of spiritual life is bound to
    • life — a resignation, in short, with regard to all the
    • paths of life.
    • of life comes to be considered, the suggestion is ever present
    • as to the life of these cells was made by naturalists about the
    • development of mental life. Anyone who may be inclined to think
    • aspiration towards a spiritual life.
    • forms of life. It is thus that Haeckel constructs man's entire
    • Spirit, nor do I deny Life: I only want people to observe that
    • Nature life is conditioned by a series of steps, proceeding
    • How did life originate within this
    • between that exterior life of sense cognisance and that life
    • life is there. That which left the body when
    • ordinary life no existence.
    • lifeless object, while the materialistic adherent of the theory
  • Title: Karmic Relationships, Volume III: Lecture I
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    • At the end of his life Rudolf Steiner took up the task that was his
    • from one life to the next in order to show how the general laws of karma
    • At the end of his life Rudolf Steiner took up the task that was his
    • from one life to the next in order to show how the general laws of karma
    • intellect, the life of thought, making the intellect the judge
    • question of practical life he forgets it. For then at once he
    • this: At the beginning of his earthly life, man becomes capable
    • the thoughts during the time of their earthly life, and
    • life; holding the breath — the duration of earthly life;
    • — that is the beginning of life. The holding of the
    • breath — that is the earthly life itself. The
    • experienced it. They felt the cycle of life more deeply than it
    • his earthly life are living and weaving in the cosmic ether
    • life of soul of these people, especially those who belonged to
    • philosophy which afterwards had such a strong influence on life
    • — for life at that time was still far more dependent on
    • far more to a real philosophic life and striving. And in all
    • conscious life in the Consciousness Soul, while all the
    • upon the depths of our subconscious. The inwardness of life,
    • and we shall do so if we dwell upon such facts of life as lie
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  • Title: Cosmic Forces in Man: Lecture I: Cosmic Forces in Man
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    • refuge in them, life will go on quite peacefully. But those who will
    • spiritual life.
    • spiritual foundations of human life, if merely for purposes of
    • life.
    • truth exist in all unprejudiced observers of life.
    • dare not, neglect the study of the life of soul in mankind at large
    • it comes to the question of pre-existence, of the life before
    • the life before birth, because no interest is taken in it. The
    • attitude is more or less this: If indeed there was a life before
    • in speaking of the life before birth, one has to appeal to
    • egotism. It is, of course, quite right to speak also of the life after
    • indeed, that during earthly life man can unfold a certain faculty of
    • terms employed are concerned with conditions of life prevailing in
    • activities in life. Not until man's connection with the whole Cosmos
    • means without significance in life. In the following lectures we shall
    • understand them until we realise that just as in earthly life between
    • In the same way too, we may study man's stages or forms of life.
    • For think of it — in the life of man there are also the same
    • two poles. There is the head-life and the life that expresses itself
    • perpetually involved in death. Life is only possible because through
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  • Title: Cosmic Forces in Man: Lecture II: The Soul Life of Man ...
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    • The Soul Life of Man ...
    • THE SOUL LIFE OF MAN
    • The planetary spheres work upon man's stages or forms of life.
    • life in him. We should not be able to think, the head would not be an
    • organ of thought, if life were as rampant there as it is in the
    • presentation, a damped-down, suppressed life, a declining life is
    • necessary; while a thriving life, vehement and intense, is necessary
    • We have therefore among the various stages of life some which tend
    • operating. We have this child-like life continually within us; but
    • into this child-like life, the life that is involved in a gradual
    • These different stages of life are connected with the planetary
    • of life from the planetary spheres.
    • life-stages of his ether-body. We can now proceed to consider
    • his life of soul-and-spirit. But here our mode of study must be
    • us in waking life? They provide what we perceive through our senses
    • On the other hand, consider the life of feeling. It is obvious,
    • connection between dream-life and the life of feeling is clearly
    • Dreams have to be grasped by the waking life of thought if they are to
    • it were, by our thought-life if we are to understand them. In our
    • waking life too. In our will we are asleep and in our feelings we
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  • Title: Cosmic Forces in Man: Lecture III: The Mission of the Scandanavian Peoples
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    • man, shaping and imbuing it with life. In the last lecture we also
    • when we observe how in his physical life on Earth, man can achieve
    • so to order his descent at the end of his life between death and a new
    • Such studies show us that man's life can only be truly understood when
    • the other side, too, is considered, that is to say, the life
    • the inner nature of man, this life between death and a new birth must
    • be taken into consideration.. For life here on the Earth is in truth a
    • reflection of the life between death and a new birth. Life in matter
    • is the bodily life and what we have developed in the world of
    • spirit-and-soul before birth expresses itself in this bodily life.
    • certain respect also to the life of feeling. The faculty of thinking
    • life or allow it to be developed by education. What we mainly acquire
    • however, we are unable to work on the child's life of feeling and of
    • world, and thus we do injury to his subsequent life after death. In
    • can only be of real use when earthly life, too is presented to the
    • belonging to feeling and to will. We injure the child's eternal life
    • spiritual life must begin to take account of man's eternal
    • in the life of feeling and of will; and on the other side they enhance
    • egotism by speaking only of eternal life after death, not of what was
    • physical world. I have said before that this life before birth is
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  • Title: Spirit of Fichte: Lecture I: The Spirit of Fichte Present in Our Midst
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    • Out of a Middle European Spiritual Life,
    • Years' War. The standard of life prevailing at this time in the
    • Gottlieb at this stage of his life into other situations. For
    • first this school life seemed intolerable to him. He could not
    • then made up the student life of Jena. Day by day he had to earn by
    • in life which was the ideal of his father and mother, deeply
    • life became very hard for him. And above all he found himself in
    • prospects for this life of mine?” Though it may not have been
    • of Fichte in his later life and work.
    • life, and life a little further north, in Germany, in order to
    • element is distinguished from other forms of German life especially
    • into all the intellectual life, so that all cultural activity
    • river of life.
    • form of spiritual expression which he sought as his object in life.
    • social life. When this was pointed out to him, he could not endure
    • said to himself, a philosophy of life which, in the light of a
    • directing the intellectual life in that University welcomed with the
    • quest for a philosophy of life, towards the highest levels of
    • works as creator; we must lay hold of this spiritual life and act
    • hearers. His endeavour was that what had come to life in his soul
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  • Title: Lecture: The Christmas Festival In The Changing Course Of Time
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    • life on earth, so that they can mean humanly as much as possible to
    • how something arose in the deepest, innermost soul life of young and
    • the following rules. — Try to imagine life in these villages, and
    • lead a decent life,
    • they were shown the tree of knowledge or the tree of life they knew to
    • resurrection of the spirit in our own inner life.
    • today's prosaic ways of life, can only be born out of the spirit.
    • life!”
    • earth prose of life, to permeate it, to enkindle it, to warm it, to
    • spiritual life. Yes indeed, cradles shall our places of work become at
    • is to be born within the human soul, in order that spiritual life
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • understanding of it, men have considered all-powerful in life,
    • spiritual life of humanity through the centuries, indeed through
    • thousands of years. He was one who looked deeply into spiritual life
    • Krishna leads us out into the storms of everyday life, into the wild
    • ideas, serving for everyday life, are sufficient for it; how little
    • they suffice for describing such heights of the spiritual life of
    • other from the spiritual life of the West. This can be comparatively
    • for the life of earth around him appears as something strange and
    • would live with the Gods, and who feel human life as something
    • life. A God, Krishna, must make our civilization and culture
    • to look after the ordinary affairs of life, and his pupils do the
    • What do we have before us? It is the world of everyday life in Greek
    • transformations and incarnations in the search for life in external
    • in all manifestations of life, even in the holy Aum. I am the wind
    • achievements of human spiritual life always set us riddles. We only
    • contradictions in life that the occult mysteries unveil themselves to
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • experience this upheaval as a necessary event in his soul life
    • without its encroaching on his bodily life and health, because his
    • starting-point for occult life must take place in far deeper layers
    • of the soul, so that we go through our external life as before,
    • everyday life. He must get away from that to which he is ordinarily
    • a humble place in life and as if by natural instinct feel this
    • its very life. Now think of the great contrast between all that
    • but that is not experienced fully in our everyday life because man
    • life. He sees alternating conditions. He realizes how his body, so
    • how this plant-like life shrinks together again and becomes the
    • everyday life in any one age, up to the point from where we can look
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • in our most ordinary life we really have something in us that is
    • without trying to get a clear idea of the peculiar life that the soul
    • of ordinary life. These pictures seem to flit past our souls. When,
    • connection with our life on the physical plane. Of course, there are
    • reflections of what has been experienced in external life. If you are
    • easily reject any higher significance in our dream life, showing that
    • images derived from external life steal their way into the
    • careful in analyzing our dream life — and every aspiring
    • possibly have experienced in our external life during this
    • that his dream-life gradually begins to change. His dreams do
    • reminiscence of ordinary life. The whole mood of his soul afterward
    • recollection of an experience in everyday life we had years ago,
    • whole course of our present life — when we did not feel this
    • another, deeper layer of our soul life was wisely at work.
    • have an extended area of knowledge and conviction. In ordinary life
    • We did not know that all the time our soul had another wider life
    • of ordinary life, for in our innermost being we are very different
    • life of soul. We know then, by experience, that our soul-life
    • life. When a new, significant feeling thus arises, the horizon of
    • is that in ordinary life we can enter it only under certain
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • life in his ego than he needs for his purposes on the physical plane.
    • ordinary life on the physical plane, if he can be content with what
    • he could quite well accept his life as such and ask no questions.
    • This is the life of the animal, being content with all that arises
    • soul, something that has no purpose or sense for physical life. Many
    • their time speculating on the meaning and purpose of life? How does
    • pursue some useful calling and play a useful part in community life?”
    • represented life, people busy in all sorts of ways; but the
    • to idlers in the market-place of life, useless folk while their
    • people who stroll about in life are really to be judged as idlers.
    • That depends upon the standards by which we value human life.
    • but when man today observes life through the senses and considers it
    • world and life on a purely materialistic basis. It usually turns out
    • soul life is meaningless if life really ends with death; if man has
    • the market of life. (Every comparison has its flaw and this one is
    • things that life opens to view, yet no explanation for them is to be
    • people in the world today who despair of life yet at the same time
    • realm we are unconscious of in daily life, or rather that reaches us
    • cannot be described as a reminiscence of ordinary life, because the
    • this region light is the element of life — light-air we might
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • WE WOULD penetrate into the mysteries of human life we must
    • what is meant by the cyclic course of life, for alongside the actual
    • consider a cycle familiar in everyday life, that of our waking and
    • activity of man's waking life brings about a continual destruction of
    • supplement our waking day life. We are approaching the point where
    • effect that our waking life brings a kind of destructive process to
    • consciousness, it is that process we perceive. Our waking life
    • health to go without proper sleep. Certainly man's life is so
    • and destruction with its consciousness in waking life, fundamentally
    • human life we perceive not only these smaller cycles but larger ones
    • mentioned before. Anyone who follows the course of life in the
    • spiritual life of mankind in the period from the fourteenth,
    • nineteenth. In ordinary life these developments are observed much too
    • form of Western spiritual life. Of course, we are at the beginning of
    • the age now beginning. Mankind, imagining life to be enclosed between
    • spiritual life such as are described in my book,
    • subconsciousness into their conscious life and do not easily reach
    • horizon of external life today; things that represent some after-play
    • mechanical concepts, as of celestial mechanism, to human life and
    • conditions. He shows how human life at that time was completely
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • whole range of the world’s life there is nothing to be found
    • spiritual life of the East to set it side by side with what the West
    • thing — a peculiar difficulty in imagining and bringing to life
    • life. We are led on to the idea, so familiar to the man of India, of
    • nourishment from daily life — gradually vanishes. Then as we
    • discourses we try to make the ideas borrowed from ordinary life
    • directly out of the occult depths of life. If we are to understand
    • self-life to the utmost. In this way the ancient time would have
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • develop at all in our waking life when we normally acquire knowledge.
    • In this life they must behave so as not to interfere with the wearing
    • away of the nerve structures. Therefore in waking life these forces
    • waking life; that what raises man above the animal is at rest and a
    • in the organism of man. In our waking life the latter are inactive,
    • destroyed during waking life. They are not present at all, but during
    • his waking life, must be the forces that raise him above the animals.
    • recognize how the creative forces active in the earth's life to raise
    • spend them until you have nothing left. In this domain of life there
    • shillings. In practical life less-than-nothing is often more
    • What in earlier life
    • breath of divine powers. While in later life they appear in man's
    • regeneration of what is worn away in waking life. So we have in
    • unmixed form; not during waking life nor even in sleep because in
    • after-effects of waking life, by the disturbing and destructive
    • was not born as men are born, in the flowing stream of this life,
    • the processes of physical human life. It could only be perceived by
    • evolution, but holding sway above this life there lived, in
    • sacrifice, a soul that throughout all the processes of human life
    • hold sway in the human body only until the twelfth year of its life.
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  • 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
    • Western spiritual and intellectual life. Then there are others in
    • imagination of dream-life — was in that ancient time the normal
    • brings up recollections of our ordinary life. Then, when
    • its life. This we must take into account. What was once attained
    • the different conditions of universal life, in its most varied
    • feeling. It is easier to take them in the true sense of the life of
    • life. It is better to choose the external contour and coloring of
    • our present intelligence we cannot penetrate life. The ideal now is
    • have come nearer to the idea of life by producing external forms that
    • can do is to observe plant life. Now what one can only
    • does the life of a plant. We do not perceive what the animal actually
    • add something else taken from our present-day life.
    • the form that the natural element of life and force and spirit takes
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • altogether given up to his bodily life, so that he is blunt and
    • withdraws into his own bodily life. He lives in impressions of tamas.
    • world, it also meant bringing to life his own inner being. He felt it
    • “Behold all the life there on the bloody field of battle where
    • form in the most varied spheres of life. Then at length the
    • present life. There are too many today who stand in the world and
    • understand the world, who are unhappy because in their soul-life they
    • the lowest region of soul-life was a picture-like consciousness, and
    • free from the life that takes its course in continually changing
    • configuration of things, casting off the whole of outer life like a
    • life by truth it is an atrocity to associate the impulse in the
    • The Life and Work of Rudolf Steiner,
  • Title: Mysteries of the East: Lecture 1
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    • nature of the Mysteries and their connection with the spiritual life
    • effect on a man's life, and for these he must have undergone a
    • prepared if he is to reach the end of it without having his inner life
    • Mysteries, everything in his soul-life must gradually become
    • figure in ordinary soul-life must all become a means to higher
    • purposes, higher goals. In ordinary life a man perceives the external
    • them a means to higher ends. In ordinary life a man looks out on a
    • Thus it is with the whole thought-world. In ordinary life man thinks
    • object of the life of the soul, thinking must become merely a means to
    • or value. But as we are speaking about regions of the soul-life so
    • as a rule a person will have to lead a kind of double life. For in
    • everyday life it is impossible not to reflect and form judgments upon
    • life is such that we must use our judgment and reflect.
    • life's duties in view and at the same time never forgetting that what
    • picture. In ordinary physical life thoughts and ideas are an end in
    • life, through the soul-condition he has attained, which will be
    • in this or that circumstance of life. Then perhaps he is asked by
    • train of thought of ordinary life in order to show what proof there is
    • widely varying and complicated circumstances of life is a phenomenon,
    • when the entire soul-life is reduced to being a means, instead of
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  • Title: Mysteries of the East: Lecture 2
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    • the soul-life, so that through the exercises which a person undertakes
    • forces in his soul which far surpass those needed in ordinary life.
    • independent of the physical body in ordinary life, i.e. in sleep, it
    • falls at once into unconsciousness. This means that in normal life the
    • are subject to moral laws. When in ordinary physical life we observe
    • to law, when a man has in old age expended his life-forces. We will
    • illness, in the very flower of his life. We do not all die after
    • having fulfilled our measure of life. Men die at all ages, and we must
    • measure of life is fulfilled. We have often seen how that is brought
    • attention if we want to understand the life between death and the next
    • Death, one always finds that during their life on the physical plane
    • everyday life and one will find how widespread is the quality —
    • commerce and in social life is much more dependent on the love of ease
    • unless one adopts an ostrich policy towards life.
    • forth opposition in physical life. Thus men are on the one hand
    • happenings amid the affairs and events of ordinary life. He does
    • ordinary life through the alteration of his perceptions and feelings.
  • Title: Mysteries of the East: Lecture 3
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    • in his inner life. And if nothing else were to happen, a protracted
    • other currents flow from beings who are linked with the life of the
    • of man and the life of the Sun. It was characteristic of the time of
    • etheric body after passing through the life between death and a new
    • of soul-life, which remains united with man during the period between
    • life into the spiritual worlds, it was not into rapture and bliss, but
  • Title: Mysteries of the East: Lecture 4
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    • manifest in physical life when Moses heard the "Ejeh asher
    • Life of the Elementary World; Beholding the Sun at Midnight; Standing
    • results in the higher worlds of this changed situation in the life of
    • days first became manifest in physical life when Moses heard in the
    • the candidate for Initiation, transferred His life into the
    • Earth-region so that He could gradually come to life again in the
    • souls of earthly men; and in this new life, rising to ever higher and
    • comparison with the life that animates it, have always a disposition
    • life of the universe and received its impressions. This sank into our
    • etheric bodies remains lifeless. If nothing else were to happen, if
    • and etheric bodies which they have to abandon as lifeless because the
    • dead in contrast with the life of the organism that surrounds it. And
    • transition from life in space and time into more spiritual forms of
    • right into physical life and thence launched their assaults on the
    • life in the external world that had prevailed in Greek and Roman
    • life-story in a rather superficial way. In fact, there was in Goethe
    • the course of time will the lifeless elements of human nature be
    • themselves into intellectual life, particularly the intellectual life
    • commercial and industrial life, or absorbs only the ideas of
    • through the fact that life widens out in the human soul, the life
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  • Title: Esoteric Cosmology: Lecture I: The Birth of the Intellect and the Mission of Christianity
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    • whole of their life. Today, man is entering upon a very critical
    • consciousness, how could He be a supreme manifestation in the life of
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • ideals is a man without power. The function of an ideal in life is
  • Title: Esoteric Cosmology: Lecture III: God, Man, Nature
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    • plants provide man with the oxygen which gives him life; they renew
    • are the remnants of animal life; animals and man (his physical body)
    • There was an epoch when all life on the Earth was semi-plant and
    • ascending life of man, lies at the time of the separation of the
    • which their life is sustained.
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • There is a phenomenon of physical life which has never been explained
    • by exoteric thought — the chaotic life bound up with sleep and
    • called the life of dream.
    • to physical life — organs which have now become useless,
    • The dream is a rudimentary function of our life — seemingly
    • when the life of logic and intellectuality begins to develop.
    • In our life of intellect, the dream plays a rôle similar to that of
  • Title: Esoteric Cosmology: Lecture V: Yoga In East and West
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    • conditions in which man finds himself during sleep and waking life.
    • memory — inheres a remembrance of the past life and at the
    • tableau of their whole life. Freed from the physical body, the etheric
  • Title: Esoteric Cosmology: Lecture VI: Yoga In East and West (conclusion)
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    • direction of his life's current. The actions of man today are impelled
    • life within us, we must love them as a mother loves her child.
    • “God breathed into his nostrils the breath of life.”
    • the sleeping state. Astral life is reflected in dreams but in deep
    • Goethe, who was initiated between the periods of his life at Leipzig
  • Title: Esoteric Cosmology: Lecture VII: The Gospel of St. John
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    • brilliant a light — a light that is nowhere so pregnant with life
    • was used as an instrument for developing the mystic life of the soul.
    • Thus in spiritual vision the Rosicrucians saw the life of Christ — nay
    • through which they passed was accomplished, in three stages: life,
    • again into the body from the cosmic spaces of universal life. The man
    • Christ represents the crystallised initiation of the life of sense.
    • who was called to new life by the voice of Christ Himself. John is
    • It helped him to bear with the inequalities of human life. When the
    • Truth itself; Christ, the Life that epitomises them. That is why
    • Life.”
    • All life is thus concentrated, illumined, deepened and transfigured in
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • life and religious progress.
    • mineral: I am above you since I have a life which you have not; yet
    • scourgings of life. Life brings sufferings of all kinds — physical,
    • moral, intellectual, spiritual. Life is felt to be a dreadful and
    • scourged. Certain symptoms in physical life accompany this event.
    • There is an intensification of the life of feeling, a wider sense of
    • life and of love. We have an example of heightened sensibility
    • transferred to the world of intelligence, in the life of
    • his life. During his Italian journey he again had the same experience.
    • sensitiveness is a refinement and an extension of the forces of life
    • of his inner life. He must therefore be able to remain impassive in
    • “In the tides of life, in Action's storm,
    • Life, all-glowing;
    • The garments of Life which the Divinity weaves.”
    • himself again within the planetary life.
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • that speaks and manifests her presence, her power, her pervading life
    • inverse sense according to the sphere of life in which we are
    • astral body the memory of the life just passed; then the etheric body
    • The astral body then contains all the desires generated by life and,
    • The soul now begins to live through the past life in backward order,
    • beginning at death and going back to birth. Not until the life has
    • When the soul is experiencing the past life in the astral world after
    • During life itself a kind of spiritual death may occur, caused by a
    • The dim, dreamy life of many mediums is an analogous phenomenon. The
    • The white magician would impart to other souls the spiritual life he
    • That is why the first sentence on the tables of black magic is: Life
    • Knowledge of life in the astral world leads us to a conclusion of
    • earthly life. Leprosy was the result of the terror caused by the
    • the life of the soul.
  • Title: Esoteric Cosmology: Lecture X: The Astral World (continued)
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    • ordinary life we feel from within. Feelings, desires and
    • are precepts of the moral life based on astral and spiritual truths.
    • harmony in the life of soul. When these virtues have been acquired,
    • The zenith of the earthly life of man is reached at about the age of
    • age of thirty-five, the middle point of human life? Before this
  • Title: Esoteric Cosmology: Lecture XI: The Devachanic World (Heaven)
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    • surrounds us even in earthly life, but we do not perceive it. In
    • functions in earthly and cosmic life, it will be best to take our
    • life. From morning till night man spends his forces; the astral body
    • them and brings order and harmony into what the waking life, with its
    • The whole of waking life is a process destructive of the physical
    • etheric body by means of fasting. Harmony is brought into life
    • Initiate there is continuity of consciousness through waking life,
    • dream life and dreamless sleep.
    • Life-Spirit’ which constitutes one of the imperishable
    • has developed into Life-Spirit is Budhi. When this principle of
    • Life-Spirit has developed in the disciple, it is no longer necessary
    • life, from one incarnation to another. Here we have the origin of the
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (continued)
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    • states of the life of soul and Spirit. Devachan is everywhere present;
    • symbols are: the cross, the sign of life; the pentagram or
    • lines — appear full of colour, life and radiance on a background
    • — the currents of life universal. This is the ocean of
    • life. This life has the appearance of a network of vast streams with
    • streaming currents of life) will be added the perception of its
    • unconsciously to truth and divine life. In the legend of Lohengrin,
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • life.
    • can no longer work directly with his will upon the life forces. He
    • into his nostrils the breath of life; and man became a living
    • being and of life are essential to evolution. The ‘subjective
    • (Manas), Life-Spirit (Budhi), Spirit-Man (Atma).
    • to envisage a life and power of manifestation infinitely more sublime
    • than all human, nay, than all planetary life. This power is the Logos.
    • In what does human and planetary life differ from the life of the
    • bliss in the work of creation exists at every stage of cosmic life,
    • emanating from the creative life of soul (Budhi). We can divine the
    • Life-Spirit, and from Life-Spirit to Spirit-Man.
    • suffused through the whole universe as a life-begetting warmth and
    • life is quickened and Who is reflected in the creative activities of
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • plants and metals? Have these lower kingdoms of life any consciousness
    • the dream-life of man.
    • Animal consciousness-dream-life.
    • through seven states of life, and each state of life through seven
    • of life; seven states of life compose one whole period of planetary
    • The seven states of life culminate in the formation of seven kingdoms,
    • If we could envisage the 49 states of life, we should have a picture
    • state of life to another, a new power is necessary (the action
    • Christ Jesus brought a new state of life and was in very truth the
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • organism is unable really to behold life. The occultist, on the other
    • constituted by the life-forces (the plant-nature of man), in the
    • not know the essential laws underlying the animal's life of instinct
    • future times he will be able to create and give shape to plant-life by
    • have power over animal life. When he has reached the stage of being
    • — wholly permeated with life. In giving body to these images, he
    • And when man knows how to impart life to what is highest in him, these
    • his element of life. But man changes this air, in that he transforms
    • not their proper sphere. They are the poisonous remains of life in
    • life of passions? — The fire which was inbreathed by the beings
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • At this time of evolution everything was pure solar life. Occultism
    • which is the very opposite of what we know. It is negative life, the
    • opposite of life. All life is extinguished there. Were a plant or an
    • negative manner as the second layer is in regard to life. If we now
    • two layers: the destruction of life in the second and the
    • archetypal source of all terrestrial life. Its substance consists of
    • life.
    • Negative life
  • Title: Esoteric Cosmology: Lecture XVII: Redemption and Liberation
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    • There are seven mysteries of life which up till now have never been
    • and His life, a state of perfection which it is possible for all men
    • Christ-Principle might awaken in man, the life of Christ Himself on
    • essential to the attainment of that supreme freedom which is life in
    • material world. At every moment of life karma represents something
  • Title: Esoteric Cosmology: Lecture XVIII: The Apocalypse
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    • first manifestations of the life of our planetary system and the
    • of life flowing through space. Now that the attention of men is wholly
    • civilisations and conditions of earthly life will be entirely
  • Title: First Lecture: The Gospel of St. John
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    • relevant to the life of the founder of Christianity. They are
    • general picture of the life of Christ Jesus. On the other
    • person portraying his feelings, his intimate religious life
    • Testament, one fact is indisputable: an immediate life flows
    • soul life and spiritual devotion. Only with the help of
    • religious life from these sources and is satisfied with
    • that related to the life of the founder of Christianity, and
    • the flow of dream life. In dreams we have symbolic pictures
    • the life of Christ Jesus as John describes it from his own
    • his life on the physical plane. We are dealing with symbols
    • one's inner life. One does not achieve this at once, but
    • anything made that was made. In it was life, and the life was
    • we find in this Word? We find life. What do we perceive
    • through this life — through this light? We must take
    • the depths of the inner life of the soul. It has been written
    • self-supporting, independent higher life. This springs forth
  • Title: Second Lecture: The Gospel of St. John
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    • some contact with spiritual life know that there is an
    • teacher, but in view of our modern normal mode of life, it is
    • striving are control of thought, a morally blameless life,
    • thou art lower than me, I owe my existence, my life”.
    • the whole life of the earth. Through burial he is inwardly
    • transparent. He has lost his own separate life, the higher
    • life of the whole Earth ...
  • Title: Third Lecture: The Gospel of St. John
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    • a script engraved by life, so that every sentence re-lived,
    • followed the seven stages of spiritual ascent in the life of
    • outer sense world into spiritual life. The idea of the raven
    • so developed the occult life in himself that he could
    • is the essence of life, the Tree of Life. Earlier in life one
    • of Life before he was ready for it. The initiate of the fifth
    • Tree of Life. He who had reached this point is said to have
    • sat under the Tree of Life. Thus Buddha sat under the Bodhi
    • sees his inner life, even his bodily inner life, projected,
    • know this stage also know that ordinary life is an embryonic
    • stage for the higher life. This leads us deep into the
    • meaning of ordinary life. It could be quite easy for someone
    • other senses is work done for the higher life.
    • while leading our physical life — is prepared what is
    • looked at in this way, the ordinary, everyday life must be
    • reborn as a higher life and recognised as such. He who reads
    • Life. Jesus himself says — this is a fundamental
    • Truth and the Life.”
    • obliged to take the life between birth and death as something
    • through all stages of life experience. Up to the time of
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  • Title: At the Gates: Lecture I: The Being of Man
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • into real life.
    • of higher perception is needed to understand this principle of life,
    • enough in everyday life when our attention is diverted from an object so
  • Title: At the Gates: Lecture II: The Three Worlds
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • to life. As its fruits it brings us two things we must have if we are
    • to lay hold of life in the right way — strength and security —
    • The physical world, the scene of human life.
    • every lie is an act of murder. Every spoken truth creates a life-promoting
    • element; every lie, an element hostile to life. Anyone who knows this
    • has no life — the archetypes, that is, of the minerals —
    • more delicately organised, the archetypes of life are added: everything
    • that has life flows over the Earth like water. Here the minerals cannot
    • be seen because they have no vibrant life; but plants, animals and men
    • can be seen very well. Life circulates in Devachan like blood in the
    • that has life forms its Ocean. Everything that pleasure and pain signify
    • life.
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • Lecture III: Life of the Soul in Kamaloka
    • being of man, the three worlds, life after death, karma, the evolutionary
    • LIFE OF THE SOUL IN KAMALOKA
    • Life-Spirit, or Buddhi.
    • body, man loses consciousness in sleep, for in this life he needs the
    • man remembers all that has happened to him in the life just ended. His
    • entire life appears before his soul in a moment, like a great tableau.
    • Something like this can happen during life, in rare moments of great
    • from a great height, when death seems imminent, may see his whole life
    • itself from the brain and a man's whole life flashes before his soul.
    • reappears; hence also the recollection of the whole past life immediately
    • condition we must realise that in his earthly life a man's consciousness
    • begin to form some conception of what the condition of life is after
    • through its life in Kamaloka? In Kamaloka a man lives through his whole
    • life again, but backwards. He goes through it, day by day, with all
    • his earthly life, but in such a way that he has to do without all this;
    • himself from physical life. And when he has lived through his life right
    • ordinary life is the sheer joy of being alive, of living in a physical
    • with this. You may retort that the suicide who is weary of life no longer
    • much from life. Because it has ceased to satisfy his desire for pleasure,
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  • Title: At the Gates: Lecture IV: Devachan
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • harvest of the last life remains like a concentrated essence of forces
    • life a picture is added. After his first incarnation a man had his first
    • but also this product of his former life. This is the “causal”
    • of Life. They have developed to a high level and possess a rich causal
    • but that is not how it goes. Think how different life was for a man who
    • he will find when he reincarnates today. Nowadays a child's life between
    • they were recalled to life by the Sun. Hence the constellation in which
    • in the conditions of life on Earth. And this is the length of time spent
    • Life. These radical changes in the conditions on Earth provide a schooling
    • his body as it was in his last life, and within him he still carries
    • the fruits of the memory-picture of his last life. It is now possible
    • what he was like before the experiences of his last life and what he
    • can become when the experiences of this latest life are added to those
    • Devachan, therefore, a man corrects his previous life-picture, and out
    • Devachan, life pulsates as a reality, as though in rivers and streams.
    • During earthly existence a man has life within him and he cannot perceive
    • past life, but now they come before him as clouds, thunder and lightning.
    • all his experiences into the life of his soul. By dint of seeing these
    • pictures of the life of soul he is able to incorporate their particular
    • Maximum number of matches per file exceeded.
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • the universal life which under physical conditions is tied up with the
    • of life. All forms of spiritual life, for example that of Christian
    • communities, are seen as belonging to the universal flow of life. Hence
    • the first rule for a Theosophist, which is to look for the one life
    • in everything, can be truly practised; for the universal life, common
    • both of them along throughout his life. And then in bad dreams or visions
    • after a good previous life is different from the substance collected
    • life: this is a fact to be kept thoroughly well in mind. The reason
    • memory of a man's past life appears like a tableau before his soul, so is
    • a kind of preview of the coming life given to the soul immediately before
    • the coming life are made evident in broad outline. This is of the utmost
    • of suffering and hardship in his previous life receives a shock from
  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • The grasp of life given
    • he can convince himself that in Theosophy the truth about life is to
    • being enters on a new life, and his various bodies develop in different
    • of pregnancy the life of the mother and of the human embryo are
    • stamp themselves on the child's inner life. Example, therefore, in thought
    • so that with their aid he will stand firm against the storms of life.
    • human life in the form of pictures, have a powerful effect. All this
    • it is to find the right ones! If a child asks questions about life
    • arises from the chrysalis to a new life. Everywhere in nature we can
    • Theosophy seeks to lay hold of practical life through all its stages.
    • which really makes life comprehensible for the first time. The law of
    • No, it gives us strength and confidence at every stage in life, and
    • an answer to them. If we are to face life with strength and hope we must
    • it is the individual Ego that changes from one life to another. Cause
    • and effect go on working from life to life: what I experience today
    • has its cause in a previous life, and what I do today shapes my destiny
    • in my next life. The cause of different circumstances at birth is not
    • to be found in this life; nothing immediate is responsible for it. The
    • cause lies in earlier lives. In a previous life a man has prepared his
    • Maximum number of matches per file exceeded.
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • Lecture VII: Workings of the Law of Karma in Human Life
    • being of man, the three worlds, life after death, karma, the evolutionary
    • OF THE LAW OF KARMA INHUMAN LIFE
    • destiny in a later life depends upon what we do in this physical life.
    • former life determines our external destiny.
    • of his life he learns an extraordinary amount. He absorbs concepts,
    • how they have changed your life. All this has produced a corresponding
    • all through life. Ideas and experiences change quickly; it is just the
    • more or less the same character throughout life. We shall see later
    • beyond a single life.
    • so on which transform the astral body during a long life will produce
    • a marked change in the etheric body only in the next life. Thus if someone
    • wants to be born. in his next life with good habits and inclinations,
    • If he makes the effort to do good, he will be born in his next life
    • separate years of his life and over his life as a whole. In this way he
    • characteristic of his etheric body in his next life — the
    • world will find in his next life that he cannot stick at anything. But
    • temperaments, also, back to a previous life, for they are qualities
    • is karmically determined if a man in his previous life was compelled
    • If, again, he has had a pleasant life without much struggle or toil,
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  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • study of particular karmic questions in relation to human life. What
    • in the physical body. People who in one life have been habitually selfish
    • will age quickly in their next life; they seem to shrivel up. On the
    • other hand, if in one life you have been ready to make sacrifices and
    • prepare even the physical body for the next life.
    • this life?
    • it is a secretion of the oyster, so that in this case life has to fall
    • illnesses in one life reappear in the next life as physical beauty.
    • of man. Things such as this give us a glimpse into the secret of life.
    • find that in his previous life he had good abilities and made good use
    • and he had gained a small portion of life as a corrective of what had
    • been lacking in his previous life. The grief of his parents will, of
    • in the retrospective tableau of his past life. The injury he has inflicted
    • does not then cause him pain, but in Kamaloka, as he relives his life
    • What was really happening there? In a previous life the man had killed
  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • of a planet a period when it is not visible and has no outward life. This
    • passes through the various stages of his life, as child, young man or
    • is called in Theosophy a Round, or a Life-condition. Each Round can
    • it. Saturn passed through seven such Rounds or Life-conditions. In each
    • Round also brought nothing new; it was a recapitulation of life on the
  • Title: At the Gates: Lecture X: Progress of Mankind Up To Atlantean Times
    Matching lines:
    • being of man, the three worlds, life after death, karma, the evolutionary
    • literally: “And God breathed into Adam the breath of life, and Adam
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • directions for a moral way of life, with everything laid down in the
    • life only in world-renouncing ascent to the Spirit.
    • influence on human life, and accordingly worked out a science which
    • behind every constellation was a divine Being which gave it life. Thus
    • about the form of human society from his own inner life. The Roman went
    • even further: he moulded the whole social life of human beings in
  • Title: At the Gates: Lecture XII: Occult Develpment
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • you wish to penetrate more deeply into the spiritual life. For example,
    • the life of an ordinary man nowadays. From early till late he is occupied
    • dreams have a meaning, but not that of experiences in waking life. When
    • life.
    • for life. Quite often dreams of this sort go unheeded because we fail
    • element into his life. Of course he cannot arrange his days so that
    • He can also bring rhythm into his life if in the evening he reviews the
    • regularities, so much the better: in that way his life will take its
    • unrhythmical, chaotic life: nature has deserted him.
    • is deliberately to infuse some rhythm into this chaotic life, and he
    • keep the six qualities in mind, take his life in hand, and be prepared
    • this, he will be in a bad way. In ordinary life today the spiritual
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • that you can be a good man and come to a form of the higher life without
    • Do not lie, do not kill, do not steal, do not lead a dissolute life,
    • injunction, Do not lead a dissolute life, take a person with
    • but am considering only how best to live my life in the world.”
    • become the rule in our social life. So begins a complete disregard of
    • life. In the long run social life is conditioned by its pattern, its
    • environment: we inhale the breath of life and exhale air which we can make
    • life-giving air; otherwise all life would long ago have been destroyed.
    • We owe our life to the plants, and in this way plants, animals and men
    • occultist knows that breath imbued with rhythm is life-promoting and
    • the curbing of sense-perception. Nowadays in ordinary life a person
    • a firm belief in the presence and the life on Earth of the Christ. Without
    • giving it the ground on which it can lead a higher form of life, and
    • feeling. He must learn to stand firm under the heavy strokes of life,
    • him through life; it has become for him the wood of the Cross. He need
  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • being of man, the three worlds, life after death, karma, the evolutionary
    • but practically, so that they become part of his everyday life. There are
    • of our own soul-life. But we must make it quite clear to ourselves that
    • engenders a moral life.
    • into the life of the soul. Everything must become for us a symbol in
    • life of the soul. The widespread superficiality of our material epoch
    • life; it must be overcome. This form of training is particularly well
    • it as merely a sort of great lifeless ball, with an interior not very
    • fluid. But it is not easy to understand how such a lifeless ball could
    • contact with something living, it strives to expel and destroy this life.
    • life.
    • in place only by the upper layers. It is the underlying life which serves
    • life on Earth and have trained their breathing so that it promotes life,
  • Title: Pastoral Medicine: Lecture 1
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    • renewal of spiritual life. Indeed, from fundamental anthroposophical
    • everyday life, whether it is taking of nourishment, or exposure to
    • life of the patient in a way that is different from the way life
    • in human life? How does a person take hold of his or her own life? We
    • intervene, in human life. First, the process that is active in the
    • person's life forces, in life itself. Third, the process that takes
    • Life
    • important concept. In ordinary life there are three states of
    • the so-called normal course of life. A person who is eating, for
    • the outer world has to do with life forces, but in medical work one
    • participants, but they work into the sphere of the life forces.
    • with reaching into a person's life, because a sacrament is enacted,
    • Therefore one can say therapy leads from life to consciousness; the
    • ritual with its sacraments leads from consciousness to life.
    • Therapy: life to
    • Ritual (sacraments): consciousness to life
    • the sacraments. In therapeutic measures, the course leads from life
    • process. In the celebration of the sacraments life is made a helper
    • sickbed, where often a priest has to intervene in life in a really
  • Title: Pastoral Medicine: Lecture 2
    Matching lines:
    • first at certain phenomena in human life that easily slide over into
    • esoteric realm of religious life. We have to realize that all
    • the physical organism in the first seven years of human life are the
    • will be using them to obtain a view of human life itself.
    • organization. In waking life these four members of the human
    • body; therefore their feeling life is very much disturbed. They can
    • ghostly, not clear as we normally have them. The soul-life of such
    • the astral body from their waking life.
    • life. You may meet them in your vocation as physician or as priest
    • who finds such a person in an early stage of life makes the
    • every other area of their life they behave in such a way that one
    • inner religious life more intimately than someone who speaks of it
    • be found in all spheres of life, for the fact that some people may be
    • external life now requires all of us to be. We are all necessarily to
    • a certain degree philistines as regards external life. But such
    • sequence in the course of life. At some period the person is in a
    • of their own initiative to an active meditative life. Very often they
    • in bourgeois everyday life, these people become really insane, and
    • entire cultural life of Greece originated in the revelations of the
    • Her life was not just a concern of the physician or of the priest but
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 3
    Matching lines:
    • comes about through this situation. In ordinary life, when we see, we
    • way that is just the opposite of the way it happens in ordinary life.
    • life — the very process that otherwise only happens when the
    • event cannot otherwise happen in ordinary life, because normally the
    • usual human being. She has brought it with her into this life, this
    • someone in ordinary life whose illness was going in a certain
    • sick individual's mind to the life of such a saint could have a
    • accustomed to meet here and there in everyday life. And for
    • see, in ordinary life people don't have a true knowledge of time. How
    • the life of some individual. In the case of St. Teresa, a tangled
    • ball of time was present in her earthly life. We come upon a true
    • difficult life situations whether you can make them responsible for
  • Title: Pastoral Medicine: Lecture 4
    Matching lines:
    • earth lives and from life between death and the new birth. Then we
    • physical organism is that in the first period of life they have what
    • sense. As a matter of fact, the course of human life is such that the
    • really holds good only for the first seven years of life. Only for
    • life period. What seems to appear later as heredity is not really
    • world into the physical world and continue our life in a physical
    • years of life the child's whole being cannot unite with anything
    • first life period very special laws working within all that activates
    • physical worlds during the first seven years of life will be seen as
    • great deal to do in these first seven years of life. It works quietly
    • transformation in the child's soul-life when the first life period
    • the teeth, in the first life period. This now remains in the
    • works in the first seven years of life are in the cosmos; they are
    • years of life. It is the Sun Being
    • organization and ego organization. Then in the second life period
    • the first seven years of life are sun forces. At the change of teeth
    • first life period, but even so a great deal. Again forces remain
    • the first life period with what comes to us from the sun. And with
    • in this second life period in the bodily development; they are not
    • yet freed for the soul-life. They become free at puberty, and then
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 5
    Matching lines:
    • encounter in everyday life. So they are already interesting in the
    • variations that you meet in life, which the physician especially
    • — to what gives him his greatest joy in life. You'll find that
    • necessity of surrendering his will-limb system to life's external
    • to consider their life between the change of teeth and puberty. In
    • that early life period. When we have finished this general
    • have the opposite: dreams are carried over into waking life, with the
    • waking life: dreams do not appear, but an active “dream”
    • life that discloses itself in the kind of speech I described, and in
    • something in modern life that could be prevented if a real pastoral
    • consciousness, a lack of coherence in daily waking life, and so
    • states, with what in everyday life is called idiocy, while the
    • life. Then we see this progress to the third stage — which
    • counteract certain conditions in the first life period, between birth
    • When it appears in the first life period, however, we should be
    • prevented from shining down into the first seven years of life that
    • merely from the point of view of finite life, but
    • view of the immortal life of a human being. Then we would have a
    • following way. If in the first life period, between birth and change
    • of teeth, not only the second life period shines in but also the
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 6
    Matching lines:
    • beyond the single earth-life to show — with the help of a rather
    • one earth-life and evoke consequences in a later one. Therefore karma
    • enter into their parishioners' life situations in the right way, if
    • human being in everyday life on this earth. Only then will they be
    • important consequences for his life in the nineteenth century. This
    • later life he tortured domestic animals in every possible way to an
    • karmic compulsion from an earlier life.
    • his earlier life everything he had experienced of the oriental
    • not just a feeling in him: it becomes his life practice. In the
    • course of this life he develops not only an astonishing capacity for
    • is about ordinary physical human life into which elemental spiritual
    • spiritual happenings into human life. One need only look at
    • life he is completely overwhelmed by the consequences of the animal
    • element into his external life.
    • that earth-life he was not aware it was bad. He came to that
    • further into the life between death and a new birth is in the
    • subsequent life expressed foremost (in a wide sense) in the head
    • earth-life works over into the nerve-sense system of the new life;
    • into the rhythmic system; and what comes from the new earth-life
    • that earlier incarnation, in his life between death and a new birth,
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 7
    Matching lines:
    • cannot reach the human being by this means, because in human life in
    • is inorganic, lifeless, while within a human being we have a
    • intensity. Truly, through my whole life there has been one foremost
    • science, we proceed further to examine how physical life is connected
    • with spiritual life.
    • fundamental to our entire human life there is a receptive process
    • macrocosmic chemism, and macrocosmic life, vitality. Light ether,
    • chemical ether, and life ether from the macrocosm are carried by the
    • carries light, as well as the chemical and life elements, into the
    • and with it light; chemism, and life. This is different from the
    • warmth and the light, chemism, and life that warmth carries in with
    • earth-life: that is, by disregarding the sense life that takes its
    • and bringing light, chemism, and life. It connects itself with the
    • breathing and gives chemism and life to it. But it does not give
    • chemism is introduced. Also the life ether goes in and is taken up by
    • “stop!” for the life ether. The life ether forms a human
    • life ether is taken up. It must provide the life ether for itself
    • there, karma from the previous earth-life. It is not perceptible, but
    • light, chemism, and life are brought on paths of warmth, as you come
    • from the light to the life paths and see the general cosmic life
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 8
    Matching lines:
    • only has that faculty when down in the physical body in normal life
    • the weaving life of the spirit.
    • sense perception. In our finer breathing the sun force, the sun life
    • area of the senses, then all the life streaming in from the sun and
    • we now are. The life of our inner being is enriched by the perception
    • into us lovingly if we wish it; it is what we know in physical life
    • being; then an embryonic life begins. Fructification consists of
    • world up to the time of a new earth-life and now comes in as spirit
    • chemism; third, they must stop for the life. The Saturn forces bring
    • for the life. There you have in detail the drawing-in of the sun
    • everyday earth-life leads the lower forces up to the higher.
    • earth-life as an embryo within another human being. But when this
    • rays, chemical rays and life rays, the spirit is also pouring in.
    • way that human beings perceive in everyday physical life the
    • nearness of death to life. We go to the outer planets that are
    • them fast in their inner life, wanting not merely to give them their
    • is obliged to remain in it during earth-life. And this causes in the
  • Title: Pastoral Medicine: Lecture 9
    Matching lines:
    • or her spiritual life and experience. The understanding that should
    • state of illness in connection with a person's spiritual life, this
    • condition during waking life. It is constantly interrupted by the
    • there so that the soul-life and spiritual life as a whole can really
    • unfold. For the spiritual life is not connected with anabolic
    • needs for waking life to unfold the next morning. If too many
    • human soul-spiritual life. And that points to a secret of this world
    • from this point of view those who during waking life do not go down
    • waking life. Then we have the right remedy. If you give the substance
    • etheric body. Now the normal human being in waking life has the
    • elemental life of nature comes into dreams, the person experiences
    • connection between many aspects of somnambulistic life. The
    • from experimenting to observing, to an observation of life that is
    • For whoever really looks at life can catch a view of illness
    • everywhere. In the simplest form of everyday life that has deviated
    • world — insofar as these things are apparent in normal life.
    • the human soul manifests in this regard in everyday life. For the
    • of therapy from observing abnormal life in the spiritual world as
    • to realize that in the widest sense sick life wants to sink down into
    • — by working into people and sickening their inner life.
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 10
    Matching lines:
    • spiritual life was called — and still is called —
    • symptoms of human soul-life. Moreover one can work to prevent them.
    • finer breathing for our so-called spiritual life — we find the
    • expression of the individual human life on earth. Here, then, we have
    • So you see, our life
    • ego is ruled by the breath. And the life of our physical body lies
    • the rhythm of our breathing. Human life lies in between those two
    • rhythms. Our human life is also enclosed within physical-etheric body
    • human life on earth lies between physical body-etheric body and
    • aspect, we can say human life on earth lies between a day's breathing
    • it relates to our whole human life.
    • breathing, that is, the weaving life of the ego, and the course of a
    • be approximate.) Now take a human life (again approximate) of
    • seventy-two years, the so-called human life span. And we get 25,920
    • days. So we have a life of seventy-two years as the normal rhythm
    • rhythm is placed into our entire life in the rhythm of 25,920. One
    • day of our life relates to the length of our entire life in the same
    • life there is something that we experience 25,920 times. What is
    • times in the course of a human life, just as inbreathing and
    • Let us see how the average human life of seventy-two years fits into
    • Maximum number of matches per file exceeded.
  • Title: Pastoral Medicine: Lecture 11
    Matching lines:
    • the individual during the first seven years of life. The first body
    • life.
    • would undergo through death, they would be guided through their life
    • people were above all concerned with the whole weaving life within
    • to a vision of the weaving life of matter and of how it appeared to
    • into the physical organism than they should in ordinary waking life,
    • direction, at the life of the saint: this also, as I have shown you,
    • nature, subnature, supernature. Visionary life, through the
    • say nature, subnature, supernature, illness, visionary life, then I
    • ordinary human life at will. If someone is unable upon waking from
    • earth-life, what is experienced clairvoyantly in the realm of the
    • life in nature. That is in reality what the physician does. It is the
    • Christ. A great sum of knowledge and life experience can be acquired
  • Title: Broken Vessels: Lecture 1
    Matching lines:
    • renewal of spiritual life. Indeed, from fundamental anthroposophical
    • everyday life, whether it is taking of nourishment, or exposure to
    • life of the patient in a way that is different from the way life
    • in human life? How does a person take hold of his or her own life? We
    • intervene, in human life. First, the process that is active in the
    • person's life forces, in life itself. Third, the process that takes
    • Life
    • important concept. In ordinary life there are three states of
    • the so-called normal course of life. A person who is eating, for
    • the outer world has to do with life forces, but in medical work one
    • participants, but they work into the sphere of the life forces.
    • with reaching into a person's life, because a sacrament is enacted,
    • Therefore one can say therapy leads from life to consciousness; the
    • ritual with its sacraments leads from consciousness to life.
    • Therapy: life to
    • Ritual (sacraments): consciousness to life
    • the sacraments. In therapeutic measures, the course leads from life
    • process. In the celebration of the sacraments life is made a helper
    • sickbed, where often a priest has to intervene in life in a really
  • Title: Broken Vessels: Lecture 2
    Matching lines:
    • first at certain phenomena in human life that easily slide over into
    • esoteric realm of religious life. We have to realize that all
    • the physical organism in the first seven years of human life are the
    • will be using them to obtain a view of human life itself.
    • organization. In waking life these four members of the human
    • body; therefore their feeling life is very much disturbed. They can
    • ghostly, not clear as we normally have them. The soul-life of such
    • the astral body from their waking life.
    • life. You may meet them in your vocation as physician or as priest
    • who finds such a person in an early stage of life makes the
    • every other area of their life they behave in such a way that one
    • inner religious life more intimately than someone who speaks of it
    • be found in all spheres of life, for the fact that some people may be
    • external life now requires all of us to be. We are all necessarily to
    • a certain degree philistines as regards external life. But such
    • sequence in the course of life. At some period the person is in a
    • of their own initiative to an active meditative life. Very often they
    • in bourgeois everyday life, these people become really insane, and
    • entire cultural life of Greece originated in the revelations of the
    • Her life was not just a concern of the physician or of the priest but
    • Maximum number of matches per file exceeded.
  • Title: Broken Vessels: Lecture 3
    Matching lines:
    • comes about through this situation. In ordinary life, when we see, we
    • way that is just the opposite of the way it happens in ordinary life.
    • life — the very process that otherwise only happens when the
    • event cannot otherwise happen in ordinary life, because normally the
    • usual human being. She has brought it with her into this life, this
    • someone in ordinary life whose illness was going in a certain
    • sick individual's mind to the life of such a saint could have a
    • accustomed to meet here and there in everyday life. And for
    • see, in ordinary life people don't have a true knowledge of time. How
    • the life of some individual. In the case of St. Teresa, a tangled
    • ball of time was present in her earthly life. We come upon a true
    • difficult life situations whether you can make them responsible for
  • Title: Broken Vessels: Lecture 4
    Matching lines:
    • earth lives and from life between death and the new birth. Then we
    • physical organism is that in the first period of life they have what
    • sense. As a matter of fact, the course of human life is such that the
    • really holds good only for the first seven years of life. Only for
    • life period. What seems to appear later as heredity is not really
    • world into the physical world and continue our life in a physical
    • years of life the child's whole being cannot unite with anything
    • first life period very special laws working within all that activates
    • physical worlds during the first seven years of life will be seen as
    • great deal to do in these first seven years of life. It works quietly
    • transformation in the child's soul-life when the first life period
    • the teeth, in the first life period. This now remains in the
    • works in the first seven years of life are in the cosmos; they are
    • years of life. It is the Sun Being
    • organization and ego organization. Then in the second life period
    • the first seven years of life are sun forces. At the change of teeth
    • first life period, but even so a great deal. Again forces remain
    • the first life period with what comes to us from the sun. And with
    • in this second life period in the bodily development; they are not
    • yet freed for the soul-life. They become free at puberty, and then
    • Maximum number of matches per file exceeded.
  • Title: Broken Vessels: Lecture 5
    Matching lines:
    • encounter in everyday life. So they are already interesting in the
    • variations that you meet in life, which the physician especially
    • — to what gives him his greatest joy in life. You'll find that
    • necessity of surrendering his will-limb system to life's external
    • to consider their life between the change of teeth and puberty. In
    • that early life period. When we have finished this general
    • have the opposite: dreams are carried over into waking life, with the
    • waking life: dreams do not appear, but an active “dream”
    • life that discloses itself in the kind of speech I described, and in
    • something in modern life that could be prevented if a real pastoral
    • consciousness, a lack of coherence in daily waking life, and so
    • states, with what in everyday life is called idiocy, while the
    • life. Then we see this progress to the third stage — which
    • counteract certain conditions in the first life period, between birth
    • When it appears in the first life period, however, we should be
    • prevented from shining down into the first seven years of life that
    • merely from the point of view of finite life, but
    • view of the immortal life of a human being. Then we would have a
    • following way. If in the first life period, between birth and change
    • of teeth, not only the second life period shines in but also the
    • Maximum number of matches per file exceeded.
  • Title: Broken Vessels: Lecture 6
    Matching lines:
    • earth-life to show how the karma that a human being carries through
    • one earth-life and evoke consequences in a later one. Therefore karma
    • enter into their parishioners' life situations in the right way, if
    • human being in everyday life on this earth. Only then will they be
    • important consequences for his life in the nineteenth century. This
    • later life he tortured domestic animals in every possible way to an
    • karmic compulsion from an earlier life.
    • his earlier life everything he had experienced of the oriental
    • not just a feeling in him: it becomes his life practice. In the
    • course of this life he develops not only an astonishing capacity for
    • is about ordinary physical human life into which elemental spiritual
    • spiritual happenings into human life. One need only look at
    • life he is completely overwhelmed by the consequences of the animal
    • element into his external life.Now we must look at a singular
    • that earth-life he was not aware it was bad. He came to that
    • further into the life between death and a new birth is in the
    • subsequent life expressed foremost (in a wide sense) in the head
    • earth-life works over into the nerve-sense system of the new life;
    • into the rhythmic system; and what comes from the new earth-life
    • that earlier incarnation, in his life between death and a new birth,
    • Maximum number of matches per file exceeded.
  • Title: Broken Vessels: Lecture 7
    Matching lines:
    • cannot reach the human being by this means, because in human life in
    • is inorganic, lifeless, while within a human being we have a
    • Through my whole life there has been one foremost characteristic
    • science, we proceed further to examine how physical life is connected
    • with spiritual life.
    • fundamental to our entire human life there is a receptive process
    • macrocosmic chemism, and macrocosmic life, vitality. Light ether,
    • chemical ether, and life ether from the macrocosm are carried by the
    • carries light, as well as the chemical and life elements, into the
    • and with it light; chemism, and life. This is different from the
    • warmth and the light, chemism, and life that warmth carries in with
    • earth-life: that is, by disregarding the sense life that takes its
    • bringing light, chemism, and life. It connects itself with the
    • breathing and gives chemism and life to it. But it does not give
    • chemism is introduced. Also the life ether goes in and is taken up by
    • “stop!” for the life ether. The life ether forms a human
    • life ether is taken up. It must provide the life ether for itself
    • there, karma from the previous earth-life. It is not perceptible, but
    • light, chemism, and life are brought on paths of warmth, as you come
    • from the light to the life paths and see the general cosmic life
    • Maximum number of matches per file exceeded.
  • Title: Broken Vessels: Lecture 8
    Matching lines:
    • only has that faculty when down in the physical body in normal life
    • the weaving life of the spirit.
    • sense perception. In our finer breathing the sun force, the sun life
    • area of the senses, then all the life streaming in from the sun and
    • we now are. The life of our inner being is enriched by the perception
    • into us lovingly if we wish it; it is what we know in physical life
    • being; then an embryonic life begins. Fructification consists of
    • world up to the time of a new earth-life and now comes in as spirit
    • chemism; third, they must stop for the life. The Saturn forces bring
    • for the life. There you have in detail the drawing-in of the sun
    • everyday earth-life leads the lower forces up to the higher.
    • earth-life as an embryo within another human being. But when this
    • rays, chemical rays and life rays, the spirit is also pouring in.
    • way that human beings perceive in everyday physical life the
    • nearness of death to life. We go to the outer planets that are
    • them fast in their inner life, wanting not merely to give them their
    • is obliged to remain in it during earth-life. And this causes in the
  • Title: Broken Vessels: Lecture 9
    Matching lines:
    • or her spiritual life and experience. The understanding that should
    • state of illness in connection with a person's spiritual life, this
    • condition during waking life. It is constantly interrupted by the
    • there so that the soul-life and spiritual life as a whole can really
    • unfold. For the spiritual life is not connected with anabolic
    • needs for waking life to unfold the next morning. If too many
    • human soul-spiritual life. And that points to a secret of this world
    • from this point of view those who during waking life do not go down
    • waking life. Then we have the right remedy. If you give the substance
    • etheric body. Now the normal human being in waking life has the
    • elemental life of nature comes into dreams, the person experiences
    • connection between many aspects of somnambulistic life. The
    • from experimenting to observing, to an observation of life that is
    • For whoever really looks at life can catch a view of illness
    • everywhere. In the simplest form of everyday life that has deviated
    • world — insofar as these things are apparent in normal life.
    • the human soul manifests in this regard in everyday life. For the
    • of therapy from observing abnormal life in the spiritual world as
    • to realize that in the widest sense sick life wants to sink down into
    • — by working into people and sickening their inner life.
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  • Title: Broken Vessels: Lecture 10
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    • spiritual life was called — and still is called —
    • symptoms of human soul-life. Moreover one can work to prevent
    • finer breathing for our so-called spiritual life — we find the
    • expression of the individual human life on earth. Here, then, we have
    • So you see, our life
    • ego is ruled by the breath. And the life of our physical body lies
    • the rhythm of our breathing. Human life lies in between those two
    • rhythms. Our human life is also enclosed within physical-etheric body
    • human life on earth lies between physical body-etheric body and
    • aspect, we can say human life on earth lies between a day's breathing
    • it relates to our whole human life.
    • breathing, that is, the weaving life of the ego, and the course of a
    • be approximate.) Now take a human life (again approximate) of
    • seventy-two years, the so-called human life span. And we get 25,920
    • days. So we have a life of seventy-two years as the normal rhythm
    • rhythm is placed into our entire life in the rhythm of 25,920. One
    • day of our life relates to the length of our entire life in the same
    • life there is something that we experience 25,920 times. What is
    • times in the course of a human life, just as inbreathing and
    • Let us see how the average human life of seventy-two years fits into
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  • Title: Broken Vessels: Lecture 11
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    • the individual during the first seven years of life. The first body
    • life.
    • would undergo through death, they would be guided through their life
    • people were above all concerned with the whole weaving life within
    • to a vision of the weaving life of matter and of how it appeared to
    • into the physical organism than they should in ordinary waking life,
    • direction, at the life of the saint: this also, as I have shown you,
    • nature, subnature, supernature. Visionary life, through the
    • say nature, subnature, supernature, illness, visionary life, then I
    • ordinary human life at will. If someone is unable upon waking from
    • earth-life, what is experienced clairvoyantly in the realm of the
    • life in nature. That is in reality what the physician does. It is the
    • Christ. A great sum of knowledge and life experience can be acquired
  • Title: Genesis: Lecture I
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    • in six or seven days. When the man of today calls to life in his
    • the heart and mind of the Hebrew pupil of old when he brought to life
    • it, you can only liken it to the thought-life you are able to bring
    • an inward life; then we have the two complexes which arose in the
  • Title: Genesis: Lecture II
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    • to life again. For it was without light; light had separated from it.
    • essential characteristic of life on earth. At that time, however, you
    • source of life, it is really vibrant, weaving life! Thus what has
  • Title: Genesis: Lecture III
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    • life again from the soul of the Elohim in a new form, a modified
    • plant life springs forth from the earth. Thus the sprouting of plant
    • life on the third “day” of creation is a recapitulation
    • the Elohim there arose the plant life which had been present on the
    • itself in a new form. The plant life is still in a state which is not
    • of plant life on the third “day” of creation unless you think
    • animal life, and with whatever might develop as new formation. Hence
    • Sun evolution the rudiments of an etheric or life body were added;
  • Title: Genesis: Lecture IV
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    • light and air, and all life during that time manifested itself within
    • solid; above, the life-ether, which is a still finer ether than the
    • and life ethers. In order to be quite sure that nothing is left vague
    • life-ether. After the second “day” of creation something
    • should happen which would indicate to us that life-ether was
    • in Genesis to indicate that life-ether thrilled through the mass and
    • caused life to stir, caused life to unfold. Look at the Genesis
    • of the life-ether, which evokes everything that is said to have come
    • light, sound-ether and life-ether, and in what these activities
    • — light-ether, sound-ether, life-ether — we are concerned
  • Title: Genesis: Lecture V
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    • already repeated several times: that behind the weaving life of
    • we can see from an illustration borrowed from everyday life. The
    • become stunted in their growth. Light is an element of life for every
    • continual using up of our physical bodies during day life. That is a
    • the soul unfolds as its inner life in the waking state continuously
    • of which were bestowed during the Saturn existence. The life of the
    • its fluctuant inner life is outside it. Whereas in waking life there
    • which take place during waking life, processes of renewal which take
    • waking life of day we are connected with the destructive forces of
    • our physical bodies which goes on during the waking life of day could
    • of life which could be reached on the Sun was the plant species.
    • Before an animal nature with an inner life could come about there had
    • of creation. Then we saw how the life-ether intervened on the third
    • came forth all that can be brought about by the life-ether —
    • stand next below the rank of the Archai and who regulate life. The
    • activities which not only call an external plant life into existence,
    • but which are now to call forth an inner life, an inner life capable
    • weaving its inward life of image and sensation.
  • Title: Genesis: Lecture VI
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    • Anthroposophists, which is with the facts of spiritual life. All our
    • spiritual life, of spiritual evolution. So too what is of primary
    • life-ether. We try to acquire ideas about the nature of earth, water,
    • see maya or illusion in all that we encounter in outer life.
    • which are at work in elementary life — in the solid, the fluid
    • from everyday life, to help us to form some idea of this. Take the
    • tiny child on the threshold of earthly life, we know that a unitary
    • soul-life become knit together in a conscious unity. The human being
    • tragedies of human life; here we see how necessary it is that minds
    • should again turn to the sources of spiritual life. Spiritual
    • theme which should guide us into the spiritual life.
  • Title: Genesis: Lecture VII
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    • the life of the soul. We probably do recognise it as it manifests
    • itself outwardly in the life of the individual between birth and
    • that the kind of consciousness, the kind of soul-life we have today,
    • life is what characterises our present state of consciousness. When
    • before him persons whom he has previously known in life. In the Play,
    • manifest lower and rather worthless elements of soul-life. It is best
    • period the organs acquired an inner life. Thus on Saturn the eye was
    • we have seen that a duality is necessary for a life of full
    • elementary existence light-ether, sound-ether, life-ether —
    • life; then what we call number, or sound-ether; then light-ether;
    • bodies in its environment — take part in the life of the earth.
    • spiritual sound, and life-ether — we must place them in the
  • Title: Genesis: Lecture VIII
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    • under the influence of the life-ether, verdant life unfolds in
    • species form; the earth brings forth the foundations of plant life
    • peculiar life of the astral body during sleep. From my
    • enable us on its return to continue our waking life in the physical
    • yet give him the conditions suited to his earthly life. Man had first
    • vegetation and animal life in air and water — all at the
    • God ... breathed into his nostrils the breath of life, unless
    • understand what this means if we say that man's life of wish, of
    • into the life of man weaving in the etheric heights, before he fell
  • Title: Genesis: Lecture IX
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    • soul-spiritual life. If it had stopped there, however, man would have
  • Title: Genesis: Lecture X
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    • breath of life; and man became a living soul — or, let us
    • of life. The event which is described as the creation of man by
    • life and light breaks into the text, and minor discrepancies in the
    • body as the breath of life. Thus what was implanted as a seed into
    • physical life and physical origins the more hazy the physical forms
    • with all the strength of our inner life to ever higher forms of
    • immerse ourselves in our anthroposophical life. Let us try to take
    • carry it away with us, let us fructify our outside life with this
    • and joy for the rest of his life. When you try to carry out deeds of
    • this teaching into life. Let us permeate ourselves with this spirit,
  • Title: Festivals/Easter: Lecture I: Easter: The Festival of Warning
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    • that came to him cut deeply into his life — so deeply indeed,
    • When, even externally, we compare the life of Paul with the earthly
    • development of the body continued until an advanced age of life; it is
    • experience of such transitions in later life. In very ancient Indian
    • of soul and of body up to the fiftieth year of life, in Persian and
    • physical earthly life for just so long as the duration of the span of
    • life which ran in a parallelism between the physical organisation and
    • life, He passed through the gate of death. What this passage through
    • spent as an anti-Christian. And the second half of his life was
    • experiences. In this second half of his life he had super-sensible
    • second half of life through sense-experience, because the parallelism between
    • experienced beyond the thirty-fifth year of life. And the Event of
    • between the life of Christ Jesus and the life of Paul is a remarkable
    • one. The life of Christ Jesus was completely filled with the presence
    • that of the life of Christ Jesus on earth. There is a great deal to be
    • learned from a study of the connection between the life lived by
    • degree the characteristic qualities of pre-Christian life, we can feel
    • inner life. He had to learn to understand the words: “My kingdom
    • the whole cultural life of Europe, unless men bethink themselves in
    • enough in these days to rest content with looking at life in any
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  • Title: Festivals/Easter: Lecture II: The Blood-relationship and The Christ-relationship
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    • were held concerning the social order, the configuration of life that
    • this configuration of the social life was regulated by the Mysteries,
    • life, as immediate reality. As time went on, however, this vision of
    • their existence is not enclosed within the limits of earthly life. Man
    • our existence is not limited to earthly life. We have the assurance of
    • eternal life, for we come from God and God will take us to Himself
    • to acquire through effort and training, through earth-life itself,
    • the blood comes to life once again in nation-consciousness. We see a
    • establish, will any improvement in the social life of men be possible;
  • Title: Festivals/Easter: Lecture III: The Death of A God and Its Fruits In Humanity
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    • of Buddha in the twenty-ninth year of his life. A Christian who is an
    • life, man becomes master on the physical plane. But the spirituality
  • Title: Festivals/Easter: Lecture IV: Spirit Triumphant
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    • the life-forces in the rest of the organism. The moment the forces of
    • the sake of emotional life, the picture of the dying Redeemer as the
    • pastures of life in the Spirit. Only so shall we draw near again to
    • life again in modern civilisation, the World-Easter thought will
    • life. We must acquire this knowledge again, but now through acts of
    • may thank many things in life — but if you have gained knowledge
    • life, and that the will of the cosmic Spirit prevails in
  • Title: Festivals/Easter: Lecture V: The Teachings of The Risen Christ
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    • their earthly life men could not have discovered themselves. For at
    • never spoke of the two fundamental boundaries of man's earthly life;
    • Yet we may perhaps find a point of approach by considering the life of
    • earliest form of the life of primitive man lay, in a certain respect,
    • state of life between them. Disregarding birth — although here
    • animal does not experience any such deep incision into life as is the
    • the life of the soul; to-day they have no such vision.
    • his life of soul. Therefore questions about birth and death could not
    • earthly physical life, but into the life of the soul as well, their
    • this change in human consciousness, earthly life assumed a character
    • of increasing importance for men; and because experience of the life
    • had reached the point where they felt life outside the physical body
    • having to face experiences in their earthly life that would be unknown
    • outer life on earth men would have observed facts of vital importance
    • significance and purpose of death and of birth in the earthly life of
    • Being we call the Christ to enter the realm of earthly life, the
    • life, a consciousness that is extinguished in sleep, so that in sleep
    •  “inner freedom, he can do this only in a life that definitely
    •  “experiences death, a life into which death makes a marked
    •  “incision, a life from which vision of the immortal soul
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  • Title: Festivals/Easter: Lecture VI: Easter: The Mystery of the Future
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    • Christianity will have thrown off the outmoded forms of religious life
    • rightly express our religious life.
    • Since that lecture, many significant expressions of cultural life
    • Christianity emerging from the narrow framework of the religious life
    • “Parsifal” quickens to life within him, this is a
    • time when Christianity will embrace, not only the religious life, but
    • the life of knowledge, of art, of beauty, in the widest sense of the
    • in such Festivals and what they can bring to life in the soul. We
    • the soul-life of these antediluvian, Atlantean peoples, it is seen to
    • have been quite different from the soul-life of Post-Atlantean
    • changes in the life of the human soul. The whole of man's
    • sense-impressions. Such is the life of day. At night, the Ego and
    • sense-world and of the waking life of day are obliterated; joy,
    • waking life of soul passes away, and in the present cycle of human
    • difference only, that whereas in the waking life of day man perceived
    • waking life coming to him when he was within his physical and etheric
    • there had this experience. The whole trend of modern life goes to show
    • longer experience spiritual reality. Thus was the spiritual life
    • physical life is the one and only reality. Now he passes into the next
    • itself from the physical, man is to live his life in any real sense,
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  • Title: Festivals/Easter: Lecture VII: Spiritual Bells of Easter, I
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    • comes to realise that the wellsprings of spiritual life can deliver us
    • from material life, from the constriction of an existence fettered to
    • everywhere the feeling — indeed the conviction — that life
    • very ground of wisdom, about life overcoming death — this was
    • be attained during earthly life, would seek out the cave of Kashiapa
    • is the blood; the physical expression of the astral body is the life
    • life pervading our nervous system. And just as lightning in the action
    • warmth pulsating in our blood and the life pervading our nervous
    • form. The sublime mysteries of the life of mankind are derived from
    • the etheric body into Life-Spirit (Budhi) and spiritualises the
    • during our earthly life that that which gives man his true being as
    • earthly existence man received the Breath of Life, and all ancient
    • wisdom sees in the Breath of Life that which man must gradually
    • Resurrection from individual human life to the life of the universe
    • up again into life in the Spirit when we understand the message of the
  • Title: Festivals/Easter: Lecture VIII: Spiritual Bells of Easter, II
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    • encountered: life in its diverse forms and manifestations. He comes
    • it that life imposes on man so that gradually he loses control of his
    • stands before him with all the disintegration and destruction of life
    • observation of life the Buddha is led to the realisation: To be
    • life with spirit, which make life victorious over death. This is the
    • nothingness of life. Men who lived six hundred years after the Event
    • Cross. For them it was the token of life, and in their souls dawned
    • corpse of Christ Jesus on the Cross became the token of life, of the
    • resurrection of life, the overcoming of death and of
    • augured suffering for man, how does the great truth that life is
    • men cannot yet understand what the spiritual life streaming in with
    • life between birth and death or between death and rebirth to which we
    • strange to-day in the life of Francis of Assisi is because the ‘I’ was
    • anyone who really studies the matter understand the life of Elisabeth
    • through a spiritual life the hearts of men can become mature enough to
    • core of their being that the certainty of life's eternity springs from
    • in our youth, when tests in life have matured us, and we can look back
    • brink of death to a new life which leads him to the great moment when,
  • Title: Faith, Love, Hope: The Third Revelation
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    • man; they are necessary for health and for life as a whole, for without
    • to the fullness of their ego, to what gives life to their ego in the
    • right way. Thus, just as the life of Adam's body lives on in the
    • life and has come to the point when his etheric body is laid aside and
    • we all know that a karmic account is kept of our life; that there is a
    • man's earthly life he should himself adjust the balance of this karmic
    • particular adjustment in our future life is not always determined
    • be brought about — either in this life on earth or in a later one
    • of individuality, of individual life, will count for more and more,
    • nevertheless important for his life as a whole.
    • outside, the physical body. From the point of view of real life we can
    • directly from life what can, it is true, be learnt only from occult
    • he is still — where the life-forces of his soul are concerned
    • not; faith is a question of life-giving forces in his soul. The
    • faith they would be incapacitated for finding their way about in life;
    • receive the life which should well up to invigorate the soul. This is
    • fail to bring it fresh life, is the human sheath where the forces of
    • called it, the etheric body, the body of life-forces. For the chief
    • life, and if we do not, or cannot, have them at all — well, that
    • forces we need emphatically as life-giving forces are those of hope,
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  • Title: Faith, Love, Hope: Towards the Sixth Epoch
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    • man; they are necessary for health and for life as a whole, for without
    • life of what may be termed the super-sensible revelation of our age. We
    • certain events from the depths of the soul-life rise into
    • very real bearing on deep super-sensible processes in his life of soul.
    • from them, and the son himself torn from a life full of promise. The
    • night, and such was their attitude to life that they immediately asked
    • organised as they are now for life on the physical plane, are unable
    • dream. Thus the imprint of the thought on their life of soul was
    • on the way to making a torment of life in future incarnations. In
    • experience can tell about the need for exploring the riddles of life,
    • preparing a life of torment for future incarnations on earth. That is
    • If we observe life around us, we might express the particular feature
    • there represented in direct relation to the elements in a man's life
    • example, and how even as an artist he was rising all his life to a
    • and to begin a new life, just as was done in this present
    • accepted the spiritual in life will have become enriched, as if on the
    • ruins of the external life of culture. Their surety that this
    • life, in a new culture, what has already been prepared spiritually
  • Title: Forming of Destiny: Lecture 1: Spiritual Life in the Physical World and Life Between Death and Rebirth
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    • The Forming of Destiny and Life after Death
    • Spiritual Life in the Physical World and Life Between Death and Rebirth
    • SPIRITUAL LIFE IN THE PHYSICAL WORLD AND LIFE BETWEEN DEATH AND
    • with their own life and soul for what the tasks of this time are
    • from material life. In how many ways does the voice of the spiritual
    • ripened by life as to admit at least the existence of a spiritual
    • to throw light upon life's riddles — will make us realise that,
    • life. There is a connection between the two thoughts which I have just
    • death, in the way of knowledge and fruits of life, stands to the
    • physical life.
    • earth-life, when we descend from the spiritual world and incarnate in
    • life, so we must also acquire between death and rebirth the power of
    • being men in physical life. We must keep this in view. It must be
    • certain sense our physical life here is regulated between birth and
    • death, so too is our life between death and rebirth regulated. We
    • enter physical life as one might say, half sleeping, dreaming, as
    • supposed. Then again each single epoch of life so runs its course that
    • — but his life also. And his life between death and rebirth is
    • how regulated this life of ours is — we need only bring to mind
    • We have often emphasised the fact that for our soul-life here in
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  • Title: Forming of Destiny: Lecture 2: On the forming of Destiny
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    • The Forming of Destiny and Life after Death
    • life-strength in later years. It must be admitted that the valuable
    • life-force which was perhaps too rapidly used up of late, was devoted
    • every stage the great riddle of Life confronting him? And who does not
    • configurations in the entire life of Europe. If we investigate but a
    • able to say: This life in our groups is not useless. It is not without
    • beginning. But this intimacy within the life of the groups must make
    • study, the definite point of view is reached, that a third of our life
    • sleep life in a special form during the time we call Kamaloka, and
    • that this time also occupies a third of the life on the physical
    • kindled through that panoramic review of our last earth-life which
    • takes place after death. We go over our life again in a kind of
    • senses. In normal life on the physical plane, we do not look into
    • of the life immediately following death, it is important to keep in
    • mind that this gaze on the panorama of life is absolutely different
    • the centre. We regard our own life in its chronological course.
    • look from the circumference on to our own life, which for these few
    • that which we have undergone in life from a certain personal
    • entire life between death and rebirth. It is that which strengthens
    • knows: ‘I am an Ego!’ Here in physical life we realise our
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  • Title: Forming of Destiny: Lecture 3: The Subconscious Strata of the Soul-Life and the Life of the Spirit After Premature Death
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    • The Forming of Destiny and Life after Death
    • The Subconscious Strata of the Soul-Life and the Life of the Spirit
    • THE SUBCONSCIOUS STRATA OF THE SOUL-LIFE AND THE LIFE OF THE SPIRIT
    • between the life of man here on the physical plane and the life he
    • Life. We wish to go further into these considerations; in order to do
    • seen that not merely the external life, but the whole life of man here
    • the present only consider the life of the soul. The life of the soul
    • said about the peculiarities of the soul-life in the various epochs,
    • example: when we regard the life of the first Post-Atlantean epoch, we
    • find that the human soul during its life on earth was then chiefly
    • which can be experienced here in the earth-life by a soul interacting
    • — by our life in the spiritual soul — for through the medium
    • of that principle we live in our Ego, in the physical life between
    • still more of an inner life in his body. This caused him to work in
    • soul-life. We have no idea how clever we are in the subconscious
    • all its details, that would be of no advantage for our present life.
    • persons it contacts in life. Our astral body has such a consciousness.
    • friend. Such knowledge would naturally change life utterly, but for
    • human life. Suppose a man perishes through an accident. In ordinary
    • human life it appears to us as if the accident had overtaken the man,
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  • Title: Forming of Destiny: Lecture 4: The Connection Between the Spiritual and the Physical Worlds, and How They Are Experienced After Death
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    • The Forming of Destiny and Life after Death
    • the life led by man as a soul between death and rebirth, and the life
    • hold firmly to the thought that many of life's secrets can only be
    • which occur in daily life. All this can be comprehended in the
    • sound trivial, but it cuts deeply into the inner life in each
    • our experience. A great part of our physical life is lived in memory.
    • and lives the life of the spiritual world, it not only beholds the
    • relations were established during life on earth. These human souls
    • presentation. Now, if you consider how physical life runs its course,
    • you know that in physical life man is confronted with the outer
    • their course in connection with the satisfaction of human needs, life
    • landscape, but also of copying it. He so arranges his life that anyone
    • artistic representation, life would still pursue its course, from the
    • any Art. We have in Art something extending beyond life. Think of all
    • Now, such things as these are not really known in the physical life of
    • life is always directed in accordance with this. Why has a value
    • connections of life when we can permeate them with what Spiritual
    • something streamed over to him which beautified his life, and enhanced
    • Science, the thought of the value and importance of earth life.
    • it can bring forth; it leads us rather to consider life as a part of
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  • Title: Forming of Destiny: Lecture 5: Concerning the Subconscious Soul Impulses
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    • The Forming of Destiny and Life after Death
    • point of view the life which runs its course behind the ordinary life
    • directed to that life, which transpires beneath the threshold of
    • threshold of ordinary consciousness a life takes place which, unless
    • consciousness. This remains unknown to ordinary human life. Much takes
    • something of the life which transpires beneath the threshold of
    • human life, one discovers wisdom in the so-called accident, but a
    • events of life, and in what transpires beneath the threshold of
    • tracing the continuity of our life. If this connecting thread is
    • comes the time to which we can always remember back in later life.
    • in the second, third, fourth year of life, or even later with some
    • strength and energy, he notices that in ordinary life he uses his
    • the life which we embrace with the ordinary consciousness in the
    • there lies another, a life following definite laws, which we do not
    • perceive with the ordinary consciousness; in this life we share, when,
    • is arising to open the soul to the hidden side of human life, and to
    • scientific life and elsewhere, which show how this longing lives at
    • indifference to human life he was able so to harass his victim (one
    • Thus this Hofrat Eysenhardt was, in his external life, a very
    • life; he laid great stress on being correct and blameless in external
    • Maximum number of matches per file exceeded.
  • Title: Forming of Destiny: Lecture 6: Lecture on the Poem of Olaf Ĺsteson
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    • The Forming of Destiny and Life after Death
    • The Darkness of the Present-day Spiritual Life and the Lack of Truth
    • THE DARKNESS OF THE PRESENT-DAY SPIRITUAL LIFE AND THE LACK OF TRUTH
    • physical earth-life is at a standstill, that the earth-soul awakens
    • the other member of the inner life appears before the human soul when
    • dying, through our so developing our organism in our life between
    • But in the depths of a man's life between birth and death there is a
    • kind of life-germ for the future which is especially adapted to
    • not to see it. For the evolution of the spiritual life has made much
    • ‘the spiritual life’ spreads a veil over that which lives in
    • spiritual life, which must indeed exist, just as the darkness in
    • life. We need not constantly repeat that in no wise do we undervalue
    • philosophise thus: ‘I know nothing of the men, but their lifeless
    • with such opinions. And in the whole web of our social life this same
    • thoughts which one evolves in every possible relation in life, in
    • right sort of cleverness, but if one enters a life which is permeated
    • those hindrances which have entered the spiritual life of the
    • That should form part of the practical life of our Spiritual Science.
    • them in real earnestness all through life. This is the essential. One
    • Being, took on the life of a human being and united Himself with the
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  • Title: Lecture: Foundations of Esotericism: Lecture I
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    • the whole life of the environment and goes over into the other beings
    • Now the Life-ether is the element which everywhere streams around
    • after Christ, for example, through these narratives, our feeling life
    • to act in accordance with these in their practical life.
  • Title: Lecture: Foundations of Esotericism: Lecture II
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    • Activity, wisdom, will: three leading concepts in esotericism. Life
    • The human astral body is in continual activity. Its life consists in
    • will, such an overabundance of life that it can sacrifice itself. Thus
    • happens when a person is so strongly attracted to one particular life
    • see within. He then soon comes back into physical life. His desires
    • materialistic life becomes ever more widespread. Many people who now
    • yield themselves up completely to materialistic life will in their
    • history. Previously, anyone who wished to achieve a life in Christ had
    • being has become rhythmical. His life is an image of the sun which in
  • Title: Lecture: Foundations of Esotericism: Lecture III
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    • form, life and consciousness. Today we will speak about the different
    • their soul life is analogous to dream life. They can only say that
    • understand their truths in his feeling life. An example of this
  • Title: Lecture: Foundations of Esotericism: Lecture IV
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    • he can also perceive the life in a beehive. Here however a phenomenon
    • consciousness into the life and functioning of a colony of bees. The
    • Man on the other hand takes in the oxygen and through his life
  • Title: Lecture: Foundations of Esotericism: Lecture V
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    • ether: warmth, light, chemical and life ether and their life on the
    • this is practised in ordinary life it is a preparation for work in the
    • sphere of the occult. The occultist must not ask: Has the stone life?
    • but: Where is the life of the stone? Where is the consciousness of the
    • In ordinary life we differentiate three bodily conditions: the solid,
    • And the finest of all the ethers is that which constitutes life:
    • Prana, or Life Ether.
    • apparently no life. When one transposes oneself into the life of the
    • landscape, then one feels in oneself that one's own life is altered,
    • one feels life rippling through one. One is not there with
    • consciousness, but with one's own life, the etheric body; one is then
    • plane. On this Maha-para-nirvana plane the life of the solid is to be
    • found. This plane is the other pole of the solid. Through life on the
    • life.
    • with the life of the fluid, on the Para-nirvana plane. Through this
    • seeks for life in it, one is with one's own life on the Nirvana plane.
    • Man breathes in the air. When he experiences in himself the life of
    • actually inhales life: the Nirvana plane.
    • There warmth has its life. When Buddhi is developed in man, all Kama
    • again achieve this passionless condition, because he has his life on
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  • Title: Lecture: Foundations of Esotericism: Lecture VI
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    • which create life. Once man was perfect and he will become so again.
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    • development of speech in connection with consciousness, life and form.
    • life there is less danger of this, for western science does not yet
    • the word is ‘consciousness’ (in thinking) then ‘life’ (the
    • one another, we have: consciousness, life, form. Everything, which
    • developed are the etheric body, life, and the astral body,
  • Title: Lecture: Foundations of Esotericism: Lecture VIII
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    • life of humanity, mighty changes also occur in the cosmos. Earlier than
    • Odyssey. With the advanced peoples of that time the conditions of life
    • before them: ‘I am the Way, the Truth and the Life.’ The way =
    • Elias, Moses = the truth, Christ = the life. This appeared here to the
    • was to learn to know and value the importance of the one life.
    • that he had to pay his karmic debts. The single life was therefore not
    • gain firm ground under their feet; thus during one life, reincarnation
    • had gone through the one life without experiencing anything of
    • dependent upon one earthly life. Urban bourgeoisie then became the
  • Title: Lecture: Foundations of Esotericism: Lecture XI
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    • human life; for example, when one simply contemplates a work of art
    • life that present day man can develop this consciousness of self
    • self-awareness. On the higher planes life was still completely
    • reality he had arose out of his own inner life. This was in its very
    • him. This life in the astral was one of absolute selfhood and
    • that which lives in the soul, man still orders his life in accordance
    • itself formless, but gains form through human life. Man gathers the
  • Title: Lecture: Foundations of Esotericism: Lecture XII
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    • the ego. The working of the Devas in the life after death. Sojourn in
    • Devachan and re-embodiment. Life after death in the case of suicide
    • cannot do this because life in modern civilisation makes too many
    • life around him. At that time however the pupil required hardly any
    • body. Man enters into life filled with desires, impulses and passions.
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    • condition in which he gradually gets rid of the habits of earthly life
    • There man works on his own house in preparation for his next life. In
    • consciously brings to life within him that world which man in the
  • Title: Lecture: Foundations of Esotericism: Lecture XIV
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    • relationships (Life in the Groups). The physical world as world of
    • Devachan is nowhere else than where we ourselves are in physical life.
    • difference between life in Devachan and that in the physical world is
    • earth and relinquished his etheric body to the life-forces.
    • What a person develops in his present life in the way of soul faculty
    • the statement holds good: Whoever lives and moves here in the life of
    • importance of life on the physical plane. In human evolution no other
    • pour life in this way into the stream of humanity. What takes place
    • Life-Period the outer turns inwards. Everything is then present as
    • seed and its life is carried over to the next Manvantara. Broadly
    • We see the moon as the lifeless residue of ourselves and we ourselves
    • have in us the forces which once gave the moon its life. That is also
    • human being uses the life on earth only to amass what is of service to
  • Title: Lecture: Foundations of Esotericism: Lecture XV
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    • The inner life remained in the background, in the occult schools. In
    • that is concerned with earthly life between birth and death they also
    • life for the development of the organs of the higher bodies. When we
    • ‘Lead in your daily life in the outer world, a life of Wisdom, Beauty
    • Brahmanism aimed at a perfecting of the self in the inner life ...
    • that is also in the outer world, not so much in the inner life as this
    • that draws him into a new earth-life. This third force is called
  • Title: Lecture: Foundations of Esotericism: Lecture XVI
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    • there is only the form pulsed through with life. A mere form would
    • Thus our life creates around us remains — personal,
    • life is of such a nature that we seem to be surrounded by the
  • Title: Lecture: Foundations of Esotericism: Lecture XVII
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    • The three stages of thought-life: Abstract Thoughts, Imagination, and
    • into our feeling life; this is why we must pay such heed to our words.
    • that has life.
    • but what has life. In the world of life the Imaginations about which
    • from life. Even the greatest men of learning today have not yet
    • advanced beyond the stage of comprehending life with feeling. It is
    • life itself.
    • Thus with a thought that we have we cannot work directly on life, but
    • our entire life of feeling: this is the case with the occult pupil.
    • have consciousness. When he progresses to Imagination, life also
  • Title: Lecture: Foundations of Esotericism: Lecture XVIII
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    • all fours. The etheric body provided for all the life functions of
    • life. Then he still has that part of the astral body which has found a
    • back to physical life. This is why one sees bell-like formations in
  • Title: Lecture: Foundations of Esotericism: Lecture XIX
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    • beings from higher planes intervene in human life.
    • relationship with the densified astral substance and gives it life.
    • it is true, only a short life, but nevertheless it remains for a time.
    • which also has the power of creating life in the surrounding astral
    • person destroys life, this has for him a tremendous significance.
  • Title: Lecture: Foundations of Esotericism: Lecture XX
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    • without the sleeper knowing anything about it. During waking life also
    • connected with daily life. When the ego returns, it may or may not
    • bring with it into waking life the experiences of the astral world.
    • gained, it flows from the common life force of the universe. If
    • however we take its life-energy from some particular being, we steal
    • this life-energy. Because it belonged to a separate being it densifies
    • should not disregard. Let us imagine that in this life someone were to
    • found in it which are in contradiction with the later life of this
    • opportunity is given for complete recollection of the past life.
    • desirous of incarnation, whirl towards the life-ether and now form a
    • death, he looked back on his past life. This however expresses itself
  • Title: Lecture: Foundations of Esotericism: Lecture XXI
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    • artistic activity in theosophical life. The passage through the Astral
    • and Devachanic World in the life after death and the preparation for
    • the next Earth life.
    • ideas can be gained which are directly related to human life. It is
    • life. In this way we can also bring about definite experiences, only
    • conditioning life. If we were able to creep into a plant, live within
    • life-giving power feeling has. In other ways too we can observe the
    • life as an idiot experiences all that is detrimental in his etheric
    • into theosophical life. This is even now being taken up into the
    • spheres of life, judgements will be, reached equally objectively and
    • Movement to develop human beings so that they also bring life and
    • found on the Arupa Plane. In a life between birth and death we leave
    • behind a whole skeleton of effects. From all that we have felt in life
    • developed as our feeling life prepares us for a new life, works upon
  • Title: Lecture: Foundations of Esotericism: Lecture XXII
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    • become so slight as to be non-existent, our life comes to an end. The
    • length of our life is conditioned by the way in which the beings
    • Human life is a continual process of being enveloped in what surrounds
    • new inner life arises. With our actions we are continually changing
    • now become karma. This is a new life which springs up from within. The
    • must describe as the progress of man in his inner life. What is
  • Title: Lecture: Foundations of Esotericism: Lecture XXIII
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    • it is now, and an etheric body. Man's whole way of life was
    • as Moon and Earth. All life and all warmth streamed up from the centre
    • towards the Sun. Life was in the darkness. The Old Moon also circled
    • Snake was added. This gave man new life and the power to remain with
    • increasing density and hence life in the Lemurian Age had to receive a
    • embraces the universality of human life, not manifesting only in
  • Title: Lecture: Foundations of Esotericism: Lecture XXIV
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    • (Future) Venus = Super-pyschic or conscious life-consciousness
  • Title: Lecture: Foundations of Esotericism: Lecture XXV
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    • sense-qualities, but these reflections are inwardly endowed with life.
    • a living product that has within it life and sensation. A word will
  • Title: Lecture: Foundations of Esotericism: Lecture XXVI
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    • Sun and also with the Moon. At that time most life was in the region
    • life of animals. He is equipped with all those things that come over
    • Lucifer, but Lucifer could not have given it life. Man could never
    • have imparted life under the influence of the other powers. This was
    • Man will have achieved a conscious life of feeling and perception, and
    • conditions of life; this is the case also with the Seventh Globe, the
    • the last Globes of each Round are conditions of life. All the
    • conditions of the Rounds are also called conditions of life, because
    • passing through a Kingdom represents a condition of life.
    • In the First Round life was in the First Elementary Kingdom, in the
    • Kingdom. In the Fifth Round life will be in the Plant Kingdom, in the
    • Sixth Round life will be in the Animal Kingdom and in the Seventh
    • Round life will be in the Human Kingdom.
    • When one considers life in the Human Kingdom in the Seventh Round,
    • consists in achieving a new stage of life. The purpose of the Seventh
    • esotericist only reckons six conditions of life, counting the Seventh
    • If we wish to write down in numbers the conditions of life, form and
    • conditions of life, ten Planets or conditions of consciousness. If we
  • Title: Lecture: Foundations of Esotericism: Lecture XXVII
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    • The Three Logoi, or Form, Life and Consciousness (Creation out of
    • consciousness, life and form.
    • are seven Kingdoms of Life and each Kingdom goes through seven
    • of Form or Globe, in the fourth Kingdom of Life, of the fourth Planet,
    • process within the realm of life. Out of what is there something new
    • Producing new formations with new Life content out of existing
    • Life
    • else having new life comes into being, this is brought forth by the
    • life out of the living, the Third Logos the One who combines
    • with life. It would be a completely new creation that was not
    • etheric body and with it life. This is the work of the Second Logos.
    • the Sun he received what in him is life from the Second Logos. On the
    • the astral plane. When in the case of a creature, life is on the
    • fourthly ether (warmth ether, light ether, chemical ether, life
    • Naturally man continually does all this in ordinary life, but he does
    • must continually work with Karma. In his next life he must put right
    • throughout the whole life and have great importance particularly in
    • later in life the opposite qualities are not called up consciously,
  • Title: Lecture: Foundations of Esotericism: Lecture XXVIII
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    • life ether, hearing perceives the air. A sixth and a seventh sense
    • also the whole Earth was still aeriform; the life, or the atomistic
    • ether flowed into him. The life ether was at that time introduced into
    • The atomistic or life ether.
    • Perception of the life ether.
    • inner perception of the atomistic or life-ether.
    • ether he acquired life. Thus through the eyes he acquired form;
    • sense of smell, the nose, life. Jehovah breathed into his nostrils the
    • breath of life.
    • though from a seed, new life for the future.
  • Title: Lecture: Foundations of Esotericism: Lecture XXIX
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    • disturbers of human life we must ask: Where do they come from? What
    • estimate how the moral life of a nation conditions the external life
    • physical future through a corresponding moral life in the present.
    • quite definite forms which work disturbingly in human life just in the
    • feeling of hatred in the lower classes — an astral life projected
    • everything that exists as animal life and the plant world. The plant
    • creating the source of life for all creatures in its surroundings who
    • on the Earth seven conditions of the physical: Firstly Life-ether,
    • this breath of life, did not as yet exist. Only with the coming into
    • a condition where life in the same form was no longer possible. The
    • Thus do the Planets with their life perish, and from what has been
    • prepared a new life evolves in the body of the Mother Planet. This is
  • Title: Lecture: Foundations of Esotericism: Lecture XXX
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    • provide a basis for certain laws of social life. Of course no one
    • spiritual life still exists, there are those who have become healers
    • of life, and the Eastern healer relates this form of nourishment to
    • They consumed what had yielded up life. This is a very important
    • nourished themselves from the lifeless it became possible to make the
    • eating what is dead. He took the lifeless into himself in various
    • This is just as lifeless as the dead animal. Everything living in the
    • milk, which is connected with the life-process, whereas man absorbs
    • is not shone upon and warmed through by the life principle of the Sun.
    • life or production. The dead animal is separated from life. That part
    • of the plant which is in the soil is also separated from life.
    • create life for himself out of the mineral world.
    • social life in the direction of production reckons with
  • Title: Lecture: Foundations of Esotericism: Lecture XXXI
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    • the world, and on the time-concept. Man is placed into life in order
    • the whole conception of human life into a kind of heavenly science.
    • Then he comes to Egypt where his activities bring new life. And now we
    • Lohengrin is the initiator of the ‘city-state’, and the city life
  • Title: Lecture: The Four Temperaments
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    • individuality that are of concern to practical life. We sense
    • able to give him. Something that proceeds from life to life, from
    • lifeless mineral, say, a rock crystal. Should the crystal be
    • individual. What a human being acquires in a lifetime through
    • earlier life. The views that stand in the way of this doctrine will be
    • Human beings as we know them in this life are beings of four members.
    • or life-body predominates, we speak of a phlegmatic temperament. And
    • temperament develops when the etheric or life-body, as we call it,
    • also important to our efforts to improve ourselves later in life. We
    • in him. To truly master life, it is important that we open our souls
    • temperaments alone make all multiplicity, beauty, and fullness of life
    • temperaments is one of life's significant tasks. If this task is to be
    • and difficulty, lest his life become too easy.
    • sense been tried by life, who act and speak on the basis of past
    • your treatment of all of life's little details be an occasion for the
    • made to see that objective occasions for suffering exist in life.
    • ridiculous. Melancholics should not close their eyes to life's pain,
    • solve that basic riddle of life, the other person. It is solved not by
    • life, and love is the blossom and fruit of a life enhanced by it. Thus
  • Title: Lecture: The Human Soul and the Animal Soul
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    • been given. In the meantime let it be emphasized that when life and
    • life-body” — which is not to be associated with
    • human being — physical body, etheric or life body, astral body
    • life, of the living, in man. Death ensues when the physical body is
    • deserted by the etheric or life body. Therefore the spiritual
    • investigator sees in this etheric or life body that which prevents
    • physical forces and processes. That the human body during life is
    • etheric or life body. During life the etheric body wrenches the
    • organism is inconceivable without the existence of an etheric or life
    • human life.
    • in space and time. When we look at the lifeless realm of nature, we
    • is frozen, as it were, in the lifeless realm of existence with the
    • master in his own soul life before he was able to produce paper. You
    • organism with full vigour of life. But as people generally go the
    • and powerful intelligence, operating directly out of animal life. And
    • whole circuit of its life in broad outline; the manner in which the
    • in which the animal participates in the process we recognize its life
    • If the expression is not misunderstood, one could call the soul life
    • characterizing this soul life. But then we shall see — for the
    • those organs that are directed to the inner life. An inkling of how
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  • Title: Lecture: The Human Spirit and the Animal Spirit
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    • human life of soul and that of the animals. We realized that the
    • animal soul life may not be distinguished from that of man in such a
    • dwellings and in the whole of their life. So that in what the animal
    • soul — and we describe the soul life as the inner life, in
    • contradistinction to the spirit life seen pre-eminently in formation
    • intimately bound up is the soul life of the animal with its own
    • life of soul is determined by the fashion of its organization, and in
    • its soul life the animal lives, as it were, within itself. But the
    • essential feature of man's life of soul lies in the human soul
    • animal spirit. It is different with man who in his life of soul
    • that should serve him in life are concerned. On the other hand,
    • thing for man that, when he enters life through birth, everything
    • life, we have a direct activity of the spirit in the organic bodily
    • nature. The organic body in which the animal experiences its life of
    • everywhere in the animal form, in the conditions of animal life,
    • species. And the external form — the external life in the same
    • member thrusts itself in, which can be very easily observed in life.
    • dependent on the life of his environment, of the world outside, in
    • animal life, for animal existence, come to it through heredity. And
    • observation. In the course of his life the human being has to do
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  • Title: Lecture I: Human Questions and Cosmic Answers
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    • Sunlight and Moonlight, Eclipses and Man's Life of the Soul
    • [Sunlight and Moonlight, Eclip