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    Query was: life

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  • Title: Metaporphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • For in approaching human life
    • the other hand, anyone who can enter into the inner life of significant
    • a tyrant, a force which exercises power over our inner life. We can feel how
    • hand our individual spiritual life and on the other the spiritual life of the
    • can be learnt about the soul-life of the human being if one observes how this
    • body or life body. Then there is the astral body, the bearer of pleasure and
    • ether body transformed by the ego the “life-spirit”, or, with a
    • life-body and spirit-man. But when we consider these last three members as
    • When we therefore consider what preceded the life of our consciousness
    • physical body affected when it is permeated by an ether or life
    • is the outward physical expression in man and animal of the ether or life
    • the special influence of the inner life warmth. All the work which the ego
    • doubt if we look at human life, even on a superficial level only, that the
    • completely of the soul, transforms the brain even in the course of one life.
    • think of the soul and spirit life of our inner being only as product of the
    • is an expression of the inner life. In sum, language did not develop
  • Title: Metaporphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • life and its immediate, everyday realities. When lectures set out to deal
    • with eternal life, with the highest qualities of the soul or with great
    • expressions of a person's inner spiritual life. But in order to do this
    • has in common with the mineral realm; an etheric or life-body, which he has
    • crown of creation. The ego works in the soul-life on its three components,
    • ego, this deepest centre of man's spiritual life, encounters some
    • is what we do with our whole environment. During our entire waking life we
    • soul-life, work on the three constituents of the soul where the ego dwells
    • only closely related to our daily life but is associated with particular
    • worked on by the individuality, the ego that goes on from life to life,
    • but remain external to the animal throughout its life. This essential
    • of man is the individuality which goes on and develops from life to life,
    • true view of life, we must not attach primary importance to such crude facts
    • fully human status when Jahve or Jehovah breathed into him the breath of life
    • things which in serious life are kept apart; if the connection between them
    • productions, for example, can make us see that in human life there is a kind
  • Title: Metaporphoses/Soul Two: Lecture 3: What is Mysticism?
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    • own inward life. In other words, a mystic of this type believes that by this
    • man is led out from inner life to a real knowledge of the world. If we keep
    • before us these three members of the soul's life, we have the outline
    • inward experiences of the soul's life were for them only a veil they
    • life and death of Christ.
    • being's ego, with his interests and his entire inner life, always
    • in his soul from morning till evening. So at first his inner life appears to
    • him as a repetition, a reflected image, of outer life.
    • mystic feels that when he is open to the external world, its life is like a
    • that his ordinary soul-life must die, and then his real soul, the victor over
    • the soul, after the death of ordinary soul-life, is experienced by the mystic
    • as an inner resurrection, an analogue of the historical life, death and
    • experience. For it belongs to the nature of our soul-life that we pass from
    • the centre-point of our life, is always working to create unity in our entire
    • life of soul. It is clear, then, that when the mystic treads the path of
    • mystic's path. It is essentially a path into the inner life, and the
    • all, a mystic's inner life does not come before him as a complete
    • concepts drawn from his own life. Two mystics may experience exactly the same
    • mystical life, closely bound up as it must be with his own soul, to be
    • his style of utterance, in so far as they derive from his pre-mystical life,
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  • Title: Metaporphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • ordinary life has been extinguished and the soul withdraws into itself, it
    • the endless expanses of soul-life. We have to realise that the soul is
    • deeply into the life of the soul will see that these two streams, one from
    • observe how past and future flow into the present, we can see how the life of
    • inner life; that is why I failed to make myself into something of which I
    • remember the feelings of fear and anxiety that gnaw at our soul-life in face
    • of outer life; they tear us apart and keep us from recollecting ourselves in
    • to take the right path into your inner life and you will find God there. I
    • strengthen our spiritual life through prayer, we need only wait for the
    • the two periods, he will soon see how the course of his life has changed
    • grounds for it. Anyone familiar today with the underlying causes of life will
    • understand the whole life of man, an understanding is necessary of the force
    • look at particular aspects of cultural life. Who can fail to recognise that
    • grasp all this in the context of life, we shall recognise that prayer, seen
    • those aspects of life where we seek for God, then — whether we are
  • Title: Metaporphoses/Soul Two: Lecture 5: Sickness and Healing
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    • on the relevant facts in life from the point of view of spiritual science, in
    • life. And since we have inquired repeatedly into the preconditions, the
    • investigate deeply once again the meaning of human life as it develops in
    • ether or life body. This he has in common with all living things; that is,
    • been frequently described. In ordinary life the astral body of the human
    • in normal life we observe the former internally, but the physical body
    • leads an alternating life. This alternating life can be observed everyday.
    • gains in knowledge of the outside world in waking life is taken up inwardly
    • the so-called normal human life and its development in essence. Let us ask
    • life the astral body and the ego under normal circumstances are dependent on
    • Our soul-life is not something which is immediately experienced by the astral
    • night when we remain united with the astral body. Our daytime soul-life is
    • own experiences in the mirror of the physical and ether or life bodies. At
    • our life as it takes its course from waking up in the morning to going to
    • the physical body as the sum of physical attributes bring forth our soul-life
    • reflected in the mirror. Thus all the forces which cause our soul-life lie in
    • exhausted at night. And we would be unable to continue our life if we were
    • awake we can make our soul-life perceptible, we can create it before our
    • these forces and cannot replenish them out of our waking life. We can only
    • normal human life. In ordinary life we have so-called experiences. These
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  • Title: Metaporphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • come to him from daily life.
    • apply them to real life we have to say: A man of strong passions and
    • nothing for him but a dull life, shut off from new impressions, seeing and
    • successive periods in his life he will seem to be hastening on from one
    • interest to another, so that the character of his life will be quite
    • type of man, he will certainly have made more of life — but according
    • robust character, whose life is governed by custom and routine, might be led
    • sceptic with regard to life and knowledge. Another man might absorb just as
    • the whole of a man's life, to work upon us, not in accordance with any
    • aid in ordering the facts and events of a life, that we can rightly approach
    • in the true sense of spiritual science, we do not picture the life of an
    • we know that his life is a sequel to previous lives on earth and the
    • starting-point for later ones. When we observe a human life through its
    • various incarnations, we can readily understand that in one earthly life a
    • characteristics and ideas throughout. In another life he will have to catch
    • up with all the more development, leading him to new levels of soul-life. The
    • study of a single life is always in the highest degree
    • he receives some kind of coherence in his inner life. Thus when this second
    • to the fore in full strength. Then the inner life turns towards the outer
    • the passions, for at this stage the entire inner life of the soul is guided
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  • Title: Metaporphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • various manifestations of human soul-life and of life in a wider context.
    • Today, let us observe an area of human life which can lead to misery,
    • life.
    • life. For anyone with some knowledge of the literature, and I am now
    • practical life, so that we are increasingly capable of orientating ourselves
    • observer of a soul-life which can be described truly as mentally disordered
    • degree from error committed in some respect in a life which is otherwise
    • healthy normal soul-life and one which can be described with the words
    • observe phenomena in normal healthy soul-life which, if they go beyond a
    • observe life on a more intimate level. Who would deny the pathological aspect
    • normal soul-life — the impossibility of progressing from an idea
    • life and actions in response to this illusion he will be considered as
    • and occurrences in normal life where it happens that someone has overheard
    • It is not very easy to determine where the normal soul-life turns from its
    • how easily normal soul-life can become disordered.
    • soul-life is considered healthy and clear-sighted to the highest degree. I
    • happening in the fully conscious soul-life. Let us assume, now, that a person
    • Rome; he would be subject to a haphazard life of ideas; he would be unable to
    • pathological soul-life which would lead him without rhyme or reason from one
    • completely different cases. In the first the soul-life acts of its own
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  • Title: Metaporphoses/Soul Two: Lecture 8: Human Conscience
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    • again in later life.
    • began by considering the character of cultural life in the time of Lessing,
    • which appeared in the cultural life of Lessing's time, he said:
    • more of art than a mere appendage to life or a mere pleasure among others.
    • an aesthetic conscience had found its way into the artistic and literary life
    • importance for the whole character and destiny of human life. The serious
    • own life, and that to be without this element would indicate a serious
    • spiritual life. Anyone who is trying to look more deeply into a spiritual
    • by extending continually his experience of life, he learns what is useful,
    • youth and strengthened by the experience of life. These influences, of which
    • revenge drove him to pay back the injury in kind. By degrees, as social life
    • any agreement on the subject, although it belongs to our everyday inner life,
    • trace the spiritual life of humanity back into the past, we find that our
    • of knowledge. The whole life of the soul has been described, as it reveals
    • and above the soul-life we experience in everyday life. We believe that even
    • in ordinary life we come to know something of this deeper level when we look
    • life, if we are to get to know the spiritual background of our own
    • starting-points, we set out to throw light on the life of the human soul in
    • our present-day consciousness and soul-life have evolved from primeval times
    • of the sense-world, he must raise his soul-life to a higher level. Then he
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  • Title: Metaporphoses/Soul Two: Lecture 9: The Mission of Art
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    • realm in the life of the soul which has been enriched by so many of the
    • greatest treasures that spring from man's inner life. We will consider
    • who sought to find a uniform substance in all the phenomena of life. Spinoza's
    • up with the existence of a firm centre in the life of the soul, whereby a man
    • outflow of the physical strength he needs to sustain his life, so primeval
    • predominantly in the outer world, took possession of his own inner life, the
    • able, as he says, in “the middle of life” — which means his
    • soul-life that he dramatises, but the lives of the characters in the outer
    • mediaeval spiritual life. Only then can we come to appreciate the depths and
    • life, but descends into the physical world as far as the vernacular of his
    • of cultural life. At best, unmarried sons, who allowed themselves to visit
    • wide stream running through the midst of everyday life. And anyone who looks
    • his rich life, while he climbed from stage to stage of knowledge in his
    • sufferings of Faust are not those of Goethe's life. They are free
    • life to an ever-increasing degree. It does so most intimately when — as
    • soul-life of every-man, typified by Faust. And because the ego is able to go
    • at the deepest level of the inner life. With Goethe we see the ego going
  • Title: Lecture: Spiritual Science and Speech
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    • sense of the term. We can obtain a general survey of human life in
    • dignity, is bound up with speech. Our innermost life, all our
    • the inner life of some great individuality may feel that human speech
    • is a kind of tyrant that exercises its power over the inner life. We
    • life. Those who have knowledge will be able to learn a great deal
    • individual spiritual life on the one hand, and the common spiritual
    • life on the other, are expressed in speech, the so-called ‘Mystery
    • life of the soul by observing how a man expresses himself in words.
    • world. As a second, higher member he has the etheric, or life body.
    • etheric body which has been thus transmuted the ‘Life Spirit’
    • adding Spirit Self, Life Spirit and Spirit Man to physical body,
    • life of consciousness, intelligence and feeling, and look back
    • to what has preceded this inner life, we are led to a soul activity
    • body in such a way that it has become permeated by an etheric or life
    • or life body; that is to say, the etheric body is the architect or
    • Nobody will doubt, even if he only observes human life
    • brain, throughout the course of human life? Our brain adapts itself
    • said that we should not understand our own inner life of soul and
    • The elements brought to life in the soul are drawn from the world
    • the inner life, — justifies us in saying that speech has not
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  • Title: Lecture: Prayer
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    • the special life of the soul. For this, we must understand both
    • and special life of the soul. Whatever leads to prayer
    • life.
    • in life somewhat as follows. This soul that is in process of
    • progress into the future, but at every moment of its life it
    • life of the soul will feel that there are two streams
    • in other spheres of life it might seem mere folly to talk of
    • life.
    • past into the present will show us how the life of the soul
    • the divine did not belong fully to its inner life and that is
    • variety of external life, thereby upsetting our composure. It
    • it. Anyone who knows the interrelations of modern life will
    • we shall never understand the life of man in its entirety
    • only to feel these things in relation to the whole of life in
    • turn in prayer to those sides of life where we seek God, the

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