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  • Title: Metaporphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • bearer of human consciousness: the ability to gain knowledge of the outer
    • fashion as it were, his outer being through the ego, it is very small. It is
    • way the outer form of our physical being by means of the air.
    • outer stimulus face each other in the ether
    • possible a true picture of the outer world. Those things which do not exactly
    • fallen over. What is outer happening and outer impression — the falling
    • called a correspondence of outer events, outer facts, and
    • in the physical body in contrast to outer activities,
    • the ether body in contrast to outer stimulus, and the correspondence of
    • correspond to outer experiences; that is the
    • for a corresponding outer form. At the first stage the outer impression
    • no outer equivalent. This correspondence between outer being and inner
    • to an outer event. Of course the child does not enquire
    • with the outer impression. That is the third way in which language acts.
  • Title: Metaporphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • object or being in the outer world. The ego does not remain indifferent
    • through objects or beings in the outer world and are reflected in our
    • relation to the outer world. Many other examples could be given of how the
    • certain things in the outer world and finally succeeds. Then it feels united
    • example: suppose we meet in the outer world a being we do not want to
    • from being touched by impressions from the outer world. This withdrawal of
    • outer world is broken. Because of the soul-condition created by our
    • enriched by the outer world; now it feels strengthened by itself producing
    • cannot achieve a satisfying relationship with the outer world, will either
    • child, it does not immediately seek to relate itself to the outer world. A
    • relationship to the outer world through laughing or crying. For this requires
    • outer world. Only the ego can express itself in laughter or tears. So it is
    • liberation of the outer corporeality occurs in laughter, and then a long
    • relationship to the outer world may or may not be justified. We may rightly
    • when the thread linking him to someone in the outer world has been broken, he
  • Title: Metaporphoses/Soul Two: Lecture 3: What is Mysticism?
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    • would draw back from the outer world and try to plunge into the depths of its
    • their source. His soul retains conceptual images of the outer world, and
    • directs him towards the outer world and the impressions the latter makes upon
    • him. When, therefore, a mystic first attempts to turn away from the outer
    • world, he has to reckon with everything that the outer world has engendered
    • him as a repetition, a reflected image, of outer life.
    • from the outer world, to obliterate all impressions and conceptual images
    • content. The mystic feels that impressions of the outer world, with their
    • soul. But when all impressions from the outer world are erased, the inner
    • imperceptible in face of the dazzle of the outer world.
    • comparable with what he encounters in the outer world. No: there is a radical
    • difference. Our relation to things in the outer world is such that we cannot
    • penetrate into their inwardness, for they show us only their outer sides.
    • once we have obliterated the impressions and conceptual images of the outer
    • world: we cannot say that they show us only their outer side, for we are
    • outer world. For the outer world is subject everywhere to growth and decline,
    • which belong to the outer world, including that of outside and inside, are
    • not relevant to it. Hence it is no longer the surface or outer side of things
    • thinking, however, finds no unity in the outer world, but recognises that its
    • of observing the outer world and the way in which it comes to meet us that
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  • Title: Metaporphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • of outer life; they tear us apart and keep us from recollecting ourselves in
    • shall not be subject to the disintegrating effects of the outer world. We
    • when we approach the things of the outer world, we always find them involved
    • shows that in everything we encounter in the outer world there is always a
    • something always thrusts us away. The outer world stands before us like an
    • everything in the outer world with the confidence and hope that this feeling
    • ourselves, but as though we could now carry forth into the outer world our
    • go out from ourselves and unite ourselves with the outer world and behold it,
    • from the outer world.
    • find the divine in the outer world, for God dwells within you. You have only
    • if he did so. Equally foolish is someone who searches in the outer world for
    • instrument, and this at least will not be found in the outer world. It must
    • effects; they will certainly come. But the effects of prayer in the outer
  • Title: Metaporphoses/Soul Two: Lecture 5: Sickness and Healing
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    • being is not observable from the outside; the eye can only see the outer
    • between inner and outer, with it. That is why in the sleeping human being
    • there can be no mediation between outer and inner because the ether body, as
    • merely the outer human being; one could even describe the physical and ether
    • bodies as the “outer human being”
    • between outer and inner. In contrast, the astral body in the sleeping human
    • astral body and the ego and the “outer human being”. We described
    • sleep at night we see an interaction between the inner and the outer human
    • they become active in the interaction between inner and outer world, they
    • can then come to expression by means of the outer tools of the physical body.
    • harmony between the outer and the inner human being. In order for the human
    • outer. These two currents reveal themselves to us in parallel in the physical
    • inner or outer human being. The person who wanted to combine these two
    • of the outer human being. An example will make clear that truths are
    • outer things. Things have to be looked at from all different points of view
    • another. That is also the reason why in life as we can observe it the outer
    • the real outward events and then the outer events break down around it. For
    • disharmonious with the outside world and can be broken on events in the outer
    • outer harm befalls our physical and ether bodies, when outer harm affects the
    • outer human being in such a way that he is not capable of countering this
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  • Title: Metaporphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • outer world, is able to maintain the firmness and security of his inner
    • concepts, together with certain inclinations and aversions, which outer
    • to the fore in full strength. Then the inner life turns towards the outer
    • by the ego, so that it reflects the outer world and gains knowledge of it.
    • impresses on the outer world. Similarly, we would never reach a real
    • them to meet the outer world, and it is only by so doing that we can grasp
    • and elucidate the outer world in its true form. Thus we can infuse our inner
    • could never gain from the outer world alone.
    • ourselves off for a while from impressions and stimuli from the outer world,
    • receives no outer stimuli. He has to shut out all external impressions, so
    • from the outer world and consciously achieves a condition in which he is
    • absorbs impressions from the outer world?
  • Title: Metaporphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • distinguish an outer and an inner human being. We have shown in numerous
    • human being is only the outer man and that ordinary consciousness cannot
    • follow the invisible higher true inner human being who leaves the outer human
    • regard separately and clearly differentiate the outer human being, who is
    • present in the outer human being in the waking states, but separates himself
    • divide the human being into two members — an inner and an outer one.
    • shown that we have to distinguish individual members within the outer and the
    • inner human being. In the outer human being we first distinguished the
    • interrelationship between the outer and the inner human being. The
    • but in the human being it is considered as belonging to the outer human
    • the outer human being which can show us how man's normal soul-life may
    • between the inner and the outer human being. Let us take the case of the
    • body belongs to the outer human being and then it interferes with the
    • outer bodily nature can only change a limited amount between birth and death.
    • constructing our outer bodily nature in the next existence we transmit into
    • inherited, and that certain qualities of our outer human being must be
    • the inner human being and the interaction of the outer and the inner human
    • being from incarnation to incarnation; how in certain failings of the outer
    • conflict between outer and inner human being, then we can also understand
    • resistance of the outer human being: and if he bears the seeds of illness
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  • Title: Metaporphoses/Soul Two: Lecture 8: Human Conscience
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    • the soul reveals only the outer aspect of the spiritual. Just as we have to
    • and Chaldea outer history knows nothing of this, but Plato and Aristotle were
    • the West, where experiences which had belonged to the outer world were
  • Title: Metaporphoses/Soul Two: Lecture 9: The Mission of Art
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    • predominantly in the outer world, took possession of his own inner life, the
    • soul-life that he dramatises, but the lives of the characters in the outer
    • and stands before us as a real objective figure in the outer
    • been led to depict not only physical acts and experiences in the outer world,
  • Title: Lecture: Spiritual Science and Speech
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    • knowledge of the things of the outer world. In this sense too,
    • and also in the animal, the outer physical expression of the etheric
    • the Ego performed mighty things in the outer form of our physical
    • confronting outer stimuli. A distinction must be made between this
    • correspond to outer objects is said to be ‘untrue.’ The
    • down. The outer event and impression (the falling chair) are
    • to work our way from the merely abstract outer world into a
    • between outer happenings or facts, and imitation. In the child, for
    • activities of soul. The impulse to imitate in presence of outer
    • etheric body in response to outer stimuli, and the so-called
    • our vocal organs, we imitate the outer activities and objects which
    • elaborates something that no longer resembles the outer impressions,
    • in a symbolical sense, as sense-imagery, to the outer impressions.
    • outer correspondence that first wrests itself from the soul, in the
    • outer experience. The third element, then, where pleasure and pain,
    • the correspondence between outer being and inner experience. The
    • comes to it and the child notices that an outer occurrence
    • associates itself with the outer impression. This is the third way in
    • that the outer happening or event has been imitated by the organs of
    • consciousness. When man confronts the outer world, he distinguishes
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  • Title: Lecture: Prayer
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    • outer world. We are continually thrust back when we still
    • and behold the outer world, we are no longer disturbed and
    • outer world when it lies at home within his soul.”

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