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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • Thought as such has really nothing to contribute when it comes
    • comprehending realities. Within science, it is no longer
    • really excluded from the natural processes. It is condemned to
    • be a mere semblance, not a reality.
    • and yet this, which really makes us into human beings,
    • accompanies us through the world as something whose reality we
    • ourselves to be in an area of non-reality.
    • not a reality, then the process of thought does not, like a
    • no longer realize how much of what has emerged historically in
    • nevertheless find no real contradiction. And secondly, I
    • physiological terms to realize what the yogi achieved by making
    • order to understand what was really happening here, we must
    • and stream, in the creatures of nature's various realms, they
    • thought for longish periods. We perform, in the realm of the
    • process, but also in making it quite free of corporeality. Only
    • independent of our corporeality.
    • of shaping a reality, just as we recognize our process of
    • growth as a living reality.
    • images, from the sensory realities, and then to compare these
    • something that leaves reality behind and breathes no actuality,
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • the many experiences in the realm of the psyche which present
    • fantastically chaotic dream world not attuned to reality, our
    • realizing: Anatomy and physiology make a valiant attempt to
    • corporeal? In looking at the physical, on the other hand, and
    • — believe that we must regard the mental as the really
    • must regard the physical as the really empowering element, and
    • corporeal processes are parallel to mental ones, and mental
    • processes accompany the corporeal or what corporeal ones the
    • powerless, and cannot locate anything that would really be
    • have struggled to achieve, believing we find in them realities
    • when we really say to ourselves: this imaginal knowledge cannot
    • powers that alone are capable of really discovering the soul
    • finer being, an ethereal being as it were, a now for the first
    • spiritual realm, for dealing later with our bodily functions,
    • learn how in reality, too, we can do without the body and how,
    • are really to look at life as it develops from the innermost
    • spiritual realm, will have a different way of looking at our
    • must realize that he has to speak, think and will in
  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • really have very few points d'appui in the study of
    • must realize that in its depths there operate all kinds of
    • are transitory, like the sight of a real object in the outside
    • so put it; he must realize that the revelations of the
    • meditate upon it. As modern men, we have really learnt
    • precisely this that guarantees the objectivity of what is real
    • different temper of soul if we are to penetrate into the real
    • will say: the Greeks really had no natural science; they had a
    • these artistic features — if nature and reality do in
    • really understand what was being expressed even in Plato, still
    • man — what I will call an ethereal man; he experienced
    • the divine and spiritual realm with which man can unite in
    • experience a reality outside space and time. We thus experience
    • the reality of the spiritual sphere and its influence on the
    • whilst remaining intact as real knowledge, real spiritual
    • of religion, art and science; what really belongs to our moment
    • of history, the real basis of our activities and our picture of
  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • really need to understand.
    • experiences it as immediate reality; he bears it with him in
    • his soul as the reality self-evident to him. External nature,
    • cannot regard as reality what strikes him as an echo, what
    • seems to him a reflection, as he can regard as reality what he
    • that it is not reality in the same sense. If he did not
    • reality reside in what the soul experiences directly. What is
    • reality, becoming reality only when it is touched by what must
    • world is reality, and the outside world, that of the senses, is
    • is dealing not with complete reality but with an illusion, the
    • those of the realms of nature. There will then follow a view of
    • and could really test the structures he summons from his soul,
    • think of mathematical truths to realize that all kinds of
    • natural phenomena, is really experienced; it is observed also
    • really are within us will become for us a replica in the
    • ancient Orient sensed that the spiritual world is a reality
    • reality. What lay before him outside was maya.
    • not say so; whereas he perceives as reality what reveals itself
    • in closer accord with reality than those derived from abstract
    • realistic at all. There exists in these circles a basic
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • to describe a real cosmology, a science of the origin and
    • activity and inner experience, we shall also realize that a
    • difficulty into the organic realm; if it could advance as far
    • of the higher modes of existence — the realms of soul and
    • relationship of man to the world will realize: a being whose
    • individual, whatever realm of nature it may belong to, as
    • given process of knowing nature, at this point it really goes
    • not one of cognition but one of reality, a real
    • are we able to carry over our experience into the reality of
    • the moment of realizing that, at a certain instant of higher
    • mere knowledge into real life, into a real symbiosis with the
    • world. It is in the world outside that man finds his real
    • distances, you will find your real self. We can therefore say:
    • side of the mirror. The mystic is not aware of what is really
    • memory and really looks into himself, will see there the
    • when we really come to know this inner organism, this is what
    • character, so that we can really only perceive it from within,
    • less within the physical realm; but when we apprehend it and
    • reality within, the bridge is established for us. And if we
    • abstractness, it attains to reality, we shall find the
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • immediate concrete reality. Today, however, I want to establish
    • needs, we realize that there has been no period perhaps with
    • really mean something different; they mean man's feeling that
    • of freedom is really just as old as intellectual life. Only
    • so long as they do not realize that the naive experience that
    • take hold of immediate reality at a particular point, yet
    • reality.
    • not really fit into it.
    • social life which are quite unlike the forces that are really
    • presents to the young is really something appropriate only to a
    • we really understand other people and see across the gulfs of
    • our judgment is not ultimately based on reality. In the
    • are most in accord with reality that they are furthest away
    • incapable of matching up to reality.
    • believed itself to be true to life. It created a reality that
    • is ultimately no reality, no fruitful reality that is.
    • himself into the other human being: only thus can he really
    • the soul can only really apprehend this impulse of
    • teaching methods at the Waldorf School really miss the
    • as I indicated then, the real moral impulses that man can find
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • a result of the cruellest of wars, to realize the
    • the opportunity of realizing it in Eastern Europe, it became,
    • — though in fact it has not been realized to any great
    • these days of social structures really only relates to their
    • largely realized a political system that aimed at
    • our time by certain circles was largely realized eight
    • in the Orient was always the real spiritual leader, even with
    • stage in their development). You will realize the
    • element, with its roots in the East, can really only produce
    • times, we must also realize that, because other branches of
    • commerce really develops alongside the legal element. For
    • realize that economic conditions have created them.
    • structures, we must enter with real understanding upon the
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • scarcely anyone who does not have something really significant to
    • realize how, in the last analysis, the historical
    • developing towards the realization in Greece, as the
    • really means that, in looking at tragedy, man enters a world of
    • tragedy, Aristotle, we perceive quite clearly, is really
    • however, often really betray a certain philistinism, resting as
    • ancient society, therefore, experience of self was really
    • of human labour within the social order was quite unrealized.
    • those who performed it as a natural datum. Human society really
    • not what really matters. In the same way, I must point out that
    • life, man really had to find his individuality. The European of
    • said: “Oh, we don't really want to be foremen; we don't
    • self, but we cannot connect it with a real insight into man. We
    • exhausting, is really worthless. Consider how our
    • they really do for others. We need to win through to this by
    • body, soul and spirit really means. This is what a social order
    • ought really to be able to bring forth out of the self.
    • within us, once we can experience the reality of society inside
    • really to take root within us.
  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • of party opinion, wthout finding anything really bad
    • to come close to his real self.
    • his work-people, so that he comes close to them by really
    • really like there. In short, there have long been efforts to
    • the present, however, the most important point is not really
    • that this really appeals to their souls or touches their
    • opinions. They consider that the masses are not really
    • you want to, you can soon see what the real situation is today,
    • and where the real obstacles and restrictions occur. I was for
    • really seem like — and in a sense even are — the
    • my point of view, however, it was really an illuminating
    • something that springs from a really far-reaching philosophy of
    • can see at once how impossible it is really to grip men's
    • can't really understand what you say, because so much of it
    • you develop, simply by doing so, something that really
    • to really see inside himself. He thereby reaches the stage of
    • being a spiritual element. Once we realize this, however, we
    • interpose something in front of our real inner nature, just as
    • outlook. In speaking of our human make-up as it really is, we
    • drives, passions and the like, and see through them to reality.
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • reality which — in all modesty we can say this —
    • become conscious of the direction in which mankind is really
    • There is another reason why I do not believe there is any real
    • democratic feeling that something is really valuable in the
    • Under what conditions are men really in a position to give
    • practice, cannot be realized! There are differences of rank and
    • realistically, as it has been observed here in the last
    • ideas to the spiritual world, acquires a true sense of reality,
    • have given this simply by way of illustration, but it really
    • conditions as they really are, it will after a time reveal
    • realistically the influence of spiritual life on social
    • that is really to flourish in the spiritual life of mankind
    • itself to be a real force in the history of modern man. But in
    • if our thinking is realistic, by the way in which, out of an
    • really makes any excogitation of a rational law unfruitful;
    • real foundations of law. And this also involved a battle over
    • was no longer possible to attain clarity about the real
    • theory, but in real life as well — that, during the
    • to reality than is usual today. There are many people today who
    • exclusively from the reality of what men desire from one
    • Maximum number of matches per file exceeded.



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