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Searching Rudolf Steiner Lectures by GA number (GA0176)
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    Query was: evil
  

Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

  • Title: Karma of Materialism: Lecture 1
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    • good or absolute evil; it always depends on the aspect from which it
    • from and the healing of the evils of our time are closely related to
  • Title: Karma of Materialism: Lecture 3
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    • who, out of their deepest needs, ask: Why is there evil, why is there
    • grasp how it can be that a good God allows evil to exist. In an attempt
    • a good, wise God allow evil to exist? To this the following may be said:
  • Title: Karma of Materialism: Lecture 5
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    • these arrangements are based come from God or from the devil. Whereas
  • Title: Karma of Materialism: Lecture 7
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    • about this book entitled: “Ricarda Huch and the Devil.”
    • talk about demons, his belief in the devil stemmed from the fact that
    • devil” — we would say Ahriman and Lucifer — was for
    • the conviction that only someone who has actually seen the devil, who
    • he was well aware that: “Small folk never see the devil even when
    • academics who, in their cleverness, know that the devil does not exist.
    • devil looks like. She does believe in him although she has never seen
    • him; so how does she visualize the devil? She believes in his existence
    • nor physiology can explain, things which must come from the devil. She
    • ought not to imagine that Luther believed the devil walked about the
    • sees what she calls the devil as a combination of certain evil traits
    • Yet he was directly acquainted with the devil through the inner battles
    • devil.
    • All the devilry of Ahriman he experienced directly; he could not put
    • not understand. She thinks that though Luther spoke of the devil one
    • believes he merely used symbolic pictures for man's evil upsurging passions.
    • as a Prince yet at the same time speak of him as a devil and oppose
    • encountered the devil; i.e., Ahriman.
    • devil is seen as the weakness of a great man. But in truth the weakness
  • Title: Karma of Materialism: Lecture 8
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    • communion with the spiritual world, more especially with evil spirits
    • of that world. But that in itself is not an evil trait. Thus he knew
    • demons, yet refuses to acknowledge the, to Luther well known, devil.
    • man should again recognize the devil who — especially when his
    • man could experience the devil it would awaken him to a consciousness
    • This cry for the devil,
    • the most important spheres of modern civilization, the actual devil
    • better for people to be aware of the devil rather than, unknown to them,
    • the devil was for him a living reality mainly because he still experienced
    • to make the man of the fifth epoch conscious of the devil by whom he
    • call up in the man of his time an awareness of the devil which differed
    • from the way Faust experienced the devil. Faust deliberately sold himself
    • in order to gain knowledge and power through the devil. Such a relationship
    • to the devil was at first rejected in the 16th century. At that time
    • only a negative submission to the devil could be envisaged. Goethe,
    • devil. It must be said that neither Lessing nor Goethe had the nerve
    • openly to state their view of Faust's relation to the devil. Today it
    • to the devil in this epoch. He knew that whenever man's consciousness
    • is restricted to the material alone the devil; i.e., ahrimanic powers
    • through direct contest with the devil. In other words the devil must
    • Maximum number of matches per file exceeded.
  • Title: Karma of Materialism: Lecture 9
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    • she expresses a positive longing for the devil, she means of course
    • for recognition of the devil. Concerning all the proclamations about
    • spirit one could say that people never notice the devil even when they
  • Title: Aspects/Evolution: Lecture III
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    • put an end to this evil. He therefore finds it necessary to
  • Title: Aspects/Evolution: Lecture IV
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    • and the ‘stench of the devil’ is not brought to
  • Title: Aspects/Evolution: Lecture V
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    • concerning good and evil, good and bad, we encounter when we
    • as evil. Thus ethics, morality, and what we understand by
    • and feelings. The question of good and evil was very much in
    • bad or evil? This question is approached in all manner of
    • or evil influence man's I and astral body. In the
    • bodies. We have mental pictures of good and evil only when
    • expresses itself externally as good or evil stems from what
    • about where in man the impulse to good or evil is active. All
    • attain concrete insight into good and evil. At the present
    • evil; but we only know its reflection in the ether and
    • absorbing thoughts concerning good and evil. So we have to
    • the sense that the instincts towards good and evil that are
    • evil, he will not pass on effective instincts to his
    • evil. It is really like a plant which may be an attractive
  • Title: Aspects/Evolution: Lecture VII
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    • reviling him. Lloyd George remained calm, answering
  • Title: Aspects/Evolution: Lecture VIII
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    • This procedure has led to evil practices in certain movements



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