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    Query was: life
  

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  • Title: Karma of Materialism: Lecture 1
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    • could best convey his philosophy of life to his fellow men.
    • the 19th Century cultural life around him On the contrary there comes
    • to expression in his view of life an inner quality peculiar to himself.
    • external phenomena, man's evolution, his history or his life in society.
    • can only reach a view of life that is inwardly satisfying if he becomes
    • by events of history and also by our life in society we live on the
    • natural, historical or social life, is mere semblance. And he finds
    • without concerning ourselves with his life, we are faced with a riddle:
    • Spir's life, in the simple fact that he was born in Russia (1837). His
    • Western European views of life, represented a wonderful blend of the
    • to await the Spirit-Self. This aspect of his soul life was stirring
    • to expression in an appropriate view of life. This will become possible
    • in Eastern Europe, as life in spiritual reality, will then find expression.
    • a long way from studying either history or life in this way. Yet only
    • justified to speak about forgotten aspects of spiritual life in relation
    • around us like the air. What a man has produced, in a life of strenuous
    • forgotten aspects of cultural life. When, in a few strokes, I place
    • at the present time we can bring to life in ourselves a connection with
    • history or social life has finished its task as soon as the external
    • life, has produced some strange results. For one thing it cannot come
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  • Title: Karma of Materialism: Lecture 2
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    • cultural life, is so urgently needed. Our studies also set out to show
    • political life should be studied the way one studies — that is
    • to family life, to larger and smaller corporations and other bodies
    • the start for otherwise it would not be capable of life and would be
    • means for maintaining life within the most varied changes of environment.”
    • of physiology can be transferred to social and political life. In this
    • they lead to great tragedies in life.
    • Life of the Body Social” [ Note 1 ] the
    • People, trying to gain a firm hold on life, turn to popular science
    • occurrence happens in his life. Culture is nothing else than the totality
    • of his life.” — To define culture in this way one must have
    • for the preservation and advancement of life! The intellect must indeed
    • as preserving and advancing human life. Had it been described as created
    • on life who feel they do not belong, are numerous in our time. They
    • to sustain the whole of life. It is perhaps better to ask: What does
    • man need to find a secure path through life? What he needs above all
    • discontent comes from the soul's feeling of isolation. Life's greatest
    • life. In this respect modern man is far from courageous. He draws back
    • corresponds to the days of a person's life, if he lives to the age of
    • of our breaths is related to the days of our life as one day of our
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  • Title: Karma of Materialism: Lecture 3
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    • harmony with the cosmos. I mentioned how, in a normal human life, the
    • mankind, breathed into man the breath of life and he became a living
    • man's intellect, this holds good for his life between birth and death.
    • It was different in man's life between death and new birth. Then the
    • The result was that in his life between death and new birth —
    • has significant consequences for human life. Let us go back for a moment
    • of ahrimanic powers during our life between birth and death. Whereas
    • All the tendencies to materialism that man develops in his life of thought
    • of how the force worked which gave man life through the breath. As described
    • description: Jahve had to forget human beings, insofar as their life
    • brain, the life of ideation connected with the human nervous system.
    • possible to evolve a philosophy of life which includes a general concept
    • view of life will accept that the conflict exists and expresses itself
    • the equivalent of going through life blindfolded, seeking only appeasement.
    • all spheres of life, being satisfied with creating a mere semblance
  • Title: Karma of Materialism: Lecture 4
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    • had a beautiful beginning in his life by the fact that Herman Grimm
    • cultural life — held his hand in blessing over him when a child.
    • to cultural life in recent times. When a dear friend of his, the unique
    • further life of a now infinite being. For every human individuality
    • there are moments in a human life which are of special significance,
    • power. It is also in such moments that much of what in ordinary life
    • wisdom governs worlds. In significant moments of his life an individual
    • he had found his dear life companion. But now his duty obliged him to
    • about what each individual can do in his own situation in life, to make
    • all he could to bring the life of spiritual knowledge into masonic formalism.
    • he saw the possibility to bring the life and spiritual power which can
    • of real life; for real life shows in fact the opposite. The truth is
    • rather that in regard to what a man accomplishes in life no one can
    • us of the working of karma in human life. Only an understanding of human
    • age, leaving behind an important and necessary life task.
    • both life and death.
    • thought that someone who loved his life more than most, nevertheless
    • our friend in this way we shall remain united with him. And his life
    • mystical Theosophy, distorts man's inner path and leads spiritual life
    • life. She absorbed the content of spiritual science from the start with
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  • Title: Karma of Materialism: Lecture 5
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    • development, the whole configuration of his soul life was different
    • the course of life, develop consciousness we are actually slowly and
    • sees consciousness as life which gradually develops into death. It is
    • not life as such which develops death, but the consciousness in man
    • present soul life, that is his present consciousness, it is not true
    • was engendered by a surplus of spiritual life over man's organic life.
    • Now we find ourselves within a surplus of organic life which is gradually
    • of spiritual life which was not altogether extinguished when, on waking,
    • he returned to the body. This surplus of spiritual life expressed itself
    • between man's inner life of soul and the organic life of his body. After
    • the Mystery of Golgotha the organic life gradually gained the upper
    • during its life between birth and death, overcomes a now comparatively
    • weaker life of soul, it had to be made possible for the human soul to
    • our consciousness throughout life. We are adapted at the moment of death
    • had to occur: Jesus, in whom the Christ dwelt, rose to new life through
    • in a certain sense the Mystery of Golgotha. For it was life, that is,
    • time before the Mystery of Golgotha had this ever happened; life had
    • always risen from life. Never before had there been a necessity to understand
    • how life can come from death, only how life comes from life. —
    • life man's thinking is adapted to the way he looks at things and he
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  • Title: Karma of Materialism: Lecture 6
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    • in our time that the reality of spiritual life is not confused with
    • time, to observe an abundance of effects in human life which are purely
    • with outer life. It is essential to recognize not only the issues of
    • spiritual science itself but also those of external life as they truly
    • parcel of the complexities of life today. Max Dessoir once wrote a history
    • of fascination; for him these two components constitute religious life.
    • life is certain to attract attention. People are bound to say that here,
    • is a powerful element of the soul's life which should not be artificially
    • or how one is placed in life one can either observe appropriately or
    • be inappropriately asleep. What surges and pulsates through life comes
  • Title: Karma of Materialism: Lecture 7
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    • his feeling and also into his conceptual life. This was the case to
    • no longer understand their attitude to life. This fact comes to expression
    • life we see him as a living proof that man does not develop his individuality
    • was he aware of their presence in his inner life but the effect of these
    • soul through which experience could arise of the surging weaving life
    • Luther's life. What one should do is to make so thorough a study of
    • Ahriman permeated the materialistic view of life. Though man was not
  • Title: Karma of Materialism: Lecture 8
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    • their own initiative. In his ordinary life in the fifth epoch man cannot
    • to the Bible, but to the world and life itself in order to strengthen
    • view of life is purely naturalistic — has him by the collar. In
    • in dramatic form the overcoming of ahrimanic powers in external life.
    • by absorbing the spiritual impulses flowing through spiritual life.
    • surface of ordinary life. But these things people today do not want
  • Title: Karma of Materialism: Lecture 9
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    • life. There are those who ask: Why is it that all over the world there
    • Most people's view of life is based on natural science. And what things
    • human life, for enabling men to slaughter one another, then, leaving
    • of present-day life no other possibility exists than to attempt to understand
    • intimately connected with the 'I' during life, may receive moral impulses
    • During waking life we have in addition our consciousness which we attain
    • life you see your ‘I’ the way you see the black circle in
    • in fact a gap in his soul life. Though nothing is there, or very little,
    • life will reach a comparable development only when all people are merged
    • People whose view of life
    • the intricacies of human life; the latter require concepts and ideas
    • that human life is after all influenced occasionally. It is because
    • they are less noticeable, but in public life they result in the kind
    • the tiniest aspect of life, for man is truly a microcosm. He bears within
    • someone the use of his hands for life by tying them behind his back
    • for present-day cultural life, the most unenlightened, elementary ideas
    • then comprehensive ideas of truly practical use for life would have
    • the great world issues must be related to those of everyday life. Mankind
    • and lose all significance for practical life, not that of a decade hence
    • one's life of soul.
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  • Title: Aspects/Evolution: Lecture I
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    • Mankind's Life Periods
    • circumstances of life do not lend themselves to celebration
    • life of the individual human being corresponds to mankind's
    • inner life, has changed within a comparatively short
    • we look at life, we cannot fail to notice that human beings,
    • school, it belongs to youth; in later life one no longer
    • attitude can be observed in many other spheres of life. It is
    • fundamental. From a certain point in his life man is
    • 20, 30, 40, 50 and so on, but through his whole life he
    • during its decline. This condition and quality of human life
    • still had a satisfying view of life and the world.
    • life. We must be quite clear about what occurred in the
    • The first half of life made a person belong to the
    • soul's independent life after death, or before it had entered
    • physical life through birth, was no longer obvious to the
    • reached the middle of life. As mankind in general attained no
    • in different branches of cultural and public life. I have
    • fact that people with influence in public life, no matter how
    • old. In his activity in public life he proves himself a
    • love in life is ease and comfort, if all one strives for is
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  • Title: Aspects/Evolution: Lecture II
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    • longer sufficient to understand present-day life which has
    • life. Today man no longer notices when his body passes beyond
    • that at the same time his life of will, of feeling and also
    • his mental life became different. In other words, he was
    • the growing, thriving, flourishing life of the organism. Then
    • came the time when he reached the middle of life which occurs
    • of life. Today man is not aware of going through the middle
    • of life the way he is aware, for example, of going through
    • reached his thirties life had welled up within him, had grown
    • felt their life forces become sluggish and recede; they felt
    • began, that the organic life was withdrawing. But he also
    • namely his soul's dependence on the declining life of the
    • dependence on the thriving, flourishing life forces during
    • life welling up within him was carried by the spirit. After
    • in that ancient time experienced simply as part of life. Then
    • began the period in the life of the individual when he passed
    • through the middle of life and therefore through the
    • culmination, the climax of the growing, thriving life forces,
    • seen, the growing, thriving life of the healthy body, upon
    • he passed beyond the middle of life, he could still detect
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  • Title: Aspects/Evolution: Lecture III
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    • either in public or private life, one turned to the
    • the fact that people of that age were wise and knew how life
    • answers to life's problems. When a human being today, in the
    • because natural development continued until late in life, the
    • and deepest inwardness. It will no sooner have entered life
    • from that of a lifeless one, otherwise one cannot have true
    • The State as a Form of Life.
    • still have to some extent the more mystical approach to life
    • or to put it as the historians have done, her life, not very
    • for that very reason could not find, when observing life
  • Title: Aspects/Evolution: Lecture IV
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    • my life. I do not actually “come” from Hungary
  • Title: Aspects/Evolution: Lecture V
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    • life, they generally express themselves in empty words,
    • life of soul and spirit in its reality, of which man must
    • according to Brentano, the life of the soul is divided into
    • the life of soul consists of love and hate, acknowledgment
    • Brentano's mind as he pondered the nature of man's life of
    • fact that certain relationships in life please us, whereas
    • two seven-year periods of life — the first lasting up
    • in us already during the first two periods of life, up to the
    • age of 14, tend to dominate us throughout life. We may modify
    • of our life. The question is, Does it help that with puberty
    • soon show uncertainty in regard to their instinctive life.
    • children. Furthermore, already in his next life he will not
    • in his own life, but if he leaves them at the level of mere
    • such they are forces acting across from the previous life.
    • chronology began. In their first life it was sufficient if
    • weaving life is acknowledged.
    • times because for centuries the concepts of spiritual life
    • aspects of cultural life, to find true concepts,
    • goal of his lifelong scientific striving. Brentano would not
  • Title: Aspects/Evolution: Lecture VI
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    • that a person, who during his life begins to sense his
    • insight and security in life.
    • first try a path by means of his life of thought, i.e.,
    • death the same entity. If I look back in memory over my life,
    • sleep the chain of his life's external events is broken. This
    • life. The reason is simply that our speech, our language
    • death into the spiritual world. But one's life of feeling
    • ordinary thought life when one becomes able to compare it
    • many experiences we have our whole life long string together
    • Yet in our mental life we know of no other I than the
    • effective life. Purely on the basis of this I we
    • forces for our next incarnation. In this life it must
    • belonging not to this life, but a force that will only evolve
    • next life. Thus, the I we depict in thoughts must
    • develop in this life, it can be enriched so that it loses its
    • the next life. No matter how forcefully, how mystically one
    • find oneself; i.e., in order to provide one's thought life
    • ordinary life, one must widen one's observation, and deepen
    • into the. more subtle aspects of life. We can enrich the
    • than the obvious aspects of life. We must cease to think in
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  • Title: Aspects/Evolution: Lecture VII
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    • how a present life on earth is connected with the preceding
    • life on earth as well as with the one that will follow. I
    • in the will acts across from our previous life on earth, and
    • that it acts across to the next earth life. I compared it
    • the life in the plant of next year. We must regard as seed
    • for our next life on earth every web of thought at the center
    • life on earth we do so with conditions determined by our
    • previous life; but also, of course, with what comes as a
    • result of the last life having been worked on between death
    • middle of life, when the body begins to decline at the age of
    • up to that period in life which is bounded by the ages 28 and
    • is to progress in his inner life, he must himself engender
    • life. However, the strange fact is that in the human being of
    • are so conditioned during life between death and new birth
    • conditions, many inner dissatisfactions in life suffered by
    • early life, a lively reciprocal activity in the lower region
    • Then it ceases, and unless we quicken our conceptual life in
    • fact always want more than life of itself could give us. Many
    • people do suffer from this “wanting more than life can
    • give.” Life can provide us only with concepts that will
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  • Title: Aspects/Evolution: Lecture VIII
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    • fact that truth is something living. What has life is
    • 27, giving an outline of his life—which could have been
    • the human soul needs concepts and ideas in life which can
    • something that satisfies him for the rest of his life. If one
    • the rest of life. He wants an advice that he can
    • is enough for the rest of life. I have often pointed out that
    • being that the truths of natural science are lifeless
    • are living concepts; if we condemn them to lifelessness
    • to be, it is worth remarking that in the cultural life of the
    • However, complete satisfaction with external life or harmony
    • life. It would be for our soul life exactly what external
    • presented in thoughts that are full of life and can be
    • special significance for man's inner life. We do not attain a
    • something, not directly from contemporary life, but from what
    • his experience of German cultural life. Yet like hundreds of
    • Life of Jesus
    • this is the recognition that our life of thinking, that is,
    • our life in mental pictures and concepts, is already a life
    • connections between events in life. It is able to seek out
    • political life is so sterile, so unfruitful; only thinking
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