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  • Title: Lecture: A Turning-Point in Modern History
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    • present time, when so much — far more than people realise —
    • realise fully in their soul what this signifies: less than three
    • how does man achieve real freedom in his social life? Schiller would
    • realm, so that a man does not have to submit to it, but is able to
    • Schiller felt when he described this middle condition as the real
    • In conversation about Kant, Goethe would not let himself become really
    • man's spiritual history than people can realise today. The period
    • present-day men and can really speak only through the medium of
    • enter into earlier conditions in man's history. It would really be
    • the middle of the nineteenth century, one cannot really grasp what is
    • life, but the power to achieve real results was not in it. And today's
    • This is something that only real Spiritual Science can do, in the most
    • man. And so Spiritual Science is really serving those dark but
    • regarded with horror; but it will have to be cultivated, if any real
    • A real understanding of the social organism will be achieved only when
    • Thus you are led through a real study of man into a true cosmology.
    • really a trinity, a threefold being. Today both revelation and
    • realms into one. Economic life, it is said, must be brought gradually
    • with this middle realm and that everyone should be represented there.
    • You can see that real knowledge of man and real knowledge of the
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture I: The Difference Between Man and Animal
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    • world, which can appear to men as a reality and not merely as something
    • actual experience. This aversion to spiritual reality is a characteristic
    • the spiritual scientist is indeed able really to appreciate the direction
    • is estimable in this thought. But the rejection of the really spiritual
    • rid of, do you think that he would really be disposed to recognise the
    • really wish to get to the root of this, in the end you will be unable to
    • for example. I quite realise (and I have spoken of this in my book Vom
    • to form their concepts really plastically. They have what the famous
    • higher place than most of what is written in the realm of philosophy
    • is grasped in this way man is really definitely distinguished from the
    • me really on a better level, not on a present-day level but on a rather
    • as well. He said: “Really gentleman you can not understand me
    • in the least for none of you knows in reality how to think in terms
    • to think really in abstract concepts, a faculty which the animal certainly
    • if we do not acquire the faculty for going into the real facts through
    • towards the belief that animals really see their environment in the same
    • are able simply to forbear from turning to the real life of the spirit
    • in a certain free, unprejudiced direction conducive to reality.
    • with reality so that it can actually enter into the impulses lying in
    • he is in reality distinct from the animal because his senses are flooded
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture II: St. John of the Cross
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    • here and there into the spiritual life of mankind. You must really be
    • nature. Whoever can think in accordance with reality will be unable
    • it must be a matter of these things playing a real part in the world,
    • that where men would deceive themselves these things should play a really
    • and aridity. By this he really comes to that participation in the divine,
    • brought into a real connection with the divine Being? What does the
    • appealed to as St. John of the Cross who really teaches Pantheism (if
    • of degree; for when a real difference is striven for, this is heretical.
    • no longer the light. It is really very beautiful how John of the Cross
    • Science is the real continuation of the noble strivings to enter the
    • really to uphold his assertions.
    • of how he has developed from what is animal, the soul in reality begins
    • from reality. Therefore let us give him a grizzly picture of setting
    • real duty in face of all those cosmic spirits who have to do with the
    • evolution of mankind, is to make man realise what, simply throw present
    • can be brought from the spiritual world through a real Science of the
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture III: Clairvoyant Vision Looks at Mineral, Plant, Animal, Man
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    • his real bearings by starting on the path to the spirit. He must decide
    • and we exert ourselves really to study these things just in their relation
    • of the earth. So that up to Atlantean times man was really only what
    • perceives or is outwardly active in his willing is really surrounded
    • fellow men. He is not surrounded by the real beings into whom he must,
    • then supposed to speak to the world as philosophers, is really perfectly
    • inadequate nonsense. For a true insight into what is really revealed
    • in man's surroundings, a real insight, can only be gained when the matter
    • fear of the truth which always unconsciously holds men back from really
    • my dear friends, in Imaginations translated into words. In reality these
    • in reality is hidden within them is concerned, always children, thorough
    • reality, you see that when looking at, observing the outer world as
    • perceive the reality in minerals nor plants, if he perceives no reality
    • corpses, then man in his whole attitude of soul would really belong
    • among these beings. Here in his earthly existence man would really be
    • Thus, we may say that man really lacks the faculty for knowledge—and
    • nothing more than what is found in books on Botany and Mineralogy. Real
    • very like a ghost! Were it really what is presented by my eyes I should
    • the right, and actually do it—the real object of the will does
    • reality, is actually neither quite within his conception nor his will;
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 4: Human Qualities Which Oppose Antroposophy
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    • accept some particular thing through belief in authority. There is really
    • is just that we really should keep in mind, and not the abstract words:
    • real experiences. Our real experiences are related to what we perceive
    • to an occult reality—our body or the experiences of our body are
    • related to our real experiences in the same way as the sunlight, that
    • our real experiences in connection with the world around us, and What
    • reality with our environment has the strength of the sunlight, and what
    • to us has of the strength of the real sunlight. In our innermost man
    • unable directly to face what in reality we experience of our environment.
    • know of the world and of ourselves has not our real being in it, not
    • cannot endure, you have the feeling you are in sunlight as if you really
    • The real state of affairs
    • real experiences of the spiritual world have to be acquired through
    • has acquired a little real knowledge of the spiritual world looks back,
    • to realise why people Shrink from understanding the spiritual world
    • soul is experiencing that you do not gain any real experience of what
    • the pain; it is really drowning the suffering, sending it outside. In
    • is revealed every time there is real deep observation of nature, namely.
    • if it is to be a real solution, can be found only on the path of Spiritual
    • you will realise at once is hardly present today in ordinary consciousness.
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  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 5: Paganism, Hebraism, and the Greek Spirit, Hellenism
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    • Golgotha as a reality at the very time when every other method of mankind,
    • to draw near to the Mystery of Golgotha as a reality. For the Mystery
    • that the external reality of this Mystery of Golgotha can be grasped.
    • Christianity, true, real Christianity, to have the possibility of understanding
    • expressed in a more or less masked way, the reality clothing itself
    • really grasp the Old Testament but the essential innermost being weaving
    • by the imaginative picture realised in the ritual.
    • of the realised imaginations of the ritual. The barbarians' hearts and
    • being of the spirit itself. Whoever really knows in Plato on whet heights
    • that can touch upon the real inner being of man. But if we look at the
    • that really finds the Goethe spirit in the whole course of human evolution,
  • Title: Goetheanism as an Impulse for Man's Transformation - Lecture 6: Goetheanism as an Impulse for Man's Transformation
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    • that the human race has really developed, really changed, in the course
    • Mysteries. Today, this can no longer really be pictured because through
    • experiences of soul, the man's nature really became so transformed that
    • a man could really perceive in the spiritual. The great experience undergone
    • well studied if one comes to a real understanding of the personality,
    • another way, in reality far less than the Italian or French way. But
    • date mankind will realise that there came about what may be called the
    • us look there, not with political unreality, political delusion, political
    • poured what then in reality was only developed very late as Magyar culture.
    • reality and its truth, all this no longer meets with any understanding
    • even were this so, the real Goethe living in the inner circle of Weimar
    • was organised by men, by personalities, who really had not grown out
    • that even a hundred years after Goethe is in reality far more scholarly
    • in his Mephistopheles set up a figure that in reality does not exist,
    • nothing is more foreign to real Goetheanism than the whole earthly culture,
    • actually and in reality? You have from Goethe the most honest human
    • outward reforms, were not in reality, closely related to him inwardly,
    • who really could give Goethe what was lacking in the intimate circle
    • Soul) When we really look at this we are confronted by the fact
    • it was a question of Goethe's real being he was lonely, lonely in his
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  • Title: Migrations ...: Lecture 1: The Social Homunculus
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    • and try to discover the real impulses, and you find that these impulses
    • programmes„ is really of no importance whatever, for the influence
    • human understanding is really something which is subject to evolution,
    • it will be easier to understand many things which are,we can really
    • people really do not wish to understand. In a certain connection, we
    • in the so-called spiritual life, which is, however, no real spiritual
    • he finds it necessary to explain what he really means by — “the
    • do not know if one can call it a coincidence, for in reality no such
    • to reality. An “advanced” modern thinker — “advanced”,
    • lived a population which really possessed a wisdom of deep significance.
    • To-day we should really
    • migration of people had really taken place — all these migrations
    • or when a real political leader speaks of social or of economic questions,
    • we should really try to grasp; we must bear in mind that all those who
    • unable to think; the leading motifs for real thought are lacking.
    • able to identify themselves with the real conditions, and they are able
    • with reality, otherwise we cannot progress in any way.
    • after the gradual realisation of the above-mentioned threefold structure
    • (it can only be realised little by little; we do not aim at sudden reforms
    • if one does not stupidly adhere to programmes, but to real life and
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  • Title: Migrations ...: Lecture 2: What Form Can the Requirements of Social Life Take
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    • We can really say that
    • fact that they should really admit to themselves: We are confronting
    • If we really wish to bear
    • since that time, the leaders of humanity have not really done anything
    • to develop true judgments in regard to that which is really needed.
    • movement, and this really lasts until the middle of the 19th century.
    • the whole economic life. It was this transformation which really gave
    • way, really overlook the great differences which now exist throughout
    • Russia, are in reality remnants of medieval thoughts and feelings. Their
    • people there, will realise that they have been gambling with life! Yet
    • externally, they still speak of these countries, and do not realise
    • of the 19th century. Two other points were now taken as real goals, as
    • answer which he should not have given. He did not realise, and
    • people of his type do not even realise this to-day, that the state, which
    • conception. This new way of thinking consists in the realisation of
    • as they refuse to know what must really be done in the face of the great
    • can perceive how helpless they really are in the face of the phenomena
    • I am, for at last I have discovered how matters really stand!
    • do not in any way approach reality,
    • forms part of an organic whole. In reality, this occurs whenever a state
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  • Title: Migrations ...: Lecture 3: Emancipation of the Economic Process
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    • External Realities of Existence
    • External Realities of Existence
    • that which really lies at the foundation of the social question, if
    • economic process really becomes separated from the individual human
    • only a small minority belonging to the cultivated classes really feels
    • and ask yourselves whether they are really humanly connected with what
    • this socialistic ideal really means to-day among large circles:
    • How can we make people realise that these four so-called ideals are
    • absolutely impossible within a real human community?
    • above everything else, is that people should realise that not only the
    • in the world of reality one thing is always connected with another.
    • people care at all for a real investigation of truth? No, their chief
    • real world in which we live, things do not take their course in accordance
    • seeks to separate itself entirely from all the external realities of
    • and are not willing to permeate everyday reality with penetrating thoughts.
    • movement should be taken as a path which enables us to cope in a real,
    • unless people find access to a really unprejudiced way of thinking.
    • distant connections: are in reality closely related, so that we shall
    • both can be justified? Apparently it is so, but in reality this is not
    • concepts and ideas. If a real concept has once been gained, we cannot
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  • Title: Migrations ...: Lecture 4: Three Conditions Which Determine Man's Position
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    • real improvement can only, result from a class struggle, from a struggle
    • It is most important to realise this. For even the last remnant of trust
    • much importance to the real power of moral impulses. They do, of course,
    • of whose priests are really very learned men, emphasizes that the scientists
    • in a brewery. But let us consider real facts. You are the owner of shares,
    • including all kinds of bank shares. Do you realise how much beer you
    • religion and spirituality to the other side, constituting real life
    • There is really not much
    • science of Anthropesophy transmits a real conception of the spiritual
    • really learn to respect and prize the human being, they acquire a
    • within reality, and it considers the external physical things as semblance.
    • For if we remain standing by the external reality, we do not have the
    • real life, the demand continually fluctuates and changes. Can anyone, for
    • which calls forth a real feeling of reverence and. respect for the human
    • therefore realise how closely the fate of spiritual-scientific aims
    • And spirit-realms.



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