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  • Title: Lecture: Mathematics and Occultism.
    Matching lines:
    • the German texts is entitled, Philosophie und Anthroposophie.
    • (Vol. 35 in the Bibliographic Survey, 1961). Translated from the German
    • to mathematics within the domain of human knowledge. Plato intended to
    • Ideas.” His point of view was that Man can know nothing of the
    • senses transmit. He demanded that thought should be emancipated from
    • sensation. Man moves in the World of Ideas when he thinks, only
    • present. The paramount question for Plato was, “How does Man
    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • will prove. Even when the man who lives in this every-day world does
    • linger, in his mind. As to the man who is as yet undeveloped, when he
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • precisely such a mind emancipated from sense-perception and yet
    • spiritually full, which Plato demanded from those who would understand
    • his Doctrine of Ideas. In demanding this, however, he demanded no more
    • make them true initiates of the Higher Knowledge. Until Man
    • life in the World of Ideas emancipated from sense-perception. The
    • hover over innumerable, manifold sense-perceptible forms. When I think
    • purely spiritual manner if we would really know it in its true aspect.
    • Maximum number of matches per file exceeded.
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
    Matching lines:
    • The German text is published under the title Die okkulte Grundlage in
    • German text is published under the title Die okkulte Grundlage in
    • Manufactured
    • possessions of the people. In Germany, these special problems are in
    • many others, from the point of view of Anthroposophical thought and
    • without exaggeration that the German will understand
    • intellectual life of Germany during the period in question. It will
    • on this occasion to make a few references to one man of genius who
    • his mind, with the result that, in Germany, Anthroposophy may appear
    • Germany's great poet and thinker has derived his creative
    • 29, 1827, he said to his devoted secretary Eckermann concerning his
    • not wish. If only the performance gives pleasure to the
    • the world. He regarded man as a compilation of the other kingdoms.
    • The spirit of man was to him the revelation of a universal spirit,
    • and the other realms of Nature, with their manifestations,
    • appeared to him as the path of evolution leading to man. All this
    • parts: in the totality of her manifestations, you search for the key
    • In his book on Winckelmann, Goethe has expressed his
    • opinion as to the position of man in the evolution of the realms of
    • When the sound, healthy nature of man works as a whole, when he feels
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Development: Lecture II: The Psychological Foundations of Anthroposophy
    Matching lines:
    • again and again in the course of the cultural life of humanity, with
    • coincide, although it bears many reminders of them. For this reason
    • of view will it be possible to give precise expression to the manner
    • human culture. The last few centuries have led to the practice of
    • the elaboration of these by the human intellect. Everything that
    • human mind must be excluded from the category of what is
    • out in our time as to what can constitute a possible object of human
    • relationship of man to the external world affords a
    • deduced directly from the observation of the nature of the human
    • another into which the human being can penetrate. And it is necessary
    • referring, within which the human being is as completely
    • as a given fact in the nature of man. This condition of mind
    • of the life of the human mind without the cessation, during the
    • ideas which the human being forms he wishes to have at first what may
    • about in the mind after the manner of a process of cognition;
    • consciousness necessary for the normal human life. (The fact that
    • — because of what the human being actually is in his present
    • mind which has been described, most concepts in human life are
    • those which relate in a living way comprehensively to a manifold
    • is made to live in the mind in the manner indicated, if one awaits in
    • Maximum number of matches per file exceeded.
  • Title: Mission of Spiritual Science and Its Building at Dornach
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    • Zimmermann, whose lectures I heard in my youth, called his chief work
    • to something new. For us it does not mean, “Knowledge of human
    • within the physical human being there lives a spiritual, inner one
    • — as it were, a second human being.
    • Whereas that which man
    • “Anthropology,” that which the inner, spiritual human being
    • therefore the knowledge of the spiritual human being, or spirit-man,
    • and that knowledge is not confined to man, but is a knowledge of
    • everything which the spirit-man can perceive in the spiritual world,
    • just as physical man observes physical things in the world. Because
    • this second human being, the inner one, is the spiritual human being,
    • small circle in Germany on the subject connected with spiritual science
    • performances were at first given in an ordinary theatre. But it soon
    • development of humanity as a new thing-. And thus the necessity arose
    • science finds it entirely comprehensible that many misunderstandings
    • Spiritual development of mankind, will not be surprised at such
    • received which have entered the spiritual evolution of mankind for the
    • In a similar manner may
    • meant for mankind when three or four centuries ago the revolution took
    • upon humanity at large by this and everything connected with it.
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • derived from this knowledge, concerning the spiritual nature of the human
    • as in others, to the kind of objections raised by many people against
    • HUMAN LIFE IN THE LIGHT OF SPIRITUAL SCIENCE
    • to spend their time in hard work for the service of mankind. Yet this
    • thoroughly with the conditions of human progress in the course of the last
    • taken place in human life during this period in comparison with the
    • fundamental change in human existence and in the conditions of daily life.
    • when compared to that of a not very distant past! If we envisage human life
    • justifiable answer can be made, viz: that the world really satisfies all human
    • human being's physical surroundings, and thus the door which seems to close
    • annunciations concerning the eternal being of man.
    • opinion concerning contemporary human life, fails to take into account that
    • present. It is of the essence of the historical progress of mankind that
    • human being attain the ability to adjust individual soul life to the change.
    • Consequently it is not until the present time that the human soul is beset
    • human life which have taken place during the past three or four centuries.
    • this fact is to be found in the belief held by many individuals during the
    • that natural science would be able to solve the great riddles of human
    • increasingly aware that, so far as the ultimate problems of human existence
    • perpetual series of new questions. Human life is enriched by the possibility
    • Maximum number of matches per file exceeded.
  • Title: Article: Knowledge of the State Between Death and a New Birth
    Matching lines:
    • by many who, from the well-founded habits of thought of the culture of
    • amateurishness which is noticeable in many quarters to-day, and which
    • development of human life, by destroying the illusions of a learning
    • achievements of Natural Knowledge for human life, will not wish to
    • investigation necessarily requires we [human beings] to reject attested
    • With regard to human soul life the scientific thinker must maintain
    • psychological writings which wish to satisfy the demands of scientific
    • studied as they are experienced in ordinary human life. But his path
    • life of the body; and in this the relations of man to the spiritual
    • Thinking that has been developed in the manner stated perceives that
    • when this tries to get in man's way, as directly as true spiritual
    • also we can only state what takes place in the inner being of man
    • spiritual man within one. This is no thought-picture but a real being
    • — real in a higher sense than the outer bodily man. Now this
    • spiritual man does not present himself like an outer being perceptible
    • own soul. But, unlike the soul dwelling in man's body, this higher
    • human being who, as a spiritual being, is a conscious observer of
    • spiritual man within the bodily may appear, it is nevertheless a sober
    • the higher being above described. Through this union man confronts, for
    • In the world into which man has thus entered, perception is an
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Human Life in the Light of Spiritual Science
    Matching lines:
    • derived from this knowledge, concerning the spiritual nature of the human
    • as in others, to the kind of objections raised by many people against
    • HUMAN LIFE IN THE LIGHT OF SPIRITUAL SCIENCE
    • to spend their time in hard work for the service of mankind. Yet this
    • thoroughly with the conditions of human progress in the course of the last
    • taken place in human life during this period in comparison with the
    • fundamental change in human existence and in the conditions of daily life.
    • when compared to that of a not very distant past! If we envisage human life
    • justifiable answer can be made, viz: that the world really satisfies all human
    • human being's physical surroundings, and thus the door which seems to close
    • annunciations concerning the eternal being of man.
    • opinion concerning contemporary human life, fails to take into account that
    • present. It is of the essence of the historical progress of mankind that
    • human being attain the ability to adjust individual soul life to the change.
    • Consequently it is not until the present time that the human soul is beset
    • human life which have taken place during the past three or four centuries.
    • this fact is to be found in the belief held by many individuals during the
    • that natural science would be able to solve the great riddles of human
    • increasingly aware that, so far as the ultimate problems of human existence
    • perpetual series of new questions. Human life is enriched by the possibility
    • Maximum number of matches per file exceeded.
  • Title: Article: Luciferic & Ahrimanic in their Relation to Man
    Matching lines:
    • Luciferic and Ahrimanic in their Relation to Man,
    • in German,
    • Luciferic and Ahrimanic in Relation to Man
    • along the path of supersensible knowledge to a perception of man's
    • characteristics of man's life in successive periods. When our
    • in so far as it develops out of man's own being and is dependent on
    • apprehending the real being of man. In the first three decades
    • of life man could attain to no consciousness of himself that he could
    • the service of human self-knowledge. This self-knowledge, however,
    • of the thirties does man develop an understanding for his inner life
    • course of a man's life remains quite unknown to ordinary
    • acquired by man before the second half of life is not mediated by the
    • the will, and which are independent of the human physical
    • organisation. Not before the second half of life can the human
    • life of the soul. Nevertheless the innermost being of man undergoes
    • the body. This stream gives to man in the first half of sense life
    • world. That man, even when he has not consciously developed
    • into ordinary consciousness. Into every human consciousness the will
    • the supersensible world. Man would never even form a word for will,
    • does not develop on a bodily basis, but which is given to man out of
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Mathematics and Occultism.
    Matching lines:
    • the German texts is entitled, Philosophie und Anthroposophie.
    • (Vol. 35 in the Bibliographic Survey, 1961). Translated from the German
    • to mathematics within the domain of human knowledge. Plato intended to
    • Ideas.” His point of view was that Man can know nothing of the
    • senses transmit. He demanded that thought should be emancipated from
    • sensation. Man moves in the World of Ideas when he thinks, only
    • present. The paramount question for Plato was, “How does Man
    • emancipate himself from all sense-perception?” He considered this
    • Of course, it is only with difficulty that Man can emancipate himself
    • will prove. Even when the man who lives in this every-day world does
    • linger, in his mind. As to the man who is as yet undeveloped, when he
    • “Let a man withdraw himself ever so much within the realm of pure
    • the undeveloped man. When he acquires for himself the faculty of
    • precisely such a mind emancipated from sense-perception and yet
    • spiritually full, which Plato demanded from those who would understand
    • his Doctrine of Ideas. In demanding this, however, he demanded no more
    • make them true initiates of the Higher Knowledge. Until Man
    • life in the World of Ideas emancipated from sense-perception. The
    • hover over innumerable, manifold sense-perceptible forms. When I think
    • purely spiritual manner if we would really know it in its true aspect.
    • Maximum number of matches per file exceeded.
  • Title: Aufsatz: Philosophie und Anthroposophie
    Matching lines:
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    • font-family:"Times New Roman";
    • font-family:"Times New Roman";}
    • font-family:"Times New Roman";
    • font-family:"Times New Roman";
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    • font-family:"Times New Roman";}
    • Leben empfunden werden. Man deutet oft solche Gefühle ganz unrichtig; man sucht
    • für sie einen Ausgleich in äußeren Lebensumständen. Man ist in einer - auch oft
    • Könnte man diese Ängstlichkeit überwinden, so würde man sehen, daß eine
    • Abhilfe führt. Aber eine solch rückhaltlose Erkenntnis erfordert, daß man an
    • hinausgegangen werden muß, um sie erst wertvoll zu machen. Man muß zu den
    • beiden Erkenntnisarten den Zugang suchen; denn erst, wenn man sie recht
    • findet - bei innerer Unbefangenheit -, daß es eine Täuschung ist, wenn man
    • glaubt, man ergreife in demselben die wahre Wirklichkeit. In gesundem Erfühlen
    • ein. Dies tritt um so mehr auf, je mehr man die Naturerkenntnis auf das
    • Den Aufbau der Menschenwesenheit nach Maßgabe dessen zu durchschauen, was man
    • Maximum number of matches per file exceeded.
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
    Matching lines:
    • The German text is published under the title Die okkulte Grundlage in
    • German text is published under the title Die okkulte Grundlage in
    • Manufactured
    • possessions of the people. In Germany, these special problems are in
    • many others, from the point of view of Anthroposophical thought and
    • without exaggeration that the German will understand
    • intellectual life of Germany during the period in question. It will
    • on this occasion to make a few references to one man of genius who
    • his mind, with the result that, in Germany, Anthroposophy may appear
    • Germany's great poet and thinker has derived his creative
    • 29, 1827, he said to his devoted secretary Eckermann concerning his
    • not wish. If only the performance gives pleasure to the
    • the world. He regarded man as a compilation of the other kingdoms.
    • The spirit of man was to him the revelation of a universal spirit,
    • and the other realms of Nature, with their manifestations,
    • appeared to him as the path of evolution leading to man. All this
    • parts: in the totality of her manifestations, you search for the key
    • In his book on Winckelmann, Goethe has expressed his
    • opinion as to the position of man in the evolution of the realms of
    • When the sound, healthy nature of man works as a whole, when he feels
    • Maximum number of matches per file exceeded.
  • Title: Article: Supersensible Knowledge
    Matching lines:
    • the soul of man with barriers of knowledge — barriers he cannot
    • case for Man to attain any other than the natural-scientific form of
    • many of them; here I will only mention two of the most familiar:
    • conceptions appear like a reflecting surface which the human soul must
    • made manifest with the mirror's help. Any attempt to treat the
    • like a man who longs to break the looking-glass, hoping to see what
    • which of the forces of man's soul partakes in the erection of these
    • makes man capable, within the world of sense, of unfolding Love out of
    • his inner being. The faculty of Love is somehow rooted in the human
    • organisation; and the very thing which gives to man the power of love
    • and ‘Force.’ To the man who can experience himself in true
    • human organisation becomes straightway apparent.
    • Nature is withheld from man because he lacks the organisation for such
    • man through the very fact that his being is capable of Love. For a
    • being incapable of Love within the field of sense, the whole human
    • of his organisation reveals only her external aspect. No; it is man,
    • man, as a sense-endowed being, is placed within this world of physical
    • whereby Nature is made manifest to him. The real object of his quest
    • man will no longer try to penetrate into a supersensible world through
    • Many people, more or less consciously aware of the above experience of
    • Maximum number of matches per file exceeded.
  • Title: Oswald Spengler: Article I: Spengler's "Perspectives of World History"
    Matching lines:
    • Healing of the Social Organism, GA198 in 1920, published in German as,
    • Spirit, GA214 in 1922, published in German as, Das Geheimnis der Trinitat.
    • Goetheanum,' 1921-1925, published in German as, Der Goetheanumgedanke
    • Translated by Norman Macbeth
    • at this? Is this what the man of the present is naturally
    • of the man of the present. “The passion for invention
    • — and is manifest throughout our music. Book-printing
    • the machine, human life becomes, precious ... The entire
    • their forms less and ever less human, more ascetic,
    • Faustian man has become the slave of his creation
    • should man, who seems to be placed in such a relation to
    • certainly not gazing in this direction that brought man into
    • was it looking at lifeless nature. Ever since man approached
    • lifeless nature man sees in complete clarity all that he needs
    • the soul of man these ideas are mere pictures. Our
    • the real human essence. We cannot advance from the grasp
    • of the lifeless to the experiencing of the true human essence
    • “reliable” cognition. Besides it stands man
    • darkness of man's own nature. It becomes clear for the first
    • time when the human soul becomes simply a mirror,
    • Maximum number of matches per file exceeded.
  • Title: Oswald Spengler: Article II: The Flight From Thinking
    Matching lines:
    • Healing of the Social Organism, GA198 in 1920, published in German as,
    • Spirit, GA214 in 1922, published in German as, Das Geheimnis der Trinitat.
    • Goetheanum,' 1921-1925, published in German as, Der Goetheanumgedanke
    • in mankind. In contrast to this, what is formed by waking
    • really creative plant-like forces in human nature:
    • with the words: “But though man is a thinking being he is
    • man; it is not the result of waking abstraction. It is true
    • Life-experience and human knowledge address themselves
    • only to facts. The acting, willing, struggling man, who daily
    • of human life. It was preceded by a picture-thinking, which was
    • human life, but it is the creator of all the early stages in
    • evaluating that period of time in which human evolution
    • purity, if we have absorbed in a full human way its coldness
    • course of human thinking. The ascent to this conscious
    • understanding of the forming of plants, he demanded the
    • to life. Abstract thinking makes the cognizing man a mere
    • in Spengler. As a modern man he has lived himself into this
    • man do in life with this thinking? But this points us to the
    • tragedy in the life of modern man. He has raised himself to the
    • fact for many persons, but which they have never noticed. The
    • Maximum number of matches per file exceeded.
  • Title: Oswald Spengler: Article III: Spengler's Physiognomic View of History
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    • Healing of the Social Organism, GA198 in 1920, published in German as,
    • Spirit, GA214 in 1922, published in German as, Das Geheimnis der Trinitat.
    • Goetheanum,' 1921-1925, published in German as, Der Goetheanumgedanke
    • in mankind from the beginning of earth existence until
    • in the next culture and in this blossoming leads humanity
    • only progress to ever higher stages. Many a later thing appears
    • necessary because they lead humanity through experiences
    • Hegel's idea, that history manifests humanity's progress in the
    • which pierces the multiplicity of human history, you need
    • blood, human knowledge expanded over the past and
    • or superfluous.” A man must speak this way when he
    • looks honestly at historical evolution. Such a man can go no
    • one tries to win as many souls as possible.
    • humanity enters the stage of the Magian religions. Man on earth
    • should live in all souls. The human ego is not yet placed
    • world-being. This thinks in man, acts through man. This
    • streams into the Greek and Roman World and takes on its forms.
    • forms of the Greek and Roman World. “Actually,
    • was he at times a Manichaean, but he remained so even as a
    • Manichaeanism nor his relation to Persian theologians, but his
  • Title: Oswald Spengler: Article IV: Spengler's Spirit-Deserted History
    Matching lines:
    • Healing of the Social Organism, GA198 in 1920, published in German as,
    • Spirit, GA214 in 1922, published in German as, Das Geheimnis der Trinitat.
    • Goetheanum,' 1921-1925, published in German as, Der Goetheanumgedanke
    • unconscious, instinctive human relations out of which the
    • primitive conditions links one man to another. He finds the
    • spirit becomes gradually more conscious to man, it appears to
    • inefficacious soul-content of the contemplative man;
    • nothing for the acting man who lives in facts.
    • Spengler's inquiry into the origins of human community
    • of many leaders of great revolutions.”
    • [The German word Stand seems best
    • the form of man and woman, family, people, estate, state,
    • spirit works through men and brings itself to manifestation in
    • truth, in weaving thoughts as the basis for every human
    • humanity, in all significant Cultures and Civilizations,
    • has reached the point where man, as man, frees himself from
    • aging Spengler sees as history. Man is about to develop, out of
    • I tried to characterize man within this world-historic moment
    • Spengler there is no longer any deed-impulse for man when he
    • and priesthood, money and mind, craftsman and wage-earner, as
    • Maximum number of matches per file exceeded.
  • Title: Lecture Series: William Shakespeare
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    • entitled, Philosophy, History, and Literature, published in German as,
    • original German text of this lecture can be found in the Collected
    • published in German as,
    • The original German text of this lecture can be found in the
    • written on each one of his works. Men of learning have given many
    • other highly learned man, for example Lord Bacon of Verulam, who in
    • manuscripts by Shakespeare have ever been found, they are also based
    • plays reveal that they were written by a man who had a thorough
    • were thefts, based on stenographic notes taken during a performance
    • recognise in the author of Shakespeare's plays a man with a definite
    • was proved by a performance of “HENRY V” at the
    • characters. The poet conjures up before us a human character and
    • essence of the human being, appeared in the foreground. This was the
    • the Individual human being.
    • school of his native town. There are many legends about Shakespeare's
    • while they were enjoying the performance. He then became supervisor of
    • Theatre, he became a wealthy man.
  • Title: Lecture: William Shakespeare
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    • Philosophy, History, and Literature, published in German as,
    • published in German as,
    • The original German text of this lecture can be found in the
    • we should include Shakespeare in the German classics. And if we
    • schiller and the development of German literature in general
    • written about each of his works. Academics have given many
    • the plays which bear his name, but some other highly learned man,
    • suppositions are based on the fact that no manuscripts written by
    • written by a man who had a thorough knowledge of the theatre and
    • performances, so that the texts did not completely correspond to
    • plays was a man with a certain definite worldview. But such
    • performance of  Henry V under the direction of
    • Neuman-Hofer at the inauguration of the Lessing Theatre. It did
    • conjures up before us a human character and unfolds his thoughts
    • not the individual human personality, appeared in the foreground.
    • new worldview aroused interest in the Individual human being.
    • grammar school in his hometown. There are many legends about
    • of the visitors while they were enjoying the performance. He then
    • Globe Theatre he was a wealthy man.
  • Title: History of the Middle Ages: Lecture I: Celts, Teutons, and Slavs
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    • study a section of time, upon which many do not care to look back, a
    • a new picture of the world. This evolution led mankind from the
    • Roman Empire, shed its influence over the whole of the Middle Ages;
    • but its origin lay neither in the Roman Empire nor in Germania, but
    • first grasp what it is that flows to us from them. An eminent Roman
    • writer, Tacitus, has preserved for us in his Germania, a
    • picture of that race which settled in the Germany of to-day. He
    • gave them the general name of Germani.
    • folk-soul of these Germanic tribesmen, we are confronted by the
    • difference between them and the Greeks and Romans. In the
    • marks a particular point in human evolution. We saw that
    • Greece a very ancient race, something like the later Germani; these
    • under. This culture of the Greeks, unrivalled in many points; was a
    • culture only possible among conquerors. The Roman Empire is a
    • Germanic characteristic impressed itself, in all its component
    • in the Romans during and in the Germanic before, the
    • consideration. In Spain, France, Ireland and Southern Germany, we
    • their original dwelling-place by the Germani. Then came the Slavs,
    • from the East, and forced the German tribes farther back. Thus we
    • find in the Germani, hemmed in by the other two races, a strong
    • Maximum number of matches per file exceeded.
  • Title: History of the Middle Ages: Lecture II: Persians, Franks, and Goths
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    • of our own to form such a picture. Tacitus, in his Germania,
    • of the North Germanic legends to complete the account. What Tacitus
    • says about these races is very significant, in contrast to the Roman
    • the name Germani. They, however, felt themselves to be different
    • tribes, and the struggles with the Romans, they were called may
    • expressing it in songs of battle. Tuisco's son was Mannus, after
    • sacred language of the Hindus, the same disignation Manu, for their
    • follow like deities in all the Indo-Germanic tribes. Thus Tacitus
    • by the Germani, bearing among them the name of Irmin. We know that
    • there existed among the southern Indo-Germanic tribes a legend which
    • culture of the Germani at this epoch was akin to the culture we meet
    • see later the development of a culture which in Germany has remained
    • later in Germany, Greece and Russia, probably had their earlier
    • Germani, and further developed by the Celts. Tacitus tells us
    • nothing of the manners and customs of that remarkable race. By the
    • of the Germans in their tribal assemblies, which, however, we must
    • told that the old Germans made their resolutions when drunk in the
    • Among the Germanic
    • northern Germani, there were originally two kingdoms, separated from
    • overlaid by the ice, and brought forth a mighty human form. From
    • Maximum number of matches per file exceeded.
  • Title: History of the Middle Ages: Lecture III: The Impact of the Huns on the Germans
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    • this race travelled from one end of Europe to the other, so did many
    • the records of the Romans, we find warlike tribes along the Rhine,
    • east we find agriculture and cattle raising among the Germani; and
    • farther still the Romans speak of the tribes in the northeast as of
    • was not, as a rule, human beings, but animals, that were offered up
    • frontiers of the Roman Empire were crossed by various tribes. To
    • the Roman Empire in the southwest, and farther north the Franks, who
    • against the Roman Empire. Thus the Romans, with their highly
    • Germani everywhere, a system of barter still prevailed, among the
    • Romans money transactions had been developed. Trade among the
    • Germani was a matter of exchange; trading with money was still
    • Roman Empire, which they inundated as far as the Danube. Already the
    • Roman Empire was split into an East and West Empire, the former with
    • Byzantium, the latter with Rome, as its capital. The East Roman
    • the domain of the Roman Empire. The Germanic tribe of Vandals
    • Christian Rome, the Germanic races pressed. From this type of
    • Europe. Within it, above all grew up what is commonly called Roman
    • Roman Empire, soon disappeared again, completely, out of History.
    • procedure caused great hardship and could not be permanently
    • resembled one another. Freedom was a common Germanic possession; in
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  • Title: History of the Middle Ages: Lecture IV: Arabic Influence in Europe
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    • expressed in the maxim: Human evolution moves forward in regular
    • and the most important of all result from leaps. Many cases could be
    • forms of society evolve from old ones. From the fact that many men
    • throughout Germany, France, England, Scotland, and as far as Russia
    • these two events had been prepared in the life of the Germani. We
    • the Germani. They condition the evolution of the Middle Ages. It
    • would be useless to follow all the wanderings of the Germani, to see
    • how Odoacer dethroned the last West Roman Emperor, how the Goths
    • regions, where the Gemani found political and industrial conditions
    • Merovingian kingdom. It was actually nothing but many small
    • the Germanic tribes, laws founded on customs evolved in ancient
    • exercised. If another man committed an offence, he was called to
    • the British Isles, many learned men and pious monks were deeply
    • Columba, Gallus and Winfried-Boniface, the converter of the Germans.
    • influence exercised among the East Germani. For this reason, Rome
    • force of the Germani and the spiritual strength of Christianity.
    • itself modified its nature, to adapt itself to the Germani. These
    • were clothed in Germanic dress. Jesus appears as a German duke; his
    • the Roman Church also increased considerably. The Frankish kings
    • They were Aryan Christians. That was why the Roman bishop turned
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  • Title: History of the Middle Ages: Lecture V: Charlemagne and the Church
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    • which will appear as the converging of many significant factors. In
    • after these occurrences, the Germanic tribes came to rest in
    • their ancient institutions, their manners and customs, with them
    • of the former population, partly the Roman colonists or prisoners of
    • the neighbouring German tribes and extended his control in certain
    • village organisation, the old manners and customs, the old Germanic
    • free man and an unfree, paid partly to the family of the murdered
    • man, partly to the justiciary of the canton, and partly to the
    • material culture developed more and more productively. Many Germanic
    • had to dictate his poems to a clergyman and let him read them aloud
    • to him; Hartmann von der Aue boasts, as a special attribute, that he
    • Bruno was a Dominican friar. Their education and that of many
    • Spiritual culture remained undisturbed for the time being; many
    • the full life of the human personality, was the cause of the
    • education of the human race towards freedom.
  • Title: History of the Middle Ages: Lecture VI: Culture of the Middle Ages
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    • Middle Ages is specially important for human study, because it deals
    • have here an interweaving of many factors. In simple circumstances,
    • of the Roman Empire, with its government and administration of
    • Roman Empire had gradually been penetrated and absorbed, came to
    • quite a different position from the Romans; they had remained
    • the Roman population. From it sprang the civil service; hence the
    • influence of the Roman conception of justice. Thus it was in the
    • districts which form the Germany of today, the original Germanic
    • of mankind. All that was changed. The Franks could only think of
    • massing of troops, yet, for the progress of mankind, all these
    • the empire of the Franks and the empire which comprised Germany and
    • those who were left from the Roman population: the higher court
    • question of permanently defending a truth; it was not the age of
    • attacks of assembled professors, students and layman from Paris.
    • which, in these days, a man might attain through a scientific education.
    • different in Germany. There the tribes had remained independent;
    • these Carlovingian rulers became especially clear when the Normans
    • land. These Normans forced their way into the country from the
    • undertaking anything against the Normans. Hence it was easy for an
    • Normans. But the jealousy among the princes was so great that Arnulf
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  • Title: History of the Middle Ages: Lecture VII: France and Germany
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    • Austria and Germany on the other, as it had developed in the 8th,
    • Western Empire was distinguished by the traces left of the old Roman
    • History tells of many
    • Europe. The Normans gave up their incursions, after having again and
    • which was constantly increasing, thanks to the employment of so many
    • intensive that we see the originally rough soul of the Germanic
    • peoples assuming milder manners. Moreover their piety became
    • exercises and pilgrimages, stirred the whole of Germany. The Emperor
    • reform which emanated from Cluny. The influence of the Cluniacs was
    • sway. The harsh struggle between the German emperors and the popes
    • also in human life; the Pope is the Sun, the King is the Moon,
    • relationship to the German crown.
    • bishoprics, the Church could demand a say in the government.
    • over there in China and the East, many things were well-known of
    • which the West had no idea: the manufacture of paper, silk-weaving,
    • humanity. Keep this in mind together with the founding of the
  • Title: History of the Middle Ages: Lecture VIII: From the Middle Ages to the Renaissance
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    • and courts of justice — there was no such thing in Germany. As
    • excommunicated Henry IV, only some of the German princes stood by
    • uneducated, unable to read and write, and of boorish manners. They
    • That which emanated from Rome can be judged in quite different ways.
    • against the club law, of the German tribes. Zeal for spiritual
    • at any rate, came from Rome, and not from the German princes. In
    • this sense we must grasp what Gregory VII wanted, when he demanded
    • savagery of the German territories. Thus the wars of Henry IV
    • externals quite freely; they could take place in Germany, just as
    • there were a great many with nothing to do, who were ready for any
    • if it struck the right chord. Many thought to find salvation through
    • mediaeval phenomenon; here we have to do with many intangible
    • Hitherto, Germany in
    • general had remained almost unknown to the Romance countries; now
    • established in Germany. Now, for the first time the influence of
    • those who think to see, in what human thinking achieves, mere blind
    • significant that the first inquisitor in Germany, Conrad of Marburg,
    • teacher and thinker, Albertus Magnus (1193–1280). He was a man
    • Manufactures flourish, and guilds are formed. NO longer need the
    • artisan stop beneath the oppression of the lords of the manor, as
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  • Title: Schiller and Our Times: Lecture I: Schiller's Life and Characteristic Quality
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    • since Schiller died, and the educated world in Germany will
    • into the heart of the German people.
    • know a man who was rooted wholly in that period. In Herman
    • questions of the human spirit were solved on the basis of
    • tradition; and no shocks were dealt to man's fundamental
    • problems dealing with the human life of the spirit in the same
    • were a whirl of atomic movement. “Man is a machine”
    • Rousseau. He put the question whether mankind had risen as a
    • influence on the most important men in Germany, like Kant,
    • Germany by this striving for freedom was in the union of piety
    • with an infinite longing for emancipation. The urge towards the
    • religious feeling that the German wants to be free. The
    • man?
    • the material in the human body.
    • remains permanently of the movement of soul thus expressed. He
    • many a book which we do not understand, but which we may
    • central problem for all Schiller's life: How is man born from
    • passion for emancipation, and won over the heart of his
    • relation to the human soul and the meaning of life were
    • external plane. In Germany the effort was being made to solve
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  • Title: Schiller and Our Times: Lecture II: Schiller's Work and its Changing Phases
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    • main problem was the emancipation of personality. This
    • medieval man before the age of “Illumination”
    • without, were active in man's own soul; there was a certain
    • of man. We need only think of men like Giordano Bruno: This
    • monistic conviction of the relationship of nature to man can be
    • when man excluded nature from divine influence. The attitude
    • nature and moral feeling or what man develops within himself as
    • development hitherto. It teaches that when we observe man's
    • demand for freedom and his assertion of morality, a harsh
    • difference between the objective world and human nature, that
    • a vast pathos, the demand that man must do something to produce
    • of a man who bears in himself the opposition between the
    • objective order and the demand made by his humanity, and feels
    • the demand of human nature in the uprising middle-classes
    • stands opposed to the demands of the world as they were
    • work through many earlier stages — as the analogy of the
    • Schiller lacked was knowledge of man and of the world. His
    • that time, we can see two quite definite currents in German
    • philosophy of mankind; the other the Kantian philosophy. In
    • Herder we have the passion to put man into relation with the
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  • Title: Schiller and Our Times: Lecture III: Schiller and Goethe
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    • come to-day to one of the most important chapters in German
    • Schiller's true greatness as a man shows itself in the way in
    • is one of the finest of human documents.
    • the deed.” But in Germany at that time things were not so
    • “cause” in man, what a newer spiritual science
    • someone, called Manso, described them as the “sluts of
  • Title: Schiller and Our Times: Lecture IV: Schiller's Weltanschauung and his Wallenstein


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    • particularly fascinated by the figure of Wallenstein, a man
    • by the man called Julius, while in Raphael we have to imagine a
    • man like his friend Körner who had reached a certain
    • Man also originated here; he represents the confluence of all
    • the caterpillar stage, we have a picture of human immortality.
    • Goethe in his Prose Hymn to Nature had put it, that man is set
    • really possible for the human soul, so small and limited, to
    • a problem of man, and it is the problem of freedom which now
    • concerns him. The question that now demands answer is how man
    • “Aesthetic Letters”: on the one hand man has a
    • man's thinking; and it is logic to which he must subject
    • him it was a problem which extends over all human
    • forces in man appeared in his inner being as melody, and solved
    • it collapses upon itself. What Hebbel demanded as the necessary
    • higher acting within human life which cannot be solved within
    • perfection, will man's eyes be able thus to survey their
    • man's freedom still remains the highest; an inner necessity
    • again, the stars cannot lie; man, who offends against the most
    • can be no order in nature which opposes the laws of the human
    • face and show how man lives with it. There must be a truth in
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  • Title: Schiller and Our Times: Lecture V: Schiller, the Greek Drama and Nietzsche
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    • could raise man's forces of soul, bring them into a harmony
    • — so that it is artistic creation which gives man
    • his Wilhelm Meister, the artist was the only true man
    • was made to Wilhelm Meister, that many of the figures
    • Schiller, having had a vision of human personality in its true
    • sound at first somewhat of a paradox. Goethe demanded of a
    • not only on the eye but on a man who might be led through it
    • spirit. It is not fitness for a purpose that he demanded, but
    • everything is predestined, and complete. Man is set in a higher
    • the character or personality of the hero but the superhuman
    • soluble and shines dimly into human destiny. In his return to
    • personal and separate it from the merely human. Only then can
    • which hovers over Wallenstein. Man belongs to a higher order, a
    • of the stars which guide man's destiny. It is in the stars that
    • boy, unused to German winters, your hand was frozen to the
    • heavy standard which, like a man, you would not let go. Then I
    • woman's careful thoughtfulness, till you, warmed by me, felt
    • when she is untrue to the command, until by repentance she
    • in humanity. (More recent research has revealed the truth of
    • mankind back to the source from which the spiritual sprang, of
  • Title: Schiller and Our Times: Lecture VI: Schiller's Later Plays
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    • dug still deeper into the human soul. He plunged into the
    • depths of human psychology and set out the problem, in the
    • stand far above humanity, and only because she is a maid, has
    • as representative of all humanity. In such cases the action was
    • that was set before man's eyes, the truth in beautiful and
    • artistic form; it was meant to elevate man and fortify him
    • mood, and hence comes that symphony of human characters, acting
    • into symbols of great human experience. Hence Schiller became
    • human I, the question how man works in his environment,
    • the human soul which makes men take their decisions not
    • goes beyond human consciousness. — In this way he had
    • uses the same human psychology in Tell. I am not going
    • wanted to show how things do not run, in man, always along the
    • woman's feelings; the poet requires something which grows
    • immediately from out of the human heart.
    • Man only becomes free when he controls his personal feeling in
    • Hartmann, Fechner, etc., important and true as they may be,
    • always put the beautiful outside man. But Schiller always
    • studied what went on within the human soul, how the beautiful
    • deepening the human spirit in an artistic and moral direction.
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  • Title: Schiller and Our Times: Lecture VII: Schiller's Influence during the Nineteenth Century
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    • Eckermann: “Who nowadays reads Herder's philosophical
    • first the most violent opposition in romantic circles. Caroline
    • in general in the so-called romantic circles, we shall find
    • active opposition to Schiller. The Romantics found their ideal
    • words were uttered by the Romantics against Schiller,
    • importance for the understanding of German art is immeasurable.
    • Here also the Romantics were bitterly contemptuous and cold. We
    • when we realise the megalomania of the chief people who were
    • own view was of his importance in German literature; he talks
    • romantic theory; we can only understand him if we can
    • understand what the romantic school was after. The Romantics
    • Schiller's aphorism that man is only truly man when he is
    • of their romantic irony which turned everything into the play
    • power of a man's will to turn himself into a genius.
    • the form; but the romantics despised the form and demanded of
    • bitter epigrams. Among themselves the Romantics thoroughly
    • important, though not the only, instance of a man who lived
    • romantics, we find the influence of Schiller even in the words
    • German culture of the first half of the Nineteenth Century. It
    • and many others. The seed had grown which Schiller had planted.
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  • Title: Schiller and Our Times: Lecture VIII: What can the present learn from Schiller
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    • man who can rise to subtle spiritual heights. To understand
    • Goethe, Lessing, Herder and Winckelmann. When external reality
    • thrust forward its harsh demands, there was no real
    • A man
    • (Weltanschauung): even Herman Grimm concentrates his eulogy on
    • separate the Weltanschauung from the man; still a purely
    • and the increase of knowledge. Schiller has had many learned
    • colouring; Eduard von Hartmann's Philosophy of the
    • Hartmann's work. In the second edition the author's name was
    • given: it was Eduard v. Hartmann. He wanted to show that it is
    • A man whose standpoint is that of Schiller can judge modern art
    • religion.” That is the greatness in the man, that his
    • man become free in himself? How is he to become free from his
    • demands of to-day with Schiller's; let us compare what we
    • expect nowadays with what Schiller demanded; take two
    • Aesthetic Letters the demand for the liberation of human
    • are no laws and commandments.
    • and force. But for that man must be inwardly free. The ideal
    • is to lead man to freedom. Art, growing out of the substance of
    • Herman Grimm about Goethe, will be able to speak about
  • Title: Schiller and Our Times: Lecture IX: Schiller and Idealism
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    • in Germany comes in here because Schiller stands in close
    • Greece, and Winckelmann also cast a regretful glance back at
    • who becomes man, who suffers as man, dies and rises again. What
    • had the definite object of leading man to a higher level of
    • existence. It was seen that man is gripped by passions, that
    • representation was meant to bring man more easily to
    • humanity that Socrates' view grew up that virtue is teachable.
    • But virtue is something that lives in man and is natural to
    • suffering for mankind. Then the dramatic action was humanised,
    • demanded that duty should coincide with inclination; he wanted
    • Schiller possessed to an unusual degree the German quality of
    • raising man to a higher level of existence. During the
    • suppressed: he remarked that a man must be very low in the
    • beautiful is a manifestation of natural laws which, without the
    • in the human soul. Later on, men demanded to see the spiritual
    • the man who had just prophesied to him; and he soon begins to
    • itself in the soul of man.
    • man raised himself to the divine while bringing god down,
    • making god into man and raising himself by god's means. Mankind
    • contemptuous sense; it is the common humanity, the
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture I: The Eternal and the Transient in the Human Being
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    • The Eternal and the Transient in the Human Being
    • 1903 until December 1904. The original title, in German, is:
    • in the Human Being
    • need only to realise that the human being thinking of death feels a
    • questions is quite different if he believes in the eternal of the human
    • was wrong to give the human being this hope of a next world. The poor
    • man would be put off until the next world and would be thereby prevented
    • can generally be endured. If with such a matter the wishes of the human
    • it. It would have mattered a little to the human being to prove that
    • Because the human being could not omit to let his wishes have a say
    • themselves against the immortality of the human being. Ludwig
    • it.” Thus he suggests that the human being tried to find arguments
    • that way from which we start if we search for the eternal in the human
    • the wisdom of former times. Because the way to guide the human being
    • was demanded to which then the scholars produced the proofs. That was
    • knowledge his listeners reproached him: “O old man, had you been
    • at all, one has no notion of that which one demanded from a pupil at
    • the eternal in the human being what we see being passed on or transforming
    • what makes the human being a human being. What does remain of human
    • the human being.
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  • Title: Spiritual Teachings of Soul/World: Course I: Lecture II: The Origin of the Soul
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    • 1903 until December 1904. The original title, in German, is:
    • can impossibly assume anything like a soul. They say that the human
    • phenomena in nature, the human being is nothing else than a higher disposed
    • the human being has to develop according to the eternal laws. On the
    • hard to understand for the human beings. Our observation is directed
    • The human beings realise
    • the human beings understand the truth of the external research so easily
    • different; not two human beings see the colours in the identical nuances.
    • According to the eye of the seeing human being, to the ear of the hearing
    • to teach the human beings to behold the soul. Today everybody wants
    • only require the usual healthy human reason. But what the researcher
    • not only with the healthy human mind; it turns to other forces which
    • rest in the depth of the human soul. It requires a development of the
    • the human race was there in such a way as it still exists, the soul
    • everybody violent. But already in grey antiquity the human beings have
    • is something that is active in us and lives and penetrates all performances
    • itself from the organic forces, from the germ, the human being also
    • of the human being is the same as that of the plant. Therefore, the
    • plant soul. They found that the human beings have this activity of building
    • in the human being is something that corresponds to the plant soul.
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  • Title: Spiritual Teachings of Soul/World: Course I: Lecture III: The Nature of God from the Theosophical Standpoint
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    • 1903 until December 1904. The original title, in German, is:
    • old, as old as the human race, and somebody who becomes engrossed in
    • the evolution of the human being gets to know more about the starting
    • point of the human being than that which our history of civilisation
    • human beings started from a lack of culture and from ignorance. We shall
    • times. There we see that the development of human mind started from
    • human development real divine wisdom existed everywhere. Who studies
    • life which flows through the whole humankind.
    • In this manner the western mind spreads out its knowledge to all directions.
    • through honest struggle of the human soul, and tried to gain higher
    • wisdom. From the start they were convinced that the human being, as
    • They were convinced that the human being is not perfect that he cannot
    • a development of the human being and his soul capacities have to take
    • nature and also in the human soul the God being is to be found. This
    • water reflects the sun completely, every human being is a true, real
    • long way. Only those who have arrived at the highest summit of human
    • the origin of the world something rests that he calls Brahma or Brahman.
    • Brahman is neuter. If you ask him what is behind the beings of which
    • because one cannot speak about it any more. Everything that the human
    • striving goes in that direction. — What do we know about the human
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  • Title: Spiritual Teachings of Soul/World: Course II: Lecture I: The Epistemological Basis of Theosophy I
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    • 1903 until December 1904. The original title, in German, is:
    • It will be nothing strange to many among you that one
    • with many of our contemporaries. Also it is not unknown to many that
    • just those who demand scholarship or, we say, philosophical education
    • begin with a reprimand. Not because it would not correspond to the theosophical
    • human mind, with a natural, maybe religious feeling and with a need
    • so many obstacles to its students, offers them so many judgments which
    • von Hartmann and his disciple Arthur Drews, or the brilliant theorist
    • of knowledge Volkelt or Otto Liebmann, or at the somewhat journalistic,
    • by a philosopher. One says that the great mental achievement of Immanuel
    • Schelling, Hegel, from Schopenhauer up to Eduard von Hartmann —
    • of the seventies, from Liebmann, then from Friedrich Albert Lange: back
    • imagined to be movable. However, Kant makes the human being with his
    • which there can only be. Eduard von Hartmann considers it as the most
    • knowledge. These things are the human souls, the free will of the human
    • world. Nobody can say that this is drawn from mere reason. The human
    • many days. We also know that all people have seen sunrises and sunsets
    • But this belief is only a habituation and everything that the human
    • human being sees a ball pushing the other, he sees that a movement takes
    • What is the human being
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  • Title: Spiritual Teachings of Soul/World: Course II: Lecture II: The Epistemological Basis of Theosophy II
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    • 1903 until December 1904. The original title, in German, is:
    • With the remark that the present, in particular the German
    • one cannot understand from their point of view how the human being can find
    • nuance, in the same way the human being must see the world — after Kant’s
    • by a theosophist. The view is represented in it that the human being has not
    • be proved scientifically one day that the human being belongs also to a spiritual
    • that the human soul is in relation to others that they have effect on each other
    • and receive impressions from each other. The human being is not aware of that,
    • The human being with his average
    • is not compatible. He who wrote the foundation of this view is Immanuel Kant
    • and Schopenhauer to Otto Liebmann and Johannes Volkelt
    • us everywhere that that is no reality the naive human being believes that it
    • have a sensation of touch. The naive human being imagines that he perceives
    • the human being merely to the things, we say to the mental pictures which his
    • who ask now why we can assume other human beings besides us whom we, nevertheless,
    • recognise only from the impressions which we receive from them. If a human being
    • picture something similar to the human being exists. Thus the modern epistemology
    • whether there are still other human beings with other consciousnesses, because
    • nothing of a consciousness of the other human beings can get into the human
    • being. Nothing of the world of images of another human being and nothing of
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture III: The Epistemological Basis of Theosophy III
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    • 1903 until December 1904. The original title, in German, is:
    • Schopenhauer, Kant and similar great German thinkers. I tried to show at the
    • von Hartmann created. I have shown with it that basically that kind of epistemology
    • and concepts appear finally as being born by the human soul, as a self-product
    • of the human being. The knowledge which tries to give reasons for this in all
    • can see fighting Schopenhauer, Hartmann, the Hegelians and the Kantians from
    • so to speak, a level of human knowledge is hidden.
    • of development. Even the loftiest human being cannot recognise anything absolute
    • to deliver an argument to you from the German spiritual development that it
    • von Hartmann appeared; I do not want to defend it. May it have its one-sidedness;
    • was called: Eduard von Hartmann himself. He showed that he could completely
    • that the advanced human being can also position himself on the subordinated
    • however, only if we have the manifestations of a truthful and real world in
    • in the unopposed. — That is why he put up many realities. Schopenhauer
    • This will of existence guarantees my being to me. I am will, and I manifest
    • myself in the world as an idea. As well as I am will and manifest myself, also
    • the remaining things are of the same kind, and they manifest themselves in the
    • Julius Baumann
    • a theosophist. But his way of thinking has led Julius Baumann to apply to epistemology.
    • narrow building as our organisation appears to us, but the single human being
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  • Title: Spiritual Teachings of Soul/World: Course I: Lecture IV: Theosophy and Christianity
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    • 1903 until December 1904. The original title, in German, is:
    • that at the Theosophical Congress in Chicago in 1893 the Indian Brahman G.
    • many disputes, which have today taken place everywhere in the Christian confessions,
    • likes to rise to the lively spirit. Indeed, there are ideals at which the human
    • the eyes of the human beings once. It is the object of the so-called historical-critical
    • in the world that outshines humankind by far, something that comes from the
    • in a single personality. No, only the whole humankind, the human kind, the type
    • can be the real representation of God on earth. The struggle of the whole humankind,
    • God as the struggle and striving of the whole humankind.
    • ideal human being in the way as Strauss formed it. One does nowhere find the
    • human type, thought in the abstract. This is characteristic that the 19th century
    • phenomenon. A word was said there, and this word is: the simple man from Nazareth.
    • which stands at the beginning of Christianity only as a human being and wants
    • only as a human being, who is of a higher rank, indeed, than the other human
    • beings who is, however, a human being among human beings who is equal in certain
    • respects to the other human beings. Thus also the theologians want to pull down
    • presented by David Friedrich Strauss, on the other side, the simple man from
    • Nazareth, which contains nothing but a doctrine of general humanness. This is
    • were only given to those who had risen to the heights of humanity.
    • concepts of Christ? Today I cannot explain why I do not share the view of many
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture I: Theosophy and Spiritism
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    • 1903 until December 1904. The original title, in German, is:
    • The questions of the origin and goal of the human soul have
    • rightly to this age as one of the most epoch-making of humankind. One has pointed
    • with pride to performances of the natural sciences with regard to the control
    • longer be led by the leaders of science to the higher humanities. You get no
    • problems of the soul? What about the determination of the human being? —
    • more or less, and expresses that the human soul and its qualities are nothing
    • does the human being originate from? Where does he go? Which is the determination
    • human soul in terms of Weber’s real spiritual science
    • are scholars who could not be content just as many other people with the concepts
    • who takes a position in science like few other people — this man concerned
    • for a man achieving scientific knowledge in the fields of spiritism. It depends
    • life; that in the human being something spiritual lives that the human being
    • a part of the whole human life, and that the human being is something else beside
    • of humankind with open spiritual eye knows that there is a development also
    • within the spiritual life of humankind like within the physical nature. As well
    • There are highly developed beings among humankind, and those who have found
    • current, a spiritual wave against the material one in humankind. This spiritual
    • should be shown to the human beings that there is something else than what natural
    • signs of the time who were always the leaders of humankind sent the spiritistic
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  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture II: Theosophy and Somnambulism
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • of somnambulism which lead into mysterious fields of the human nature and into
    • the human being when in his everyday states of consciousness a certain change
    • is not in full activity if it is eliminated, as it were, and the human being
    • by the daytime ego-consciousness. The human soul acts then from this dark depth,
    • those which the human being accomplishes, otherwise, in the course of his life.
    • went beyond the usual human knowledge. Events of the future should got out from
    • human beings enjoyed divine devotion who could be transported into such somnambulistic
    • something that can bring in only damaging, bad influence to the human life.
    • one began to study conditions of the human soul, there were some people who
    • believed that one could gain higher explanations of the human soul studying
    • senses are not receptive to the outside world, they assumed that the human being
    • human being. In the beginning in particular it was science which rejected any
    • which the human being abandons himself every now and then to get over the tiredness
    • help of particular manipulations of another person that the concerned person
    • and what do they explain to us about the being and the nature of the human soul
    • she would go with another woman to the city on Sunday morning. They go to the
    • everyday consciousness relate to that which takes action in the human soul,
    • a peculiar kind of human instinct points out a remedy or a necessary performance
    • we to understand such phenomena? You know perhaps that there are many people
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  • Title: Spiritual Teachings of Soul/World: Course V: Lecture I: What Does the Modern Human Being Find in Theosophy?
    Matching lines:
    • What Does the Modern Human Being Find in Theosophy?
    • 1903 until December 1904. The original title, in German, is:
    • What Does the Modern Human Being Find in Theosophy?
    • which ideas the human being made to himself in the different epochs, ideas of
    • back to nature worship originating in the simple, childish, naive human beings.
    • to the fact that the simple, naive human being sees his fellow man stopping
    • spiritual experiences which the primitive human being has to a greater extent
    • into the world. The human being tries to get a solid support for the question:
    • How does the human being get to such images? — This is one kind how the
    • human being tries today to found these ideas of the super-sensible.
    • eager to offer this foundation to the present humankind. Whereas the cultural
    • human being, the theosophical world view asks rather for the religious experience
    • of the most perfect human being, of that who has come to a higher level of the
    • world. What the human being who has developed his inner life, who has got certain
    • of today what such a human being is able to experience of the higher world is
    • spiritual and astral worlds? Most of the human beings of today understand that
    • fairly hard. This was not the case in former times. Today, however, the human
    • external phenomena. In this world of the external phenomena the modern human
    • once. They were built up either by nature or by human hand, and after some time
    • also of the human being. He comes into being and passes if we look at him as
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture I: Theosophical Teachings of the Soul. Part I: Body and Soul
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • Self-knowledge is necessary to be able to tell the human beings
    • human soul as knowledge, namely the knowledge of the divine very basis.
    • was in the centre of the whole human thinking and striving, one divided the
    • nature of the human being into three parts, in body, soul and mind. You can
    • other members of the human being, with the body on one side and with the mind
    • of the human soul, and the third lecture with the sight of the soul up to the
    • threefold division of the human being has got lost to the western research,
    • you can hear that one assumes that the human being is to be considered according
    • of view informs about the soul. This means, popularly expressed, that the human
    • psychology well-known to you is based and to which many mistakes are to be attributed
    • Christianity everybody who thought and tried to explain the human being considered
    • third centuries you find the trichotomy of the human being acknowledged by the
    • within Christianity. One thought that the human being would become too arrogant
    • on different councils that as a dogma is to be taught for the future: the human
    • you can read it in the manuals — that the human being consists only of
    • can take manuals about psychology or The Riddles of the World by Haeckel.
    • and the admirers of Ernst Haeckel — as a great man of science more than
    • I myself. But great human beings also have big shortcomings, and thus it may
    • completely intact make it impossible to us to accomplish certain mental manifestations.
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture II: Theosophical Teachings of the Soul. Part II: Soul and Human Destiny
    Matching lines:
    • Theosophical Teachings of the Soul. Part II: Soul and Human Destiny
    • 1903 until December 1904. The original title, in German, is:
    • Part II: Soul and Human Destiny
    • the causes of the highest manifestations of the human mind finally in the mechanical
    • The German philosopher Leibniz found
    • the right answer to this assertion. He said: imagine once that this whole human
    • in the human being. Let us assume that this final goal of natural sciences would
    • be achieved. — Then Leibniz goes on: now imagine this human brain endlessly
    • ideas. No observer of this big cerebral machinery will see what the human being
    • and ideas. Human inner experience is necessary to refrain from any spatial consideration
    • about the fact that the human being is nothing else than a mechanism that we
    • have understood the human being if we know how his cerebral functions and his
    • else than a mechanical process. Why does the human being not say: my brain feels,
    • The human being would have to accept
    • do not yet know all movements, all performances of our cerebral mechanism. For
    • in the human being passing these objects. The colour of an object has an effect
    • These colour experiences are the very own experiences of the human being.
    • human being expresses itself, that entity by which the one differs from the
    • human being. That means that as many people stand before us as many inside worlds
    • human inner life. Something is connected with them that penetrated the human
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture III: Theosophical Teachings of the Soul. Part III: Soul and Mind
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • express what he had to say about the eternity of the human mind.
    • the human being. What he has to say about the indestructibility of that which
    • lives in the human being makes a deep impression. In few hours, life will no
    • the great teaching of the human soul and the human mind to them. He makes it
    • his conviction of the eternity of the human mind not only using logical proofs
    • or philosophical arguments, but while he let a high developed human being express
    • immediately in the human soul. Plato wanted to suggest this way that the question
    • of the eternity of the human soul cannot be answered in every situation. We
    • man who possessed knowledge of that which reveals itself if the human being
    • he has recognised it. It depends on that. Every reasonable human being in this
    • field will never say that a proof of the immortality of the human soul can be
    • given in any situation, but the conviction of the eternity of the human mind
    • must be acquired; the human being must have got to know the life of the soul.
    • about the human mind, and the strength of conviction speaks in his inside. Not
    • speech; over that which ties the human being to the immediately transient, to
    • the sensuous, to the everyday life. Thus it should be expressed that the human
    • The human being is more receptive for the topmost truth at such moments.
    • No, it gives instructions how the human being can transport himself gradually
    • the human soul in another form than one normally hears it. He puts the question:
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture II: What Do Our Scholars Know about Theosophy?
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • human evolution, a school of thought, which does not find acceptance or may
    • the time which distinguish themselves within the human civilisation.
    • deceased philosopher Eduard von Hartmann to the materialistic-Darwinist
    • of the Unconscious by Eduard von Hartmann.
    • great sensation, have experienced many editions and conquered hearts and souls.
    • time, Eduard von Hartmann let his Philosophy of the Unconscious appear,
    • and matter, Eduard von Hartmann tried to understand it in such a way that the
    • like this Philosophy of the Unconscious. A man speaks there, actually,
    • better against Eduard von Hartmann than what is in this writing. Oscar Schmidt
    • better against the limitless dilettantism of Eduard von Hartmann than the anonymous
    • the people. It was Eduard von Hartmann. Since that time the chorus was silent
    • who was regarded at first as a man who knows nothing has shown to the scientific
    • is able to understand the true, real science any time as Eduard von Hartmann
    • for example, the title: “The Origin of the Human Being, the Human Being
    • once the human being did not live on earth that he began his existence on earth
    • the present-day human being. — If we take another book which should inform
    • and what the human being is solely able to provide of the riddles and secrets
    • of humankind is investigated according to pure facts. The one is said to be
    • human being develops more and more and that he unfolds more and more forces
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  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture III: The History of Spiritism
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • as a phrase, but in the most serious sense of the word: no human opinion is
    • of the spiritistic movement without taking sides, because no human opinion is
    • absolutely novel, or has humankind gone on them since centuries or even since
    • of our human race.
    • problems not the tasks of humankind, since it strives on our earth and wants
    • other adversaries say that the human beings had never needed to combat this
    • movement like nowadays. There a change must have happened in humankind with
    • if we get clear in our mind that humankind has behaved in three different ways
    • truth at first. One realised the fact that in every human being spiritual forces
    • slumber which are not developed with the average human being, that spiritual
    • forces slumber in the human nature which one can wake and develop by means of
    • average human being in such a way as a sighted is to a blind-born. This was
    • Thus the follower of the mysteries tried to develop a human being of lower level
    • intuition. The big mass of human beings could get the truth by means of pictures.
    • of humankind, they are nothing but disguises of the super-sensible truth. The
    • temple mysteries. The whole Eastern mythology, the Greek and Roman mythologies,
    • the Germanic mythology and the mythologies of the savage peoples are nothing
    • the Christian. And now this basis of spiritual truth was removed from any human
    • research, from the immediate human striving. Those who studied the history of
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture IV: The History of Hypnotism and Somnambulism
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • the spirit, in the life of the human being generally, closer to the official
    • assure you that I have the greatest respect to many a scholar with regard to
    • Another German writer, Caspar Schott,
    • same time in a book entitled Entertainment of the Human Imagination.
    • as a state similar to sleep in which the human being is brought artificially
    • In this sleep-like state the human being shows different qualities he does not
    • chairs, and the heaviest man can still stand on this rigid body.
    • suggestive commands. If you have transported a person into such a state, you
    • to give them in detail. Especially significant is to know: if we give a command
    • necessary; nevertheless, the person concerned will carry out the command which
    • which I have given. However, what goes beyond that is denied by many people.
    • for the human thinking. I have shown that above all this progress made people
    • matters, so that the human being got used to not accepting what cannot be seized
    • is the age of Enlightenment to which we approach, that age in which the human
    • the immediate influence of a human being on a human being or of a human being
    • on a living being is necessary. The procedure which the human being has to carry
    • out by a human being. Also all the other matters of which I have spoken must
    • be carried out by a human being to another living human being or being. It may
    • be — and this is the most important question — because the human
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture III: Is Theosophy Unscientific?
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • Eight days ago I tried to show what the modern human being
    • his mind. One has to go back to the origin of human knowledge, to a time which
    • is far away from our time, to the daybreak of human knowledge or at least to
    • that which we call human knowledge today.
    • daybreak of human knowledge, we have to realise that modern science declares
    • also the human being — is nothing else than a product of the inorganic
    • chemistry. However, Haeckel tries in vain to show that the human being is nothing
    • else than the result of the miraculous dynamics and mechanics of the human organism.
    • They had many followers in the first third of the 19th century, as well as even
    • It is interesting that the German
    • was our earth which you can compare with a human organism or an animal organism
    • of today. Today also the human being has life and something apparently lifeless
    • lifeless, the dead, the rock and the rock masses, as the human being the skeleton.
    • to ourselves. Theosophy expresses this that way: the human being is aware of
    • question: does the human being live only within the physical world? By way of
    • sounds and words, but without ears you would not perceive the sounding manifestations
    • — Does the human being consist, however, only of such physical manifestations?
    • No, you know that within the body, in which the human being and also the animal
    • are enclosed, not only physical activities exist, but that in the human being
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  • Title: Spiritual Teachings of Soul/World: Course V: Lecture IV: Is Theosophy Buddhist Propaganda?
    Matching lines:
    • 1903 until December 1904. The original title, in German, is:
    • which originated many centuries before our calendar? — Today we want to
    • produced researches which deeply speak to the soul of the modern human being.
    • mentioned. It is the book by which countless human beings were won over for
    • d, because it comes from budhi, the sixth human principle,
    • else than one of the manifold forms in which this teaching of wisdom is spread
    • to his pupil to bring esoteric contents to a human being. The teacher must be
    • comprises not only a study, but a complete transformation of the human being,
    • a higher education and discipline of his soul forces. The human being who has
    • it became necessary to wake up the spiritual life in humankind as a counterbalance
    • human beings who had spiritual experiences; and those who had such experiences
    • were the important rulers and guides of humankind. What has flowed in as religions
    • onto humankind has come from the spiritual and psychic experience of these religious
    • brotherhoods of sages who have the real guidance of the human development. They
    • then to give a new impulse, a new impact in the progress of humankind. To the
    • big mass of the human beings it is not visible where from these inflows come
    • to humankind. However, those know where from these impulses come who can do
    • own experiences, who have the connection with the advanced brothers of humankind,
    • who have arrived at a level which humankind reaches only in distant times. This
    • and co-sisters from within through the advanced brothers of humankind is esoteric.
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture I: What Does the Human Being Find in Theosophy?
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • What Does the Human Being Find in Theosophy?
    • today should be the question what, actually, the present human beings
    • find within the theosophical movement, which needs of the present human
    • And in this manner I want to approach the other question: why do we
    • and misjudged by so many people.
    • present human being about whom we are just talking? I consider somebody
    • as this present human being who has familiarised himself with the questions
    • of heart and mind. Briefly, I would like to understand the human being
    • the souls of our contemporaries has brought a fissure in many of the
    • but for a big part of the human beings generally that which separates
    • humanity and causes a contradiction in the individual human soul. Science
    • revolution of the human thinking gradually taking place.
    • whether it is generally still possible that the human being can be a
    • gave consolation at death and which have shown to the human being for
    • are only possible at the childhood age of humanity; now, however, we
    • Many also said that they wanted to adhere to the old religious images;
    • development of humanity does not depend on these human beings. There
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture II: The Nature of the Human Being
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • The Nature of the Human Being
    • view is such that the individual human beings freely agree without committing
    • knowledge not only of all times, but also of all those human beings
    • the modern human being if he reads of the origin of this world view
    • deny that among the human beings are more or less developed ones? Who
    • great initiators to us; however, they do not demand the belief in any
    • human knowledge and give instructions how to develop forces and capacities
    • using particular methods which exist in every human soul in order to
    • a picture of the basic elements of the human being according to his
    • big human destiny. Then in the following talks, I give a picture of
    • the three worlds which the human being has to go through on his big
    • and development of the world and of the human being, what one can call
    • of the human nature have to be clear to us. With a careful study which
    • theosophy provides we get to know that of these components of the human
    • physical nature of the human being in the broadest sense of the word,
    • that which we call body. The materialist considers this human body as
    • the only component of the human being. The theosophical world view still
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture III: Reincarnation and Karma
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • about the composition of the human being and about the different parts
    • discussed at that time, we can say that the human being disintegrates
    • human members leads to the big principles of human life, to the same
    • more important for the human being than what happens externally in the
    • physical space. But the lofty determination of the human being, the
    • in the fact that the human being lives not only once, but that the life
    • of the human being proceeds in a whole number of repetitions which had
    • the human being as we will still see in later talks enters in this law
    • the fact that the human soul appears and lives on earth not once but
    • many times. Of course, only somebody can completely realise the immediate
    • everyday human being in the external fields of the sensuous life and
    • for the sensuous human being the facts of the physical world take place
    • also still a lot that the human being does not yet realise today according
    • naturae, 1735) still said that as many botanical genera and animal
    • in the plant life, in the animal life and in the human life. If, however,
    • what in the animal life and what in the human life? Then we receive
    • a drastic difference between the human life and the animal life. One
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture IV: Theosophy and Darwin
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • truth; that on the other hand everything that the human beings thought
    • is something that is valid up to the most distant future. Many people
    • cannot imagine that the opinions of the human beings are something absolutely
    • not less to the spiritual life than to the natural life, and that human
    • opinions and human knowledge are subjected to evolution above all. Not
    • the human spirit, it becomes clear to you that truth, knowledge and
    • not consider the narrow ken of a present human being but from a higher
    • looks at the development of the human mind in the different forms of
    • existence, as we have got to know them in the last talks. This human
    • mind, this human being, as he is today and as he is since millennia,
    • present human being. However, to be able to do this, we have to extend
    • which the human being today overestimates too much: this is the concept
    • of conscious human activity, as well as today we understand our consciousness.
    • Whenever the human being considers art, technology and the like which
    • activities which are at least as significant as the human activities,
    • however, differ from them by the fact that the human being carries out
    • his activities consciously; since the human being is intellectually
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  • Title: Lecture: Theosophy and Tolstoy
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    • Origin and Destination of Humanity
    • containing the German texts is entitled,
    • through the labyrinth of the manifested world, in multitudinous forms,
    • life is forever changing, coming to expression in manifold variety.
    • Life could not manifest outwardly or present itself in the world if it
    • spiritual life of man. In the spiritual life of man and of mankind the
    • as the epochs change in the course of human history, so also do we see
    • In which the civilisations of mankind have come to expression. We heard
    • Chaldean-Babylonian-Assyrian-Egyptian, the Greco-Roman and finally
    • it may be called the epoch of forms, the epoch when on every hand man
    • * German text in Nachrichtenblatt, Vol. 23 (1946) Nos. 20 - 22; also
    • ** Berlin, 27th Oct., 1904. German text in Nachrichtenblatt, Vol. 23
    • and bequeathed to humanity in his theory? The origin and change of the
    • animals live out their lives in the most manifold forms but that
    • Zola, the Frenchman. His descriptions of human life are powerful and
    • magnificent. Yet for all that his gaze is not focused upon human life
    • itself but upon the forms in which it manifests. How life comes to
    • manifestations of life, and fundamentally speaking, all naturalists do
    • sociologists? They do not concern themselves with the soul of man,
    • district or another, and how the human being is obliged to exist as a
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture V: Theosophy and Tolstoy
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • expresses itself in its most manifold shaping. It could not manifest
    • the manifestation of life. But everything would disappear in the inflexibility
    • that way, and just it is in the spiritual life of the human being. Also
    • in the spiritual life of the human being and humanity the forms change,
    • and life keeps itself in the most manifold forms. However, life would
    • course of human history, we see life changing in these epochs into the
    • most manifold forms also in the big history. We have seen in the talk
    • on Theosophy and Darwin in which manifold forms the human cultures and
    • the age in which the human being is taught in every respect to enjoy
    • had Darwin investigated and delivered to humanity in his theory? The
    • that he emphasised that plants and animals enjoy life in the most manifold
    • (Emil Z., 1840–1902, writer). How stupendously he describes the human
    • life! But he does not look directly at the human life, but at the forms
    • in which this human life expresses itself. How it expresses itself in
    • mines, in factories, in city quarters where the human being perishes
    • sociologists consider the matter? They do not look at the human soul,
    • not at the inside of the human mind; they look at the outer life how
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture VI: The Soul-world
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • human beings away from the work in the sensuous field that it does not
    • human being transmigrates between death and a new birth. For the adversaries
    • from the sensory eye. To the sensory observation the human being is
    • physical. No eye and no ear can give information of the human destiny
    • in that time when the human being progresses to a new embodiment after
    • which are on our earth. The human being only equipped with the physical
    • matters. The German philosopher Lotze (Hermann L., 1817–1881,
    • German philosopher) and also the poet and philosopher Hamerling (Robert
    • if the human being were without eyes and ears the whole world around
    • to the other human beings, must appear to such a human being, and we
    • with new qualities; then we have an idea of the human being who awakes
    • Just as the human being
    • if it faces another human being sees his physical qualities, the opened
    • which exist in the soul of the fellow man, and the feeling of love,
    • with our soul-organs which qualities of the soul-world the human being
    • has in him. As he faces us with a particular countenance, every human
    • is invisible for the usual eye however, visible to the seer the human
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  • Title: Origin and Destination of Humanity: Lecture VII: The Spirit-land
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • point of the development of the spiritual human being between death
    • spirit-land or realm of spirits. The human being has been released as
    • existence have fallen off from the spirit-man. They do no longer disconcert
    • him in his further development, and then this spiritual human being
    • The human being has been as it were a companion of these beings in a
    • human being sees things that he has not seen before. As well as that
    • to the human being if not only the physical body, but also all those
    • the human being knows during his physical existence is his thought.
    • Normally human beings also say who cling to the physical that the thought
    • who knows how to live in the thought life as the usual human being in
    • the means of thought the spirit-land can communicate itself to the human
    • looks very different. If you look at a physical human being, a certain
    • you see nothing else of the human being. However, for the seer the so-called
    • the physical picture of the human being as the physical reality is related
    • is a hollow space. If the human being descends again to the physical,
    • called the higher light of aeons. This organises the human being and
    • connects him with the spiritual world. Thus the human being does not
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture VIII: Friedrich Nietzsche in the Light of Spiritual Science
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • He stirred up many people, and left many very effective results of his
    • a premature lad, but also a human being illuminating some fields of
    • of the human development. He already performs a lot in the field of
    • His teacher Ritschl (Albrecht R.,1822–1889, German theologian) was asked
    • human beings still created divine things at that time, in contrast to
    • of the rarest kind, a human being who owned such a pure spiritual content
    • Our age is the age of the fifth principal race of humankind of which
    • human beings did not yet have reason, had not yet developed intellectuality,
    • European humanity is developing the intellectual force, intelligence.
    • became the question: what is the significance of the human thought,
    • how can the human being recognise anything? These questions became the
    • The human thought is only
    • philosophy, the spiritual human personality was at least accepted as
    • of humanity. Thus Schopenhauer became hard and showed the average human
    • being as manufactured goods of nature; however, from the dark impulses
    • human beings and animals appear like sounding words! That is why the
    • occultist says: the human being finds out the secrets of the world only
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Inner Development of Man
    Matching lines:
    • from the original German by Maria St. Goar.
    • Recently I have endeavored to sketch the being of man and the three
    • anthroposophical concepts regarding the origin of man, the earth and
    • Today however, I would like to present a few suggestions on how man's
    • cognition and experience, and the inner development of the human soul
    • human soul and spirit must undergo for attainment of the understanding
    • inner study and the many necessary details involved in such training
    • and honors the dignity of man and the respect for the individual more
    • consideration of human freedom is too pronounced on the part of the
    • conveyed in any manner in this area must be understood with this
    • completely intimate development of the human soul, and all the
    • of human society, will soon discover that by these means least is
    • as a human being. The course that the inner training takes is quite
    • anything about his pupil's profession, manner of living, family
    • proper manner of progress of this inner development.
    • The development of the inner man is birth on a higher level. It is the
    • human soul has in the past been incarnated repeatedly in a physical
    • the easiest manner possible acquire this comprehension of
    • several profound meanings but among the many interpretations it
    • negates itself in a sense in like manner as the snake that curls up
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture IX: On the Inner Life
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • of the nature of the human being and the so-called three worlds: the
    • about the origin of the human being, about the origin of the earth and
    • like to make some remarks how the inner development of the human being
    • that development of the human soul and the human mind which enables
    • few remarks; for that education which the human soul and the human mind
    • human being could get it by own attempts to develop internal abilities,
    • guarantee that the human being can get by no means to an anyhow natured
    • nothing more than human dignity and self-esteem. Someone who teaches
    • and instructions, and it is completely up to the discretion of the human
    • human being himself which task he sets to his own soul and mind; the
    • appreciation of the human freedom is so strong that by the teachers
    • a quite intimate development of the human soul. All important levels
    • of this development take place in the deepest inside of the human being.
    • The human being is transformed, and nobody, not even the most intimate
    • a bad member of the human society because he tries to get a general
    • but only a description of such a way whose observance, however, demands
    • one thing from the human being, and this one is at the same time that
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture X: Goethe's Gospel
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • but the renewal of sensations deeply rooted in the human soul.
    • and in On the Aesthetic Education of the Man in a Series of Letters
    • He was convinced that the human being is deeply connected with the world,
    • as a striving human being, in the first version of Faust, he put him
    • shows the development of the human being from the lower to the higher
    • Faust is a song of human perfection. We need not to seek for the way
    • any science on what the human being experiences there. The student or
    • of the human being appears in the Prologue: the principle of
    • up to the human being. He taught him the brotherliness of everything
    • created up to the human being, the crown of creation. He also expressed
    • his creed as 35-, 36-year-old man in The Secrets. A pilgrim
    • evil. Evil is the sum of those forces which oppose the progress of human
    • and there he becomes a mystic. In the conversations with Eckermann (Johann
    • the human beings upward. The human being must make himself appropriate
    • profound secret of the human nature, how body, soul and spirit combine.
    • a certain stage. Eros combines with Homunculus: The human being comes
    • human soul is female. The connection of the soul with the world secret:
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XI: Origin and Goal of the Human Being
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • Origin and Goal of the Human Being
    • most important question which there can be for the human being that
    • human being, spoken in the modern sense of the word.
    • about the origin of the human being has to take that into consideration
    • about the origin of the human being has undergone such a fundamental
    • short time that one has to derive the human being generally, the whole
    • human being from lower animal ancestors that one has to imagine that
    • our earth was once inhabited by imperfect beings and that the human
    • the human body came into being from the archetype, the idea of God.
    • What lives in this body as human consciousness is an after-image of
    • the divine consciousness. The goal of human knowledge is recognising
    • what God recognised. Striving for this goal the human being realises
    • in such ideas of the origin and the goal of the human being. In the
    • course of times, since primal times, the human being was developing,
    • human being exist. It is somewhat difficult to make these ideas clear
    • to anybody because they are unfamiliar to the modern human beings. What
    • faces us as a physical human being did not exist always in such a way
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XII: Goethe's Secret Revelation I
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • is not anything that is ascertained once from a human point of view
    • but that the human cognitive faculty can develop and that this soul
    • development is subjected to principles about which the human being needs
    • a magazine in which the most beautiful products of German cultural life
    • demonstrate, as well as the way which the human being must take using
    • human being must always put to himself. Schiller had demonstrated this
    • of Man. This treatise, little known and studied, is a repository
    • the Conversations of German Emigrants.
    • of the human soul to higher and higher insights, because all human soul
    • forces can develop not only the human intellectual capacity. All soul
    • knew about the human destiny. He was always very reserved about it:
    • he said if hundred human beings were found who understand it correctly;
    • Waldeck (1824–1899, German writer). They are partly valuable as
    • the same with it as all great teachers of humanity who did not want
    • with Eckermann.
    • everything drops from the human being that he has acquired within the
    • culture in which he lives. A man, young and nice, approaches the boy.
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XIII: Goethe's Secret Revelation II
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • human being develops from his lower self to the higher one, and that
    • How can the human being
    • explain in many ways how the human soul forces develop.
    • point of view, he tries to show as a knowing man in all details which
    • inner ways the human being has to finish.
    • when the old man with the lamp and the snake meet in front of the statues
    • have always existed and exist even today. Into this temple the human
    • hisses a word into the ear of the old man. We know that this is the
    • the behaviour of the old man reveals that to us. Immediately after the
    • snake has spoken the words, the old man replies significantly: “The
    • secret; this is why the old man says: “The time has come!”
    • The old man returns home;
    • the will-o'-the-wisps to the river. The old man approves this,
    • be here. The golden king says to the old man: why do you come, although
    • we have light? The old man answers: you know that I am not allowed to
    • illuminate the dark. The human being must obtain an internal light first
    • to him. However, when the old man has sunk to the west and walks with
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XIV: Goethe's Secret Revelation III
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • Journeyman Years (1807, 1821, 1829). Who penetrates into Goethe's
    • A man relates it who wants
    • prudent and pleasant effect.” Like this man, also Wilhelm Meister
    • The man repeats and arranges
    • A young man gets to know
    • a strange woman in an inn who deeply impresses him. He sees her carrying
    • a chamber with many dwarfs, a girl among them. It exists in double figure
    • been there long before the human beings, when the earth was still in
    • the upper world to get new force from the realm of the human beings.
    • The young man wants to combine
    • young man becomes small like a dwarf and enters into the world which
    • for the land of the human beings soon awakes in him, he gets a file,
    • saws through the ring, shoots up suddenly and is a human being again.
    • remark at the end of the fairy tale when in the young man the longing
    • awakes for being a human being again. This remark is important to understand
    • the fairy tale. He lets the young man say: “now I understood for
    • by which the human beings are supposed to be tormented so strongly.
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XV: The Evolution of the Earth
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • like a continuation of that which I held about the origin of the human
    • on a bigger public. It was Eduard von Hartmann's (1842–1906)
    • has resulted historically. Hartmann bore down on the ideological ideas
    • the Philosophy of the Unconscious caused, many opposing writings
    • best writing against Eduard von Hartmann and his philosophy. The writing
    • and that Eduard von Hartmann was disproved thoroughly. The second edition
    • the name of the author, namely with the name of Eduard von Hartmann!
    • It was an ingenious mystification! Indeed, I am not a Hartmannian or
    • from the pessimistic side. Hartmann showed that one only needs to scale
    • One can learn this from the theosophical manuals. However, I would like
    • We have seen the human being
    • back the human being, as well as he faces us today, only through a certain
    • that connects with the human being, as well as he had developed till
    • nature of the human being which outlasts any physical corporeality and
    • any psychic development in other words the eternal in the human being
    • figuratively, we may call it a spiritual spark in the human nature,
    • so that the human being faces us till then as the connection of soul
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Development: Lecture VII: The Great Initiates
    Matching lines:
    • never setting limits to man's capacity for knowledge, but rather
    • says: “I stand today at a certain point in human knowledge,
    • possible to cultivate the human capacity for knowledge, to heighten
    • aim to raise to a higher stage this human capacity for knowledge. So
    • task of the initiation schools. This means raising man to a stage of
    • themselves, who have soared above the lower stages of the human
    • being of man as he stands before us today, it is essentially
    • only the outward visible part already within human nature that is
    • a student of the mysteries — that man as he stands before us
    • developing so that in the future he will reach many higher
    • stage in man, is the human physical body, that which we can see with
    • however, the only thing that man has. He has still higher members of
    • cultivated his soul organs. Through this etheric body man is not
    • which represents a kind of archetype of man, if, with the methods of
    • creation, this etheric body, produces man's essential life. Its color
    • which I spoke last time when describing man's origin, in which man is
    • man as lust, passion, and feeling. Joyful self-sacrificing feelings
    • living in man's soul as feeling, passion, and impulse.
    • As man has now been
    • spirit had already taken place, man confronts us with the three
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  • Title: Origin and Destination of Humanity: Lecture XVI: The Great Initiates
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • to the human cognitive faculties, but considers them in such a way that
    • stand on a certain point of view of human cognition today. From this
    • or that. But it is possible to develop the human cognitive faculties
    • to increase these human cognitive faculties to a higher level, so that
    • matter of raising the human being to the levels of knowledge on which
    • of the human cognitive faculties and got to the highest knowledge, which
    • this higher cognition. Only such a man/woman is competent to say what
    • part of the whole entity of the human being is completed, as well as
    • the human being faces us today. Everybody who strives for esoteric instructions
    • has to get clear in his mind that the human being is not a completed
    • the image of God today, what of the human being has come to the highest
    • level is the human sensuous body what we see of him with eyes, what
    • only what the human being has. The human being has even higher members
    • Because of this etheric body the human being is not only a creation
    • One can see this etheric body which is a kind of archetype of the human
    • real life of the human being. Its colour can be compared only with the
    • human being, in which the human being is like in an ovoid cloud. Everything
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XVII: Ibsen's Attitude
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • cycle of this winter with a picture of the human future and human ideals,
    • behind to the human beings, shining into the future, full of forces
    • (Faust II, 11583-11584). A human being who is basically the
    • representative of the whole humanity stands before us in Faust. We cling
    • We Dead Awaken (1899). What has fulfilled human beings for half
    • the artist himself. He was a hermit in the human life, a hermit in his
    • own life. For half a century he looked for human happiness and truth,
    • is yet connected with the personality in Greece! How the human being
    • of art: Plato creates a state idea in which the single human being should
    • Even the individual Roman felt as a member of the whole state: he is
    • a citizen first, and then he is a human being. In mediaeval times, a
    • whole human thinking, feeling and willing. This continues that way up
    • The Greek, the Roman citizen
    • the main interest is directed to the human being, to that what happens
    • drama; the human beings were occupied with other interests. Now the
    • many different interpretations about that from so many scholars. About
    • no work so many books were probably written. This is due to the fact
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XVIII: The Future of the Human Being
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • The Future of the Human Being
    • ideals of humanity and that their force, their mode of operation consists
    • obvious to the whole remaining humanity only in future. So that the
    • idealism of humanity, the future ideals of our race are expressions
    • say which the ideals of the human future are. The developmental law
    • leads the human being into the future. The initiate has to consciously
    • world laws of the future, as those world laws which the human being
    • in Germany the first railways should be built, when the railway should
    • the real progress of humanity. The practitioners cannot assess what
    • about the origin of the human being where we as theosophists ascribed
    • a very early origin to humanity. We search for this origin much farther
    • place which need, however, the human being to be realised. Just as the
    • the human being has also to mix the substances to help the big world
    • of view. We have seen that another humanity preceded our present humanity.
    • of this race. The present human being can hardly imagine which extent
    • although they do not assume human beings but lower mammals as population
    • evolution some weeks ago knows that we get to a period when the human
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XIX: Schiller and the Present
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • among the German education directs his thoughts upon one of our greatest
    • was committed not only within Germany, but also in England, in America,
    • in enthusiastic words from the lips of the best of the German nation
    • and many others united. They joined in the big choir of Schiller celebrations
    • interrelation between the sensuous nature of the human being and his
    • nature of the human being. Our time has already outdistanced what Schiller
    • Thus he tried to subtly show how the spirit, how the soul of the human
    • of the spirit living in the human beings.
    • the human being already sucked out all experience from life really at
    • human being takes a book in hand again and again, the soul returns repeatedly
    • of the Human Race like in his literary will, and which Schiller
    • nature with the spiritual nature of the human being. At the very beginning,
    • in his dramas which belong to the highest of humanity. The human being
    • to the 16-th century the time begins when the human beings looked up
    • than before. Something new crept into the human souls relying on the
    • it arranged the world as a big harmony, and the human being was arranged
    • in a big harmony, and the human being felt existing in this harmony.
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XX: The Divinity Faculty and Theosophy
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • of all questions of the human existence. Thus it is really logical if
    • the divinity (in Germany theological) faculty, the faculty
    • of law, the medical faculty and the arts (in Germany: philosophical)
    • world, the divine, in so far as the human being can grasp it. Theology
    • the manifoldness of the world. What one knew about the forces and realms
    • of nature was the object of the single sciences. What led the human
    • in time. There is a development to perfection, and as human beings we
    • jurisprudence must know how the laws of the human life are generally.
    • It must be understood lively what can lead a human being to the good
    • human beings must have the circumference first because the human being
    • be, correctly thought, an organism of the whole human knowledge. However,
    • about the minerals, nothing about the plants, animals and human beings,
    • the voice of the divinity. The human being has to link everything that
    • the human being has and is and acts to these loftiest questions which
    • beings in the highest form had lived in which the human being can attain
    • takes place in this lonesome height, at the summit of the human thinking.
    • them for many, many years. These teachings may establish the contents
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XXI: The Faculty of Law and Theosophy
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • with those which face us in the figure of the human being itself, actually
    • question: how does one instruct the human beings who are appointed to
    • way of thinking as the rather deep, in the human souls deeply rooted
    • the present work, too. What the young man missed at that time under
    • the disfavour of the ruling mood, the mature man could not catch up.”
    • real knowledge of life and of the human soul.
    • connected with the deep principles of the single human soul. Look around
    • all fields of life one does this in almost the same manner.
    • So we see the failed tunnels in all fields of human life because of
    • basic knowledge of the human soul and to get things straight concerning
    • got an overview of the manifold disciplines by which they could also
    • times. Philosophy has emancipated itself; it has become a science because
    • the most eminent sense became great in the history of humanity by the
    • development of law that the Roman people, magnificent just in this field,
    • was small concerning that way of thinking which one must demand also
    • for this field: the Romans did not achieve a single mathematical theorem!
    • of the Roman thinking. Hence, the prejudice crept in the course of centuries
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XXII: The Medical Faculty and Theosophy
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • of our spiritual life. The modern human beings live in images and suggestions
    • that the human being is composed of four elements earth, water, air
    • The shamans of savage tribes
    • forms the basis of this principle. You know that the human being becomes
    • a different person by a certain training. The forces which another human
    • according to this system the 17th and 18th centuries taught. The human
    • owe Liebig's (Justus von L., 1803–1873, German chemist) epoch-making
    • discoveries to it-, but it also led to regard the human cover as the
    • and physical laws in the human body is controlled by something the term
    • human intellect, is incapable to understand the spiritual; as soon as
    • that the same interaction takes place as with the human being to recognise
    • A time comes when the human
    • life of the whole universe. The human beings get reverence for life.
    • forces of our own human nature because of a connection which exists
    • being in the human being, so that he becomes unable to have an curative
    • If the human beings got
    • as Goethe says, another study of the human body takes place. And only
    • Maximum number of matches per file exceeded.
  • Title: Origin and Destination of Humanity: Lecture XXIII: The Arts Faculty and Theosophy
    Matching lines:
    • Origin and Goal of the Human Being
    • Origin and Destination of Humanity,
    • and published in German as:
    • Germany: faculty of philosophy). We have to consider the fact that
    • training of a human being in a formal way. Among other things, rhetoric,
    • A method, which is regarded as ridiculous, is that by which the human
    • human being must remain at the formal very long, that his reason is
    • the ability of logic formally, then this precious good of humankind
    • which can appear as the best fruit in the human being.
    • human soul. Specialisation had to take place. We know too much today
    • philosopher in the same position as the businessman. Who realises, however,
    • the human soul belongs to the highest tasks of life. However, only someone
    • task to guide the souls. The human being was called a microcosm by the
    • knowledge that one could not use to train a human soul. Hence, the pedagogues
    • do not want to cram the young human being with knowledge only, and he
    • as it were, completely digested. The human soul should be an organism
    • human being is a philosophical spirit. It is right that the universities
    • teach the scientific disciplines. However, another human being should
    • arise from them, a human being who has become an artist.
    • but also which kind of human being the examinee is, whether he has the
    • Maximum number of matches per file exceeded.
  • Title: Two Essays on Haeckel: Essay II: Haeckel, "The Riddle of the Universe," Theosophy
    Matching lines:
    • Authorised translation from the third German edition.]
    • of mankind by means of his book,
    • into many languages. Seldom, indeed, has a book of serious
    • For years past this man, imbued with an enormous amount of
    • having again and again to defend himself against the manifold
    • which many scientists are deficient happen to be those with
    • of humanity with calm, unprejudiced eyes, you will find two
    • be met with only among German philosophers, such as Schelling
    • freedom without equal, not alone upon this subject, but in many
    • must hint at some mysterious kinship between man and beast, and
    • possible for man to observe, to a far greater extent than
    • humanity. Such words as “energy” and
    • epochs of the human race, to suppose that anything that could
    • their share. Humanity has, during its latest phase of
    • Man
    • development of humanity at that time will be enabled to
    • deal with a tendency in human education that sought in the
    • first place forcibly to eradicate from the human heart every
    • many leaders of civilisation at that time were
    • announced the connection between man and the higher animals
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture I: Haeckel, the Riddles of the World and Theosophy
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • human beings by means of his book The Riddles of the
    • short time, and it was translated into many languages. Seldom
    • feelings, which lead the human being partially from his
    • Haeckel's working. With tremendous courage, this man has fought
    • overcome manifold opposition. On the other side, we may not
    • what is absent to many naturalists in this respect. He has
    • directed their look freely at the big human riddles in the
    • 19th century only with the German philosophers, for example,
    • German naturalist), a man of freedom unparalleled also in other
    • human being, the big anatomical resemblance of man and animal
    • and the human being. Johannes Müller, who had looked so
    • with Burdach (Karl Friedrich B., 1776-1847, German
    • so to speak, a Gospel for humanity at that time. Matter and
    • of childish imagination of former human epochs, if one supposed
    • reasons are working. Humanity went through a materialistic
    • materialistic education the age of Enlightenment. The human
    • study the development of humanity in the 19th century as a
    • reality. One deals with an educational direction of humanity
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture II: Our International Situation. War, Peace and Spiritual Science
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • to that which moves the human hearts immediately what concerns
    • human and highly noble-minded striving of His Majesty, the
    • Certainly this manifesto arises from an intention. The last
    • Looking around in the world today, we see the struggle of many
    • noble human beings for the idea of peace, the love for a global
    • have the reverse. If we do not forget that also many are among
    • researcher who has attracted so many thinkers (Ernst
    • but many people think that way.
    • investigation. Many of those who practised the art of war are
    • human souls, knows that two separate, completely different ways
    • reason that we call idealism, the other is the human desire,
    • the human inclinations, the human sympathies, and antipathies.
    • possible, but the reverse has always been there in humanity up
    • you pursue the history of the human evolution, you can put the
    • else is necessary because simply the human passions, impulses
    • must grasp it deeper. We must really have a look at the human
    • correctly. The human being does not always see enough of his
    • us have a look once at the human soul, where we may study it in
    • Maximum number of matches per file exceeded.
  • Title: Lecture Series: The Situation of the World
    Matching lines:
    • series entitled, Riddles of the World and Anthroposophy, published in German
    • published in German as,
    • human heart. The spiritual-scientific investigator must
    • authoritative concepts. On many occasions I had the opportunity
    • back many centuries, and in the l6th/17th century we come
    • not let us forget that many clever men who belong to the other
    • side assure us again and again that war is necessary for human
    • attracted so many thinkers to his side, often said that he
    • radically, nevertheless many people harbour these thoughts.
    • brought to our notice the views of many people who are at the
    • head of public life. Many representatives of Governments
    • see, even the hearts of many soldiers are filled with pain and
    • other direction is human passion, the human inclinations,
    • man's sympathies and antipathies.
    • Many things would be different in the world if it were
    • opposite has so far always been the case in human life. The
    • history of human development, you may again and again ask,
    • something else will be required, because the human,
    • glance into the human soul and its fundamental forces. We do
    • us consider the human soul, where we can study it deeply and
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture III: Basic Concepts of Theosophy. Soul and Spirit of the Human Being
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • Basic Concepts of Theosophy. Soul and Spirit of the Human Being
    • unscientific in certain circles to speak about the human soul
    • division of the human being, which is a trichotomy compared
    • consciousness of the present humanity, compared with the
    • human being is something about which we do not require many
    • thing that occupies our present humanity that the understanding
    • human ideas.
    • a human being stands before you, you will admit without further
    • body exists. Because your senses attest this human body to you.
    • However, the human being can look at himself with his senses at
    • least partially, and we can say without thinking, the human
    • being is a bodily being for another sensory-gifted human being.
    • However, in the space, which the human being fills, even more
    • for the human life — understood in its entirety —
    • the least that the other human being can see with his eyes and
    • touch with his hands. For if the human being speaks about his
    • human being may stand before you and another beside him. What
    • your senses perceive of both human beings is not the essential
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture VI: The Basic Concepts of Theosophy. Human Races
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • The Basic Concepts of Theosophy. Human Races
    • has often said that the human being himself is the best and
    • most important study of the human being, and that the human
    • being himself is the biggest riddle of the human being. In view
    • the human being in manifold forms. The human riddle appears as
    • multiplied to us and looks at us from all sides. The manifold
    • forms of the human being, the races, are certainly such a
    • multiplication of the human riddle. Natural sciences and
    • variety of the human existence, in these different forms of the
    • human being. Besides, we realise plenty of questions. We have
    • the consciousness in ourselves that in all human beings a
    • nature and being behave to the manifold forms and
    • single human races possess.
    • Apparently, to our consideration, the one human being is on the
    • the human being who has, nevertheless, a uniform nature can
    • existence in a lower human race and raises the other to an
    • of the uniform human being as the other worldviews. It has a
    • recurrence of the human soul. It says to us that the soul,
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture VII: The Core of Wisdom in the Religions
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • in force. The human being who reads such things has to assume
    • that still other human beings exist who have these abilities
    • group of human beings which deals with the finding of such
    • facts. In quite a similar way, a big part of humanity probably
    • another field home to the human being, namely towards the
    • towards the religious scriptures, the human being asks himself
    • these facts. Thus, the human being also assumed concerning the
    • religious documents that there are single human beings who are
    • assumed that there are single human beings who have the key of
    • directly. Briefly, one has to demand from the religious
    • human being assumes that there are single people who ascertain
    • must also assume that there are human beings who know the
    • sensuous world. The human being is not allowed to behave
    • the behaviour of the human beings towards these matters is
    • divine primal ground of the universe today. Humanity develops,
    • the mysterious worlds of existence the human being can get on
    • human beings have another concept of divinity than, for
    • invaded the Roman empire from the north at the beginning of the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Brotherhood and the Fight for Survival
    Matching lines:
    • It appears in the German volume Die Weltraetsel und die
    • byManfred Maier and Nicholas Stanton
    • “brotherhood” is a reasonable translation of the German,
    • altogether is the aim of man's evolution.
    • creed of many national economists and sociologists. From a different
    • and thus we can be most useful to our fellows. There are many among
    • Is it really true what many believe, that
    • teaching of the evolution of mankind. In a book called “From
    • the happiness of mankind in the future depends on recklessly
    • this question first. Now let us ask ourselves what human life really
    • evolution of mankind?
    • in Animal and Man.” Among the ideas, which today are being put
    • What has mutual help in man's evolution
    • were the main forces for forming out the character of these human
    • is not true. Just those among the Germanic tribes flourished best who
    • find that this principle appears again in a most fruitful manner.
    • individuals managed to gain large tracts of land and the people
    • Middle Ages. Those human beings who could not stand the bonded
    • Many things, which no one attends to much
    • honor by other members of the Guild to provide in the proper manner
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture VIII: Fraternity and the Struggle for Existence
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • fraternity, represents a great ideal penetrating humanity, and
    • connected with the main destination of humanity.
    • spiritual-scientific striving human being is convinced, and not
    • seizes the human being really, that fraternity is just the
    • something that approached humanity lately. One pointed in
    • struggle. How often we can hear even today that the human
    • forces grow with resistance that the human being gets strong
    • (1844-1900, German philosopher), has among other enthusiastic
    • one has said that thereby, humanity can progress best of all
    • that the single human being benefits himself, as well as
    • human being benefits his fellow men the best if he obtains as
    • this is the creed of many economists and sociologists. On the
    • other side, we hear repeatedly emphasised that the human being
    • There are many among our fellow men who are virtually eager for
    • most important question is: is it right what so many people
    • believe that the human forces grow in particular with the
    • resistance that it is the struggle above all which the human
    • human life that receives strong support by the fact that the
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Development: Lecture I: Inner Development
    Matching lines:
    • development of man, we wish to occupy ourselves today.
    • development of man” here refers to the ascent of the human
    • laws concerning general human morality, nor will it challenge
    • sort of general demands or fundamental moral laws, valid without
    • differences between human beings are not at all acknowledged. Neither
    • sense observation in everyday human experience. By no means, however,
    • encountered it, so is occultism incomprehensible to many people
    • must be stressed in the light of the most manifold endeavors and of
    • the experience of millennia — that the demands of
    • general culture. No one is expected to fulfill these demands. But if
    • mankind in general. In fact, it is extremely difficult in the present
    • science calls “higher human solitude.” The other is
    • and disperse, in brief to demand sense-involvement in the external.
    • exist — the human being is in a position to cultivate the inner
    • millennia. This is very difficult in our time, which demands a
    • inward soul properties is the first obstacle. Present humanity
    • with the spiritual development of man. An important
    • higher development is a most intimate awareness of human community,
    • fellow man when he says that he has experienced one thing or the
    • unlimited trust; there exists the awareness that a human being is a
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture IX: Inner Development
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • human being.
    • Inner development of the human being is meant here in the sense
    • that the human being advances to such abilities that he must
    • that have something to do with general human morality or with
    • the demands, which belong to the general zeitgeist. I must note
    • human being and human being the misunderstanding appears, as if
    • anybody who speaks of occultism establishes any general human
    • demands, moral principles or the like which apply to everybody
    • in the everyday human area of experience. However, by no means
    • who has never heard of it, it is occultism for many people of
    • and often performed experiments — that the demands which
    • a general human culture. The fulfilment of it is required from
    • Occultism does not appeal to the general humanity today.
    • difficult to fulfil the demands of a life, which makes the
    • first demand is the isolation, that which esoteric science
    • calls the higher human loneliness. The second one is the
    • humanity.
    • more and more, demands external sensuousness. In no other
    • Maximum number of matches per file exceeded.
  • Title: Signs/Symbols: The Christmas Festival as a Symbol of the Sun Victory
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    • Modern man, more than he thinks, confronts nature as a stranger —
    • in which he tries to express how man can penetrate with his feelings
    • and heart meet them almost with indifference. In many instances today,
    • confidence and trust for man. In this way the victory of the sun over
    • the individual personal life of a man, so the winter solstice was
    • festival of the first order for humanity.
    • immortal human soul. Then, in this primeval age, the great moment in
    • the evolution of mankind arrived when the immortal soul descended from
    • human body was able to receive the imperishable soul. This human
    • him yet. The human soul descended to earth from a higher planet, and
    • We call these human ancestors the Lemurians. They were followed by the
    • Atlanteans, who preceded the present-day Aryans. The human bodies of
    • the Lemurians were fructified by the higher human soul — a great
    • moment in the evolution of man that spiritual science calls “the
    • the human soul has worked in and formed the human body for its higher
    • At the time when the human body was first fructified by the
    • evolution of man. Gradually, the constellation of earth, moon and sun
    • prospering of man on earth, and also for his fellow creatures, the
    • with earth-man in the right way, one must make spiritually clear to
    • himself the whole development of man and earth. There was a time — so
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture X: Christmas as Symbol of the Sun's Victory
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • us try to think once about the fact how many people are still
    • but it should pulsate in our life directly. The modern human
    • human being, where Goethe approaches Nature not as a lifeless
    • in us if we recognise ourselves correctly, and all human beings
    • again many years before our calendar, everywhere you find this
    • a festival of hope for the human being, or better said —
    • single human life an important event takes place that decides
    • festival of humanity of the highest rank.
    • only on the level to be prepared to receive the immortal human
    • moment of human development, when the immortal imperishable
    • human soul descended from divine heights. The wave of life had
    • developed up to that time in such a way that the human body had
    • this human ancestor ranked higher than the materialist
    • call these human ancestors the Lemurian race. The Atlantean
    • Within this Lemurian race, the human bodies were fertilised by
    • the higher human soul. Spiritual science calls this great
    • moment of human development the descent of the divine sons of
    • Since that time, this human soul forms and works in the human
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XI: The Christian Teachings of Wisdom
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • world appears in bewildering variety to the human being looking
    • around at first, both the external nature and the human life.
    • the stars of the luminous sky. The thoughtful human being will
    • animals, and human beings, and try to see in the phenomena of
    • that for us which faces us in the real life of the human being,
    • in the historical development of the human being since
    • millennia. Science, religion, and other human striving,
    • could deny that the human mind has brought it so far in this
    • is included in it what we call human development in history.
    • human beings, tribes and peoples experience undeservedly, with
    • all luck which meets the single or also many apparently
    • Great, astute spirits never doubted that the human mind is able
    • the fact that our great German poet and thinker, Lessing
    • in his last work, explained this human development as an
    • education of the human race. He represented the antiquity as
    • the childhood of humanity with the Old Testament as the first
    • remind you that another great German thinker whom, admittedly,
    • great German philosopher Hegel (Georg Friedrich Wilhelm H.,
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XII: Reincarnation and Karma
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • questions there are more obvious, big human questions which
    • whether we have hope for a prosperous future of the human race
    • and the single human being.
    • existence of the human being, if we see how one is equipped at
    • this, but the fact that thinking and feeling of the human
    • of existence in such a way that the modern human being can be
    • human being. It satisfies every human being, from the simple,
    • normally demands them. Who demands them does not understand the
    • — Take a drastic proof. Take a map of Asia Minor. A man
    • human race advances concerning truth. Everybody would be
    • those days the human beings ran wild if anybody stated that the
    • the human being how it depends on external facts, on
    • peculiarities of a human soul in its becoming, who only has a
    • It applies to every human being, also to the simplest, that he
    • has from father, mother, and ancestors. The general-human
    • can see how the human being outgrows the mere type. In every
    • human being, just a spiritual essence reveals itself, which is
    • European with the soul of a human being as Darwin still met
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XIII: Lucifer
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • the good god, and of Ahriman, the bad god. Both divinities
    • battle for the human being, generally for everything that
    • place is not only the external human being but also the
    • internal one. The human soul is torn between hostile powers:
    • choice spirit of our own German culture expressed the unity and
    • If man tames and watches it,
    • we look at the external and internal human being in such a way,
    • You all know the snake as the seducer of humanity. You can read
    • the consciousness of many people that way.
    • human beings, of which one says that it opened men's eyes,
    • and type of the human striving, of the striving that is built
    • Faust, this genius of the liberal striving for human knowledge
    • leaders, those who illuminated the human beings with spirit
    • “snakes.” It is similar in many religions. Why?
    • shall bring the light to the human being who builds on himself
    • that leads us to bygone times of human existence, so to speak,
    • to the starting point of human evolution. This object, which
    • human evolution. Evolution is that which appears to us today as
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XIV: The Children of Lucifer
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • human evolution and I may connect with an excellent piece of
    • Many people have a point of view that leads them to believe
    • view than that of the known compendia and smaller manuals can
    • nothing else than such a being that surmounts the human being,
    • that is similar to the human being. He calls the human being a
    • has once gone through the school of humanity. If the Greek
    • and regarded the human being himself as a draft that should
    • the human realm, the hierarchy, the sequence of the gods
    • outranked the human. He considered the realms beyond the human
    • symbolically but as something real that the human being
    • as he associates here on our earth with human beings. One
    • called natural knowledge that knowledge that the human being
    • something that the human being can really experience. The human
    • of the human being to get contact with the higher beings.
    • forces. What still the undeveloped human being had in far-away
    • that open the marvellous nature round the human being are
    • transformations, metamorphoses of lower forces. Human forces
    • Thus, some human beings were equipped with higher senses just
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XV: Germanic and Indian Secret Doctrines
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • Germanic and Indian Secret Doctrines
    • Many a time I have already pointed here to the fact that it is
    • the striving of humanity that express themselves most
    • the German spiritual life theosophical feeling and thinking
    • within the Germanic-German folk culture an impact exists which
    • human being is, according to this theosophical worldview, at
    • cover is as it were the sheath or the tool of the human being
    • member the real human ego. We call it in such a way because the
    • human being has the three other members, physical body, etheric
    • body, and astral body. The human being besides has a fourth
    • spirit, and spirit man best of all. These members are today
    • included only as gifts in the majority of the human beings. The
    • Eastern mysticism calls the spirit self “manas,”
    • innermost member “atman.” It is the real spirit of
    • the human being, the innermost core, the immortal within the
    • human nature. With it, we have seven members of the human
    • higher members, manas, buddhi, and atman are not to be
    • perceived by the senses, they are of divine nature. The human
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XVI: German Theosophists at the Beginning of the Nineteenth Century
    Matching lines:
    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • German Theosophists at the Beginning of the Nineteenth Century
    • can see one of these reasons concerning the German cultural
    • left an important impact on our German cultural life, a
    • manual of philosophy, in any history of literature; but a
    • 18th to the 19th centuries the most important German thinkers
    • understanding how these results of the German life of thought
    • are rooted in the general German cultural life a hundred years
    • concerned with that deepening of the German life of thought
    • generally thought achieved in Germany. Then one would also
    • go through today this school of the German thought of the turn
    • present human beings. Indeed, it is not accessible to anybody,
    • great German thinkers really if the university circles, the
    • connection with the great German thinker Johann Gottlieb Fichte
    • is true, as deplorable as it may appear, the German spiritual
    • else than an emancipation of the personality, the relief of the
    • After we have heard many merely popular talks, we want to hear
    • took place in the German life of thought, actually, at that
    • can only be sketchy what I have to say. At first this German
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XVII: Siegfried and the Twilight of the Gods
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • German educated people discovered the legend of prehistoric
    • Germans told themselves about the daybreak of their existence
    • German people like Goethe, ascribed the greatest importance to
    • that that which was got out from manuscripts of the 12th, 13th
    • older figures of the German legend of prehistoric time. They
    • pronounce them the deepest basis of human destiny, they should
    • superhuman figures of prehistoric time.
    • knew well that the secrets of the human heart, of the human
    • reflection of that which goes forward inside of the human soul.
    • The everyday life already shows us how every human being is,
    • — to consider the human beings as such riddles, never to
    • lasting effect in us that a human being has stimulated in us,
    • then, indeed, his figure grows into the superhuman. We can show
    • inner human characteristic consists of that.
    • Wagner was clear in his mind that humanity can once express the
    • symbolic suggestions of great inner human truth in the myth. It
    • Siegfried figure is known from the German version of The
    • treasure of the Nibelungs, of the gold to which many things are
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XVIII: Parzival and Lohengrin
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • that which Tacitus reports when he says that the Germans still
    • equality of all human beings. One felt Christianity that way at
    • highest that the human being can imagine as the jewel, as the
    • love. Now both should no longer be valid, but simply the human
    • The human being without title, without name was the Christian
    • which gave distinction and weight to the human beings at that
    • the German and Anglo-Saxon tribes took an area in possession
    • think seriously of development, that humanity develops, that
    • humanity ascends higher and higher, that every single human
    • ground behind the world manifests to him.
    • we speak of the possibility of development of humanity, it is
    • individualities in humanity already today who have run ahead of
    • the remaining humanity and have walked the paths of knowledge
    • be leaders of modern humanity. Today where one levels
    • wants to bring again to humanity. If it finds its way, one
    • castle? A spark of the divine lives in every human being, as
    • human being is a fourfold being. There is at first the external
    • physical human being who lives here in this world who strives
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Easter
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    • in German the title is:
    • in German the title is:
    • says: When I observe the inconsequence of human passions,
    • festivals rests upon the endeavour of humanity since the
    • human desires, impulses and actions to the great
    • mankind.
    • the Brahman is divided into three aspects — Brahma,
    • Vishnu and Shiva. Brahman is rightly called the Great
    • intervening time in a most significant manner: they abstain
    • them in connection with human evolution through the Bull,
    • festival of the greatest mystery humanity — not merely
    • must look into the mysteries of human nature very deeply if
    • Man appears
    • in the environment of man; they all appear as a delicate
    • extract in human nature. Paracelsus significantly describes
    • man as a confluence of all outside nature which is like
    • letters of which man forms the word.
    • all these are compounded together in man: in wisdom they are
    • structure of the human brain with its countless number of
    • of man may be expressed — everything that, in one way
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XIX: The Easter Festival
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • the human passions, sensations, and actions, I feel attracted
    • consequence and logic. — What humanity expressed in the
    • look up from the chaotic life of the human passions, desires,
    • the human being. We look at the ancient Egypt with her cult of
    • India, there is a spring festival of Vishnu. Brahmanism divides
    • the divine in three aspects, in Brahman, Vishnu, and Shiva. One
    • rightly calls Brahman the great master builder of the world,
    • in connection with the human development, by the bull because
    • meaning always as the festival of the biggest human mystery,
    • the secrets of human nature if we want to understand which
    • human being appears to us as a double being, connecting a
    • are in the surroundings of the human being: they all appear as
    • a fine essence in the human nature in which they have flowed
    • together. Paracelsus shows the human being significantly as a
    • Nature appears to us like letters, and the human being forms
    • and sorrow are joined in the human being; they have coalesced
    • we look at the wonderful construction of the human brain with
    • human being are, what permeates his soul anyhow, we recognise
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XX: Inner Development
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • know as astral world and devachan. The human being lives in
    • the human being so much that one can talk about these worlds
    • question that we must put to ourselves is, how does the human
    • which end does the human being need, actually, the knowledge of
    • fellow man a treat, to what end does he need to look for higher
    • human being meets in the higher worlds are not only efficient
    • death. With the birth of the human being, a whole sum of
    • judgement can say that the human being should begin with his
    • one speaks of the fact that the usual human being lacks the
    • not observe intensely enough how clumsily the human being
    • say, I believe in the significance of the human organs;
    • sensations of the one human being, and to the feelings and
    • Everybody admits that a hammer, which the human being uses for
    • any reasonable performance, must have come about by a
    • human brain or heart can never believe that all these things
    • makes this difference clear to us at once. Because every human
    • consideration. Every human being, every individuality prepares
    • this body has to fit the special predisposition of every human
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XXI: Paracelsus
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • physician, occultist) that he can give the human beings very
    • view of a man like Paracelsus that it cannot do justice to him
    • the nobility in the worth and the social position of the human
    • time of the bourgeoisie, the performance of the single was
    • to fight for himself much more. We could quote many of such
    • earth and in particular in the construction of the human being
    • the human being in connection with the doctrine of all living
    • and physical health of the human being. This gives his work,
    • differentiated four humours in the human being: black bile,
    • be components of the human nature. Of course, the modern
    • of the human nature as usual physical humours and. The
    • the human body builds itself up from the physical,
    • builder of the human body. We have spoken about the etheric
    • all its manifold materials, substances and humours. This
    • way in which the old doctors approached the ill human beings in
    • medicine in himself. However, the Roman doctor Galenus worked
    • the human beings from the knowledge of the big nature.
    • after five years, how so and so many people are examined, but
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture XXII: Jacob Boehme
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • which appears like a completion of many centuries. He stands
    • Germany which tried to make Jacob Boehme's views popular. There
    • particular that German spiritual life, which especially
    • contrasts than Jacob Boehme and Immanuel Kant. Whatever the
    • spirit of this strange man. All who try to approach Jacob
    • spiritualisation of the human being was always symbolised by
    • This simple man, who probably only read Paracelsus if any, had
    • human being is not bound to space and time that there is an
    • expansion of consciousness of this soul by which the human
    • human soul, so that one needs only to remove the narrow borders
    • that goes back to the beginning of the creation of the human
    • God and the human being is, and what God deals with the human
    • the divine soul in the usual human soul. This experience that
    • founded his enthusiasm. Thus, we see him grasping the human
    • nature, the historical evolution of the whole humanity in a
    • first, but circulated only as a manuscript among his friends.
    • because one understood nothing of that which lived in this man,
    • translated, before they were printed in Germany, into English,
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • This lecture, translated from the German by an unknown translator,
    • of Rudolf Steiner's works, the volume containing the German text is
    • today which looks to the very greatest enigmas of human existence. In
    • many circles which occupy themselves with Spiritual Science, or in
    • could it be that questions which come so close to the human soul
    • from a world-view which looks to the great problems of human
    • itself in bare abstractions, but must have something to say to human
    • time from someone not engaged in practical things. The Englishman,
    • not be large enough to cope with the postal demands!
    • also today as a vehicle which carries the answers to many questions
    • a truly significant man, who twenty five years ago, pitted himself
    • view of the human being, are supposed to know something. A short
    • while ago a booklet came out in Germany: ‘Uber den
    • man
    • this, furthermore, in such a grotesque and radical manner, that one
    • This is no fable! This man asserted that the greatness of the spirit
    • side, and many other aspects as well. But it is precisely the
    • opinions of a man's world — admission to most male professions,
    • the matter in a completely different way than many, twenty to thirty
    • today, very many women graduates stand in the world, in no way less
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture V: The Question of Women's Rights
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • science commonly looks for the deepest riddles of the human
    • existence and the world. One takes the view in many circles,
    • the questions, which come as near to the human soul as the
    • something to say to the present human beings.
    • Englishman Hill (Rowland H., 1795-1879) was no postal
    • for the practise of many questions and of ours. Hence, somebody
    • significant man, the anatomist Albert (Eduard A., 1841-1900,
    • human being because of their scientific views. Still recently,
    • the witty pamphlet has appeared here in Germany, On the
    • Physiological Mental Deficiency of the Woman. This pamphlet
    • is due to a man who is, however, by no means a quite
    • wanted to deduce the minor talent of the woman from the lower
    • man stated that the size of the mind depends on the size of the
    • this about the physiological mental deficiency of the woman,
    • Today many women with completed professional training know what
    • just shows us that we have to look deeper into the human being,
    • into the being of the woman if we want to understand the whole
    • the importance of this question. Even if the woman has ground
    • Maximum number of matches per file exceeded.
  • Title: Riddles of the World: Lecture IV: Spiritual Science and the Social Question
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    • Twenty-two lectures, many of which have never been translated into
    • published in German as,
    • still convinced thoroughly enough that every thinking human
    • find a way out from the situation in which many human beings
    • as long as humanity lives and strives. Hence, it is not
    • There were always rich and poor human beings, those who were
    • is really something new in the human life, that it is something
    • infinitely important progress of the human civilisation. We see
    • question from this human class actually created due to the
    • the modern proletarian demands more and more that not this or
    • demand of the day, such a question of life from the point of
    • of the human being himself. Indeed, one also hears that this
    • spiritual research speaks of many facts, for example, of the
    • in the wake of that the human being must work, now and again
    • for working hours, which certainly exceed all that is humanly
    • way in some cases! One asked the gentleman whether he did not
    • more than even the fact in which humanity has been brought by
    • — that now and again human beings of the tenderest age
    • and ideals to make them human beings are of no avail because
    • — with those forces which are sufficient to a humane
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • and the tasks facing modern humans. The discourses will
    • that points to significant aspects of humanity's evolution,
    • lectures will deal with subjects such as, “Man's
    • of such research of the supersensible for humanity now and in
    • reputation. Many people regard Theosophy as something
    • modern human beings, standing within the European-American
    • a bygone age; they must have their roots where the human soul
    • fallow, they become burning questions weighing on the human
    • the present time, will truly further mankind's progress in
    • recent times. Modern human beings feel that to hate and
    • and it helped to develop love and humanness. However, what is
    • The various epochs of world evolution provide human beings
    • hopes in human hearts, will prove too feeble and ineffective
    • complete understanding is necessary. Human beings must be
    • Such an attitude is positive and humane, and brings people
    • has a greater ennobling effect on the human soul because it
    • knowledge. She recognized that modern human beings are always
    • human being asks these questions. The task of religion has
    • encompass immortality. If we understand the human soul, then
    • obvious as time goes on. Religion does of course answer many
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  • Title: Lecture: Occult Significance of Blood
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    • shown how Faust, the representative of the highest human effort,
    • sustains and preserves life, the devil, who is the enemy of the human
    • the blood flowing from the cut forms the words: “Oh man,
    • his demanding that the signature be written in blood. I should like to
    • that he who gains power over a man's blood gains power over the man,
    • comes to a struggle concerning the man between good and evil.
    • of various nations, and which touch upon human life, will in our day
    • and interpretation of human nature. The age is past in which legends,
    • unsophisticated man was able to present the riddles of the universe to
    • which man understood the true and wide significance of blood, this
    • human beings.
    • itself, its import for man and the part it plays in the progress of
    • human civilization, will today occupy our attention.
    • You will find that there are many dilettante interpretations of this
    • which man has primary access by means of his five senses does not
    • when you gaze upon a human countenance, you must not stop at the form
    • below” would, when referring to man, be thus explained:
    • constitutes wisdom? Spiritual science has always maintained that human
    • experience. He who is actually in the throes of suffering manifests in
    • student of nature and of the human soul. The author endeavors to show
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  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • Faust, when Faust, representing striving man, enters
    • Johann Wolfgang von Goethe (1749–1832) was a German poet,
    • point out that as blood invigorates and sustains human life,
    • the devil, being an enemy of the human race, must of
    • from the wound, forms the words: “Oh man,
    • enemy of blood and for that reason demands the signature
    • one naturally wonders how it was possible for primitive man,
    • significance of blood, this special fluid that in human
    • at the significance of blood in human evolution and its role
    • senses, far from being complete in itself, is a manifestation
    • spirit world behind it, just as when looking at a human face
    • axiom, As above, so below, when applied to a human being,
    • Spiritual science has often pointed to the fact that human
    • human beings are facing today are momentous and
    • Demands causing anxiety are continually made, whether in the
    • guise of the woman question, the labor question or the peace
    • general. In humans, and also in the higher animals, blood is
    • the body. Humans and the higher animals must of necessity
    • the lower organism. blood is for the human being as a
    • Ernst Haeckel (1834–1919) was a German biologist who
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  • Title: The Origin of Suffering
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    • The highest elements in the consciousness of humanity are linked to
    • and death, and the highest a human being can attain: the fruit of pain
    • When man looks at the
    • illness and death, seems to man sometimes to grip so deeply into life
    • of suffering has occupied the human race since earliest times, and
    • asks: What is the best for man? The best for man is not to be born,
    • art, suffering and man's sadness over suffering and all connected
    • together, one of which no doubt a great part of mankind would like to
    • deeply entwined — at least the life of modern man and of the
    • ennobling of man. Suffering appears to us then as a testing, as the
    • more perfect phase of human life. All of that lies somewhat remote
    • suffering very often appeared together and how mankind has always
    • that from the sight of suffering man was exalted and built up, that
    • death. Through nothing in art can this highest victory of man, this
    • look up to what is still felt by a great part of modern humanity as
    • hopes of victory which has ever taken root in the heart of man has
    • significant feelings, cutting deep into the human heart, of the
    • Christian world-conception, these feelings which for so many are the
    • humanity is linked to suffering. And when we see how these things,
    • form the elemental part of the whole of human nature and
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  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • retinue, answers the question, What is best for man? by saying:
    • “The best for man is not to be born, and if born the
    • Friedrich Nietzche(1844–1900) was a German philosopher,
    • brought together, one of which the greater part of humanity
    • human beings and the higher creatures are concerned — a
    • perfect phase in human life. This viewpoint is rather remote
    • higher development go together. Furthermore, humanity has
    • portrays more sublimely than the tragedy the greatest human
    • large part of humanity as the greatest in history. The event
    • magnitude, the profoundest hope takes root in human hearts.
    • strength. This indicates a consolatory feeling in the human
    • human life more carefully, we find phenomena that indicate
    • one of whom sees an event or a human being as tragic, the
    • deeper aspects of human nature, it is to be hoped that an
    • we must think of the human being as consisting not only of a
    • human being we see emerging within his physical, ether and
    • spiritual science know that the “I” of a human
    • or Manas; Life Spirit or Buddhi; and Spirit Man or Atma, an
    • spiritual investigator sees the human being as a fourfold
    • that, as a human being comes before us in the physical world,
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  • Title: The Origin of Evil
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    • The highest elements in the consciousness of humanity are linked to
    • and death, and the highest a human being can attain: the fruit of pain
    • evil. Evil is confined to the human kingdom. Modern science tries to
    • grasp the human being out of the animal and eliminates all
    • differences between man and beast. It must therefore also deny evil.
    • In order to find evil one must enter fully into human qualities and
    • acknowledge that man lays claim to a kingdom of his own. We will now
    • human wisdom which penetrates to the actual nature of things lying
    • connected with actual human nature? It has often been sought to
    • Myth of Ormuzd and Ahriman. Occult science is the first to show how
    • evil is to be understood out of the depths of human nature and the
    • From the development of man in the future we see how men have grown
    • how man can bring himself to such a stage of evolution. Definite
    • exercises were prescribed there which develop man in quite a natural
    • give man another kind of sight which cannot be attained with the
    • away from the grasp of the senses. Through inner soul-work man
    • operation on a man born blind. There is a kind of operation which
    • opens man's spiritual eyes and ears. It will be attained in the
    • development of the whole human race in the course of a long period of
    • the sense-world. Greek philosophy beautifully compared the human soul
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  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • animals. Evil is confined to the human kingdom. But modern
    • natural science tries to derive knowledge of human beings
    • human characteristics in order to discover the origin of
    • evil. One must above all recognize that humanity constitutes
    • primordial human wisdom that penetrates beneath the surface
    • connection between human beings' essential nature and evil?
    • legend of Ormuzd and Ahriman emphasizes this view more
    • human beings, and indeed into that of the whole cosmos. To
    • comprehension of evil. We must look at how human beings
    • The whole of humanity will reach this stage, but only after
    • Greek philosophers have compared the human soul to the bee
    • offers honey to the human soul, to carry it up to higher
    • worlds. The task of the human soul is to spiritualize sense
    • planetary existence will arise, and humanity will be gods on
    • that planet. The human bodily nature, forsaken by the spirit,
    • will constitute a lower kingdom. Human nature is already
    • through earlier ones. Human beings will be gods on the next
    • planet, just as the beings that now lead us were human beings
    • creators and leaders of human evolution, were once at the
    • human beings will have advanced to be leaders and guides.
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  • Title: Supersensible Knowledge: Lecture V: Education in the Light of Spiritual Science
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    • everyone. Knowledge of human nature and problems of education
    • of human beings. That aspect of their being that is grasped
    • evolved out of the ether body. Human being's have this member
    • slumber in every human being, there is nothing fantastic
    • the physical and ether bodies and surrounds humans like a
    • with the whole earth; in like manner is the astral body
    • to say “I,” makes the human being the crown of
    • individual human soul. That is why in Hebrew esoteric schools
    • The human
    • animal kingdom. The “I” humans have in common
    • man's nature.”
    • a person, we must always consider each human being
    • already in the embryo. However, humans are not isolated
    • is a violation of laws according to which human beings
    • The human ether
    • encompasses a great many things. It is a time when all the
    • remarked that human beings
    • nothing is achieved by admonition; commands and prohibitions
    • the nature of human beings and confirmed by the results of
    • what a lively and interested manner such a child plays,
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  • Title: Illness and Death
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    • The highest elements in the consciousness of humanity are linked to
    • and death, and the highest a human being can attain: the fruit of pain
    • our subject is one that undoubtedly concerns all human beings, for
    • in previous lectures, for many centuries these words were in a way a
    • and having to do only with human conduct — could be the cause
    • positive, objective impulses — and the fact that the human
    • the whole kingdom of living beings right up to man is moving towards
    • Eduard von Hartmann. Von Hartmann in his last book has dealt with the
    • we find that, after one or two new generations, a man no longer
    • definite manner about every subject. The modern scientist would not
    • has to be made between animal and man; and that if the question in
    • these phenomena in human beings. Since living beings have not only
    • understand death and illness in human beings we must above all
    • consider how complicated human nature is in the sense of spiritual
    • the human ego, the central point of man's being. We must then be
    • man possesses in common with the whole plant-kingdom. The astral body
    • which man has in common with the animals is the bearer of the whole
    • and pain. It is only man who has the ego and this makes him the crown
    • In contemplating man as
    • works only in part in physical man, in another part is active
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  • Title: Supersensible Knowledge: Lecture VI: Illness and Death
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    • sphere of morality and is connected with human behavior, can
    • human beings, strives towards a specific target, a summit for
    • book Eduard von Hartmann concerns himself with the riddle of
    • evolved being, man, we find that after one or two generations
    • easy manner; it cannot treat every subject alike. Today's
    • humans and animals. In fact, if today's lecture is to be
    • humans. Few of the things said today will apply to either the
    • characteristic. In the main we shall speak only of human
    • understanding of illness and death in relation to human
    • “I” makes human beings the crown of creation, for
    • the physical human being proper consists of bones and
    • In contemplating the human organism from the
    • work together within human beings right down into the
    • understand their significance when we investigate how human
    • human embryo being enveloped by the maternal body up to the
    • begins to influence the human organism. Then at the age of
    • physically at birth. The human being is truly born a second
    • human ether body. At about the seventh year they are pushed
    • Those with deeper insight into human development recognize
    • of seven the human being displays a number of inherited
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  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • our mind's eye mankind's whole evolution. Only then can we
    • education on the basis of human nature and a person's
    • development is reached does the human being begin a life that
    • repeats earlier human evolutionary epochs.
    • describes the stages through which a human being evolves from
    • up to the twelfth year, corresponds to the time of the Roman
    • human reaches the present.
    • include the whole of a human being's evolutionary descent. A
    • were far below what human beings are today. Yet in no way did
    • science points back to a time when human beings inhabited
    • compared with modern human beings the Atlantean's soul and
    • reasoning did not exist. But they beheld many aspects of the
    • The human being
    • the Romans with Mercury.
    • great teachers was self-evident to the human soul. It is bad;
    • how the human being ought to develop, but with the reality of
    • makes different demands, it is useless to lay down general
    • principles, but for what he or she is as a human being.
    • human being will no longer be able to receive later in life
    • make paintings of them; then happy human beings for whom life
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  • Title: Supersensible Knowledge: Lecture VIII: Insanity in the Light of Spiritual Science
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    • descriptions are thought of as the reality. Megalomania,
    • persecution-mania, religious-mania are spoken of, but these
    • of German lyric poets. His images were usually derived from
    • illness is deeply rooted in human nature where it must be
    • ideas in this realm. Many illnesses that in fact belong in
    • itself in human nature? To answer this question we must turn
    • physical body, and in the hours that follow, while the human
    • When the incarnation that will follow draws near, the human
    • continue its purification. The more often a human being
    • in human beings the following physical components that
    • crystal could also build the human body, though it would be
    • blood circulation. The individuality of a human being must
    • human being can become what is called “demented”
    • remind ourselves that human beings go through a threefold
    • as human rabble is our concern, and as human beings are
  • Title: Lecture Series: Insanity from the Standpoint of Spiritual Science
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    • series entitled, Supersensible Knowledge, published in German as,
    • published in German as,
    • speaks of illusions of grandeur, persecution, religious mania,
    • confused. The bases for spiritual diseases lie deep in human
    • in those questions. Many things which the Doctor no longer
    • can such things as insanity root itself in the being of man?
    • For this we must keep in mind the four lower members of man;
    • at the other three members of man's being. Above all it
    • death. In the next hours while man's being remains in the
    • human beings. On re-incarnating, man takes to himself again the
    • purification. The more often man appears on earth, the firmer
    • everything below as above. The cheerfulness of man expresses
    • educated man sees the whole world differently. A flower is for
    • spirit. We distinguish the following physical parts in man,
    • also build the human body, but it would then be a dead
    • BENEDICT can here offer us many interesting things although it
    • arms. This is to be explained thus: a healthy man is not
    • will now extend that to the entire human being. We are not at
    • ABOVE and the BELOW, then man is not at all conscious of inner
    • outside. Delusions, manias, hysteria, are connected with this
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  • Title: Supersensible Knowledge: Lecture IX: Wisdom and Health
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    • fostered in circles where it was recognized that human beings
    • healthy spirit that united itself with mankind's soul to
    • human soul away from narrow attitudes and egoistical aims; it
    • to lead human beings away from the personal; people demand
    • science must become a personal quest. The striving human
    • the expression of the soul and spirit in human beings, when
    • the spirit. Spiritual knowledge must penetrate a human's
    • phenomenon. Actually, the fact that it was seen by many
    • many people is a sure proof that it was not a spiritual
    • manifestation. And indeed an explanation was soon
    • spiritual manifestations are to be found in the objects and
    • believes we must just wait for some nebulous manifestation of
    • required of human beings. The soul must become active, as the
    • acting from outside has become individualized in humans.
    • Every human being has his own
    • human beings pay is loss of certainty. Uncertainty is
    • characteristic of human knowledge and scientific pursuit.
    • Human beings are obliged to grope their way; they must
    • recast within human beings, must become color-filled,
    • the human soul and changes it; in that instant the human
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  • Title: Supersensible Knowledge: Lecture X: Stages in Man's Development in the Light of Spiritual Science
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    • Stages in Man's Development in the Light of Spiritual Science
    • Stages in Man's Development in the Light of
    • has resounded to mankind down the ages like a summons to
    • ourselves that at death the human being leaves behind only
    • sleep is that the human being asleep possesses a physical and
    • before the human soul with lightning speed a mighty memory
    • body its human form.
    • that human beings undergo after death.
    • The human being
    • former lives. He has as it were added many pages to the
    • when it is essential that the evolving human being can look
    • principle of education demands that the educator should now,
    • part of the ether body. If the human being is to develop a
    • human being attain a personal relationship to the world;
    • relationships are more universally human, whereas now
    • essential to human beings. A person's development will take
    • thirty-fifth year a human being reaches the middle of life.
    • results in a certain firmness. What a human being absorbs in
    • human then ceases to grow; a person solidifies, fat begins to
    • Human beings
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  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • centuries of German culture. Some say that it is impossible
    • for the inner moral purification of the human soul. The
    • transformations represented symbolically how inner human
    • possible to transform base vices into the gold of human
    • the obvious fact that a human being should be moral and
    • who in his later years was an ordinary normal clergyman, was
    • by many others proffering all kinds of information about
    • faculties slumbering in every human soul are awakened. These
    • the human being; he is the instrument, the tool through which
    • and what she won't reveal to human mind or sight
    • The human spirit is certainly capable of penetrating nature's
    • people. However, to the extent that modern humanity is able,
    • scientific movement is a path that guides human beings to the
    • human beings ever lived or live, once they reach the highest
    • overlooked, that is, the immense differences in human nature.
    • human nature was different from what it was to become a few
    • seen, initiation is based upon awakening in human beings
    • method was the so-called Christian-Gnostic path. The human
    • millennia the great masters of wisdom who guide mankind's
    • Christian path, but it enables the striving human being to
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • Richard Wagner (1813–1883) was a major German opera composer.
    • unjustified. The reality is that in the human soul, precisely
    • many deluding images that come to block his path and slow his
    • Unlike many
    • what he, Richard Wagner, offered to mankind should have
    • mission in mankind's evolution. He felt that he was one of
    • same Truth about mankind's origin and evolution as that
    • Egypt, India or Persia, or to our own Germanic origin,
    • performances. We can conjure up before our mind's eye the
    • these things. The performances were dramatic musical
    • the mineral, plant and animal kingdoms, and that of humans.
    • kind of resurrection within the human soul.
    • that the divine element attains consciousness in the human
    • soul, and, as it were, looks out through human eyes observing
    • all beings, and resurrect within human beings. Filled with
    • in the following significant words: “When man's whole
    • were to a far distant past when human beings were not so
    • had existed. And the thought came to him that man, in order
    • itself. Only in this way could man become a free being, but
    • that human beings could become more and more conscious. He
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  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • Modern human
    • name Nathan; going further they find many more names that
    • lives in the deepest recess of the human soul godlike. Human
    • them and human beings are themselves spiritual. Furthermore,
    • expressed by saying: Do not ever stand still. Human beings
    • only have human beings developed to their present stage from
    • rather with the fact that the human soul can climb upwards
    • from stage to stage. In striving for perfection, a human
    • achieving something we could not manage before. If we remain
    • development of the human soul and spirit is of universal
    • the noble human form, it does not justify the assumption that
    • developed human being and the highest developed ape, than
    • observation, however, led natural science to regard human
    • spiritual development say: Granted that man, in regard to his
    • true that a human being who has reached a certain stage in spiritual
    • development is further from the lowest developed human being,
    • animal form and continues up to that of man. Spiritual
    • perfect structure of the human organism. A person's physical
    • the highly advanced human being, the initiate, and the person
    • inherent in every human soul. The difference between the
    • Maximum number of matches per file exceeded.
  • Title: Knowledge of Soul and Spirit: Lecture I: The Mission of Occult Science in Our Time
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    • Many of these lectures have never appeard in English before.
    • the big progress in the field of knowledge. How many people say
    • to you, only such human beings use the term “occult
    • tempting for many people. The opponents reproach the occultist
    • this strange instinct in the human nature, on the pursuit of
    • are many people in our chaotic time who are only driven by this
    • dark instinct of the human nature to occult science. If then
    • is that the human being is able to grasp and behold this
    • world; these are yesteryear's prejudices — thank God! Many
    • things belongs to a childish, naive age of the human
    • time has taught the human beings that the research using the
    • say and many of our contemporaries are such — if we can
    • something supersensible behind our sensory world; but the human
    • the supersensible. The human being cannot look behind the
    • cognitive faculties of the human being. You have shown that he
    • himself can understand but also the human beings generally what
    • how absurd is this view if the human being considers it in
    • time occur for the single human being when he can decide where
    • belief that the human being lives in this instinct.
    • say. It agrees with them. It says only, the human being still
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  • Title: Knowledge of Soul and Spirit: Lecture II: Natural Science Facing a Crucial Decision
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    • Many of these lectures have never appeard in English before.
    • two pillars: first, on the fact that the human being realises
    • events and beings exists; secondly, that the human being can
    • that it is accessible to the human being.
    • speculative fiction. You get this information from many sides
    • principles it completely complies with scientific demands. It
    • look back at the German cultural life for a short time. It
    • natural sciences have become for many people something that
    • humanity, nevertheless, you realise something peculiar
    • with an impartial look at the development of the human soul.
    • that I only assert now. Indeed, many times
    • daydreamer, or at least an ignorant man who cannot share the
    • with the big progress of humanity. We realise that in the newer
    • time the human beings have investigated the external physical
    • Schleiden (Matthias Jacob Sch., 1804–1881, German botanist)
    • It became obvious that many former conjectures had to disappear
    • beings. One saw now how they co-operated and yielded the human
    • Kirchhoff (Gustav Robert K., 1824–1887, German physicist) and
    • Bunsen (Robert Wilhelm B., 1811–1899, German chemist) announced
    • In particular in Germany,
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  • Title: Knowledge of Soul and Spirit: Lecture III: The Knowledge of Soul and Spirit
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    • Many of these lectures have never appeard in English before.
    • “spirit” considering the human being.
    • and mind with the human being. One summarises the human inner
    • materialistic way of thinking — the human being consists of
    • soul is a real being. If one says that the human being consists
    • human being. Only later decisions of Councils have abolished,
    • applies to many concepts generally which play a role in our
    • thinker who performed many quite extraordinary things in some
    • (1828–1875, German philosopher). You can buy cheap his
    • is to be compared to a man who draws himself upwards with his
    • 1832–1920, German physiologist, psychologist, philosopher) or
    • another about those questions in which the human beings are
    • way in which the human being perceives objects in his
    • how long does it last, until the human being becomes aware of
    • attention, questions in which way the human being judges in
    • in vain, which are vital matters for the human being in the
    • modern psychology even as questions. Everything in the human
    • considered, one says, this goes beyond the limits of human
    • psychologist; for the human being notices only so much of the
    • true being of the lowest member of the human being, the
    • Maximum number of matches per file exceeded.
  • Title: Knowledge of Soul and Spirit: Lecture IV: Initiation
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    • Many of these lectures have never appeard in English before.
    • course: how does the human being come to the knowledge of these
    • human being these supersensible worlds can become accessible
    • measure of any human knowledge postulates a kind of knowledge
    • that the human being has abilities and cognitive forces that
    • human ability of development with it, denies from the start
    • that the human being can ascend to higher and higher stages.
    • However, it is the basic conviction of any human being who
    • German education, it is easy to acknowledge this
    • there to the inner human force that strives on and on and
    • That man is delivered who masters himself.
    • thinking to search this force of the human being that can be
    • level of knowledge most intimately. There we find many tips,
    • what I have said in the sense of spiritual science: the human
    • in the human being which — if they are developed — just open a
    • sighted man goes among blind people and tells them about light
    • development of forces slumbering in the human being to perceive
    • and forces slumbering in all human beings can be woken up to
    • which the human being can see the sun. He could also have said,
    • can develop in the human being. Only if we can open the soul
    • Maximum number of matches per file exceeded.
  • Title: Illusory Illness: Lecture I: Illusory Illness
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    • published in German as,
    • the course of his life man finds himself set between two
    • Opposed to this stands man's own power within his inner being.
    • one that man must find a necessary balance between the forces
    • inner life. When in his everyday life the human being has taken
    • That man is free who overcomes himself.
    • being of man that moves forward stormily, to this potentiality
    • gentlemen,, who soon began conversing. The gentleman behaved in
    • burst into tears. Because of the lady's crying the gentleman
    • “I suffer from many illnesses and journey from sanitarium
    • about illness. Many people in my homeland thank me for their
    • gentleman told of one of his numerous illnesses, whereupon the
    • that the man wrote down. After a few minutes the second illness
    • thirteen prescriptions. The gentleman had but one sorrow.
    • Strangely enough, it never occurred to the gentleman that the
    • gentleman recommended a book by Lahmann to her. Thereupon she
    • Lahmann's address. Meanwhile they had arrived in Berlin. Each
    • right about the lady. As for the man, he only lacked the will
    • prominent physician has recorded many different cases of people
    • had been treated by many doctors who always came to the
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  • Title: Illusory Illness: Lecture II: Feverish Pursuit of Health
    Matching lines:
    • published in German as,
    • Health is something for which every man naturally longs. We may
    • is possible today for many people to make their own
    • much difficulty that he managed to get four weeks' vacation,
    • many people today run to mesmerizers and spiritual healers? How
    • many writings there are on “Harmony With the
    • “There are many illnesses, but only one state of
    • health.” This is foolish. There are as many states of
    • health as there are human beings. For each human being his
    • human being are nonsense. The very part of humanity that is
    • human being, who is the most complicated being on the earth. We
    • deeply into human nature and recognize how changeable what we
    • forgets that the human being is in the throes of
    • What is meant by, “The human being is undergoing
    • of man. The physical body is only a part of the human entity.
    • central point of the human being.
    • us consider an uneducated savage, an average man, or a highly
    • The average man refines his urges. He denies himself the
    • self or manas. Through impressions from art or great
    • impressions from founders of religion man works on his ether
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  • Title: Knowledge of Soul and Spirit: Lecture VI: The So-Called Dangers of Initiation
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    • Many of these lectures have never appeard in English before.
    • science that it is dreamy and fantastic, but also many people
    • that lead the human being into the invisible and indiscernible
    • occult science or this theosophy makes the human beings
    • the human being impractical, allures him from the immediate
    • against occult science and its working that it makes the human
    • many people have.
    • many cases it is not in such a way that those who approach
    • what they demand. Not because they are expelled from the
    • calls “life” in many circles. If one calls this
    • themselves up to the real life. The human beings would have to
    • The German philosopher
    • the improvement of humanity. Hence, God may give them rain and
    • clever board of practitioners in a southern German country.
    • When one wanted to build the first railway in Germany, one
    • exists —, one should build no railway, because the human beings
    • not long ago! It is not still long ago that a man who was no
    • However, many concerns do
    • on the different human beings. It works in the way as it can
    • influence and impress human beings. Now theosophy is something
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  • Title: Knowledge of Soul and Spirit: Lecture VII: Man, Woman and Child
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    • Man, Woman and Child
    • Many of these lectures have never appeard in English before.
    • Man,
    • Woman and Child
    • scientific curiosity. It shall give the human being an impulse
    • What spiritual science offers shall enable us to act and manage
    • living riddle. Prejudices in many fields of life can still be
    • of man, woman and child the entire humanity appears. In the
    • child many things are inheridited from man and woman. Hence,
    • present human being automatically what observation and
    • instills healthy respect of the becoming human being. It is a
    • huge difference between the lower animals and the human being.
    • The basic difference between the human being and other
    • with the human being. The portrayal of a lion is the portrayal
    • individuality prevails with the human being. That is why a
    • biography of any human being is possible, even of the simplest.
    • In this fact many things are concealed, above all, that the
    • human being is a species, a genus in himself.
    • In the human being, something lives that
    • understand the human individual from the ancestors. Perhaps,
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  • Title: Knowledge of Soul and Spirit: Lecture VIII: The Soul of the Animal in the Light of Spiritual Science
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    • Many of these lectures have never appeard in English before.
    • feeling, nevertheless, the human being soon feels if he
    • life of the animals. If the human being lets the eyes wander
    • animal life in its entirety. However, as many other things of
    • human knowledge, the human views of the animals were also
    • dependent on the human feelings in a certain epoch and under
    • immediate surroundings that the human beings are different from
    • near as possible to the human beings. On the other side, we
    • even of the highest animals to the human beings. We also
    • dear friend behaving to it almost as a human being, giving it
    • human beings having a quite special reluctance against the one
    • resemblance of the higher animals and their performances to the
    • human being. Thus, we see apes doing things that remind of the
    • mental and spiritual qualities of the human being. However,
    • the human beings, because he sees desires and instincts arising
    • in a raw, unimproved form, which are weakened in the human
    • everything that the human soul can express, for example,
    • perfect human quality has gradually developed from qualities of
    • enough between the human being and the animal. We find, for
    • everything that makes the human being a human being: reason,
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  • Title: Knowledge of Soul and Spirit: Lecture XI: Occupation and Earnings
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    • Many of these lectures have never appeard in English before.
    • Many people who have heard something
    • viewpoint about the manifold practical topics — one even
    • attempts to speak about occupation and earnings. For many of
    • with many theosophical phenomena that it is often true that
    • of their hearts to spiritual science. Among them many a man
    • of the everyday life appear which the human beings concern who
    • humanity. This abstract general brotherhood of humanity is a
    • matter of course for any good and striving human being.
    • to preach this general brotherly love comprising humanity, but
    • human brotherhood possible and can also be realised.
    • Admittedly, many people also say this way; but they lack the
    • human existence and compare the everyday life of our present to
    • the opinion of many people — that certain forms of life have
    • contentment on the other side, and no human spiritual movement
    • that — as so many people say — an “idealistic”
    • in order to penetrate this field of our manifold and variform
    • mature thinking has to say to himself that a certain human
    • being in the newest time, and just in this human class,
    • means that humanity advances on one side and cannot pursue its
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  • Title: Lecture: Man and Woman in Light of Spiritual Science
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    • Man and Woman in Light of Spiritual Science
    • sense-perceptible definitions of man and woman to the levels of
    • of masculine and feminine elements within the whole human being.
    • A public lecture delivered in Munich, Germany,
    • on March 18th, 1908. Authorized translation from the German
    • Published in German as:
    • sense-perceptible definitions of man and woman to the levels of
    • of masculine and feminine elements within the whole human being.
    • A public lecture delivered in Munich, Germany, on March 18th, 1908.
    • Authorized translation from the German of notes unrevised by the
    • Published in German as:
    • Man and Woman
    • Bernard Jarman and is published in agreement with the Rudolf Steiner
    • science does not exist in order that human
    • energy and open mindedness to humanity so that people can meet what
    • daily life and our times demand. Hence it follows that spiritual
    • existence, of the nature of human existence and the meaning of the
    • expectation arises very easily with the questions of man and woman,
    • or man, woman and child. Yet precisely because the spiritual
    • be remembered when considering the relationship of man and woman from
    • Maximum number of matches per file exceeded.
  • Title: Knowledge of Soul and Spirit: Lecture XII: Sun, Moon and Stars
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    • Many of these lectures have never appeard in English before.
    • Tips to the close coherence of the human
    • to ascertain many facts and some mistakes will have to be
    • mysterious interaction. Many such events relate to the activity
    • however, it leads still back to the old wisdom of humanity. It
    • the human being regards the stars and the earth as wholly
    • signify anything for the human destinies. At that time, one
    • felt just different if one compared the human being with the
    • Whereas today the human
    • that time, the human beings raised their eyes to absorb the
    • Kirchhoff (Gustav Robert K., 1824–1887, German physicist) and
    • Bunsen (Robert B., 1811–1899, German chemist), the spectral
    • the logical thinking demands to think all things to an end.
    • has come where humanity must be pointed to the fact that the
    • entire earth organism, as the hair is a part of the human
    • organism. The earth becomes a living entity, a manifestation of
    • the living, of the spiritual, as the human being is the
    • it. This is, in contrast to the human soul that is an
    • If one looks at the human
    • significant. As an embryo, the human being is subject to the
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  • Title: Knowledge of Soul and Spirit: Lecture XIII: Outset and End of the Earth
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    • Many of these lectures have never appeard in English before.
    • The human being is distinguished from the
    • his future out of ideas or ideals independently. The human
    • the human being to his Jena students, he coined the nice words
    • becoming of our earth, then the present human being thinks of
    • manufactured and that stayed behind as remains. Then, however,
    • thankfully as a great achievement for humanity what the
    • evolution fish appear. Many of them have quite different forms
    • human being appeared, when he appears for the first time on our
    • facts. They demand from the spiritual scientist that he should
    • demand only that one concedes to them what they themselves say,
    • but they also demand that one subjects to the dogma that one
    • human development, also not in the times when the outer
    • man did completely forget that he himself turned the crank! He
    • that which happens internal-spiritually and what the human
    • then we have to imagine the true nature of the human being
    • viewpoint at this true nature of the human being to whom the
    • human being disintegrates, as I have often stressed, in a
    • that the true reason of those varying states, which the human
    • and sleeping, that a part of the human members separates from
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  • Title: Knowledge of Soul and Spirit: Lecture XIV: The Hell
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    • Many of these lectures have never appeard in English before.
    • We have to go far back in the human
    • the human being if he approaches the world riddles in a deeper
    • The human thinking will
    • human being repeatedly faces the intimate relationship between
    • If man tames and watches it,
    • appear where they have that superstitious meaning which many
    • followers of these ideas add to them, but also not less many of
    • and of the bad forces, of Ahriman, are sharply contrasted to
    • ourselves in which human imagination dresses our problem. From
    • that was foreign to the sun according to the Germanic idea in
    • forces serving now humanity were derived. There have first
    • of the human being to the higher spiritual worlds! Again, a
    • living in the human soul when Goethe wrote his
    • You can find many important remarks in Goethe's
    • human thinking, dressed in a poetic garment. Indeed, those who
    • realise that either the peoples or some human beings invented
    • human beings.
    • Man, Woman and Child.
    • the big development of the human being on earth and impart
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  • Title: Knowledge of Soul and Spirit: Lecture XV: The Heaven
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    • Many of these lectures have never appeard in English before.
    • currents but also are regarded as such by many people. The goal
    • and contents of the deepest longing is enclosed for many human
    • of many souls. It is something that gives them comfort in the
    • most difficult problems of life, while many people understand
    • Many of you know a man
    • enlightenment, a man whose works made a great stir within the
    • German cultural life just in the last time. Of course, it is
    • that this man has rendered to his narrower field of natural
    • the natural sciences have brought big progress to the human
    • how the single parts of the brain co-operate when the human
    • Everything that humanity has dreamt of a heaven or hell
    • results. — Then he boldly concludes as many people echo today:
    • immortal essence in the human being that outlives the decay,
    • tremendous to know that the human being, before he has come to
    • which the human being has created is connected with his
    • kinds outranking the human being are, a world in which angelic
    • unworthy of a scientifically thinking human being to adhere to
    • progressive movement saying many years ago. This person said
    • almost the following. The human being speaks of any
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  • Title: Where/How/Spirit: Lecture I: Where and How Does One Find the Spirit?
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    • something that, as long as there is human longing and human
    • hope, is the aim of all human beings, of the primitive ones as
    • the most bewildering at the same time, because the human being
    • questions are relevant from the start to the human beings. If
    • the human being looks only a little deeper into his soul, he
    • questions belonging here touch the human being in such a way
    • characteristic of the human development has brought with it
    • human being is right if he turns to the fundamental principles
    • time (1908) by a person (Hermann Ebbinghaus, 1850–1909,
    • researcher looks for the spirit not only in the human being,
    • universe. No human being, no animal, no plant, no stone can be
    • the human beings behave similarly to mind and matter. As well
    • human being from the spirit, to somebody who cannot see from
    • man only about something whose existence he has admitted, so
    • all in the soul of the human being.
    • however, on the state of the person. A human being who has
    • argue, because they are different with the single human beings.
    • picture by Raphael, while a primitive human being feels
    • we assume that the human being rises to such a height that he
    • about which the human beings can agree, he rises to the
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  • Title: Goethe's Secret Revelation: Lecture I
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    • Whoever follows the history of human development, not only
    • younger man that plant should be put side by side with plant
    • The elder man replied: ‘It might perhaps be
    • senses.’ The man took a pencil and a piece of paper from his
    • unifying element. The younger man looked at it and said:
    • that only the human spirit could form such ideas, and that such an
    • The elder man was unable to understand this objection
    • external sense-perceptions, but that the human being, when he
    • the finest testimony of man's capacity to scale the heights as
    • nature's structure the most complex of all, the human being. You
    • the manner of nature. A great and truly heroic idea which sufficiently
    • human development. We may say that there is something exceedingly
    • fact produced. If we take three philosophers of German spiritual
    • every man to ascend to such spheres of the purest
    • you the purest representative at the present stage of humanity of
    • and demands that man should lift himself to a stage where he grasps
    • his nature. If he is a stimulating spirit in so many respects, why
    • modern mankind on a narrowly limited subject. As an example we
    • shall choose a feeling many of you know, which can be described by
    • saying that there are many people to-day who strive to throw
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  • Title: Where/How/Spirit: Lecture II: Goethe's Secret Revelation - Exoteric
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    • first only for the human development that, however, intensely
    • man said to the older one: if I open myself to such a talk, it
    • went, so to speak, against the younger man's grain that there
    • man replied that an approach of nature might be found which
    • — The man took a pencil and a piece of paper from his
    • younger man had a look at this and said, what you draw there,
    • an idea. He had the opinion that only the human mind could
    • older man could not understand this objection at all and he
    • This conversation is a symptomatic, important manifestation of
    • perception, the limited intellect gives. The human being rather
    • the most developed one, the human being, genetically from the
    • (Johann Christian August H., 1773–1843, German physician,
    • human development. We are allowed to say that it is something
    • the most different human beings, on the most different views,
    • philosophers of the German spiritual life who are very
    • humaneness. Philosophy turns to you rightly. Your feeling is
    • concepts in a comprising, organic system demands that the human
    • German pathologist, biologist) and Haeckel (Ernst H.,
    • 1834–1919, German biologist, philosopher) were. However,
    • many relations. Why should he not be a stimulating spirit of
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  • Title: Goethe's Secret Revelation: Lecture II
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    • We see the plant before us. Man goes to it and examines the
    • view that human knowledge is not to be looked upon as something
    • stationary once for all. The view is widely held that man is as he is
    • further, even as man has developed himself from an imperfect
    • trivially: if we leave out altogether a development of humanity
    • depreciating the world-picture of the man who takes his stand on pure
    • that in these things it is considered that in every case a man's
    • world-picture corresponds to a stage in human evolution, and that man
    • It lies thus in the purview of Spiritual Science that man
    • Thus it adheres to Goethe's saying: ‘Man has really always only
    • Now how does man succeed in developing the capabilities
    • old as human thought. It always took the view that man has before him
    • other than increasing the powers of man to ever higher stages of
    • observation of the senses and the application of the human
    • formulate ideas and concepts is a capacity of the human soul among
    • this comparative superficial review, we may say: man is not merely an
    • never human feeling, never what we know as will-impulses, for
    • It is correct enough that when a man introduces his feeling,
    • ourselves only to intellectualism, we must regard man not merely in
    • in human soul-life, in his last book called
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  • Title: Where/How/Spirit: Lecture III: Goethe's Secret Revelation - Esoteric
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    • product? We see the plant before ourselves. The human being
    • that the worldview represented here assumes that the human
    • There is often the opinion: as the human being is today, that
    • we ourselves are able of development as human beings that we
    • the human being developed from an imperfect state to his
    • we completely refrain from a development of humanity and only
    • consider how the human beings are,
    • we then look at those human beings of primitive tribes in the
    • of the materialistic human being or to declare it as invalid.
    • case the worldview of a human being corresponds to a level of
    • human development, and that the human being is able to increase
    • Spiritual science has the perspective that the human being
    • actually, the human being has his own truth only, and,
    • does the human being get around to developing the abilities and
    • as the thinking humanity. Spiritual science always had the
    • point of view that the human being has the ideal to strive for
    • nothing else than to increase the abilities of the human being
    • the application of the human intellect and power of imagination
    • to develop ideas, concepts is a human soul quality among other
    • case of a relatively superficial consideration, the human being
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  • Title: Where/How/Spirit: Lecture IV: Bible and Wisdom I
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    • effect of the Bible on humankind. If one completely wanted to
    • concerning the influence and the deep effects on the human
    • exceptionally many things, because one could show that today
    • influenced by this human document, but also that those who have
    • humankind, in particular at that of our western humankind and
    • reversal has taken place concerning the position of humankind
    • or, at least, of a big part of humankind to the Bible.
    • that for humankind what it was for millennia, it is presumably
    • even selfish in a certain way, for the human being — if
    • human beings, I do not care about. — Such a human being
    • does not pay attention to the fact that humankind is a whole.
    • What single human beings experience, think and feel at first
    • flows down into the whole humankind and becomes common
    • descendants, whether those human beings who follow him can have
    • humankind. The power of the authorities who are involved in the
    • what can shake the respect and the meaning of this human
    • written out of a higher human consciousness, that it is due to
    • another authority than to any authority of a human writer was
    • human beings would have written under the influence of higher
    • this creation the human being originated, how he came to the
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  • Title: Where/How/Spirit: Lecture V: Bible and Wisdom II
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    • Bible in a quite unexpected way and how it can lead many human
    • beings to a recapture of this document of humankind. What could
    • document of such an immense significance for countless human
    • evangelists — even if they differ from each other in many
    • least to many personalities of our time.
    • However, many people realised long-since concerning the fourth
    • uplift the human beings in such a way that it is lyrical in
    • and with his whole view in the mental undergrounds of human
    • is not only related to the whole humanity but to the whole
    • normal human-personal, the sense that says to itself, yes,
    • there have been great human beings in the world evolution:
    • within this human level. — The fact that something could
    • have lived in Jesus that one can compare to the normal human
    • ideal human figure that does not top the human level, even if
    • the simple man of Nazareth, we are closest to Jesus.
    • speak of the simple man of Nazareth. Hence, he was never
    • cannot look really. This escapes from the human research. Yes,
    • it escapes from the external human research. We have emphasised
    • this so often in spiritual science that the human being —
    • The human being can behold this higher world as the operated
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  • Title: Where/How/Spirit: Lecture VI: Superstition from the Standpoint of Spiritual Science
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    • Before some time when I stayed in a little town in Germany, I
    • theatre management rejects the drama.” — I asked,
    • had to remember a lady who had worked on a dress many years ago
    • depends with such matters much less on the human logic, on
    • human reason than rather on the human ways of thinking, on that
    • many things appear in our popular literature, in our daily
    • thinking! For example, there is a city in Germany — it is
    • something that slips into the human thinking and feeling
    • once existed who cast horoscopes to the human beings and
    • Berlin but in remaining Germany. You can really read this
    • otherwise, he would have to say that many astrologers cast
    • horoscopes today. What the man says does not correspond at all
    • Similar things slip in the consciousness of the human beings
    • causes of human memory, in particular in the field of
    • German poet), and Conrad Ferdinand Meyer (1825–1898, Swiss
    • looks around a little in science knows how many demons of
    • the human development. More than twenty years ago, it was
    • the present nervous manifests itself to a hair's breadth
    • human being. If speak of the weird idols, fetishes or
    • in one field, it changes over to another field. If the human
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  • Title: Where/How/Spirit: Lecture VII: Issues of Nutrition in the Light of Spiritual Science
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    • say about that which is regarded by many with a certain logic
    • development how the human being satisfies his bodily needs.
    • often been repeated and that causes many who are idealistically
    • “The human being is what he eats.” Most people
    • will absolutely agree with it — that the human being is
    • view of Feuerbach's saying: “The human being is what he
    • its outer form. As with the limb of a human being, the outer
    • respect: “The human being is what he eats.” Only
    • human being to nature appears. The human being comes into
    • The question arises, is the human being not subject to the
    • that the human being can become free from the effects of his
    • influence on the surroundings? Could it not be that the human
    • the human being gets rid of the compulsion that is exercised on
    • how has nutrition to be arranged that the human being gets rid
    • agitate, do not command the human being in this or that way; we
    • general-human sense. Because of the vast range of the subject,
    • human being has to take up proteins, carbohydrates, fats and
    • You know that the human being satisfies the needs of his
    • realm. There are many more defenders of the mixed diet than of
    • human being takes his food to the true forces and needs of the
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  • Title: Where/How/Spirit: Lecture VIII: Issues of Health in the Light of Spiritual Science
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    • questions, which rightly interest the human being in
    • that makes the human being able to cope with life, with
    • own sake by the healthily thinking human being but as the means
    • suitable to make the human being receptive just to those
    • connected so intimately with the whole nature of the human
    • illness: there are so many illnesses and only one health! This
    • there is not only one health, but there are as many healths as
    • there are human beings. We must incorporate that in our
    • human being is an individual being that every human being is
    • thing if the human being lacks this or that! All these things
    • consideration that the human being is an individual being, a
    • single being. Every human being is a being for himself, and it
    • “human being” if one deals with the phenomena of
    • arises such a need for help as the ill human being has it
    • human nature. Indeed, if one contemplates this deep interest on
    • could say, illness is such an important matter in human life
    • about the nature of illness in the most manifold theories. It
    • activity the ill human being and maybe the healthy one is
    • sides concerning important questions of human development.
    • have many a time emphasised here that spiritual science aims at
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  • Title: Where/How/Spirit: Lecture IX: Tolstoy and Carnegie
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    • and on the other side the steel tycoon, the rich man, the man
    • this man to do generally with spiritual science, this man of
    • man of practical life is adduced to illustrate certain issues.
    • and convenience. He is a human being whom his soul development
    • humankind like a Gospel. We have the American steel tycoon on
    • welfare and happiness of humankind. What Tolstoy never desired
    • from Germany. Then we see Tolstoy losing certain higher goods
    • Then he tries repeatedly to manage his estate, and we see him
    • luxury of a man of his circles, diving head first into all
    • the development of the soul where this development manifests in
    • God that this God is only an empty invention of many human
    • struggled striving for the highest summits of human
    • “I love the man who wants what cannot be.”
    • human being can fly if he presses the arms against the knees
    • soul seems to be great and to have many talents from the start.
    • original source of existence. However, the human beings, whom
    • naturalness of the simple human being on the one side, on the
    • depression of the simple human being. We see how he is
    • ideals of human happiness, human welfare, and progress flash as
    • side that the natural human beings cannot understand his
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  • Title: Where/How/Spirit: Lecture X: The Practical Development of Thinking
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    • field of daydreamers and of such human beings who, as one says
    • applies, in particular if he — like many others —
    • matters which the practical human being who wants to stand
    • deduct the human being from the usual everyday life. However,
    • those levels of knowledge, by which the human being himself
    • spiritual science has a value not only for the human being who
    • that the healthy human mind, the unclouded reason and power of
    • communications has an infinite value for the human being, long
    • about the different methods and performances, which the human
    • order to characterise this. Many a person attributes practice
    • today the so-called practical human beings talk? There is
    • performances and measures which were carried out for decades,
    • Life praxis consists of such conditions in many cases. Then the
    • progress should be implemented: The first German railway should
    • let two stagecoaches go to Potsdam for many years: if people
    • thinking of many people; they are “carriage pushers from
    • all with a practical development of thinking: that every human
    • sluggishness that the human thinking likes to be encapsulated
    • correctly than some modern people did: what the human being
    • has to take into consideration three ways if the human being
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  • Title: Where/How/Spirit: Lecture XI: The Invisible Human Members and Practical Life
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    • The Invisible Human Members and Practical Life
    • Invisible Human Members and Practical Life
    • particularly of the invisible in the human being, I would like
    • the determination of the human being using high ideals.
    • what they are; and, besides, humanity loses nothing. It becomes
    • plan of the improvement of humanity. This will continue its way
    • want to imagine the invisible members of the human nature.
    • human nature, but not as of anything that is there, as of an
    • the human being, what we can seize with hands with him. It is
    • the physical. We call that a physical body in the human being,
    • supersensible human member is the etheric body or life body. It
    • understand the human body as a machine, however, does not need
    • thinking from within.” One can absolutely say, the human
    • we keep on studying the human being, we get to another member
    • of his being, which every human being could already realise if
    • he said to himself, I face a human being, a physical body, and
    • an etheric body. Is there nothing else included in this human
    • the physical body exists. Nevertheless, the healthy human mind
    • who say when the human being enters the physical world; he is
    • facial sphere and make the human being the thinker finally. So
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  • Title: Lecture: The Four Temperaments
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    • Between individual characteristics and those of the human race in general
    • lie the four main groups of human temperaments: phlegmatic, sanguine,
    • It has frequently been emphasized that man's greatest riddle is
    • inherent in our existence. Now as correct as it may be that man's
    • individual human being is a riddle, often even to himself. Every one
    • those posed to us by every human being in every encounter, and these
    • realize that there are as many riddles as there are people. Even
    • the human personality, plays a role in all manifestations of
    • something of this basic mood whenever we encounter another human
    • for although they can be said to flow from within, they manifest
    • does not mean that the human riddle can be solved by means of natural
    • of the human personality.
    • Spiritual science tells us first of all that the human being is part
    • characteristics he then passes on to his progeny. The human being thus
    • In human beings not only does the species evolve, but so does the
    • individual. What a human being acquires in a lifetime through
    • existence. The human being will come to be known as the product of an
    • when the real foolishness will be to believe that the human being
    • the bodily features that link human beings to a hereditary chain? How
    • does the spiritual-psychic stream, of which man forms a part through
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  • Title: Where/How/Spirit: Lecture XII: The Secret of the Human Temperaments
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    • The Secret of the Human Temperaments
    • Secret of the Human Temperaments
    • have often emphasised that the human being himself is the
    • biggest riddle to the human being. Any deeper physical research
    • understand the nature and destination of the human being. If
    • this is right without question that generally the human being
    • is the biggest riddle to the human being, one has to emphasise,
    • on the other side, that any human being is a riddle to the
    • other human beings and to himself. We all feel that at any
    • meeting with a human being in most cases. We are not dealing
    • riddle, which is not less significant for life, which any human
    • being poses us at any meeting. For the human beings are
    • the basis of our talk today, to see that there are as many
    • riddles as human beings. Within the basic types, we have such a
    • variety and difference among the human beings that one can
    • probably say that within the peculiar basic mood of the human
    • prevailing mood of the human being, the temperament, plays a
    • role. If the human being faces us, we feel something of this
    • nature of temperaments. We feel the temperaments of the human
    • one cannot solve the riddle of the human being by an external
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  • Title: Goethe's Secret Revelation: Lecture III
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    • handed it to his faithful secretary Eckermann and prepared his
    • rich, many-sided, far-reaching and deeply-penetrating life to human
    • for a human life to become fruitful for the rest of humanity in a
    • more conscious manner. There is something deeply affecting in the
    • comparatively young man.
    • Weimar period. It is the work of a man hotly striving after
    • despair that an upright honourable man can go through, and all this
    • worlds, between the spiritual world to which man can raise himself
    • between the good and evil powers around man. Man is thus placed in
    • seen as a man doubting all knowledge, he now comes before us as one
    • thousands of years of human development resound. We are
    • reminded of the great dramatic representation of man's life
    • deeper into the human existence of which the world to-day knows so
    • little. And having brought to expression in many different ways
    • part is a complete character picture of the inner human development
    • of a spiritual kind by means of which man climbs the stages of
    • place where the human soul is united with the spirituality of the
    • to Eckermann on 29th Jan., 1827: ‘All in Faust is of the senses,
    • Though the first part in many ways appears to be
    • illness, bringing him very near death. Much that a man's soul can
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  • Title: Where/How/Spirit: Lecture XIII: The Riddles in Goethe's Faust - Exoteric
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    • parcel, passed it on to his loyal secretary Eckermann and
    • ramified life going into the depths of human existence in this
    • say, a human life cannot be made fertile in a nicer and more
    • harmonious way for the remaining humanity, namely that is
    • spiritual respect to humanity. What Goethe completed at that
    • the first Weimar time. It is the work of a human being striving
    • that a sincerely and honestly striving human being could
    • had deeply longed for. The personal work of a storm-tossed man
    • had changed into the work of a man who was serene to a certain
    • Sch., 1759–1805, German poet), the time when Goethe learnt to
    • of the spiritual, which the human being strives for by
    • of the good and the bad powers represented around the human
    • the human being despairing of knowledge is immediately
    • a human being faces us now who is put between heaven and hell, and
    • version of 1808, millennia of the human development convene.
    • human life that the ancient time produced, of the Book of Job
    • — when the bad spirit walks around in humanity and then
    • Then Goethe's rich life continues deepening in the human
    • manifold ways, he starts once again working on Faust in 1824
    • which the human being ascends the stages of existence,
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  • Title: Goethe's Secret Revelation: Lecture IV
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    • this Epilogue was to indicate the manner in which the final figure of
    •  If many criticize,
    •  Egyptian; for the man is right who knows
    • explanation is demanded drawn from the depths of spirit-life.
    • sentence is clearly expressed that the man who understands Faust
    • symbolic explanation is discouraged. The demand is that the
    • begin? Is the advice of the wise man, ‘to bathe the breast in
    • human spirit through thousands of years will be reminded in this
    • sun-soul, as the physical human body is the expression of the human
    • spirit and the human soul. He looked up to the spiritual sun and
    • Wise Man: ‘Disciple, up! untiring hasten to bathe thy breast
    • body, he awakes as a changed man. The soul has entered the body, so
    •  Of human striving there's no symbol fuller:
    • of ‘Faust’ Many lectures would have to be given, if we
    • the general idea of these Masque scenes: For a man who surveys
    • human life with an enlightened eye, certain words will have a
    • Such a man, steeping himself in the whole great course of human
    • souls, and that they make their own resolutions, human acts and
    • human thoughts are really pervaded and permeated by beings from the
    • I, originating, in short, in Mephistopheles. Man is surrounded by
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  • Title: Where/How/Spirit: Lecture XIV: Riddles in Goethe's Faust - Esoteric
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    • Many people reprove this,
    • to and fro is the right man.
    • spiritual life is just demanded. Hence, Mephistopheles says,
    • demands that the interpretation of
    • but we also find suggested in no uncertain manner that the way
    • development of the human spirit through the millennia is
    • sun soul, as well as the physical human body is the expression
    • of the human mind and the human soul, and who looked up at the
    • streams that soon are many, many more,
    • human striving it's a perfect symbol —
    • that what we have as life is many-hued reflection.
    • he has received as a spiritual human being going to
    • Otherwise, one would have to hold many talks if one wanted to
    • whole contents of these masks: To that human being who surveys
    • the human life with enlightened view certain words receive
    • life. Such a human being who settles in the whole human
    • in the sensuous world, one can observe single human beings and
    • of all that. While the human beings believe that what they do
    • human beings. The human beings believe to be free in their
    • beings. What the human beings call their mind and believe that
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  • Title: Where/How/Spirit: Lecture XV: Nietzsche in the Light of Spiritual Science
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    • only meeting with Friedrich Nietzsche (1844–1900, German
    • Imagine a human being, a man who has dealt with the question
    • the impression of a healthy man, and, besides, he was already
    • the forehead of a maniac. A riddle faced me. Human beings of
    • different with the different human beings. With some, the
    • human beings can have two qualities: the one is an ingenious,
    • mind. Such a human being does not live in ideas, which are
    • which humanity has acquired as spiritual goods. He lives in
    • which humanity has gained and created for itself, than in the
    • which the look of the human beings was banished completely in
    • and Bunsen (Robert Wilhelm B., 1811–1899, German chemist). Only
    • grew up was the time in which the human beings directed their look
    • H., 1834–1919, German naturalist) and other researchers who
    • with these currents like an escape of humanity to spirituality
    • interest in Schopenhauer's philosophy shows that the human
    • makes the human being young and fresh. This becomes apparent
    • in him something lives that can animate the human being,
    • art: he makes them human-like, raises the form of the human
    • Nietzsche called the ancient Greek the Dionysian human being.
    • The later Greek, the Apollonian human being, reproduced what
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  • Title: Lecture: Isis and Madonna
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    • appears in the German in Wie und wo Findet man den Geist?.
    • it is possible to express in any slavish imitation of a physical human
    • model. A man of this kind whose gaze penetrates as through a veil through
    • has repeatedly pointed out how a man who draws near the secrets
    • basic theme, throughout all ages and epochs of human evolution.
    • the human soul. They are often the most secret truths, the most secret
    • himself was able in his soul to approach this truth from very many
    • Goethe on reading the Roman writer Plutarch came across the remarkable
    • story of Nikias, who wanted to make subject again to the Romans a
    • materialism, the spirit contained in the forces and powers of man's
    • nothingness. Faust, the spiritual human being, with his bent towards
    • how man, if he would penetrate to the Mothers, must rise above all
    • sphere into which man is able to penetrate when he awakens slumbering
    • little as the blind man sees color and light. It is the moment when
    • In these lectures it was repeatedly indicated that when man practices
    • the higher being of man, that inner being of which it has been said
    • purified soul was connected with this true origin of man, for what has
    • namely, physical man. As I have often emphasized, that is fully
    • out that the whole being we call man is not included in this evolution,
    • which evolution only applies to the external side of man's development.
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  • Title: Where/How/Spirit: Lecture XVI: Isis and Madonna
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    • basic motif through all times, through all epochs of human
    • to the Carthaginians, inclined to the Romans again and who was
    • mothers as the realm of nothingness. Faust, the spiritual human
    • the mothers is the realm into which the human being can
    • repeatedly referred in these talks to the fact that the human
    • mothers!” he does not see like a maniac in a senseless,
    • mysteriously, like many other things, into the second part of
    • of the human being where one has known something about this
    • the human being. Because that which spiritual science was at
    • the human being himself does not amount to nothing more than
    • this evolution that it is only the outside of the human
    • we trace back the human being, we realise that, the more we go
    • spiritual-mental origin of the human being. We have already
    • repeatedly transported ourselves in a time of human development
    • when the human being did not yet have physical existence, when
    • human being like a densification of a once only
    • spiritual-mental human being.
    • That spiritual-mental human being has been condensed, so to
    • speak, to the present human being as water solidifies into ice.
    • origin of the human being. With the once spiritual-mental human
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  • Title: Where/How/Spirit: Lecture XVII: Old European Clairvoyance
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    • have told how the human being can attain such knowledge, and we
    • worlds many a time. In two talks, I want to give something like
    • overcome by our modern humanity or should be overcome. It
    • about a development of the human consciousness. Our
    • development of humanity and another follows. If today one
    • manifold forms, until it has developed into the modern form. If
    • present basic quality of our soul. The human soul was not a
    • Thus, the human being had to buy his self-consciousness giving
    • they still have the purpose to move the ears. With the human
    • human being once had such a head form that the ears were
    • humanity? We can distinguish two categories there. One stands,
    • changed by the human beings but by the on-going development
    • the external event. If the human being had faced this dream
    • immediate relation, the human being would not need to touch the
    • modern dream consciousness. Because the human being was merged,
    • human being ascended from the dream consciousness to the
    • the whole development of the human being as it was often shown
    • here, it presents itself in such a way: the human being, as he
    • developmental member, and by ascending to the ego, the human
    • being has become a self-conscious being. When did the human
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  • Title: Lecture: The European Mysteries and Their Initiates
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    • of the European peoples. Indeed man's consciousness as it is to-day
    • these ancient clairvoyant faculties, man was able to perceive certain
    • character. They were based on what man was able to see with his
    • man to have actual vision of the spiritual worlds. They are schools,
    • where in a methodical and systematic way, man's soul is so guided and
    • means whereby man can be led consciously to the spiritual worlds.
    • The man who so trains his soul that he can perceive in higher worlds,
    • often heard how man to-day can be led to the Initiates, how his
    • European civilisation, in various regions of France, Germany and
    • indicated in my lecture “Isis and Madonna,” namely, that man
    • whence his spirit and soul have come forth. When a man penetrates more
    • spiritual world. To-day, this last remnant — the human soul
    • realisation of the spirit and soul within him, man says: ‘Now I
    • universe is revealed to human intelligence in everything that is
    • This true form of man is now hidden.
    • man is hidden and must be sought in its concealment. The saying went:
    • soul of man once again to behold its true origin and to unfold the
    • is only one of the many processes in life. Death changes nothing at
    • all in the innermost kernel of man's being. — In the Druidic
    • not function as organs of perception. A man whose only instrument of
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  • Title: Where/How/Spirit: Lecture XVIII: The European Mysteries and Their Initiates
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    • These legends and myths are of a manifold kind. If we only
    • the single human beings were very different.
    • go back to experiences that the human being could attain by
    • schools in which abilities are fostered in the human soul by
    • instructions in a quite methodical, systematic way to the human
    • have often shown how the human being can start the way of
    • Germany, and Britain. In all these areas, they were of a
    • to the fact that the human being has a spiritual origin, that
    • he once lived in spiritual worlds, that the human soul and
    • pointed to the fact that the human being still feels with a
    • physical observation. This last remainder, the human soul, is
    • spiritual primeval being. The human being says about this
    • spiritual figure. What shows the true figure of the human being
    • is hidden today. As a concealed part of the visible human
    • being, one also considered the human being in these old
    • from which she has emerged. Initiation made the human being
    • experience all procedures by which the human soul again could
    • grounds of the human being.
    • the human being. Where the druidic mysteries survived by name
    • of Hu and Ceridwen were those into which the human beings were
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  • Title: Metaporphoses/Soul One: Lecture 5: Human Character
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    • Lecture 5: Human Character
    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • Human Character
    • a deep impression on the human soul. Goethe was present when Schiller's body
    • What greater gift can life on man bestow
    • through outward form, in what we call human character. For human character
    • gives the most varied and manifold expression to the direction and purpose of
    • man's life. We think of human character as having a basic consistency.
    • make up in some way a harmonious unity. We speak of a split in a man's
    • character as evidence of a real fault in his nature. If in private life a man
    • man into difficult situations or may even wreck his life. The significance of
    • this schism in human nature as though it were justified; it is something to
    • to look more deeply into human character, the facts outlined in previous
    • lectures must be kept in mind. We must remember that the human soul,
    • embracing the inner life of man, is not merely a chaos of intermingled
    • fall apart, for the human soul must be a unity. What is it, then that holds
    • three members as a man plays upon the strings of an instrument. And the
    • soul-members is the basis of human character.
    • influence, resounding from within a human being as harmony or disharmony,
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  • Title: Metaporphoses/Soul One: Lecture 1: The Mission of Spiritual Science
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • starts from the premise that human experience is not unavoidably restricted
    • to sense-perceptible reality or to the findings of human reason and other
    • sense-perceptible. Spiritual Science says that it is possible for human
    • — which is as old as humanity — appeared in a form very different
    • back over the spiritual life of mankind will see that “a time of
    • and spiritual life of human beings and the outer world has been different
    • from what it was in earlier times. And the further back we go in human
    • from earlier periods, but were impelled to meet the demands of a new
    • being of man and other such questions that must closely engage human minds
    • outside a small circle. In his time there were many persons who retained, as
    • see into the history of human thinking.
    • lead us into the issues that a reflecting man would concern himself with in
    • being of man. With a forcefulness that springs from a deep need for
    • knowledge, he says that nothing so disfigures a man as not to know what his
    • to this question — what the essential being of man really is.
    • He says: Aristotle's answer is that man is a rational animal. Then he turns
    • answer is that man is a thinking being.
    • learn what man is and what he ought to do. When Aristotle says that man is a
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  • Title: Metaporphoses/Soul One: Lecture 3: The Mission of Truth
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • man's being. Man is most spiritual in his Ego, and that was our
    • complements those other elements of man's being which he has in common with
    • becomes man in the true sense and is able to progress from stage to stage. It
    • But if we look at the Ego, we find that this high member of man's being is
    • man is intended to become increasingly a being who has a firm centre in
    • of selfish isolation from all human community. Here, on this other side, we
    • the human soul, we called three of its members the Sentient Soul, the
    • — surprisingly, perhaps, for many people — that anger acts as a
    • mission of anger could give scope for many objections. But if we go into the
    • to many important riddles of life.
    • and a forerunner of love? Is it not true that anger tends to make a man lose
    • overcoming anger the soul continually improves itself. If a man insists on
    • effective power. Just because anger is overcome and a man frees himself from
    • but strengthened, by the experience. If a man were incapable of anger when
    • a man lovingly immerses himself in his own soul that his soul is strengthened
    • an attribute of the soul that must be overcome if a man is to rise to higher
    • devotion to truth leads man upwards from stage to stage? The opposites of
    • truth are falsehood and error. We shall see how man progresses in so far as
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  • Title: Metaporphoses/Soul One: Lecture 4: The Mission of Reverence
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • nothing to do with man and woman. Goethe is making use of an ancient turn of
    • far off spiritually but within human reach.
    • form to its present stage. We cannot say this of the human soul, for the soul
    • impressions. All human emotions, all desires, instincts and passions arise
    • from within the Sentient Soul. Man has progressed from this stage to higher
    • Intellectual Soul that we find emerging by degrees the human Ego, that
    • through the endeavours that man must make to strengthen this inner centre
    • the world. But if a man likes to keep his pleasures and desires, his thinking
    • man possesses inwardly and takes account of at all times; when it leads us
    • human soul? We can also ask: What is there in the Consciousness Soul which
    • Soul, such that man could acquire very little of it if he were not already
    • can come to expression only because man is a thinking being, for its task is
    • If a man wishes to gain a knowledge of it, so that this knowledge will
    • feeling, by the infallible feeling for truth that dwells in the human soul.
    • When the human soul seeks to encompass with feeling some other thing, we call
    • are many things in the world for us to love. But as love is a feeling, and a
    • possible for human beings to come to love the unknown super-sensible before
    • super-sensible unknown. This quality of the will, which enables a man to wish
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  • Title: Metaporphoses/Soul One: Lecture 6: Asceticism and Illness
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • Human
    • unbiased study, such as Spiritual Science demands, is impossible unless we
    • misuse of the word — influences human life, and either helps or harms
    • Middle Ages; and for many people the word has the flavour that Schopenhauer
    • colouring through the manifold influences of oriental philosophy and
    • in this lecture is to find the true origin in human nature of asceticism; and
    • years, take a quite definite attitude towards human nature. They start from
    • the postulate that at no stage in the evolution of mankind is it justifiable
    • to say that here or there are the limits of human knowledge. The usual way of
    • putting the question, “What can man know, and what can he not
    • know?”, is for Spiritual Science misdirected. It does not ask what man
    • human cognition cannot penetrate it. All these matters are not its immediate
    • evolution, in particular the evolution of human soul-forces. It says that the
    • human soul can develop. As in the seed of a plant the future plant sleeps and
    • without, so are hidden forces and capacities always sleeping in the human
    • are, but how man can surpass the bounds that exist at any given period by
    • way, it shows how man can surpass the cognitive faculties that have been
    • means of the forces latent in the soul, man is able to penetrate into the
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  • Title: Metaporphoses/Soul One: Lecture 7: Human Egoism
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    • Lecture 7: Human Egoism
    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • Human Egoism
    • human goal. But one could not immediately say that the members were seeking
    • scarcely allowed themselves to become acquainted with unselfish human wishes.
    • Chairman, I would be advancing an egoistic wish, and that would never
    • something for you. I will go to the Chairman on your behalf and ask him for
    • Chairman and then, two hours later, the other member went. Both had put
    • with whatever sympathy or antipathy may be evoked by this or that human
    • more, is to show how the relevant characteristic originates in the human
    • to determine how far it can be combated through human nature or through other
    • sense, egoism is the characteristic which impels a man to give first place to
    • opposite, altruism, aims at placing human faculties at the service of others,
    • hand, if a man is dubbed an egoist without more ado, this is by no means the
    • last word on his character. For if a man seeks only to satisfy himself but
    • we find in man we can find something analogous in the rest of the world.
    • symbolical of an outstanding human quality can be found:
    • brings before us the being of the plant and urges man to develop in his own
    • German mystic, Angelus Silesius, says much the same:
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  • Title: Lecture: Buddha and Christ
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    • The original German is included in:
    • The original German is included in:
    • and the foundations of human existence. He would not speak of these.
    • He would speak only of the means by which mankind could enter into a
    • earth for the whole of humanity, and also the conception concerning
    • of the immortal part of human nature which passes onwards from
    • constitutes Man, and which passes onward from one earth-life to
    • it then, which collectively is Man? It is Name and Form. But
    • which stands before me as Man, Name and Form pass from life to life.
    • mango-tree bears a fruit. A thief comes and steals the fruit. The
    • owner of the mango-tree says: “Thou hast robbed me of my
    • transformed itself. That which was growing upon the mango-tree simply
    • mango-tree which was planted in the earth. But only because the owner
    • him who buried the first fruit in the earth. Thus it is with man; his
    • lives. But what appears is new, as the fruit of the mango-tree is
    • hand! Is this hand a man? No, the hand is not the man. For if there
    • were only a hand, there would be no man. But if you cut the hand off
    • a man's body, it dries up, and in three weeks' time there would be no
    • hand left. Whence then is a hand a hand? By reason of a man! Is the
    • head a man? No! Is the heart anything by itself? No! Because if we
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  • Title: Metaporphoses/Soul One: Lecture 8: Buddha and Christ
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • world and the foundations of our human existence. He wished to speak only
    • about the means whereby a man could come to a way of existence that would be
    • used the following analogy. If, he says, a man were to be seen somewhere with
    • a pig that was a good grunter, no-one would be surprised; but if a man could
    • significance of the immortal, eternal element in human nature which passes
    • with the composite form that is man, which passes from one earth-life
    • tomorrow? No. What then is it that constitutes a human being? The name and
    • human being. When they appear again on earth in a new incarnation, are they
    • your mango-tree is bearing fruit. Then a thief comes and steals the fruit.
    • The owner of the mango-tree cries: ‘You have stolen my
    • because the owner of the mango-tree planted a fruit in the earth that fruit
    • similar with the deeds and destiny of a man's new life on earth: we must look
    • something new, as is the fruit on the mango-tree.”
    • stands here before us as a separate human Ego, a definite personality; how he
    • the hand a man? No — the hand alone does not make a man. But if you cut
    • off the hand from the man, it will decay, and in two or three weeks it will
    • no longer be a hand. What then is it makes the hand a hand? It is the man who
    • makes the hand a hand! Is the heart a man? No! Is the heart something
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  • Title: Metaporphoses/Soul One: Lecture 2: The Mission of Anger
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • we penetrate more deeply into the human soul and consider its nature
    • reach of man.
    • given here, the difference between Spiritual Science and the many other
    • habitually assumed that human knowledge has certain boundaries and that the
    • human mind cannot know anything beyond them. Spiritual Science holds
    • faculties hidden in the soul can be called forth, and then, just as a man
    • point to the great event which enables a man to become a spiritual
    • what the awakened man has to impart. When knowledge resulting from spiritual
    • come to speak of some of the humanly interesting characteristics of the soul.
    • Man, as he
    • physical observation covers only a part of man — the external physical
    • a second member of man's being: we call it the etheric body or life-body.
    • the human organism is the foundation on which we have to build. Man has an
    • before us a lifeless human being. When a human being has passed through the
    • of the human organism can now be distinguished: the vehicle of pleasure and
    • the emotional activities of the soul. Man has this vehicle in common with all
    • the human organism.
    • what we may call the bodily nature of man, with its three components:
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  • Title: Metaporphoses/Soul One: Lecture 9: Something about the Moon in the Light of Spiritual Science
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    • truth, and reverence. Also included are discussions of human character,
    • asceticism and illness, human egoism, Buddha and Christ, and a
    • the soul, branches out in many ways that lead from the immediate realm of
    • human soul-life to the great connections we find in the wide universe, the
    • influence on or significance for human life on earth.
    • have some importance for life on earth, and especially for human life. In the
    • human life as a whole. It was then by no means a mere popular superstition to
    • some influence on the course of human life and on health and disease in
    • moon any influence on human life diminished continuously. Only the belief
    • of the plant-cell, launched a vehement attack on another German
    • phenomena of plant-life, and not only of human life, are ensouled. Starting
    • with the phenomena of human life as it runs its course, he took similar facts
    • compared these phenomena with those of human life, he found one analogy after
    • studying human life, with its ensoulment, we observe the occurrence of
    • certain similarities with human life, why should we not recognise the other
    • the same feelings of satisfaction as does the man who was first in his own
    • field — a man who we recognise as gifted and stimulating, even though
    • significance of the plant-cell. Clearly such a man, who directed all
    • is highly stimulating. Although many details in it have since been corrected,
    • frequency of rainfall were in many cases shown to be greater with a waxing
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  • Title: Lecture: Spiritual Science and Speech
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    • The original German is included in:
    • The original German is included in:
    • Spiritual Science the different ways in which the being of man
    • sense of the term. We can obtain a general survey of human life in
    • man in speech, and in the next lecture, under the title of ‘Laughter
    • ANTHROPOSOPHY] an aspect of man’s power of
    • The whole being of man, his whole significance and
    • the inner life of some great individuality may feel that human speech
    • man may easily mistake the word, or what the word infuses into him,
    • for the concept. This is why so many people are incapable of building
    • knows to what an extent the way a man is able to express the content
    • life of the soul by observing how a man expresses himself in words.
    • shall try in a somewhat aphoristic manner, to throw light on the
    • development of speech and its connection with the human being, from
    • External Science has made many attempts to bring the most varied
    • that man, confronted with something in the external world, produced,
    • fact that man heard some external sound, either produced by animals,
    • is of course still unanswered as to how man comes to give names to
    • let fall, or a bell we strike, but every single thing. Man’s
    • However many more combinations of this kind we might care to
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  • Title: Metamorphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • and "negative" human being, error and mental disorder, human
    • by which the human being expresses himself.
    • For in approaching human life
    • let us deal with that universal expression of the human spirit which is
    • manifest in language; and next time, under the heading “Laughing and
    • Weeping”, we will then look at a variation, as it were, of human
    • human language, we feel sufficiently how all the significance, dignity and
    • the whole of the human being are connected with that which we call language.
    • flow outward to our fellow human beings and unite us with them through
    • be aware how the human being is dependent on language as far as his thinking
    • in an imperfect stage of development the human being will readily confuse the
    • the human being is able to transform the content of his soul into sounds in
    • can be learnt about the soul-life of the human being if one observes how this
    • language, its development and its connection with the human being from a
    • spiritual-scientific point of view as we have been applying it to man and his
    • the human being, when faced with some object or event in the outside world,
    • formation. Of course the question how the human being came to name beings
    • everything. And the ability of the human being to establish a relationship
    • in this way the things which the human being experiences of the nature of
    • man is required.
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  • Title: Metamorphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • and "negative" human being, error and mental disorder, human
    • questions concerning the evolution of world and man, people generally are
    • draw on many examples to show that eminent men have by no means regarded
    • is achieved in the legends and the great traditions of mankind — so
    • often much wiser than the individual human consciousness — has endowed
    • Faust, into whom Goethe poured so many of his
    • us. And we can find the spirit — and the human spirit in the first
    • we must not only accept man as a
    • task. Hence we need give only a passing glance now at the being of man as
    • man, when we observe him in his totality, possesses a physical body, which he
    • out of his soul from waking until he falls asleep. These are man's
    • how it works to bring man ever nearer to fulfilment.
    • basis of the ego's activities within the human soul? Let us look at
    • ego, this deepest centre of man's spiritual life, encounters some
    • relation to the outer world. Many other examples could be given of how the
    • manifest in the flow of tears. The tears give the ego a subconscious feeling
    • ego, the central point in man, which expresses itself in laughing and
    • human being is placed into the world in such a way that he is built up from
    • and most inward spirituality of man.
    • understands these things rightly will agree with the German poet who says
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  • Title: Metamorphoses/Soul Two: Lecture 3: What is Mysticism?
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    • and "negative" human being, error and mental disorder, human
    • range of knowledge. And many people would probably agree with that opinion.
    • mysticism in the earliest periods of human evolution, but what was called
    • mysticism found among the German mystics from Meister Eckhart
    • form a kind of veil through which human cognition cannot penetrate in its
    • manifold aspects. We saw that if we look into what is rightly called
    • man's inner being, we come first to the darkest depths of the soul,
    • man is led out from inner life to a real knowledge of the world. If we keep
    • sympathy or antipathy, from the impressions it receives. A human
    • soul-experiences, they come before him in such a way that everything manifold
    • history of human development shows it to be
    • of the paths taken by the human spirit in
    • the unity of soul experience. The other path is the one that the human spirit
    • world to the foundations of existence. Here, in conjunction with many other
    • things, it has been above all the human thinking which has tried to reach a
    • from the manifold variety of external phenomena to the conclusion that a
    • all springs from a unity; it must come from many unities working together.
    • beings, brings about the phenomena perceived by human senses.
    • manifold variety arises from the inter-working of a variety of beings, or
    • many spiritual beings must work together in order to engender our world,
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  • Title: Lecture: Prayer
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    • work so powerfully on man from without. Thus, it generally
    • man along the path of his soul to the knowledge of his
    • aspect, the essence of prayer has been misunderstood in many
    • manifoldness of the world in which our souls at first were
    • the effect of prayer in the human soul.
    • mistake of many mystics, and even of ordinary Christians in
    • that may indeed be said to express the deepest secrets of man
    • from the world. This has happened with many of those who have
    • sense punished. Thus you will find in the writings of many
    • understanding of it, we shall rise above many of the possible
    • told, for instance, that if we compare an active man who uses
    • maintain that many journalists would do others a better
    • articles. This attitude is equally applicable to many other
    • we shall never understand the life of man in its entirety
  • Title: Metamorphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • and "negative" human being, error and mental disorder, human
    • human beings, and thus it appears as a light so weak that most people never
    • foundations of existence. In other words, it leads a man along the path of
    • very lively manner with something hastening towards it from the future.
    • emerging. We were given over to external impressions and the manifold demands
    • manifold pressures of the world, where at first the soul is lost and cannot
    • been given to mankind on the most solemn occasions from the earliest
    • man, when he repeats the prayer, will not be able to fathom these depths. But
    • can be called the deepest secrets of man and the world. Since this is the
    • of meditation and concentration. This could be said of many other
    • ourselves more perfect — as many Christians did during the Middle Ages
    • will find that his refusal turns back on him in revenge. And in many writings
    • sought for the power of prayer in the human soul, and we found that it is
    • but actual, active spirit — and that the human soul belongs to the
    • that is enough, for anyone who understands it will certainly see through many
    • present-day man who uses his powers to help his fellow human beings with a
    • man who quietly withdraws into himself and works on the forces of his soul
    • through prayer — surely we must regard this second man as an idler
    • feel that many writers of leading articles in newspapers would be rendering
    • be said of many other intellectual occupations.
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  • Title: Metamorphoses/Soul Two: Lecture 5: Sickness and Healing
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    • and "negative" human being, error and mental disorder, human
    • and sometimes the fatal course of some illnesses deeply affect the human
    • facts and consequences of human existence. In other words, what can spiritual
    • investigate deeply once again the meaning of human life as it develops in
    • the normal course of development of the human being. For we see the events
    • too, we take the whole of the human being into account.
    • which the human being has in common with all mineral beings of his
    • within them. The second member of the human being we have always called the
    • astral body as the third member of man's being; this is the bearer of
    • so on which flood through us throughout the day. This astral body the human
    • there is the highest member of the human being which makes him the crown of
    • human body is there when we look at the human being, at ourselves, from
    • human being. It is revealed to our external observation.
    • human astral body is quite different. We have already seen from previous
    • been frequently described. In ordinary life the astral body of the human
    • surge through it. But in contrast, the human being observes within himself
    • sense the other two members of the human being, the ether body and the bearer
    • the way it affects the astral body the human being gains knowledge of the
    • animal lives immediately within its pain; the human being is guided by his
    • the ether body is directed inwards into the human being towards the astral
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  • Title: Metamorphoses/Soul Two: Lecture 6: Positive and Negative Man
    Matching lines:
    • Positive and Negative Man
    • and "negative" human being, error and mental disorder, human
    • Positive and Negative Man
    • If we examine the human soul, comparing one individual with
    • difference, the difference between positive and negative man, will occupy us
    • penetrating teaching concerning human souls, we could designate a positive
    • A negative man, on
    • characteristics of human nature work out in practice, we shall soon be
    • apply them to real life we have to say: A man of strong passions and
    • anything different. Such a man would indeed be positive, but it would lead to
    • man, ready at any time to welcome new impressions and always prepared to
    • type of man, he will certainly have made more of life — but according
    • Again, a man of
    • treasures. But he has loaded his soul with so many fixed responses that he
    • man.
    • man.
    • sceptic with regard to life and knowledge. Another man might absorb just as
    • many of the same impressions, but he works on them and knows how to fit them
    • into the whole of his acquired wisdom. He would be a positive man in the best
    • and tries to reject everything opposed to it. Or a man who has been through
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  • Title: Metamorphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • and "negative" human being, error and mental disorder, human
    • various manifestations of human soul-life and of life in a wider context.
    • Today, let us observe an area of human life which can lead to misery,
    • next lecture we will touch on a field entitled “Human
    • Conscience”, which will lead us back to the heights where human dignity
    • and value, the power of human self-consciousness is revealed most. And then,
    • mental disorder are spoken of, images of deepest human suffering arise in
    • every person's soul, and images, too, of deepest human sympathy. And
    • illuminate a little this chasm in the human soul with the light which we hope
    • observation can illuminate in certain respects this sad chapter of human
    • want to mention a German philosopher who is currently considered among the
    • indeed, he managed to establish the correct connections. For the scholar
    • Paris. And now the image of another man appeared before him who also had a
    • Van Dyke beard, the image of Victor Emanuel of Italy; and this image led via
    • was an orderly man, he had entered these 75 marks in his expenditure book and
    • the case but also the man) will be able to set up the following hypothesis.
    • The philosopher was talking of a man who did not particularly interest him. A
    • be asked: does such an event not prompt us to investigate human soul-life
    • stops short of knowledge about the essence of things and the human being,
    • the essential nature of the human being has demonstrated that man must be
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  • Title: Metamorphoses/Soul Two: Lecture 8: Human Conscience
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    • Human Conscience
    • and "negative" human being, error and mental disorder, human
    • Human Conscience
    • recollection. As a quite young man, I once had a slight experience of the
    • Art was to become a necessary element in every form of human existence worthy
    • of the name. To raise art up to the level of a serious human concern, worthy
    • activities of mankind — such was the aim of the pioneer thinkers of
    • reflected in one or another human mind? Because a conception of art was to be
    • importance for the whole character and destiny of human life. The serious
    • human soul recognises that the word refers to a most valuable element in its
    • the human soul, it is the voice of God that speaks.” And one could
    • good and what is bad; what man must do in order to gain his own approval and
    • Conscience appears to every individual as something holy in the human breast,
    • different, however, if we glance briefly at man's history and his
    • case, as in so many others of wide human concern, he will find that the
    • he would be met with all sorts of very fine phrases and also by many that are
    • philosophical leaders of mankind. But we may note that from about the first
    • conscience was spoken of, it was always said to be a power in the human soul
    • which was capable of immediately declaring what a man should do and what he
    • philosophers who say that conscience is something that a man acquires when,
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  • Title: Metamorphoses/Soul Two: Lecture 9: The Mission of Art
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    • and "negative" human being, error and mental disorder, human
    • realm in the life of the soul which has been enriched by so many of the
    • greatest treasures that spring from man's inner life. We will consider
    • the nature and significance of art in the evolution of mankind. Since the
    • of the human spirit in this realm.
    • of the human soul, and their central purpose has been to seek for truth and
    • to do with the human activities which strive, above all, to give expression
    • heart and the imagination. Many of our contemporaries, accordingly, would say
    • from the same deep sources in the being of man as do knowledge and
    • young man he strove by all possible means to acquire knowledge of the world
    • kingdoms, are raised to a new level and gain new strength in the human soul,
    • highest manifestations comes from the same sources as do knowledge and
    • declares: “Beauty is a manifestation of Nature's secret laws,
    • mission and to bestow on mankind, through art, something related to the
    • of artistic creation, many similar indications of the inner relationships
    • any human heart was there to echo those feelings. Thus in the revelations of
    • concerning man's search for truth, and the spiritual scientist feels
    • say that he feels more closely related to it than he does to many of the
    • question by bringing together many things that have come before our souls
    • human opinions or the quibblings of the intellect. We must consider the
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  • Title: Antworten der Geisteswissenschaft: Vortrag I: Das Wesen der Geisteswissenschaft und Ihre Bedeutung Für Die Gegenwart
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • man könnte auch sagen — ihre Aufgabe
    • darf man wohl sagen, daß Geisteswissenschaft heute noch in
    • Sache ist. Zwar spricht man wohl auch außerhalb derjenigen
    • «Geisteswissenschaft». Man versteht zum
    • Beispiel unter Geschichte etwas, was man mit dem Namen
    • soll das hier geschehen. Wenn man heute von
    • Geschichte anwendet, so wird man im äußersten Falle
    • bewirken. Man spricht wohl auch von allgemeinen Ideen in
    • daß abstrakte Ideen gemeint sind, an was man appelliert,
    • wenn man von den Kräften, von dem Wesenhaften
    • wenn man hinausgeht mit dem menschlichen
    • geht, daß man nicht zu Abstraktionen, zu saft- und
    • man diejenigen, die sich auf solche geisteswissenschaftlichen
    • das aus den Naturwissenschaften herauswächst. Wenn man
    • und wenn man außerdem in die Waagschale legt, welche
    • muß man sagen: der Segen, das Bedeutungsvolle dieses
    • anerkannt wird. Und weil man von diesem Glauben aus zu dem
    • auffallen, daß man etwas außerordentlich schwer in
    • Voraussetzung: man möchte dieses Resultat so oder so
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  • Title: Answers to Big Questions: Lecture I: The Nature of Spiritual Science and Its Significance for the Present
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    • wakening, of the human soul and animal soul, of the human
    • plants. Then we want to consider the development of the human
    • character of the human being. We will light up the spiritual
    • life turning our look to the great individualities of the human
    • may be allowed to say that spiritual science (German:
    • speaks about “humanities” (German:
    • that one calls humanities, and probably also by other fields of
    • speaks of humanities, I want to speak here. If one speaks of
    • “humanities” today and applies the term possibly to
    • history, one admits in the utmost that beside the human
    • in history and in the human life. He who reflects what is meant
    • ideas speaking of the forces, of that which guides the human
    • the human intellectual capability can attain a relation of
    • another sense, one speaks about humanities here assuming a
    • spiritual world as a world that is essential as the human world
    • one exceeds with the human cognitive faculties what presents
    • experience, and goes to the guiding forces of human existence
    • the human being is. One speaks about an existing spiritual
    • humanity also concerning thinking and feeling. The big progress
    • of the general human life does not lie in the
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  • Title: Antworten der Geisteswissenschaft: Vortrag II: Leben und Tod
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    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • Wenn man so manche heutige Äußerung betrachtet, die
    • und Tod, kann man an einen Ausspruch erinnert werden, den
    • Einen solchen Ausspruch kann mancher tun, der im Sinne der
    • der suggestiven Wirkung mancher Zeitvorstellungen steht, die
    • Ideen festzuhalten, das kann man mancher Betrachtung über
    • das Wesen des Todes ansehen. Bei mancher Betrachtung, welche
    • darf man gar nicht in derselben Weise über den Tod der
    • enthalten. Aber wie wenig man sich über die Worte klar
    • wird gesagt, daß man unterscheiden müsse zwischen dem
    • man eigentlich zurückführen könne auf eine
    • Zweiheit, daß man nämlich, wenn man künstlich
    • naturwissenschaftlichen Definition. Und man könnte
    • niemand würde das Leben eines Organismus — wenn auch
    • ist man auch auf naturwissenschaftlichem Gebiete heute schon
    • etwas weiter als vor vielleicht zehn Jahren, wo man sich fast
    • Organismen sah man als einen komplizierten chemischen
    • aufmerksam gemacht werden, daß man heute auf
    • sprechen. Man sagt: die kleinsten Lebewesen vermehren sich
    • weiter. Da könnte man nichts angeben von einem Tode, denn
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  • Title: Lecture: Life and Death
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    • in German the title is:
    • in German the title is:
    • note of many an observation which is made on the relation of
    • man to Life and Death to-day, we may be reminded of a
    • Such an utterance might be made by many an
    • one who is subject to the suggestive effect of the many
    • which compose the human body. He might feel himself justified
    • nitrogen, carbon, etc., which build up the human body after
    • the death of man?” Quite apart from the fact that there
    • are many people to-day who are influenced by the suggestive
    • from many an observation on the nature of death, or one which
    • establishing conceptions and ideas in the most exact manner
    • animal as of a man. To what extent this is the case shall be
    • stated that the life of man depends on the brain, lungs and
    • well remove the brain of a man and he would continue to live.
    • taken away. That is to say, that when a man is no longer able
    • natural science is not at all applicable to man in this form.
    • — even a human one — the life of man himself,
    • animals and man, because an important phenomenon is not taken
    • be adequately observed both in the animal and in man.
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  • Title: Antworten der Geisteswissenschaft: Vortrag III: Menschenseele und Tierseele
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    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • man geisteswissenschaftlich Leben und Dasein betrachtet, hat
    • man es in einer gewissen Beziehung allerdings nicht so leicht
    • wird nur dann nicht gemacht, wenn man sich in den
    • es sozusagen leicht wird, manches andere zu widerlegen
    • gezeigt worden ist —, wenn man sich an landläufige
    • darin ausdrücken, daß man auf dem Boden der
    • gibt heute noch weite, weite Kreise, welche — und man
    • aus dem physischen Leib, den man in der äußeren Welt
    • durch die Sinneswahrnehmung sieht, den man anerkennt in der
    • von Vorträgen ersichtlich werden weil man in die ganze Art
    • Geistesforscher sind, so kann man doch sagen, daß sich dem
    • manchem, bevor er in das Wesen der Geistesforschung eindringen
    • heraussprießen. Da man die Dinge gewöhnlich am
    • verkehrten Ende anfaßt, so hat man sich lange Zeit
    • darauf achtend, daß man den Punkt, worauf es eigentlich
    • Mensch nur durch seine Intelligenz kann. Dann wird man sich die
    • Leben heraus wirkt. Man wird sich dann ein Gefühl aneignen
    • beim Tier ausgebildet. Man hat viel gesprochen und spricht
    • beim Menschen bewußte Tätigkeit ist. Man täte
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  • Title: Lecture: The Human Soul and the Animal Soul
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    • The Human Soul and the Animal Soul; The Human Spirit and the Animal Spirit
    • The Human Soul and the Animal Soul
    • They were published in German as:
    • HUMAN SOUL AND THE ANIMAL SOUL
    • may have noticed that the lecture today on “The Human Soul
    • time on “The Human Spirit and the Animal Spirit.” The
    • soul and spirit in animal and in man cannot be solved unless the
    • manifestation of spirit. Man would find himself involved in a strange
    • — has something to do with the things themselves. If when a man
    • it can only fail to be made when a man has given way to the
    • and we try to understand how it pours into, becomes manifest, in
    • sense we find spirit inwardly creative in man and in animal.
    • If one clings to current ideas it is easy to disavow many things and
    • make it clear that man is not a single-membered but a many-membered
    • being. There are, of course, very many people today — one can
    • that man must be thought of as composed not only of the physical body
    • science, there is a third member of the human being; namely, the
    • human being — physical body, etheric or life body, astral body
    • perceive the “higher” bodies of man just as ordinary eyes
    • man are realities, and as invisible members underlie the visible
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  • Title: Antworten der Geisteswissenschaft: Vortrag IV: Menschengeist und Tiergeist
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • werden dürfe, daß man sagt: Der Mensch ist so und so
    • widerlegen, braucht man nur darauf hinzuweisen, wie
    • Produkte hervorzubringen vermag. Man könnte wirklich
    • emanzipiert und gewissermaßen — bitte das
    • der leiblichen Organisation emanzipiert. Weil diese aber
    • Hilflosigkeit erst möglich, was man seelisch-geistige
    • wichtig, wenn man auf das Wichtige im Unterschiede zwischen
    • Mensch und Tier aufmerksam zu machen hat, daß man
    • richtigen Weise anzusehen, als daß man mit allen
    • außen an dasselbe herankommen. Da sieht man schon,
    • Organisationskräfte aufnimmt. Denn niemand wird
    • wenn man recht genau auf die menschliche Organisation
    • wenn man es mit dem Gedanken durchdringen will, nicht so ganz
    • leicht. Aber es ist tatsächlich notwendig, daß man
    • Überwindung dessen, was man das Gleichgewicht der
    • Leiblichkeit nennen kann. Wenn man genau auf den
    • der Tiere, so findet man, daß in der Tat das Tier so
    • erringen. Hier geht es auch nicht, daß man den Menschen
    • mit den nächststehenden Tieren vergleicht. Wenn man
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  • Title: Lecture: The Human Spirit and the Animal Spirit
    Matching lines:
    • The Human Soul and the Animal Soul; The Human Spirit and the Animal Spirit
    • The Human Spirit and the Animal Spirit
    • They were published in German as:
    • HUMAN SPIRIT AND THE ANIMAL SPIRIT
    • human life of soul and that of the animals. We realized that the
    • animal soul life may not be distinguished from that of man in such a
    • way as to justify the assertion that man is superior to the animal in
    • by man struggling to a definite stage of intelligence, are brought
    • same intelligent activity that is shown by man in the tools and
    • man. Therefore we may not speak of animal soul and human soul by
    • simply saying that the animal is to a definite extent behind man or
    • man to a definite extent in advance of the animal.
    • essential feature of man's life of soul lies in the human soul
    • being emancipated to a high degree from the immediate organism, and
    • other words, that the human soul is able to surrender itself directly
    • consideration of the spirit in man and in animal we shall have to
    • the soul in man and animal; we shall have to concern ourselves rather
    • animal spirit. It is different with man who in his life of soul
    • emancipates himself from his bodily organism. But because in the
    • however, this helplessness is the one thing that enables man to
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  • Title: Antworten der Geisteswissenschaft: Vortrag V: Das Wesen des Schlafes
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • sollen. Man hat wohl dieses Geheimnisvolle und das
    • Bedeutungsvolle des Schlafes immer gefühlt, wenn man
    • noch in maneher Beziehung zurückführen.
    • könnten sozusagen manche Philosophen an sich selber irre
    • so betrachten, wie man sie eigentlich sowohl wissenschaftlich
    • auf. Es fragt sich nun nur, ob man in ganz richtigem Sinne
    • über Leibliches und Seelisches spricht, wenn man in
    • erweist dann, wenn es vom Schlaf umfangen ist. Will man
    • man könnte auch sagen, will man die Erscheinungen des
    • muß man sich genaue Begriffe vor die Seele stellen.
    • sprechen, wie man es heute liebt. Wenn wir heute vom Wesen des
    • Gebiete mannigfach gestreift worden —, daß das, was
    • fühlen, man möchte sagen schauen, wie der Moment des
    • kann. Das sind — man möchte sagen — solche
    • trivialen Erfahrungen, wie man sie jeden Abend beim Einschlafen
    • machen kann, wenn man will.
    • ist es so, daß man wirklich sagen kann: Es wacht etwas auf
    • Moment erwacht, die wir etwa so beschreiben können: Man
    • Auflösung bringen: zunächst sieht man die Farbe noch,
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  • Title: Answers to Big Questions: Lecture V: The Nature of Sleep
    Matching lines:
    • phenomena to which we want to dedicate this hour. Any human
    • that the human being must count to his soul experience in the
    • feelings that represent the soul drama of the human being, all
    • were in an uncertain darkness if the human being falls asleep.
    • itself in the human nature, and from which they must admit that
    • expresses itself in the bodily, the human being is as it were a
    • nature of sleep, we speak only of the sleep of the human being.
    • animal and the human being. Today it would lead too far to
    • to say in advance that I speak about the sleep of the human
    • human beings are able to speak of soul phenomena within
    • concept of consciousness, as we know it as the normal human
    • the human soul and mind? I would like to use a comparison at
    • first in order to argue about these concepts clearer. A human
    • the mirror? Perhaps, it could be with the human consciousness
    • in a somewhat enlarged scale. The human being could live, so to
    • example, it is conceivable that the human soul life continues,
    • no matter whether the human being wakes or sleeps. However, in
    • the awake state the human being perceives his soul life by a
    • soul life, as we stand in the normal human life, everything
    • essentials. While the human being wakes, he lives in such a way
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  • Title: Lecture Series: The Secrets of Sleep
    Matching lines:
    • published in German as,
    • published in German as,
    • illustrates the path pursued by the human spirit more
    • various incarnations through which the human spirit passes
    • eternal human spirit through many lives. From this
    • many lives connected one with another? In what sense is the
    • life of a human being the effect of his former lives and
    • possible that many who think themselves great scientist
    • myself at present, and the order of life demands that I
    • created anew out of nothing; and the human spirit would
    • lives were not connected with its later ones. Indeed man
    • have adapted themselves, and in the same way the human
    • The human
    • scientifically examined, the whole human machine with its
    • explained. We can understand a man who is sleeping
    • also with the sleeping human being as soon as the first
    • sleeping dreamlessly, is the only part of man that is
    • human body follows physical laws; when man awakes the light
    • going to sleep. Thus man belongs — even according to
    • sleeping human body, which is governed only by physical
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  • Title: Antworten der Geisteswissenschaft: Vortrag VI: Der Geist Im Pflanzenreich
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • wäre eine selbstgemachte Phantastik, wenn man nicht
    • man wohl sagen, daß — wenn auch nur in kleinen
    • in diesen oder jenen Daseinsformen auslebt, daran denkt man in
    • noch nicht. Man nimmt es im Grunde genommen denjenigen recht
    • zu sagen, soll die Aufgabe der heutigen Betrachtung sein. Man
    • muß gestehen, wenn man nicht von abstrakter
    • wenn man vom unbefangenen Betrachten der Wirklichkeit ausgeht
    • dann greift man nicht nur — ich möchte sagen
    • und sonstigen Zeitbildung hinein, sondern !man greift da auch
    • man sich, wenn man die naturwissenschaftlichen Begriffe
    • recht schwierigen Lage. Ja man fühlt sich in einer
    • recht schwierigen Lage, wenn man sich zu dem durchgearbeitet
    • Pflanzenleib aufgebaut ist aus kleinen — man nennt sie
    • Pflanzenleibes ausnehmen. Hatte man vorher nur die
    • sollte man darüber verwundert sein, daß eine
    • «Pflanzenseele», obwohl man sagen
    • man in Fechners Auseinandersetzungen findet, recht
    • neunzehnten Jahrhunderts. Man muß billig denken und
    • gar nicht vorstellen konnten, wie jemand da noch auf die Idee
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  • Title: Lecture: The Spirit in the Realm of Plants
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    • In German:
    • very least the anthroposophical knowledge of man and of the cosmos in
    • the principle that the knowing human being should understand himself
    • ‘The Human Soul and the Animal Soul’
    • ‘The Human Spirit and the Animal Spirit’
    • concepts and ideas, this spiritual content through which the human
    • individualizes itself for us, how it manifests itself particularly in
    • existence, how it is active in the animal and human existence. Our
    • first to place before humanity the truth that every plant body is
    • the human spirit had penetrated by the discoveries of the nineteenth
    • human spirit. It is therefore easy to understand that even the
    • works. Not many people today experience that point. The suggestive
    • this piece of tissue is a piece of bone from a human arm, the
    • the prior existence of a human arm.
    • complete human organism. It is impossible, therefore, to speak about
    • human hair. If we wanted to explain how it may have originated there,
    • by considering it in connection with an entire human organism. By
    • consider only as belonging to a complete human organism. The plant
    • piece of human bone by itself. The common nature of plants simply
    • to a matter that may annoy many today, though it is valid
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  • Title: Antworten der Geisteswissenschaft: Vortrag VII: Wie Erlangt Man Erkenntnis der Geistigen Welt?
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • WIE ERLANGT MAN ERKENNTNIS
    • sinnbildliches Kennzeichen für diesen Weg sein, und man
    • erlangt so auch die Möglichkeit, auf mancherlei
    • Bedeutsames gerade dadurch hinzuweisen, daß man
    • mancherlei im Leben sinnbildlich wichtiger sein, als es
    • zunächst erscheinen kann. Manches, was vielleicht sonst
    • — für mich zu den mancherlei unvergeßlichen
    • saß einmal in der traulichen Wohnung von Herman
    • Herman Grimm einiges verbinden. Sie werden vielleicht den
    • Seele Herman Grimms vereinigt war. Bei einem Gespräch mit
    • Herman Grimm über den ihm ja so nahestehenden
    • antwortete Herman Grimm mit einer ablehnenden Bewegung der
    • Weg in die geistige Welt finden wollte. Herman Grimm folgte
    • auf Goethe einzugehen, daß man etwa Goethe als den
    • Kunstwerken zu verkörpern. Es lag Herman Grimm viel
    • festbegründete Erkenntnis, das war etwas, was Herman
    • es, was Herman Grimm in diese Handbewegung legte, sondern
    • Herman Grimm bei einem Wege, der uns beide von Weimar nach
    • der ja — wie die wissen, die sich mit Herman Grimm
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  • Title: Answers to Big Questions: Lecture VII: How Does One Attain Knowledge of the Spiritual World?
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    • of the human life and the scientific life, to the most
    • next talks the way is discussed which the human being has to go
    • appear at first. Something that may pass the human look maybe
    • present human beings for the spiritual world. At the same time,
    • sat once in the cosy flat of Herman Grimm (1828-1901, German
    • author). Those of you who are somewhat familiar with the German
    • cultural life connect something with the name Herman Grimm. You
    • Germany was combined in the soul of Herman Grimm. In a
    • conversation with Herman Grimm about Goethe, affiliated to him,
    • relation to the rise of the human being to the spiritual world
    • this remark can be significant -, Herman Grimm answered with a
    • world in the course of these talks. Herman Grimm gladly
    • representative of a human being who really — also as an
    • the means we have today as human beings; however, we can only
    • which are great and can fulfil the human heart with warmth; but
    • knowledge, well-grounded knowledge was something that Herman
    • was not the refusal of such a kind what Herman Grimm put in
    • there may probably be such a way; nevertheless, we human beings
    • gesture represents the position just of the best human beings
    • conversation with Herman Grimm on the way from Weimar to
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  • Title: Antworten der Geisteswissenschaft: Vortrag VIII: Anlage, Begabung und Erziehung des Menschen
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • Halbheit, der Unbestimmtheit in sich tragen. Setzt man
    • entgegentreten. Und man wird die Fragen nach Anlagen,
    • betrachtet werden können, wenn man bloß im Auge
    • ab, als man gewöhnlich annimmt. Wichtiger ist es, was man
    • vergessen. Nur manchmal zeigt es sich durch ganz bestimmte
    • Mensch, wenn man nämlich die gehörigen Anstalten
    • an etwas Vergessenes erinnert, so daß man nachweisen kann,
    • herauskommt, unbequemer ist es, als wenn man
    • sich betrachten. Wenn man allerdings die Dinge durchaus trivial
    • nehmen will — manche Leute haben schon einmal die
    • Begabung, alles trivial zu nehmen —, kann man ja sagen:
    • wenn man in diesem Sinne von Individualität spricht,
    • muß man genauer darauf eingehen, muß sich bewußt
    • sein, daß, wenn man die Sachen trivial nehmen will, man
    • Schreibfeder sprechen kann. Ich kannte einen Mann, der —
    • Nur dann findet man den Lauf des Gedankens, der vorbestimmt ist
    • läßt, dann arbeitet das Kind so, wie jemand arbeitet,
    • Tätigkeit dadurch, daß man in einem gewissen Grade
    • doch machen kann, was man will, wenn man spielt, daß man
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  • Title: Answers to Big Questions: Lecture VIII: Predisposition, Talent and Education of the Human Being
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    • Predisposition, Talent and Education of the Human Being
    • the human nature, which we observe not only once between birth
    • on earth, the question of the developmental basis of the human
    • our present. Since the human being of the present faces the
    • human being, the questions of this present human being easily
    • assumes something in the human nature that penetrates many
    • lives enlivening, then only the quite mysterious of this human
    • human being like something that is used by it as the outer
    • nature and the individuality of the human being are embedded
    • we face, for example, as educators an adolescent human being
    • possibilities arises or all human relations generally. We see a
    • human being entering existence at birth and assume that he/she
    • human being still works on the child after birth, how the
    • plastically malleable matter when the human being is born and
    • of the brain. Assuming that a human being is exposed helplessly
    • works on the human being. It is real like a sculptor who forms
    • surroundings of the human being.
    • a later time. For instance, can you not remember how many
    • we want to look only at oblivion. Is that what the human being
    • forgotten in the normal human life: the miraculous, first
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  • Title: Antworten der Geisteswissenschaft: Vortrag IX: Zarathustra
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    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • gesehen und werden noch sehen, wie sich mancherlei Fragen an
    • Erdenleben. Man könnte nämlich fragen: Was hat es
    • wieder? Wenn man aber auf der anderen Seite die menschliche
    • bedeutungsvoll, daß diese mannigfaltigen
    • anmutet, kann man sehen, wie groß die Unterschiede
    • daß man Zarathustra hinaufzuversetzen hat weit —
    • Trojanischen Krieg. Man kann schon aus dem, was die
    • Wahrnehmungen gesehen hat, wie er sie heute sieht. Man bekommt
    • um sich herum in sein Bewußtsein aufgenommen hat, wenn man
    • steht, aus dem schöpfen, was man die Erleuchtung, die
    • Wenn man nun verstehen will, was Zarathustra für die
    • Menschheit bedeutet, muß man sich darüber klar sein,
    • die große Brahman-Lehre ausgebreitet hatte, haben wir
    • versteht man nur den Unterschied zwischen dem, was von der
    • des Zarathustrismus ausging, wenn man ins Auge faßt,
    • hinaufgelangen kann. Man kann den einen Weg als den bezeichnen,
    • anderen kann man so darstellen, daß man sagt, er
    • führt ihn hinter diesen Teppich der physischen Welt. Man
    • ins Unendliche, man möchte sagen, in unendliche Fernen
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  • Title: Lecture: Zarathustra
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    • and published in German as,
    • and published in German as,
    • of Reincarnation occupies a foremost place. The idea that the human
    • individuality has to manifest over and over again in a single
    • personality in the course of the development of mankind on the
    • generally unpopular. As we have seen and shall still see, many
    • study the evolution of human life on Earth in the light of Spiritual
    • that the human individuality passes, not only once, but many times
    • again by the individual life-germs of man. This is possible because
    • man, with all that composes his being, is connected not once and for
    • humanity have emanated and in the course of these lectures we shall
    • mankind.
    • personality such as that of Zarathustra, whose gifts to humanity, in
    • of human nature during the various epochs. Superficial opinion may
    • state that ever since man has been man, he has thought, felt and
    • Science shows us that the life of the human soul and the nature of
    • man's thought, feeling and will, have undergone great changes in the
    • course of human evolution. Human consciousness in olden times was of
    • religion, must be placed a great many centuries before Buddha. Greek
    • often pointed out, and I shall explain it further, that human
    • Maximum number of matches per file exceeded.
  • Title: Turning Points: Lecture 1: Zarathustra
    Matching lines:
    • understood concept, it is maintained that human individuality is
    • constrained to manifest again and again in a single personality,
    • has been previously pointed out that many and diverse questions
    • fact that the span of man’s life on earth is destined to
    • recur, not once only, but many times, and that during each
    • successive period between rebirth and death human individuality
    • persists. When we study the evolution of mankind in the light of
    • some fashion a different content, and we realize that human
    • we know that the varied influences which act upon mankind are
    • during the course of human development. A condition which is only
    • possible because man, with all that comprises his being, is
    • humanity.
    • many such Spiritual Beings who have acted as guides to mankind,
    • connected with this subject. The first human individuality to
    • personality as Zarathustra, whose gifts to mankind, as far as
    • at once realize how great is the dissimilarity in man’s
    • very beginning humanity has always had the same ideas concerning
    • teachings of Spiritual Science that during man’s
    • regards the life of the human soul, the nature of human
    • that man’s consciousness was very differently constituted
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  • Title: Antworten der Geisteswissenschaft: Vortrag X: Galilei, Giordano Bruno und Goethe
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • eigenartige Vertretung dessen zurückblicken, was man
    • — im weitesten Umfange als Wissenschaft bezeichnete. Man
    • es gerade für jene Zeit so bedeutsam, daß man
    • verständlich sein; man kann ihn nur verstehen, wenn
    • man sich in etwas ganz anderes hineinfinden kann, als was heute
    • gang und gäbe ist. Damals hätte man in jeden
    • können und man würde gehört haben, daß der,
    • wollte, nicht etwa auf das, was man in der damaligen Zeit in
    • geistiger Riese ragt dieser Aristoteles empor, wenn man den
    • war: das gab den Ton an. Was man auch vortrug: über das,
    • für eine Wahrheit in Betracht kam, darüber sagte man:
    • berief man sich in den Jahrhunderten von Giordano Bruno und
    • wie man sich heute in bezug auf das Geistige auf die
    • nicht auf die unmittelbare Beobachtung geht, so berief man sich
    • geistiger Riese. Und wenn man auch sagen müßte,
    • werden sollte, so kann man auf der andern Seite doch wieder mit
    • wenn man ihnen immer wieder den jahrtausendealten Aristoteles
    • hin, daß man sich an das große Buch der Natur, das
    • und durch den ganzen Leib verbreiteten. Das — sagte man
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  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
    Matching lines:
    • published in German as,
    • published in German as,
    • understand by attributing to the human beings existing then a
    • review the beginnings of that epoch in our human evolution at
    • the history of human progress; and the service he rendered to
    • literally after the lapse of so many centuries, still, on the
    • clearly to man, and learn from there the meaning of the
    • investigation of the human body, carried out by means of his
    • opposite view, and he attended a demonstration on the human
    • Body of man. By which we mean the super-sensible part of human
    • nature, which is closely connected with the human physical
    • body. This Etheric body can now no longer be seen by man, the
    • power of doing so having been lost during man's progressive
    • drew his teaching from those times in which man perceived the
    • are distributed to the various activities of the human body.
    • parts and principles of human nature.
    • Man had lost
    • mankind to conceive mathematically and mechanically such an
    • arose, which was not available to the intellect of man until
    • seen that human consciousness has undergone a change; that,
    • Maximum number of matches per file exceeded.
  • Title: Antworten der Geisteswissenschaft: Vortrag XI: Was Hat die Geologie über Weltentstehung zu Sagen?
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • wieder zeigt sich uns der Boden in der mannigfaltigsten Weise
    • darf man sich allerdings nicht vorstellen, daß so bequem
    • sondern man muß sich klar sein, daß zuweilen bis an
    • Laufe der Erdentwickelung die mannigfaltigsten Störungen,
    • und so weiter, — daß man sich also von da aus
    • folgendes angedeutet werden. Wenn man zum Beispiel sieht, wie
    • werden und man die Höhe einer solchen Schicht mißt,
    • so daß sich ein gewisses Maß ergibt und man sagen
    • abgelagert, — dann kann man berechnen, wie lange es
    • bedeuten haben, wenn sie auch wirklich manchmal recht kraß
    • daß Leben möglich wurde. Das alles hat man sich
    • bereits eingetreten ist — man denkt sich in der
    • betrachten, das im wesentlichen das ist, was man als Granit
    • — das Bild, das man sich heute aus der Geologie heraus
    • aber hat man nicht immer so gedacht, und es hat sich diese
    • über die Entstehung unserer Erde, den man den Streit der
    • was man erforschen kann, darauf hinweist, daß die Erde im
    • man kurz einmal mit dem Worte bezeichnen kann, das Goethe
    • man sie als winzig kleine Nadelstiche bezeichnen
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  • Title: Lecture: What Has Geology to Say About the Origin of the World?
    Matching lines:
    • Berlin, Germany
    • Germany in October of 1910 through March of 1911. The series of
    • They were published in German as:
    • mankind, not only in the field of knowledge but in the whole field of
    • human progress. But it would be particularly depressing if spiritual
    • to arouse human interest in the deepest sense of the word, but also
    • surface-layer, too, we discover very manifold variations when we
    • the earth's development manifold disturbances have occurred through
    • in layers still younger than the tertiary layers, man.
    • Some idea of the methods applied and of the manner in which research
    • the course of so and so many years, and if by measuring the thickness
    • reckoned how many years it has taken for that layer to be deposited
    • really sometimes rather pronounced and amount to many billions of
    • rock-formation. A man of his calibre was bound to contemplate the
    • become attuned to higher contemplations of nature; and as the human
    • loveliness, I say, overcomes the man who wants to open his soul only
    • from our human point of view we call perfect today, we come to ever
    • were quite tiny beings today, standing within a human organism: if,
    • not those which appertain to the animal, plant, or human organism.
    • the substances appertaining today to the plant, animal and human
    • Maximum number of matches per file exceeded.
  • Title: Antworten der Geisteswissenschaft: Vortrag XII: Hermes
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • altägyptischen Geisteslebens, man möchte
    • empfunden, wenn man sich in dieses altägyptische
    • wir sagen: der andere Grund ist der, daß — man mag
    • muß man sich an das erinneren, was schon öfter
    • Bewußtsein unterliegt erst recht dem, was man mit dem
    • Zwischenzustand, der nur, man möchte sagen,
    • eine geistige Welt liegt, hindeuteten. Man darf sagen,
    • gewöhnlichen Tageslebens gibt, wo man nur die Augen
    • niedrigsten bildhaften Vorstellungen eines Reiches, das man da
    • daß es eine alte Zeit gegeben hat, in welcher man tiefer
    • Thoth. Verstehen aber kann man diesen Weisen nur, wenn
    • man begreift, was die Ägypter gerade unter dem
    • menschlichem Leib und Tierkopf und in der mannigfaltigsten
    • anderer, der so weit ging, daß man heilige Tiere
    • anerkannte, die eine tiefe Verehrung genossen, in denen man
    • weil man sonst sagen könnte, er habe das Tier
    • Eine solche Legende muß man nicht bloß allegorisch
    • wenn man solche Gestalten wie Osiris und Isis dahin
    • auslegen will, daß man in Osiris von vornherein die Sonne,
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  • Title: Lecture: Hermes
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    • and published in German as,
    • and published in German as,
    • life of humanity as it advances from one epoch to another, rising
    • another is that man of the present day feels, whether he likes it or
    • of their whole nature as human beings.
    • consciousness have unfolded in humanity. Our consciousness to-day,
    • world of form subject to these laws but man's qualities of soul and
    • during sleep. Traces of this consciousness of prehistoric man are now
    • that of prehistoric man, as well as the clairvoyance acquired by true
    • man's spiritual achievements — the strange stories related in
    • that in the course of evolution there have been many transitional
    • consciousness of modern man. The ancient clairvoyance grew dim and
    • perceptible to lower clairvoyance. Then, so far as humanity in
    • life, a vision enabling man to see into the spiritual world. But they
    • was called by the name of HERMES. And when in later times a man came
    • in forms not wholly human; we often find human bodies and animals
    • heads, or an amalgamation of human and animal forms. Wonderful
    • Egypt was subject to Rome, any Roman who had killed a cat was in
    • made on modern man by the Pyramids, standing on their four-cornered
    • inhabited by human beings. Osiris is represented in the legend as the
    • Maximum number of matches per file exceeded.
  • Title: Turning Points: Lecture 2: Hermes
    Matching lines:
    • follow the gradual development of man’s spirit, from epoch
    • namely, present-day man, although living in times of broader and
    • and mysterious manner, connected with his very aims and
    • It is indeed significant that a man of such
    • attempt to discover the manner of the passing of the planets
    • your own human observation and senses; you have neither
    • successive periods of man’s development he gradually
    • intellect, did not always exist. Deep down, underlying all human
    • disposition of man’s soul. It follows, that we can only
    • by slumber. Hence, the primeval consciousness of prehistoric man
    • and its symbolical manifestations had reference, not to our
    • of primitive man, as well as that acquired to-day through those
    • activities of mankind, will find in these strange stories a
    • during the gradual course of evolution, mankind passed through
    • many transitionary stages between that of the consciousness of
    • higher realms were slowly closed, so that the pictures manifested
    • in so far as humanity in general was concerned, and man’s
    • mankind.] And we have learnt that it was to this end that this
    • through this gift man was enabled to behold the spiritual realms.
    • possible for mankind to look upon a Spirit-World; to question
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  • Title: Antworten der Geisteswissenschaft: Vortrag XIII: Buddha
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • eigentlich, wenn man auf das Wesentliche sieht, doch nicht in
    • so, wie wenn man etwa sagen wollte: Man könnte das beste
    • einleuchten, daß es so ist, wenn man bedenkt, daß
    • Schon eine, man möchte sagen oberflächliche
    • sagen: Man muß solch ein Wissen, solch eine Weisheit
    • Äußerlichkeit, wenn man gerade den Buddhismus
    • Wissen, sondern das, was man nennen könnte: innerste
    • werden können, wenn man einen solchen Urzustand des
    • erforscht und was — wie es an manchem anderen gezeigt
    • Befreiung von der Sinnesweit. Nur wenn man diese
    • Geisteslebens, kann man begreifen, wie auf dem Boden Indiens
    • unserem geistigen Blick aufleuchtet. Verstehen kann man die
    • Aufstieg von einem Bodhisattva — der man durch die
    • Krankheit und Tod. Etwas anderes muß es sein. Man kann
    • Zerstörtes, Krankheit und Tod und manches andere, was sich
    • führte gerade zu der Erleuchtung, die man nennt die
    • gewonnen werden kann, wenn man sich völlig
    • wiedergeboren zu werden? Es ist die Welt, die man nur
    • dann richtig bezeichnen kann, wenn man sich sagt: Im Sinne des
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Buddha
    Matching lines:
    • They were published in German as:
    • of special interest in the study of human evolution; for an
    • age many people feel an inherent desire to understand what really
    • entered human evolution through all that is connected with the name
    • The Education of the Human Race
    • that man's sojourn on earth may become fruitful if earthly lives are
    • essence of Buddhism is that it urges man to strive for such knowledge
    • must again remind you of the law of human evolution which we
    • the whole constitution of man's soul has passed through different
    • evolution of mankind, and when with the help of Spiritual Science we
    • of man's consciousness in those early times was very different indeed
    • In normal human life to-day
    • man. In those early times the nature of the soul was such that in a
    • condition midway between waking and sleeping, man gazed into all that
    • away before the soul of man. These pictures were not as void of
    • Prehistoric man, gazing into the super-sensible worlds with this
    • to-day man knows with certainty that his blood is composed of
    • prehistoric man knew that, so far as his soul and Spirit were
    • certain phenomena in human history, of which external facts also
    • speak, can only be understood if this spiritual origin of man's
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  • Title: Turning Points: Lecture 3: Buddha
    Matching lines:
    • interesting to all who follow the course of human evolution,
    • religion, or perhaps more correctly, the longing felt by many for
    • Great Buddha, which have found their way into the course of human
    • conception of reincarnation, presented in a manner both lofty and
    • of Mankind, which is regarded as the most matured and mellow
    • human existence there is ever an inner voice, which in actual
    • Buddhism that man must ever strive to obtain such knowledge and
    • law in human evolution which we met with when we were considering
    • whole condition and character of man’s soul changed, while
    • documents, represent as far as man is concerned, only a
    • comparatively late phase in the evolution of humanity. If,
    • that a certain condition of soul was common to primitive man,
    • whereby the normal state of human consciousness was quite other
    • consciousness, which leads to the manner in which, during the
    • course of our normal human life, we now regard all things around
    • of the human soul, and in which mankind assumed a state between
    • superperceptual creations and events. Mankind had in connection
    • dream-like clairvoyance, prehistoric man could gaze far into the
    • Just as present-day man is now convinced through
    • universe, so was prehistoric man confident that his soul and
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  • Title: Antworten der Geisteswissenschaft: Vortrag XIV: MOSES
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • manches an die Oberfläche geworfen hat, was in
    • schwierig gemacht wird. Das kann man schon an dem Schicksal der
    • ihren Stil, auf das, was man über ihre Herkunft
    • nichts an die Seite stellen. Dennoch kann man etwas Tragisches
    • uns eigentlich — wenn man so sagen darf — die Bibel
    • man sie voll verstanden hat, nach ihrem Ursprung zu fragen? Das
    • eine Schilderung ganz anderer Art, die man nur schwer von dem
    • handeln. Wenn man sich aber in diese
    • Eigentümlichkeit hineinlebt, lernt man
    • jetzt charakterisiert worden ist. Das findet man im Grunde
    • Erkennens, des Seelenwirkens erreicht haben, und man macht sich
    • vertraut mit einem solchen Stil, wenn man sich immer mehr und
    • man in bezug auf die Auffassung der Bibel zuweilen recht sehr
    • zu weit gegangen ist. Wenn man zum Beispiel ins Auge faßt
    • des Christenturns gelebt hat, Philo, dann sieht man, wie
    • Moses. Aber man kann diese Mission des Moses nicht verstehen,
    • wenn man nicht voraussetzt, daß im Grunde genommen der
    • Legenden der alten Zeiten erhalten geblieben sind. Wenn jemand
    • fragt: Wie kann man das alte hellseherische Bewußtsein
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  • Title: Answers to Big Questions: Lecture XIV: Moses
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    • preceding talks, we faced phenomena which interest us as human
    • development of humanity with our soul life and can understand
    • conscientious research, the serious science unveiled many
    • natural sciences — that hardly any branch of human
    • scholarship, of serious scientific striving demands such deep
    • Bible up which revived it in the human hearts and souls for
    • living course of human development who had to bring something
    • highest, most important to humanity. If we feel that we still
    • It is the fact that the development of humanity experienced a
    • in ancient times the human soul was able to behold in a
    • different kind of human consciousness for the origin of myths
    • of human consciousness that beheld the spiritual world in
    • the ancient mythology is taken from another state of human
    • one considers the human development in its depths.
    • tribe, every human race, as they appear in the course of the
    • human development, so to speak, a certain mission is assigned.
    • most manifold missions were handed over to the most various
    • understand this human development that it is not a futile
    • human development. Hence, any form of consciousness enjoys life
    • the whole sense of human development enjoys life in successive
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  • Title: Turning Points: Lecture 4: Moses
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    • facts which are of interest to us as human beings, because we
    • evolution of humanity. It is only when we look back to those
    • workings of those impulses which emanated from this great
    • which arise, because of the manner in which the Bible tradition
    • There is scarcely a single branch of human
    • scholarly manner, in order that it might be understood. Hence, in
    • of mankind for thousands of years.
    • manner in which they actually occurred, as viewed from the
    • with many of the graphic narratives found in the Bible; more
    • interpretations being much too liberal in many cases.
    • of human evolution, and whose mission it was to enlighten mankind
    • specific knowledge of a certain fundamental change in man’s
    • of evolution the soul-life of man has gradually undergone a
    • times the soul of man was so constituted that during certain
    • manifested as pictures or visions; and it is these visions that
    • in many cases have been perpetuated in the form of mythological
    • a by-gone condition of human consciousness in which man could
    • mankind.
    • manner in which Bible narratives are expressed. It appears that a
    • connection with the evolution and development of man; and that
    • Maximum number of matches per file exceeded.
  • Title: Antworten der Geisteswissenschaft: Vortrag XV: Was Hat die Astronomie Ãœber Weltentstehung Zu Sagen?
    Matching lines:
    • Der Geist im Pflanzenreich / Wie erlangt man Erkenntnis der geistigen
    • spricht, so daß man sagen darf: Es liegt etwas
    • herauskommt, mandiem so erscheinen, als ob eine Blume der
    • Charakter der Himmelswelt. Während man sich
    • ansehen sollen, während man sich auf diese
    • Sterne einzudringen; so daß man seit jener Zeit eine auf
    • unserer Erde finden. So darf man sagen, daß seit der Mitte
    • gleichen Wirkungen geschickt werden, kann man darauf
    • Wärmewirkungen und so weiter gar mancher Rest, wenn
    • kann, die man hypothesenhaft im neunzehnten Jahrhundert immer
    • Moleküle. Man dachte sich ja im neunzehnten
    • werden müssen. So setzte man voraus, daß
    • man — wie man viele Sterne im Weltenraum hat —
    • überall, wohin man den Blick richtet, als gleichsam
    • Gruppen bilden dann die Moleküle. Aber wenn man in
    • könnte, so hätte man im winzig kleinsten
    • Es hatte etwas Verlockendes für manche Denker des
    • in manchem Geist ein merkwürdiges Bild: Wenn wir in
    • draußen finden; und könnte man in die kleinsten
    • Menschen sehen, so würde man zuletzt
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  • Title: Answers to Big Questions: Lecture XV: What Has Astronomy to Say about the Origin of the World?
    Matching lines:
    • say: one can understand that the human soul hopes to get
    • of the boldness of the human thinking that if we look at the
    • as human beings within a material world with its laws, with its
    • What now the human being could invent as a kind of worldview as
    • such a picture appeared to the human mind that strove for
    • worldview seized numerous human beings. It was very instructive
    • — as one has many stars in space — here are as it
    • if we look into the human brain, it also consists of materials
    • able to look into the smallest things of the human brain, in
    • seventies Emil Du Bois-Reymond (1815-1896, German naturalist)
    • the natural phenomena and the human organism. Then we would
    • would like to point to something that faced me many years ago.
    • I knew a headmaster who was an excellent man, also as a
    • was very interesting what this man tried in a certain ingenious
    • shake this too? Indeed, this man succeeded — without
    • Conference of German Naturalists and Physicians in Leipzig on
    • explained the human soul life scientifically if he had
    • human being to let appear a human brain. At the same time,
    • gigantic human brain, so that we could walk in it like in a
    • space! If it is true and we imagine the human brain so
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  • Title: Turning Points: Lecture 5: Elijah
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    • most resplendent stars in the firmament of man’s spiritual
    • humanity in olden times has endured even to the present day. The
    • mankind; but, nevertheless, this significant figure appears
    • man’s evolution are not merely dependent upon those ideas
    • enlightenment which came to him was passed on to mankind through
    • many other cases it can be proved that primary causes and
    • enfoldment of human existence, cannot be identified with normal
    • to the hearts and souls of mankind.
    • evidence concerning the progress of man’s historical
    • same time to present an example of the manner in which
    • facts connected with the growth and development of mankind, which
    • attention to the manner in which they are depicted in the ancient
    • sketchy manner, because an exposition involving detailed proofs
    • would require many hours for its complete presentation. To those
    • enduring many and varied forms of privation. We must recall the
    • attribute of man in primeval times had by no means entirely
    • must regard King Ahab as a man who only under exceptional
    • olden times such manifestations were much more in evidence and
    • with human destiny.
    • But no man knew rightly, or had indeed any idea, in what way this
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  • Title: Lecture: Christ and the Twentieth Century
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    • Present Time, in German, Antworten der Geisteswissenschaft
    • interprets such fundamental problems as that of the origin of man and
    • that even in the problem of man’s origin, contemporary
    • question of man’s origin — answers which lead back not to
    • world-history, man’s capacity to evolve a conception of the
    • many ways with those of the Gnosis. Such a criticism can only be made
    • to sketch this evening, is in many respects an advance upon all that
    • it. The Gnosis has of course many aspects, many nuances in its
    • not only immanent in the whole evolution of humanity, but also in
    • origin of man led us back to a form still hovering in spiritual
    • how during the course of evolution, man, proceeding from a purely
    • man’s being back through the ages, leads to external, animal
    • wholly spiritual origin. In those regions where spiritual man dwelt
    • this aright it must be said: The Gnosis conceived that while man was
    • — as man’s Divine Companion, but Who did not descend with
    • According to the Gnosis, therefore, humanity passed
    • the region of pure Spirit while man was passing through his evolution
    • Being must not be sought in the region to which man belongs as a
    • humanity, for it was then that the Christ — having held back
    • His own development while man had long since descended into the
    • Maximum number of matches per file exceeded.
  • Title: Turning Points: Lecture 6: Christ and the Twentieth Century
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    • The Origin of Man’,
    • The Origin of Man
    • matters connected with man’s origin, that as a matter of
    • Science, which traces man’s origin back to spiritual forms,
    • Christ-Movement into the world’s history, man’s power
    • humanity which was occupied with such thoughts.
    • beneath a mantle of gnostic notions; such an assertion could only
    • In many ways the concepts of the Spiritual
    • are many different points of view in connection with this by-gone
    • humanity, but with the surrounding world of the cosmos taken in
    • Man we found that we were taken back to a form of humanity which
    • earth’s evolution, mankind, starting from a purely
    • denser form which we now call man; and that owing to the
    • merely follows man’s earthly history backwards, his
    • region in which mankind hovered before he had assumed his
    • gnostic point of view, that when man had so far developed as to
    • companion of man or ‘alter ego’, in the form of an
    • mankind was destined to undergo a process of continued
    • realms while mankind undergoes his period of material evolution,
    • so that during the whole time of man’s earthly history, the
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture I: The Relation of the Human Being to the Supersensible Worlds
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • The Relation of the Human Being to the Supersensible Worlds
    • Human History in the Light of Spiritual Investigation.
    • Relation of the Human Being to the Supersensible Worlds
    • supersensible worlds today, one still meets many a
    • supersensible world in any sense. If one even demanded as it
    • whole human life from this knowledge of the supersensible world
    • to gain power in our so complex life for the demands of the
    • cannot deny that the present human being demands scientific
    • to admit now that today many circles completely deny any
    • that find, but many representatives just in our time with those
    • deliver is enough to give the human being an satisfying view of
    • not enough for the indelible need for knowledge of the human
    • world riddles that still say that the human cognitive faculties
    • discuss programmatically whether the human being can get a
    • sciences — that the human being must have such a relation to the
    • admitted that it is no arbitrariness of the human soul to
    • fact out of a range of many facts and initiate that what I want
    • science also disproves most seriously, what many popular
    • to exclude any idea of the human being of a supersensible
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture II: Death and Immortality
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • caused in the personal needs of the human soul, which have
    • body. It will rather concern this: how has human knowledge to
    • nature of our whole human individuality in it as something that
    • remains for the human knowledge regarding death and
    • in that by Jacques Loeb (1859–1924, German-American biologist)
    • but also of the highest, the human being in the laboratory was
    • abolished from any consideration of humanity and the
    • in the development of the human being and humanity.
    • The purely materialistic view of the human
    • life says: there we see a human being entering the earthly
    • this and that way, and we see the human being gradually growing
    • up from a clumsy being to a human being who familiarises
    • because one cannot explain everything that appears in the human
    • elements that should explain the human life consist only of
    • comes into the human life by the inherited qualities of the
    • back everything that the human being can realise in his life
    • human beings are who were either genii or idiots, wise men or
    • qualities, which are found with any human being, and that one
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Prophecy -- Its Nature and Meaning
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    • Human History in the Light of Spiritual Investigation.
    • Human History in the Light of Spiritual Investigation.
    • Lichtenberg, a great German humourist, as a kind of rejoinder: “In
    • nowadays to many things in the domain of Spiritual Science. It seems
    • other branches of Spiritual Science — in many of them at least
    • element of human egoism, there its dangers begin. And in what realm
    • human mind, namely, desire to penetrate the darkness of the future,
    • concerning very intimate regions of the human soul. The search for
    • knowledge concerning the deeper interests of the human soul has met
    • with so many disappointments that earnest, serious science nowadays
    • the future. As will be known to many of you, the historian Kemmerich
    • regarded as so dubious a path of human endeavour. Only a few
    • positions of the stars, and the life of man. All prophesying in those
    • reminds us that in our day too, many people are still convinced that
    • ordinary life. The human being was thus given over to other Powers,
    • people. Because they experienced some thing superhuman, something
    • in some way with definite states of consciousness to which a man can
    • which a man rises above his own personality. The astrologer is given
    • man's life and, according to certain traditional observations
    • human life, predicts from these calculations what will transpire in
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture IV: From Paracelsus to Goethe
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • Einsiedeln was prepared to welcome many pilgrims. At that time,
    • first: the birthplace of the famous, in many respects also
    • first one saw meadows with many flowers and grazing cows all
    • around in a strange place where many ways crossed. One could
    • remembered another picture which I already had many years ago
    • the human beings are who have not completely separated
    • life: “Let no man belong to another who can belong to
    • us this man mental-plastically. Hence, we can understand that
    • Germany, Austria, Western and Southern Europe, Poland, Holland,
    • nature is a uniform, but she speaks in many languages, and just
    • himself: with its surroundings, the whole human organism is
    • connected. One cannot understand the human body and soul as the
    • same everywhere; at least one does not recognise the human
    • his look deeply penetrating into the spiritual how the human
    • fine substances are different which compose the human organism,
    • depending on whether the human being lives, for example, in
    • Hungary, in Spain or in Italy, and nobody recognises the human
    • on the fireside bench. He realised that the human being has to
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Hidden Depths of Soul Life
    Matching lines:
    • Authorized translation from the German of Notes unrevised
    • Human History in the Light of Spiritual Investigation.
    • Published in German as:
    • translation from the German of Notes unrevised by the lecturer.
    • Lecture 5 of 16 from the lecture series: Human History in the Light
    • even if not always apparent in man's daily life — can often be
    • all this man — however well he believes he knows himself —
    • be traced to depths unknown to ordinary perception. Such is man's life
    • cannot view man as so simple a being as people so often see him, the
    • consider man as only composed of what the eye first sees, or as
    • outer perception and science can master — that is to say, man's
    • we may call the next member of man's being — the etheric or
    • science affirms that the forces and substances belonging to man's
    • first appears in man's physical body after he passes through the gate
    • of death. Man brings these forces and substances into the physical
    • to man's physical body, we mention a higher one too. For in life
    • divisions appear everywhere, and man is obviously twofold in so far as
    • we awake, but vanish, leaving no trace, when we fall asleep. When a man
    • the physical world. This means that when the man lies on his bed we
    • distinguishing these four parts of man. By examining without prejudice
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Good Fortune Its Reality and Its Semblance
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    • this is, at the very least, the knowledge of man and of the cosmos in so far
    • acceptable to many of our contemporaries we may count that of repeated
    • earth lives, and the echoing-on into a man's later earth-life of causes going
    • usually comprised under such names as human fortune or misfortune,
    • words with such manifold meanings. It is only necessary to utter these two
    • words and immediately the sensitive judgment of man's heart will respond
    • may be in a man's life. This element of enigma can certainly not be solved
    • it. Who can doubt that in man's soul there is a definite urge to be in a
    • amount of disharmony may be expressed when sometimes a man must say
    • significance for all we have to say about the value of human life, about the
    • value too of the forces forming the foundation of human life.
    • to become a maid-servant. Then a nice, suitable young man whom the girl
    • of human misfortune, and of how it sometimes actually seemed as if a
    • human being were pursued by misfortune from his birth, not only to his
    • single human life only were taken into account. Ordinary habits of thought
    • may at least be challenged to look beyond a single human life, when we have
    • concept of the value of human life can fit in with what this life went
    • that apart from mankind there is much outside in the world that may indeed
    • remind us of man's individual accordance or discordance with it, but that
    • with analogous occurrences outside mankind. Suppose that the crystal,
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture VII: The Prophet Elijah
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • impulses of human evolution which the outer history reports,
    • but that the human soul processes are the most important moving
    • actions. At many other places we can also prove that human
    • actions of history, but into the human soul, into the human
    • what was told about the historical evolution of humanity in
    • research because proving discussions would take many hours. I
    • manifold miseries, one has to remind of the Philistine distress
    • clairvoyance that was a mental quality of the human beings in
    • kind of clairvoyant, while we have to see in King Ahab a man
    • say that his name caused certain feelings of thrill in many
    • knew how the man is to be found in the physical world, in the
    • supersensible forces in the evolution of the human being and of
    • humanity. — However, one also knew that the time approached
    • with that invisible supersensible of which the human being
    • human life how the Jahveh God was working.
    • working in such a way that he rewards the human beings; he is
    • work, because they saw how he treated the human beings, because
    • penetrated by a higher understanding of the human beings saying
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture VIII: The Origin of the Human Being
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • The Origin of the Human Being
    • Human History in the Light of Spiritual Investigation.
    • Origin of the Human Being
    • origin of the human being must be of the highest interest to
    • of the origin of the human being with immense interest from all
    • rise as the worldview the question of the origin of the human
    • the broadest circles, on a German naturalists' meeting,
    • question of the origin of the human being — Ernst Haeckel
    • human being. He represented not only the relationship of the
    • human being his form and life
    • represented the immediate origin of the human being from the
    • from the animal orders the order of the human being has
    • in such a way that with many people like a firm dogma, in
    • knowledge who completely accepts the assertion that the human
    • old views of a direct origin of the human being from the animal
    • The Descent of Man
    • in a bygone time the human being has gradually developed from
    • being as ancestor of the human being which had four limbs which
    • being with which also the today's feet of the human being were
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Origin of the Animal World in the Light of Spiritual Science
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    • Human History in the Light of Spiritual Investigation.
    • It was published in German as:
    • at present to explain the origin of man spiritual-scientifically
    • for the human observation — at least seemingly — than
    • everything concerning nature and essence of man, so on the other hand
    • more and more complicated living beings have developed up to man.
    • But in contradiction to this idea many philosophers of recent time have
    • above Gustav Theodor Fechner, a man of genius in many ways, belongs.
    • Yes, we even must say that just the (human?) spirits having struck
    • manner: (in this way) we succeeded in tracing today's various
    • from the Creator. As we can know from Darwin's whole manner of
    • able to transform itself to complicated and manifold forms. —
    • just significant for the way and manner characteristic for earlier
    • influencing their manner of life don't change, and as the
    • His will? Or could we decide the way and manner in which he has done
    • in whatsoever manner He May have accomplished His Will, nothing can
    • we see that this man has thereby pointed out to himself his program
    • has emanated out of this Will of the Creator and what issues forth in
    • become bees. Indeed, this man at the head of the erudition of his
    • higher level in normal man, and on the highest one in the human
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture X: Christ and the Twentieth Century
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • consideration has seized many people, just from the scientific
    • the origin of the human being’,
    • human being and similar matters into the light of the habitual
    • the origin of the human being, actually, the theoretical views
    • research whereas just the question of the origin of the human
    • what prevails as habitual ways of thinking with many people and
    • Christian movement in world history, the human imaginative
    • human beings.
    • evening exceeds everything in many respects that the old gnosis
    • are many points of view and shadings of the gnosis, but to the
    • humanity but also with the whole development of the universe
    • origin of the human being to that spiritual figure which did
    • We have realised that the human being gradually descended to
    • that compressed being that we know as the present human being.
    • human being backward, gets to outer animal forms, while
    • spiritual origin of the human being. In that region in which
    • the human being lived before he assumed material existence
    • While the human being kept on developing and began enclosing
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture XI: Human History, Present, and Future in the Light of Spiritual Science
    Matching lines:
    • Human History in the Light of Spiritual Investigation
    • Human History, Present, and Future in the Light of Spiritual Science
    • Human History in the Light of Spiritual Investigation.
    • Human History, Present, and Future in the Light of Spiritual Science
    • It is a prominent trait of the human being
    • to want to orient himself in the human development to get a
    • present life. The human being has often to put questions to
    • of the human development may originate from his desires and
    • certainly healthy to put these questions. Since the human being
    • the consideration of the human development accepts a form that
    • Education of the Human Race
    • the development of humanity. One can distinguish an old period
    • in which humanity had to follow moral impulses and commandments
    • by the spiritual-divine forces intends that humanity gets
    • earth for the human soul because for him the human development
    • human soul lives in a former period and takes up certain
    • impulses during it, how does it comply with the sense of human
    • Education of the Human Race.
    • a profound insight of nature and human being Lessing's
    • show humanity as a whole in his
    • Maximum number of matches per file exceeded.
  • Title: Human History: Lecture XII: Copernicus and His Time in the Light of Spiritual Science
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    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • humanity has ever experienced as far as the historical memory
    • thinking of the human beings that, indeed, hardly something
    • of this planet, of the sun, of the whole universe. The human
    • this spiritual wave descended upon humanity, one does not at
    • necessary to realise that hardly any idea of humanity seized
    • the whole human education and culture in such relatively short
    • human being has to learn the Copernican world system as one of
    • the human spirit?
    • Human History, Present, and Future in the Light of Spiritual Science.
    • What appeared to us as the biggest event of human
    • generally inaccessible to the human reason but only to faith.
    • the human being can attain by research and science. If one sees
    • human reason cannot enclose everything that we find in the
    • distinctly that not only the human physical body, but also the
    • spiritual-mental of the human being are born out of the
    • universe. The human body because the matter is spread out in
    • basis, which I have said in the last talk, the whole human
    • development proceeded in such a way that humanity originated
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  • Title: Lecture: Death in Man, Animal, and Plant
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    • Human History in the Light of Spiritual Investigation.
    • They were published in German as:
    • IN MAN, ANIMAL, AND PLANT
    • and in human society; here the opinion has repeatedly been expressed
    • discussion, there is no need to agree with the many cheap attacks on
    • behind life — than to many facile explanations springing from
    • way. Apart from many separate attempts which have been made, analyses
    • in a similar case, concerning the explanations of the origin of man:
    • in connection with Spiritual Science. This is Metschnikoff, the man
    • every ending of life in the animal, vegetable or human kingdom is to
    • place in the evolution of mankind — to carry out investigations
    • death in the plant world, the animal world, and the human world. But
    • similar in plant, animal, and man. We may see where this leads, by a
    • into German by Professor J. Rosenthal. In the first pages of this
    • Physiology says something to this effect: The life of man is
    • thirdly if the action of the heart is inhibited, man's death
    • the human organism are inhibited, the death of the living human being
    • say: The life of a man when he cannot use his brain in the physical
    • world cannot for a human being really be called a continuance of
    • life. It must be admitted that life is ended for a man when that for
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  • Title: Human History: Lecture XIV: The Self-Education of the Human Being
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    • Human History in the Light of Spiritual Investigation
    • The Self-Education of the Human Being
    • Human History in the Light of Spiritual Investigation.
    • Self-Education of the Human Being
    • will certainly ascribe more and more importance to the human
    • latter, but generally for every human being.
    • education which the human being can grant to himself, that
    • means that education where the human being is educator and
    • education of the child, of the young human being, from the
    • young human being we get around to accepting certain main
    • maturity of this human being. There we realise that about up to
    • prejudices and look only at the real development of the human
    • these human beings without intervening with any pale
    • If we pursue the young human being up to
    • that stands over him what the human being himself can be at
    • Not before these periods are over, the human being arrives at
    • impulse which is also for the young human being in such a way
    • history, and that other human ideals are given to him that he
    • If the human being has to become his own
    • him. But if the human being has to become his own educator,
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  • Title: Lecture: The Nature of Eternity
    Matching lines:
    • Human History in the Light of Spiritual Investigation.
    • They were published in German as:
    • by the lecturer. The original German text is included in
    • considered worthy of the human soul — the doctrine he
    • his masterly treatise, ‘The Education of the Human
    • repeated earthly lives experienced by the human soul, and
    • doctrine, so obvious in primeval days to the soul of man and
    • this doctrine be less true than many other doctrines which in
    • for the human soul, Lessing says we might well expect that
    • any unprejudiced man, willing to let the true nature of the
    • human soul from accepting the doctrine of repeated earthly
    • would seem to be of no significance for human consciousness
    • That, for many souls, is certainly one of the objections to
    • abilities, or the reverse. Many souls may well exclaim:
    • involved?’ This is what could be called a man's sense
    • study of eternity and of man's soul in connection with it, it
    • German philosopher Hegel about eternity — how if
    • eternity belongs by nature to the human soul, it must
    • we seek it in man's soul, if we seek to know how eternity
    • effect in our next life on Earth. We must think of the human
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  • Title: Human History: Lecture XVI: Darwin and the Supersensible Research
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    • Human History in the Light of Spiritual Investigation
    • Human History in the Light of Spiritual Investigation.
    • On 13 October 1882, a dying man went from a
    • wanted to meet him as agreed in Pisa again. A strange man whose
    • condition. Lonely the man died, as he had lived lonely long
    • life. A strange man. He inquired his pedigree. Now we may
    • An Essay on the Inequality of the Human Races)
    • man not a single one but the consciousness of Western humanity
    • contained in it that were odd to many people. But for those who
    • to the way in which an excellent man had to think at the middle
    • Gobineau received with his many posts as diplomat, above all in
    • humanity took its origin from some original human types, which he saw at the starting
    • point of human evolution, at different places of the earth,
    • human types of different figure and different value. To each of
    • these human types he ascribed as it were a certain inner wealth
    • in the fact, that these original human types, as long as they
    • these original human types intermingled a certain equality of
    • effect in the human culture in that which arises from the
    • different, unequal human types or races. After his view the
    • idea of equality flooded humanity in the course of time, the
    • Maximum number of matches per file exceeded.
  • Title: Lecture Series: Jacob Boehme
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    • Results of Spiritual Investigation, published in German as, Ergebnisse
    • published in German as,
    • to this day in the deepest manner, and will probably occupy the
    • thinking and feeling of human beings for a long time to
    • matter. Precisely through the manifestations of his
    • of humanity on the basis of the immediate conditions, so to
    • in this manner really to acquire much for the understanding of
    • Many, therefore, have professed the opinion that in Jacob
    • that many a turn of expression, many a way of presenting his
    • that we have to do here with a human being who could descend to
    • different human being, about whom the world will break out in
    • with a permanently abnormal condition of the soul. But Jacob
    • conception, take place with a human soul. He did not become,
    • from day to clay pursuing his trade in his sober manner.
    • few copies of the manuscript of Aurora were made and
    • good-natured man on the whole, who could not quite
    • many a reader may fare strangely. Some have said that Jacob
    • modern man, who lives only in the cultural life of our time,
    • content of Jacob Boehme's works, but also in his whole manner
    • to it. But then there still remains for many persons something
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  • Title: Raffaels Mission Im Lichte der Wissenschaft vom Geiste
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    • da sind, so daß man das Gefühl hat, sie kommen aus
    • heraus: eine solche menschliche Wesenheit, von der man erst
    • Dieses Gefühl hat man insbesondere bei Raffael.
    • Herman Grimm, der bedeutsame Kunstbetrachter, von dem
    • bis in unsere Tage hereinzieht. Hat Herman Grimm so gezeigt,
    • über Raffaels Schaffen, so möchte man auf der andern
    • Man
    • möchte man sagen, daß in einer gewissen Beziehung die
    • und Legende entsprungen sind. Daher möchte man sagen:
    • empfinden, wenn man das eben Gesagte ins geistige Auge
    • faßt. Da gewahrt man erst, wie es einen Sinn hat, daß
    • naturgemäße Weise durch mancherlei Betrachten von
    • was sich mir selbst ergeben hat nach mancherlei Anschauen und
    • einzugehen. Das kann man nur, wenn man in der Lage ist, durch
    • der Empfindung zusammen. Man trägt, wenn man Raffael
    • Seele. Und dann mag man wohl fragen: Wie nimmt sich dieser
    • Raffael innig zusammenhängt, wenn man ihn auf sich wirken
    • eigentümlichen Welt, von der man sagen kann, daß zwar
    • innerlich Abgesondertes zwar, aber als etwas, was man empfand,
    • wenn man die Sinne nach außen lenkte. Nicht in den Dingen,
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  • Title: Lecture Series: The Mission of Raphael in the Light of Spiritual Science
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    • Investigation, published in German as, Ergebnisse der Geistesforschung.
    • Translated by Rick Mansell
    • published in German as,
    • by the lecturer, by Rick Mansell. It was edited for better clarity
    • figures in the spiritual [area] of mankind who rise[s] like a star. These
    • depths of the spiritual evolution of humanity and then disappear, when
    • spiritual history of man. On closer observation it becomes evident that
    • such a human being, whom we have at first compared to a star that flashes
    • life of mankind, like a limb in a great organism. This is especially
    • Hermann Grimm, the eminent
    • evolution of humanity has proceeded since the creations of Raphael, and on
    • not at some time reflected in the human soul, celebrating its own higher
    • existence for the first time in the experiences of this human soul?”
    • when he speaks of “the Education of the Human Race” assume
    • flows through the evolution of humanity, flashing up in figures like
    • the spiritual evolution of humanity is perceived with special vividness
    • first time what it means that the being of man should appear again and
    • of humanity. Spiritual Science is seeking the meaning and purpose in the
    • evolution of mankind. It does not merely seek to portray the consecutive
    • events of human evolution in one straight, continuous line, but to
    • Maximum number of matches per file exceeded.
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • All the world will want to know about the life-work of such a human
    • culture of the human spirit is founded. We would fain draw nearer to him,
    • From this translation: “Human beings will always want to know about
    • are finally lost, his name will remain engraved in human memory.”
    • published in German as,
    • belongs to those figures in mankind's spiritual history
    • indeterminate substrata of humanity's spiritual development —
    • Herman Grimm [1828-1901],
    • his death, reaching to the present. If Herman Grimm was able to
    • “How can the human being relate himself to the infinite,
    • drawn from many directions, asking himself: Is it permissible
    • in such a grandiose manner almost a thousand years before the
    • to “the education of the human race,” appears in a
    • through humanity's development and how this shines forth quite
    • standpoint in regard to the development of humanity —
    • concerning the repeated earth-lives of the human being — takes
    • become aware of the significance of the fact that the human
    • throughout the various epochs of humanity, bearing from one age
    • to another what is to be implanted in mankind's spiritual
    • in human evolution. It does not want merely to present what
    • Maximum number of matches per file exceeded.
  • Title: Poetry/Fairy Tales: The Poetry of Fairy Tales
    Matching lines:
    • from the original German by Ruth Pusch; the December 1908 lecture was
    • lectures appear in the German as Märchendichtungen im Lichte der
    • can call the true fairy tale mood lies deep down within the human
    • the springs that have given rise through centuries of human history
    • springs of the folk soul or from single human hearts. They flow out
    • flow, deep down in human soul nature, we can be completely sure that
    • everything lying down there in the human soul is so new, so original,
    • insights into the human soul. No, as soon as he had won these insights,
    • Aesthetic Education of Man.
    • to do, I would have to give many lectures. Today it will be possible
    • shows us how the human soul experiences the gigantic powers of fate
    • the way into the uniqueness of a human soul, it is nevertheless quite
    • when tragic drama affects us, it is because a human being is brought
    • integrated in human experience that it has to do with the
    • comprehensive truth of all mankind. It is not about some special
    • unfathomable spiritual relationships belonging to the human soul. It
    • tragic drama. But far more difficult are the quite common human
    • slight degree: it is the battle of the single, lonely human soul
    • asleep. The human soul withdraws from the sense world and from the
    • perceived by the soul spiritually. In its depths many things are
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  • Title: Lecture: Leonardo da Vinci
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    • They were published in German as:
    • receive the impression that every form of the human soul and
    • completely under water in the floors. Many other things intervened
    • remain for the universal consciousness of man of the mighty
    • mankind, working everywhere with a fresh life force, contemplating
    • and look at this picture of Leonardo as an old man — this face
    • Ser Pietro of Vinci — and of a peasant woman who then entirely
    • enormous amount of life force there must have been in this human
    • the human form, he would enlarge a single limb, to ascertain how in
    • the natural size this limb was dovetailed into the whole human
    • we find in Leonardo. Drawings of his have been preserved (many the
    • works of his pupils, but many by himself as well) in which he has
    • peculiarities of some animal or man. If he had to paint a battle, he
    • Moreover, we have the feeling that this man lived in the fullness of
    • from fifteen to sixteen years at these two works. To be sure, many
    • the manner in which birds fly, are among the most original existing
    • hundred different positions, and in the course of many years he
    • dead matter should be a manifestation of life, as it reveals itself
    • this way one says to oneself: in this man there lived an enormous
    • amount that he could not reveal outwardly to mankind; the external
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  • Title: Leonardo's Spiritual Stature: Lecture
    Matching lines:
    • countless human souls. Who does not know it, this
    • a moment felt by many people as being one of the most
    • every possible human soul characteristic comes to expression in
    • these figures, every manner in which an individual of whatever
    • What must indeed at one time have spoken to human beings from
    • occasion as the result of flooding. Many other factors
    • most barbaric manner. And then there were charlatans —
    • painting, an indescribable magic emanates from it. In spite of
    • consciousness of humanity of the colossal stature, the power
    • in Vinci and a peasant woman who disappears from view, while
    • sum total of life forces must have belonged to this human being
    • the most varied standing to his abode, telling them all manner
    • single parts of the human figure have, he enlarged a single
    • member so as to discover how this fits into the whole human
    • features of an animal or of the human being. If a battle scene
    • human being lived within the abundance of cosmic secrets. He
    • secrets of Nature in an original manner by means of drawing
    • Leonardo soul, too great in itself ever to be able to manifest
    • also working out all manner of war plans and other plans, as
    • over a period of many years he completed the model for the
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Errors in Spiritual Investigation
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    • and Ahriman, the role of fear, and the polar tendencies toward
    • great significance in every realm of human endeavor and investigation
    • soul, man can fall into untruth on the path of spiritual
    • In the recent lectures it was described how the human being,
    • life. Every human being who wishes to evolve upward to a view of the
    • observe objects in their reality, leads man to see facts and beings
    • many false ways. This is, as it were, the first important point in
    • damage in this striving is everything that overcomes man in ordinary
    • appear when man, through appropriate meditation, through
    • others that one is trying directly to intensify one can call human
    • human self-love, this sense of self, only when one goes through a
    • deep within the human soul this self-love slumbers. As has been
    • unbearable, impossible in an actual development of the human soul.
    • and not as emanations from its own being? Because the human being
    • he himself brings forth as a reality. If a human being leaves the
    • that actually does not exist at all in man's
    • free will in ordinary life. If man in ordinary life undertakes to do
    • doesn't want to do it. One must say that in ordinary life man
    • appropriate exercises for a spiritual training is for man, at a
    • must overtake the human soul in a dangerous way — not an
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Science/Treasure for Life: Lecture I: The Spiritual World and Spiritual Science
    Matching lines:
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • humanity, as the different confessions exiled Copernicanism for
    • cannot achieve anything against that what culture demands just
    • man would not understand how deeply not only in the contents,
    • argue nothing against the entitled demands of science in the
    • course of these talks. Humanity saw this science emerging, saw
    • their habitual ways of thinking that informs the human soul not
    • (German:
    • ” (humanities)
    • us, and to which the human being belongs with his mind and
    • on a field where many spirits of the modern time cannot yet go
    • used as human food.
    • civilisation and to develop the progress of humanity. But in it
    • human soul without going over to the material life that can be
    • processed in this human soul in the way as I suggest it
    • seminal grain that has been put in the earth. What the human
    • knowledge: the fact that it requires a development of the human
    • modern scientificity. In this scientificity one takes the human
    • — and forms science that way. One takes, I say, the human
    • being as he is, and the human being takes himself, as he is to
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  • Title: Spiritual Science/Treasure for Life: Lecture II: Theosophy and Antisophy
    Matching lines:
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • relation between theosophy and that what rebels in the human
    • human soul that one can find easily, that turns against
    • attains its knowledge if the human soul simply does not stop
    • realised that the human soul comes by such a development to an
    • human soul by the development meant here that is like a higher
    • human soul as longing; it appears as requirement that the human
    • grasp that deep point in the human soul where this human soul
    • How can such antisophy develop in the human
    • appreciate as the noblest pursuit of the human soul. However,
    • not anything quite arbitrary in the human soul, but on the
    • human being is not theosophically minded from the start; he is
    • real spiritual world appears in which the human soul is to be
    • to the repeated lives on earth in the last talk. The human
    • face the human being not only in the usual consciousness, but
    • spiritual researcher that we are built up as human beings not
    • If we consider the world and the human
    • the human being. There we see the human being living in the
    • first childhood. The human being sleeps or dreams, so to speak,
    • into existence, and that by which we feel, actually, as human
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  • Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
    Matching lines:
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • contemplate on one of many misunderstandings that this
    • among others that spiritual science allures the human being
    • religious life? Many people hold the view that someone who
    • human beings the “true science,” must free himself
    • times. In many circles, one thinks that religious mental
    • to a level of childish development of humanity, whereas we have
    • now entered into the mature age of human intellectual
    • Considering the present human beings, one
    • finds such a mood, as I have just characterised, with many
    • the following way. The religious human beings who worried about
    • the religious life for the human soul from philosophical or
    • 1889) and Herrmann (Wilhelm H., 184
    • Ritschl and Hermann but rather the mood from which it
    • shows how the human intellect has penetrated into the mysteries
    • himself, one can squeeze nothing out of all that what the human
    • the human soul. Hence, one must refuse finally to add something
    • is an original religious life in the human soul which has to
    • which connect the human soul with the contents of the religious
    • attempts that control many, in particular theological thinkers
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  • Title: Spiritual Science/Treasure for Life: Lecture IV: On Death
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    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • as it were. They deal with the questions of the human soul life
    • the human being from death, and what I would like to call the
    • sense of human immortality.
    • about the topic of this evening in our time; for there are many
    • the human experience, and because a more naturalistic science
    • and animal realms. I intend to speak about death of the human
    • of the death problem not clearly arising in the human
    • many enlightened persons; one would find the same thing. I want
    • great Max Müller managed to say that all human thoughts
    • that exceed the human life between birth and death even if they
    • anything to the human being about the conditions of the human
    • life after death, the human being would understand these
    • in any human language. Some aversion exists even with the most
    • the matters of human immortality; he himself is ensouled by a
    • does only not want to award the possibility to the human being
    • repeatedly that the human being cannot know anything about the
    • that it distracts the human being from the idea to gain any
    • established the principle of the human sensory observation and
    • investigate what the human being receives with his body by his
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Science/Treasure for Life: Lecture V: The Meaning of Immortality of the Human Soul
    Matching lines:
    • The Meaning of Immortality of the Human Soul
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • Meaning of Immortality of the Human Soul
    • meaning of immortality of the human soul taking up the
    • essence of the human being. I have said that that research is
    • able to penetrate into the area of human knowledge where this
    • development of the human soul that is the only instrument by
    • suggested many a time that everything depends in spiritual
    • tool by which any remaining human soul activity is carried out
    • “experiencing beyond the body,” this human soul
    • initiation of the human soul
    • that we really live in a time in which the deeper human
    • thinking and the more serious consideration of the human life
    • which spiritual science expounds for the problem of the human
    • just from the point of view to gain a meaning of human
    • 9-1781, German writer,
    • spiritual testament to humanity, he renewed the ancient idea of
    • humanity on earth as education. One can dismiss easily this
    • saying: also great spirits grow old and proclaim many a pipe
    • Lessing's Education of the Human Race (1780), his ripest
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Michelangelo
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    • It was published in German as:
    • penetrate to the essence of historical evolution and of the human
    • of the Human Race”; as an evolution, an upward movement of the
    • whole of humanity in which the effective influences passing from one
    • epoch to another, are the souls of human beings. Sense and meaning
    • come into human history as soon as we cease looking at it just as a
    • repeating themselves, and begin to believe that the souls of human
    • ways to reach some notion of such an evolution of human history —
    • be convinced of the reality of man's repeated lives on earth by
    • spiritual life of the West and indeed of the whole of humanity in the
    • to see a real significance in such an evolution of man, for each
    • successive epoch differs from the earlier one and human souls have
    • shortsighted view of human history, we cannot accept the notion that
    • the human soul has been more or less what it is today since first it
    • basic tone and quality, the whole constitution of the human soul was
    • the course of human history, that in fact the structure of the soul
    • has been perpetually changing in the successive epochs of human
    • for yourselves in actual detail, what I am describing. When Herman
    • themselves an inner feeling-knowledge of the way in which the human
    • at a different epoch of humanity when the soul was more closely
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  • Title: Spiritual Science/Treasure for Life: Lecture VI: The Evil
    Matching lines:
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • of the evil should occupy us. Although numerous human beings
    • human being feels pressured into putting it repeatedly. Since
    • evil. You can investigate the whole history of human thinking
    • could go far back in the human development. However, we want
    • has the human being to behave who wants to position himself in
    • human being who endeavoured to position himself in the universe
    • according to his determination the ideal of the wise man
    • describe the ideal of the stoic wise man in detail, and how it
    • in stoicism that the human development works out the
    • the human being is capable to position himself in the world in
    • if the human being allows his emotions and passion to come in
    • faint if the human being allows his passions flooding the
    • emotions in the human soul, should strive for rest and harmony.
    • stoic wise man. This wise man recognises that the evolution of
    • Whenever one asks how the human ego fits into the whole world
    • the world order and the pursuit of human wisdom be reconciled
    • even today, namely the necessity of human freedom. He said to
    • himself, if the human being has to strive after the ideal of
    • the wise man out of his freedom, the possibility must also be
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  • Title: Spiritual Science/Treasure for Life: Lecture VII: The Moral Basis of Human Life
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    • The Moral Basis of Human Life
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • Moral Basis of Human Life
    • world order in the human life.
    • 1805, German poet) expressed the basic character of the
    • moral human life in a magnificently
    • and where from the human being can want what the plant does
    • deal with the moral questions of humanity can hardly penetrate
    • of the human being. We shall realise that the ethical
    • of moral impulses shines into the human souls.
    • for our world order a point exists by which the human being
    • principles that are inherent in a human form, as for example,
    • the crystal form is inherent in a rock crystal, and the human
    • inside the human being are the moral impulses which are
    • to the human being like the other physical beings if he
    • acknowledge that the human being, we say, perceives something
    • say, as completely, as perfectly the human being could bring
    • compared with the moral impulses. This is why Kant (Immanuel
    • recognised of the outside world in such a way that the human
    • formative forces. The other part projects in the human
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  • Title: Spiritual Science/Treasure for Life: Lecture VIII: Voltaire
    Matching lines:
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • Education of the Human Race
    • coherence comes into the whole structure of the human
    • historical becoming of the human being, which differ from each
    • human soul experiences other things, that it searched its
    • they can give to the human souls. Sense and coherence come in
    • this historical becoming if one considers that this human
    • impressions of one epoch after the belief that the human being
    • that this human soul appears for Lessing
    • epoch to the next one. Therefore, we can say that the human
    • Lessing once again of a kind of education of the human soul by
    • about the education of the human race, then one is in the field
    • appears as something fantastic to many people. Then one smiles
    • physical-bodily cover of the human being, but that it must
    • recognise an inner spiritual-mental being of the human being
    • three parts in the human soul, as it has developed up to the
    • that shows us the human being already with bigger inwardness,
    • higher member of the human soul the intellectual or mind soul
    • in which the spiritual life of the human being turns already
    • more inward. We call the highest member of the human soul the
    • Maximum number of matches per file exceeded.
  • Title: Spiritual Science/Treasure for Life: Lecture IX: Between Death and Rebirth of the Human Being
    Matching lines:
    • Between Death and Rebirth of the Human Being
    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • Death and Rebirth of the Human Being
    • 1878, German physician), the transformation of natural
    • say about the life between death and rebirth of the human being
    • truthfulness, concerning the human knowledge than it exists
    • human life, so that he assumes, I can judge that what can be
    • If the human being goes through the gate of
    • which the human soul gains not only knowledge because it uses
    • enters that world which the human being enters after death. Now
    • The first matter is that the human soul
    • often emphasised that the human soul carries the forces of
    • approximately I will manage with this field. You have to
    • After the human being has walked through
    • the human being has cast off his physical body, the thoughts
    • human being has collected in the life between birth and death
    • thoughts lasts individually different for the single human
    • Science to the fact that it lasts longer with those human
    • above all, which forces the human being has
    • direction, but it concerns only what the human being can
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  • Title: Spiritual Science/Treasure for Life: Lecture X: Homunculus
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    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • human beings and what it can bring to them, and I will do this
    • understand that on one side numerous human beings of the
    • the human knowledge of all fields of life, and that all other
    • one-sidedness one can attain knowledge satisfying the human
    • mineral forces and substances of the human being if one wants
    • to understand the human being and gets clear about the fact
    • principles of nature, also the human being, as the crown of
    • that work in the human nervous system up to the subtlest
    • scientifically possible, how the human thinking, feeling, and
    • of this worldview to understand the human being wholly
    • materialistic worldview which believes there that the human
    • has not understood the human being if one knows the wholly
    • system one can find nothing else than the wholly natural human
    • being. However, this wholly natural human being is only the
    • human nature to any philosophy that wants to turn only to the
    • this everlasting in the human nature only with forces that one
    • natural human being. He nowhere betrays that he has a sensation
    • those spirits of the human development who indeed did not yet
    • human being as a being in such a way that one does not count on
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  • Title: Spiritual Science/Treasure for Life: Lecture XI: Spiritual Science as a Treasure for Life
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    • Spiritual Science as 'Lebensgut.' They were published in German as,
    • of the spiritual science for the human life.
    • I have pointed many a time to the fact that
    • life, something that can penetrate into the whole human being,
    • and that the human being thereby gets a real treasure for life.
    • above all, that the human being unfolds his faculty of
    • human being experiences a mood of inner activity, not that mood
    • knowledge to the human beings only, which also necessitates a
    • if one is not a painter. However, the human being of the
    • Many years ago, I called this attitude
    • in an inner, mental experience. The modern human being must get
    • this feeling is necessary if the human beings should check and
    • science only if the human beings get used gradually to bringing
    • using illustrations or photos for these talks. The modern human
    • represent a high treasure for life which the human
    • this human life becomes more and more complex, that our
    • also valid above all that the human souls must use these
    • stronger forces from the human souls.
    • from that what is connected directly with the single human
    • to the rhythmical change that happens in the human life in the
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  • Title: Lecture Series: The Human Soul in Life and Death
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    • The Human Soul in Life and Death
    • entitled, Out of a Fateful Time, published in German as, Aus
    • published in German as,
    • Human Soul in Life and Death
    • the nature of German spiritual culture as represented by its
    • human soul in life and death, has always concerned men as one
    • the nature and fate of the human soul and indeed man's destiny
    • humanity; we have also said that there is no cause for surprise
    • new contributions to the development of human thought and
    • called upon to contribute to human progress. It is true that
    • abstraction — of ideas and natural laws, the human soul
    • first thing necessary for experiencing in some degree the human
    • express in human speech what it is that springs in this way
    • from the thought, because, of course, human speech is made for
    • of mere nature; just as we human beings think with our
    • the expectations of many, what we call the world of
    • boundaries of human knowledge, and that he should be aware that
    • spiritual world. This is quite true, but only true because many
    • objectively before the human soul. The spiritual investigator
    • recognize that in it the human soul actually is outside its
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  • Title: Lecture: The Spirit of Fichte Present in Our Midst
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    • published in German as,
    • arrived too late to hear the clergyman of Rammenau, well known
    • to him as a worthy man; for much to his regret the sermon was
    • even though they deeply loved the boy. For after Gottlieb many
    • the mansion, which formed so great a contrast with everything to
    • was sent to Niederau nearby to a clergyman named Leberecht Krebel. And there
    • by any means suit him. He observed that the manner in which the
    • had already at that time absorbed Robinson Crusoe and many
    • made his own the manner of approach towards the highest things and
    • many young people who introduce all kinds of philosophical ideas
    • it already betrayed the fact that the young man made it his special
    • aim to observe human beings, to look into the depth of their heart;
    • generously supplied for the young man stopped. Fichte passed his final
    • good clergyman Leberecht Krebel. And whenever he was able to visit his
    • Cathedral must have thought that a man had arisen who was capable
    • way, with a fresh inspiration. Many, doubtless, who heard him then
    • means the man to circumscribe within the limits of his profession
    • human happiness, human rights and the high ideals of humanity.
    • German-Swiss element left a permanent mark on the whole personality
    • life, and life a little further north, in Germany, in order to
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  • Title: Geist und Stoff, Leben und Tod: Lecture I
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    • verschiedensten Weise berührt. Und man kommt eigentlich
    • solchen Fragen nicht nahe, wenn man nur im allgemeinen
    • über sie redet, sondern nur, wenn man den Geistesblick
    • schildert, das so manche Tiefen des Strebens der neueren Zeit
    • mancherlei bunten Blumen sehen, hervorragend aus dem Grün,
    • muß man, um zu den bezeichnenden Gedanken dieses sinnigen
    • lichtloser, tonloser Wesenheiten. Man war, ich möchte
    • Wahrheit müßte man sich bewußt sein, daß
    • man, indem man hinausblickt in die Welt des Stoffes, in eine
    • Fechner fand durchaus niemals, daß man, weil sie zu dieser
    • man glauben darf, in naher Ferne vermutete, und von der er
    • Welt, in der sich die Seele als Geist erkennen kann. Aber man
    • muß sagen, insbesondere wenn man die Voraussetzungen der
    • der gewöhnlichen Wissenschaft machte, zu gewissen, man
    • Wenn man gelehrt sprechen möchte, so könnte man
    • gerichteten Wissenschaft auf. Man kann sagen: Nur sein dem
    • hypothetisch konstruierten geistigen Welt. Wenn man sich nun
    • widerspiegelte?, so kann man sagen: Er stand gerade am
    • scharf ins Auge gefaßt wird das, was man das menschliche
    • Man
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  • Title: Spirit and Matter: Lecture I: Spirit and Matter, Life and Death
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    • and March of 1917. The original title, in German, is:
    • this winter with considering the big questions of the human
    • life is not valuable for the human being.
    • human beings at all times according to the knowledge of these
    • them, but only if one looks at the struggling human soul. Since
    • the deeper destiny of the human being.
    • There I would like to turn your view to a man who still speaks
    • out the relation of the spirit in which the human being knows
    • night sights of the human worldview (The Day Sight Compared
    • themselves, that which the human being perceives as the world
    • world round us, is there, actually, only as long as a human eye
    • can open to perceive them, a human ear can hear them. Unless a
    • human eye or ear faces this outside world, this outside world
    • around to taking in the human soul everything that pleases the
    • human being that surrounds him in the world, and to leaving the
    • necessarily to this night sight. This sensitive man knew that
    • the protein bundle he expresses himself this way of the human
    • spiritual view to a human future which he supposed in close
    • human being as a “real” world, but it has to ascend
    • mantle of air became to him a big organism, also the whole
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  • Title: Geist und Stoff, Leben und Tod: Lecture II
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    • in der mannigfaltigsten Weise nach der Lösung der
    • Man findet, wie diese Philosophien die Rätsel der Natur,
    • Schopenhauer. Man mag nun zu Schopenhauer stehen wie man
    • will, man mag, was er als Ergebnisse seiner Weltanschauung
    • dargelegt, zugeben oder ablehnen, das eine wird man gerade ihm
    • der in bezug auf manche seiner Gedanken so kühn war,
    • sagt, daß man die Meinungen, die er ausspricht, nicht
    • sei. Und man kann sagen, daß gerade an der Art und Weise,
    • kann man sich nicht dem Bereich des menschlichen Lebens
    • werden kann, wenn man nicht das Leben der Seele etwas
    • sich, daß man mit diesem Gange des inneren Seelenlebens
    • Denken, wie man es gewöhnlich im Leben hat,
    • wie man im gewöhnlichen Leben den sinnlichen Dingen
    • gegenübertritt. So daß man sich selber als
    • Sinnesmensch Objekt wird, während man gewissermaßen
    • «Wie erlangt man Erkenntnisse der höheren
    • ist, das man geübt hat in der äußeren
    • stofflichen Welt, das man dadurch gelernt hat, daß man die
    • daß man nach ihren Zusammenhängen forscht und so
    • Bedingungen. Wenn man einen Gedanken faßt, so ist er
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  • Title: Spirit and Matter: Lecture II: Destiny and Soul
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    • and March of 1917. The original title, in German, is:
    • question of the nature of the human destiny is a question at
    • this so important question of the human destiny.
    • face the human being in the everyday life, can really find a
    • dreaming consciousness. The human being can wake from the usual
    • who really tries to approach the deep questions of human
    • destiny feels that this being only approaches the human
    • human being. Then the contradictions of the dream disappear in
    • the so-called exam dream where the human being experiences any
    • cannot deal. Strictly speaking, the course of the human destiny
    • the human being can still never be sure in the usual
    • one cannot approach the area of the human life in which the
    • human being withdraws from his thinking and strengthens it by
    • are inner processes of the soul that the human being has to
    • the human being can lift out his soul life from the life of the
    • bodily processes. Then the human being can face himself by
    • an object as a sensory human being, while you enter as it were
    • in the real spirit man who is, otherwise, always in the human
    • directly connected with the mental-bodily human being to be
    • able to penetrate into the real spiritual world. The human
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  • Title: Geist und Stoff, Leben und Tod: Lecture III
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    • zugänglich seien, manche sogar, daß sie
    • blüht, entfaltet werden muß. Man kann aber sagen,
    • Eduard von Hartmann, der bekannte Philosoph,
    • Unbewußten oder auch, wie man vielleicht besser sagen
    • Wissenschaft erreicht werden kann. So daß man also sagen
    • sprechen so davon, daß man sieht, sie sind überzeugt,
    • hereinbringen kann. Man kann sagen, soweit, wie diese
    • mancherlei Weltanschauungsrichtungen von einem gewissen
    • Daher ist auch Eduard von Hartmann, der, wie gesagt, das
    • halben Jahrhundert, der Anschauung, daß man durch
    • Natur selber etwas erfahren könne. Er meint, daß man
    • aufstellen kann, daß man aus den Beobachtungen, die sich
    • das man, wie ich gezeigt habe in meinem Buche «Vom
    • meinem Buche «Wie erlangt man Erkenntnisse der
    • ihrer Entwickelung von der Leibesorganisation. Man braucht
    • wächst. Und wenn man die Tatsache hinzunimmt, daß
    • insbesondere zeigen, wenn man zu einer Seelenerlebensrichtung
    • Erlebnisse der Menschen müssen ja aufrücken, wenn man
    • Geisteswissenschaft kritisiert, und man verwechselt dann diese
    • Wenn man sich gerade vom Gesichtspunkte der Geisteswissenschaft
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  • Title: Spirit and Matter: Lecture III: Immortality, the Forces of Destiny, and the Course of Life
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    • and March of 1917. The original title, in German, is:
    • riddles of which many people believe that they are not
    • accessible to the human cognition at all, some even that they
    • come to many ideas and mental pictures in the nineteenth
    • spiritual science radically, they still demand knowledge of
    • the subconscious in the human soul life. Let us look at this
    • something rests in the depths of the human soul that actually
    • constitutes the basis of the human soul that cannot be reached
    • who speak of the subconscious or unconscious in the human soul
    • be grasped which the human being can bring in his usual
    • consciousness. Hence, also Eduard von Hartmann (1842-1906) who
    • human soul gets to this faculty of beholding judgement or to
    • sciences think that the soul is dependent on the human body. I
    • lot, that the course of the whole human life shows this
    • development. One needs only to realise how the human being
    • one looks at a direction of soul life that many people confuse
    • all, but with many things. You can look at the most respected
    • riddles of soul and humanity.
    • bodily organisation. You can find mystics who raise the human
    • the human soul so that they almost amaze you by these
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  • Title: Geist und Stoff, Leben und Tod: Lecture IV
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    • Gebiete zu skizzieren, und es könnte manchem
    • ist dies ein Gegenstand, von dem man sagen kann, daß zwei
    • liegen. Und wenn man eingeht auf diese
    • Mißverständnisse, so wird man finden, daß auf
    • Seelenbeobachtungen, so fremd sind sogar dem, was man meint,
    • wenn man Seelenbeobachtung ins Auge faßt, daß sie
    • findet man, daß Seelenforscher und Naturforscher, wenn sie
    • Weltenrätseln, beirrt, ja man kann schon sagen in
    • charakterisiert habe. Man bedenkt heute nicht, daß ein
    • jemand die gewiß berechtigte Überzeugung haben,
    • daß jemand irgendwo einen Besuch macht; er findet einen
    • alten Mann, der ist unpäßlich, ist krank nach der
    • herausgeht, kann man ihm vielleicht sagen: Nun, sehen Sie mal
    • Er rät das irgend jemandem. Der muß ihm nur
    • will nur das Prinzipielle damit andeuten: daß man durchaus
    • so kann man auch in den verschiedenen Wissenschaften streng
    • mancher so wenig, wo die Grenzen seiner Begriffe liegen, wo er
    • in der Gegenwart ist, kann man nur immer wiederum sagen: es ist
    • in großartiger Weise gezeigt, wie man sich nach modernen
    • wenn man das Gebiet der Forschung in dieser Frage durchgeht,
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  • Title: Spirit and Matter: Lecture IV: Human Soul and Human Body Considered Scientifically and Spiritual-Scientifically
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    • Human Soul and Human Body Considered Scientifically
    • and March of 1917. The original title, in German, is:
    • Human Soul and Human Body Considered Scientifically and
    • statement of the coherence between human soul and human
    • speak if they talk about human soul and human body quite
    • references to the way in what way the human being positions
    • individually in every single case. The human being believes if
    • man who is indisposed, is ill in this or that way. He tells his
    • notice that the old man is sleeping perpetually? Alternatively,
    • am a postman.
    • about that which possibly goes forward in the human brain and
    • and about that which relates to it as human nervous system, one
    • know that the human soul life has not only imagination in
    • performances as far as Verworn did who says that the
    • philosophers have invented a lot in the human soul life that is
    • phenomenon, everything is psychic. There the whole human field
    • Eduard von Hartmann (1842-1906) characterised this view
    • for the naive human being that one person says to the other:
    • has one to imagine this process Eduard von Hartmann means if
    • something goes forward in the human brain or nervous system
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  • Title: Lecture: The Human Soul and the Human Body
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    • The Human Soul and the Human Body
    • German as, Geist und Stoff, Leben und Tod.
    • HUMAN SOUL AND THE HUMAN BODY
    • the relationship between the human soul and the human body.
    • knowledge of the human physical organism. They are unable to
    • observation of soul phenomena to the manifestations of the
    • human soul and the human body; one finds that they basically
    • regard to the way in which the human being today relates to his
    • The human being today is convinced that when he has mastered an
    • old man who is not well, is ill, in one way or another. The
    • someone perhaps remarks to him: now, look here, this old man
    • widespread in our contemporary thinking. As a result, many a
    • the Goettingen laboratory showing what occurs in the human
    • brain, in the human nervous system, when we connect one
    • human nervous system, with all this one can indeed go along.
    • knows, of course, that the life of the human soul does not only
    • aspect of the soul's life which manifests as the life of
    • in the context of natural science. What occurs when a human
    • life of the human soul, which, from the standpoint of natural
    • through the manifestations of the soul and to group them in
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  • Title: Geist und Stoff, Leben und Tod: Lecture V
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    • menschlichen Organismus, welche ablaufen-nun, wie man es nennen
    • ergeben müssen, wenn man eines nicht berücksichtigt
    • Quellen des Daseins, muß, wenn man sich, ich möchte
    • wäre dem, was man im gewöhnlichen Leben einen Beweis
    • Lebens oder des Daseins einläßt. Und man wird
    • aus dem Feld schlagen können, wenn man von
    • erst auftaucht, wenn man auf die Seele wirken läßt
    • Und er wird daher in einer Lage sein, wie etwa jemand, der
    • Geistige ist, in der Seele nur aufleben, wenn man in der Lage
    • Methoden anzuwenden, die man so gewohnt ist aus der
    • entgegengesetzte Erscheinung, Wenn man nun aber vorschreitet in
    • kommt man zu wirklich den Geist unmittelbar in sich
    • gewachsen sind. Man muß sich dann allerdings öfters
    • anders aussprechen, als man sich ausspricht nach den
    • Weise, wie man sich ausspricht, ergibt sich aus dem lebendig
    • der Frage nach dem Stoff oder der Materie kann man nicht
    • zurechtkommen, wenn man versucht, immer wieder und wiederum
    • eigentlich sei; wenn man verstehen will — mit anderen
    • wichtiger erscheinen läßt die Art, wie man sich
    • überhaupt in der Seele verhält, wenn man sich einen
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  • Title: Spirit and Matter: Lecture V: The Riddles of Soul and World in the German Cultural Life
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    • The Riddles of Soul and World in the German Cultural Life
    • and March of 1917. The original title, in German, is:
    • The Riddles of Soul and World in the German Cultural Life
    • attention to the material processes in the human organism which
    • origins of existence, such a view of the human soul has to
    • position, as for example somebody is who states that the human
    • living cooperation only that manifests itself which refers to
    • it cannot externally perceived in the manner of the material
    • cannot manage with the question of matter if one tries to form
    • struggled mentally with such questions that are remote to many
    • outer material creation of the human body, he resembles someone
    • view about the relation of human soul and human body if you
    • relate the whole human soul to the whole physical body. Then,
    • divide the whole of the human soul into the imagining life, the
    • imagination to the processes in the human nervous system or in
    • There I have to dwell on how the human being unfolds the sense
    • willing, generally to the life of the human being as soul,
    • about it are manifold. Of course, I cannot go into all details.
    • exceptionally significant scientific period of German idealism
    • approach the ether concept from two sides. One will not manage
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  • Title: Lecture: Riddles of the Soul and Riddles of the Universe
    Matching lines:
    • The Human Soul and the Human Body
    • German as, Geist und Stoff, Leben und Tod.
    • processes in the human organism which run their course —
    • view, there necessarily arises a way of regarding the human
    • insist that human life can only be sustained by breathing in.
    • way demands the other, just as inbreathing requires
    • spiritual can only manifest itself within the soul when one is
    • able to enter in an equally positive manner into the pro
    • manner of material existence, be outwardly perceived.
    • far from the beaten track for many people — such a one
    • purely material outward formation of the human body, he is
    • within that part of the human bodily constitution which lies in
    • true insight about the relationship of the human soul with the
    • human body when one sees the relationship of the entire human
    • membering of the entirety of the human soul into the actual
    • arises — is related with the human breathing
    • of forming mental images belong with the human nervous system,
    • enter more closely into the manner in which the human being
    • will, indeed, altogether, the life of the human being as soul,
    • what can be said about it, are as different, as manifold as one
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  • Title: Geist und Stoff, Leben und Tod: Lecture VI
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    • haben, von denen mancher vermeint, daß sie dieser
    • berücksichtigt, läßt man sich heute
    • ein, daß man zwar zeigen kann, wie diese
    • dennoch, man muß Gegnerschaft finden, die noch
    • begreiflicher wird, wenn man die Wege des
    • Berechtigung heraus, man müsse nach den Vorgängen,
    • noch mehr: Eiweiß wird so leuchtend sein, daß man bei
    • diesem Lichte, das man ja dadurch erzeugen kann, daß man
    • beschreibt sehr schön, wie man sich dann ganz anders
    • Man
    • kann, indem man die Vorstellungen der heutigen Physik verfolgt,
    • Menschen — das muß man aus Höflichkeit sagen,
    • denn heute ist natürlich niemand
    • man nicht zufrieden damit, daß gewisse Dinge als moralisch
    • können, sondern da weiß man, wenn der Affekt des
    • Menschen zum Guten spricht, daß man den guten Impulsen zu
    • daß man ihn zu unterdrücken hat. Und man verhält
    • sich demgemäß im äußeren Leben, wenn man
    • auf, daß man gewisse Vorstellungen hegt, weil sie
    • andere Vorstellungen sich so ankündigen, daß man sie
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  • Title: Spirit and Matter: Lecture VI: Life, Death, and Immortality in the Universe
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    • and March of 1917. The original title, in German, is:
    • which the human inhabitants of the earth can no longer exist as
    • the appearance of many things. Of course, it does not only
    • the single bodies, but also many other things. Thus, Professor
    • because I suppose that the human beings have frozen to death
    • aim as the human being relates to the things which he regards
    • there one knows if the affect of the human being militates for
    • in the human being from quite right physical, chemical, and
    • the human being does no longer live, and the body does no
    • exist as the human body exists after 150 years.
    • spiritual research if one considers human beings who dedicate
    • these days, one could be reminded of such a man of knowledge
    • human being. I have tried to indicate a result that completely
    • a very young man in Vienna with the researches which caused at
    • that, for example, the human being dreams not only in sleep,
    • the body and with it also in the soul of the human being. Its
    • well as the human being walks through the world as a bodily
    • sun. Thus, it turns out: exactly as for the bodily human being
    • from a certain time on. As well as the human body merges into
    • is reverse with the earth and with the human being. The body of
    • Maximum number of matches per file exceeded.
  • Title: Geist und Stoff, Leben und Tod: Lecture VII
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    • an. Und man muß, ohne daß man von seiner Bewunderung
    • Art Unmöglichkeit hervorgerufen hat, man könnte auch
    • Man
    • bekommt, wenn man den Gang der Geistesgeschichte von den eben
    • Unvermögen. Wenn man im einzelnen sich ansieht, was
    • Seelenforschung in der neueren Zeit, bekommt man unmittelbar
    • von gewissen Gedanken, die Eduard von Hartmann, der
    • Seelenerscheinungen zu beobachten. Lassen wir Hartmanns
    • Hartmann meint also, man könne die Seele nicht beobachten,
    • denn Gefühle müsse man beobachten, wenn man die Seele
    • beobachten will; aber wenn man auf ein zartes
    • vergegenständlichen, daß man sie zum Objekt einer
    • Hartmann.
    • würde man eigentlich gewinnen, wenn man, sagen wir, ein
    • ist es mit Bezug auf die anderen Beispiele, welche Hartmann
    • und Wellen des Seelischen. Also Eduard von Hartmann bedauert,
    • Man
    • wird, wenn man solche Dinge erfaßt, die Hartmann bedauert,
    • Eduard von Hartmann sagt: «Die Beobachtung fälscht
    • werden. So hat manchen solcher Lichtblitze zum Beispiel
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  • Title: Spirit and Matter: Lecture VII: The Beyond of the Senses and the Beyond of the Soul
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    • and March of 1917. The original title, in German, is:
    • present human being rightly likes to put himself in the way of
    • forms. One has to say that just because many people project
    • human soul and mind which gives knowledge of the most important
    • riddles of human existence.
    • thoughts as starting points which Eduard von Hartmann
    • us look at Hartmann's thoughts in this direction. He says:
    • Hartmann means, one cannot observe the soul, because one has to
    • impossible — Hartmann means.
    • soul. That applies also to the other examples that Hartmann
    • has contained many sprouting seeds in itself.
    • Eduard von Hartmann regrets not being able to observe what
    • realise at once considering such things that Hartmann regrets
    • Eduard von Hartmann says: “Observation often falsifies
    • human life.
    • sense: the fact that the human being himself practises more and
    • judgement, in particular with the self-knowledge of the human
    • because the present humanity needs it. I would rather do,
    • there. I did not feel embarrassed to answer to the man
    • Eduard von Hartmann just got to his hypothesis of the
    • Maximum number of matches per file exceeded.
  • Title: Eternal Human Soul: Lecture I: Aim and Being of Spiritual Research
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    • The Eternal in the Human Soul. Immortality and Freedom
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • actually, to something that is an aim of every really human,
    • humanely feeling heart and of humanity, of the human quest for
    • human striving in such a way. If you let the different epochs
    • of human development pass, you realise that from age to age the
    • characters of the human attempts change. That is why humanity
    • of humanity. You need only to remember how different the human
    • wants to pursue the highest aim of human quest for knowledge in
    • human thinking and imagination. At first spiritual science has
    • penetrate into the spiritual life of humanity. I need only to
    • point to the real aim of the human spiritual striving, and you
    • Eduard von Hartmann (1842-1906) wrote a history of
    • that of human freedom; and everything culminates that strives
    • relates to the human soul which role memory plays how love and
    • penetrate into the human soul life, namely for following
    • of that which comes from the human soul, from the subjective
    • nature of the human being. One should exclude everything that
    • does not come from the principles of nature, but that the human
    • the course of the human spiritual development finds that
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  • Title: Eternal Human Soul: Lecture II: The Human Being as Being of Soul and Spirit
    Matching lines:
    • The Eternal in the Human Soul. Immortality and Freedom
    • The Human Being as Being of Soul and Spirit
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • Human Being as Being of Soul and Spirit
    • concluded whole: the question of the human being as a being of
    • touches, actually, the question of the human soul in a way that
    • to show that this arrangement of the human being must lead to
    • consideration, actually, from the highest human riddles. One
    • Darwinian-Haeckel romanticism of the last third of the
    • Ziehen (1862-1950, German neurologist, psychiatrist).
    • that he wants to look at everything in the human soul life that
    • has parallel phenomena in the human body, so that physiology
    • prejudice. Most people do not believe that the human soul
    • advancement of the human souls. It can thereby get to such
    • many contemporaries if such a thing is said remember of course
    • since centuries already any human worldview has intended to
    • the soul as the whole inwardness of the human being, and to
    • wants to find out something about the real nature of the human
    • which take place in the human body, and which are the basis of
    • scientific worldview says, if the human being feels hunger and
    • Maximum number of matches per file exceeded.
  • Title: Eternal Human Soul: Lecture III: Goethe as Father of Spiritual Research
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    • The Eternal in the Human Soul. Immortality and Freedom
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • so many remarks of Goethe to confirm this or that own view, it
    • Goethe seems to be condemned to many philosophically thinking
    • nothing, a cavity is in the human brain. If this hollow place,
    • Georg Hamann (1730-1788) was worried if one spoke only of the
    • things of another world. Goethe agrees with Hamann in this
    • which the thinking means for the human soul, you can realise if
    • of uncertainties in the human being. Although you have always
    • seriously: is this human thinking able to penetrate into the
    • the human being in the point where it thinks to find that in
    • this point where the temporal, the transient of the human being
    • come who wants to approach the everlasting nature of the human
    • everlasting in the human being and in the world that he
    • had to manage the phenomena of nature with mental pictures that
    • he had compiled in his life. Herman Grimm emphasised rightly as
    • approached scientific attempts as a ripe man by life praxis, so
    • When Goethe became acquainted with zoology and human biology by
    • were usual in natural sciences at that time about the human
    • outer differences of the human being and the animals. One
    • Maximum number of matches per file exceeded.
  • Title: Eternal Human Soul: Lecture IV: Mind, Soul and Body of the Human Being
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    • The Eternal in the Human Soul. Immortality and Freedom
    • Mind, Soul and Body of the Human Being
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • Mind, Soul and Body of the Human Being
    • instructions about the relation of the human mind and soul to
    • The sensory impressions that the human being receives from the
    • consideration: mind, soul and body of the human being.
    • human being. Today soul and mind or spirit are confused almost
    • — apart from the fact that they are infertile of many
    • from the prejudice that the human being can be considered
    • this case also on the body — if the human being feels
    • the human being as a spiritual being if one only wants to stop
    • with that what the human being experiences
    • the human being in same way as one goes over from the soul life
    • The Riddle of Man, and in
    • usual soul life to the spiritual nature of the human being.
    • There it concerns above all that just many psychologists of the
    • both must say that compared with the often many years' pursuit
    • of spiritual science are, like the scientific performances in
    • Someone who deals with human or other living conditions is able
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  • Title: Eternal Human Soul: Lecture V: Nature and Her Riddles in the Light of Spiritual Science
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    • The Eternal in the Human Soul. Immortality and Freedom
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • although he was a naturalist, that after his view the human
    • universe. Of course, a man like Carl Snyder can express himself
    • significance of the human soul? — Today I would like to
    • happen which remind you of spiritual manifestations —
    • human soul knows that such a conviction must rise from below
    • from the depths of the human soul that the process that leads
    • significance of the human soul.
    • that the activity of the human soul becomes so strong that it
    • the spiritually active, actually, in the human soul. You do the
    • Then you can realise how the human being can become addicted to
    • spiritual research. Then there you discover that in this human
    • spiritual-mental human being lives who goes through births and
    • deaths. You get to know this spiritual-mental human being how
    • nature approach the human soul in a new form. I will point here
    • the human being as spiritual researcher treats his soul as I
    • substantially an interaction of that human being with the ether
    • essential element of the higher human being.
    • know the subtle figure of the human being in the etheric and
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  • Title: Eternal Human Soul: Lecture VI: The Historical Life of Humanity and Its Riddles
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    • The Eternal in the Human Soul. Immortality and Freedom
    • The Historical Life of Humanity and Its Riddles
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • Historical Life of Humanity and Its Riddles
    • this time where so many people have the comprehensible need to
    • possibilities present themselves to the human beings to judge
    • the beginning of this world disaster many people were of the
    • completely entitled. You cannot say that these human beings had
    • consideration of the historical life of humanity that also some
    • and economic living together of the human beings.
    • received a professorship of history at a German university more
    • that which history gives and which one can apply to the human
    • life, this man spoke the following words approximately: the
    • single nations of Europe have become in the course of the human
    • his inaugural lecture. This man was Friedrich Schiller
    • life of humanity and the consequences which can be drawn from
    • of humanity is attached to that what goes through every single
    • person because every human being is cocooned in the historical
    • are single examples out of many.
    • which one can feel from his monumental German History
    • Maximum number of matches per file exceeded.
  • Title: Lecture: Manifestations of the Unconscious: Dreams, Hallucinations, Visions, Somnambulism, Mediumship
    Matching lines:
    • The Eternal in the Human Soul, Immortality and Freedom
    • They were published in German as:
    • Manifestations of theUnconscious
    • reality can be to human life desires to familiarise himself
    • ordinary, healthy human reason — provided it really
    • healthy human reason and ordinary knowledge of life, because
    • investigated they can be grasped by healthy human reason and
    • themselves with abnormal phenomena of human life to be
    • all kinds of abnormal, borderline regions of human life.
    • its hidden foundations. I am referring to man's life of
    • might induce the belief that they lead a man to the
    • would have these borderline regions of human life
    • development of forces of the human soul which lie hidden in
    • anything of a bodily nature, the human soul is able to evoke
    • in its reality. When, as is possible, a man subsequently
    • characteristic is that when, in other circumstances, a man
    • enough, the opposite is the case. The oftener a man has a
    • directed to it. A man must learn to be master of situations
    • from inner passivity. A man who likes to give himself up
    • — such a man is ill-adapted to penetrate into the
    • Maximum number of matches per file exceeded.
  • Title: Eternal Human Soul: Lecture VIII: The Animal and Human Realms. Their Origin and Development
    Matching lines:
    • The Eternal in the Human Soul. Immortality and Freedom
    • The Animal and Human Realms. Their Origin and Development
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • Animal and Human Realms. Their Origin and Development
    • human being. In this talk I would like to establish a basis to
    • consider the supersensible human being next time and in the
    • concerning the human being and his nature. On one side complete
    • misunderstood in many respects. However, today I do not intend
    • if it wants to discuss the question of the nature of the human
    • the relation of the human being to the animal realm and of
    • understanding of the human being. What has worked on this
    • the human being with the animals was determined by
    • the human being from the animal realm and again within the
    • it is not at all right to believe that the view that the human
    • into other animals, or even into human beings. Goethe rebelled
    • human organisation to the animal one in other ways as well. The
    • says at first, the modern view of the origin of the human being
    • deals with it in reality with an ancient human wisdom. That
    • evolution of the living beings the human being appeared as it
    • before him that he appears as it were as human being after the
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  • Title: Eternal Human Soul: Lecture IX: The Supersensible Human Being
    Matching lines:
    • The Eternal in the Human Soul. Immortality and Freedom
    • The Supersensible Human Being
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • Supersensible Human Being
    • Because one has to consider the supersensible human being as
    • the core of the human being, it is quite natural that the
    • knowledge of the supersensible human being is human
    • self-knowledge. However, with this human self-knowledge you
    • necessity of understanding the human being as a supersensible
    • thinking, self-knowledge demands the view of the human being
    • consciousness at first. In so far as the human being becomes
    • approach the true nature of the human being with the usual
    • approaches the human self-knowledge, one notices that it can
    • know the human life in its development in the different
    • the human being that comes up only quite fantastically in the
    • introspection also to a real knowledge of the human being. Some
    • the human being and that sometimes in something that the one
    • With it, one points to an area of human life that one has to
    • science, in particular in psychology, is that the human being
    • in mind. There quite weird performances are carried out
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  • Title: Eternal Human Soul: Lecture X: The Questions of Free Will and Immortality
    Matching lines:
    • The Eternal in the Human Soul. Immortality and Freedom
    • published in German as, Das Ewige in der Menschenseele Unsterblichkeit
    • human soul life with each other not by chance, but I hope to
    • free will and immortality from the oldest times of human
    • a childish viewpoint of human thinking. One has abandoned from
    • that the human methods of thinking are not sufficient to
    • application of all human means of thinking, of any astuteness
    • for the usual philosophy than a kind of doubt mania concerning
    • think that the highest revelations of the human being have to
    • emerge from the innermost core of the human being, and that
    • feel, without realising it clearly, that in the human being a
    • this human being can consider with the help of the usual
    • abstracted from it. Hence, considering the innermost human core
    • in which the human eye is.
    • the eye can observe another human being of course, as far as it
    • observe the human eye if you can take this point of view beyond
    • this eye. In a similar position is the beholder of the human
    • self, of the human core. He would have to be beyond the human
    • that another human being can observe this human soul life
    • because to the other human being the human corporeality
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  • Title: Lecture: The Bible and Wisdom.
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    • The original German text of this lecture can he found in the collected
    • result of the influence of the Bible, the human soul has for thousands of
    • years maintained a hold on the most inward being of man, — a hold which
    • influence in these two spheres of man's being has been stronger than in his
    • undervalue in any sense the standpoint of many modern thinking men who feel
    • who really takes the evolution of mankind seriously ought rather to regard
    • who were responsible for human errors in it, but were under lofty
    • seven days including the creation of man, and that then there is a further
    • to man. This investigator was specially disconcerted by the fact that at the
    • later the name of Jehova. There is an echo of this in the German Bible. In the
    • German Bible the name of the God-head is translated ‘Lord,’
    • many people to-day.
    • pointed out by a colleague to a man who was a convinced follower of
    • Aristotle, that many of the master's utterances were not correct; for
    • the real facts. A corpse was placed in front of the man and it was
    • Aristotle.’ And there were many such men, — men who had more faith
    • greater independence. And what Anthroposophy has to give to man of modern
    • the visible world. Spiritual Science states that it is possible for man to
    • has to achieve for modern humanity — it has to convince man that
    • moments in life when these spiritual faculties awaken just as when a blind man
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  • Title: Lecture: Problems of Nutrition.
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    • translated from the German original by Maria St. Goar. It is the
    • Human Circulation through the Worlds of Sensation, Soul, and
    • Spirit, which is published in German as,
    • are still able to benefit where humans fail. They still possess
    • “No, the thought disgusts me,” replied the man.
    • offer a more mundane subject than many we have heard here. It will
    • following way. “What man eats and drinks is unimportant. It
    • It was a German philosopher, Ludwig Andreas
    • Feuerbach, to whom the phrase, “A man is what he eats,”
    • is attributed. Many thinkers of consequence have agreed with
    • Feuerbach that what man produces is basically the result of foods
    • to believe that man is indeed physically nothing more than what he
    • statement, “A man is what he eats,” does not have a
    • that the body of man is the tool of the spirit. In discussing the
    • various functions the body has to perform, we see that man utilizes
    • adjusted correctly so that it functions in an orderly manner,
    • than to examine those substances that are necessary for the human
    • task of a man's food is and in what way it is actually utilized in
    • I must stress that what I say about man is
    • man to be so closely connected with the animals as does natural
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  • Title: Lecture Series: Christ in the 20th Century
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    • The Supersensible World and the Being of the Soul, published in German as,
    • published in German as,
    • picture of Christ Jesus from the Gospel accounts, there have come to be many
    • people today, both in Germany and elsewhere, who cannot reconcile speaking of
    • Christ idea, the concept of Christ, must vanish entirely. Many people are
    • the day will ever come when religion will be lost to humanity.
    • freethinker, Ferguson, voicing what many of his contemporaries feel, can say
    • America and look with profoundest understanding into the soul of every human
    • being — that He is the one and only right man for the present. Ferguson, a
    • as though He went about from one man to the next wielding direct influence
    • directly related to modern humanity. Even though little attention is paid to
    • can only be called the Christ, will make sure headway. John Fiske, a man who
    • external to the human spirit.
    • is to come in human evolution as does the natural scientist who predicts an
    • enables us to say that, while the old Roman culture developed among the upper
    • studies as a phenomenon of past history, we find many different shadings of
    • modern view that every last facet of humanness gradually evolved from
    • on the earth, and man could have seen them if he too had been there at that
    • human kingdom had not yet appeared, but they did not conclude from this that
    • well. But there was a period when man had not yet taken on physical form, a
    • Maximum number of matches per file exceeded.
  • Title: Truths and Errors: Lecture I: Spiritual Science and the Future of Humanity
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    • Spiritual Science and the Future of Humanity
    • Spiritual Science and the Future of Humanity
    • the human being can put to himself, to the questions of death
    • and life, of the development of the whole humanity, even
    • little that the human beings who belong to this supposed sect
    • humanity. Indeed, one is in case of spiritual science still in
    • human future, for our whole life praxis, for the firmness and
    • How is the nature of death? Which is the nature of humanity
    • science, which is connected with a particular level of human
    • intimate performances of our soul which can strengthen our
    • which it is then and which is spiritual. If now the human being
    • Then we may say, if the human being falls asleep in the
    • evening, the whole human being does not exhaust himself in that
    • which lies in the bed, but the core of the human being, the
    • daydreamers, romanticists, and sectarians.
    • more strict demands are put on logic and comprehension than in
    • those areas where the highest questions of human existence, of
    • any meaning for the human civilisation of today and the future?
    • processes in the human civilisation. — One cannot say
    • this if one surveys the course of human development with
    • Maximum number of matches per file exceeded.
  • Title: Truths and Errors: Lecture II: How Does One Disprove Spiritual Science?
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    • to gain the hearts of many contemporaries, it is particularly
    • the essentials are that the human being recognises to a certain
    • with those who state that there are limits of human knowledge.
    • — We have to confine ourselves, however, as human being
    • limits of human knowledge more and more, so that the human
    • the human being can develop spiritual senses, spiritual eyes
    • in such case the human being is in another form of existence;
    • that the human being always must get another condition if he
    • human being as our sensory world exists. Thus, that which leads
    • first, we want only to describe what refers to the human being
    • how he faces us immediately. The human being appears to the
    • eyes. However, theosophy shows us that the nature of the human
    • everything that causes the life phenomena in the human being is
    • still the next supersensible member; since as the human being
    • astral body with the entire animal realm. However, the human
    • Thus, theosophy says that we understand the human being
    • members. It also shows that with the human being if he falls
    • separated from the physical and etheric bodies, the human being
    • human essence consists of the ego, the astral body, and a part
    • human being goes through repeated lives on earth in a physical
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  • Title: Truths and Errors: Lecture III: How Does One Defend Spiritual Science?
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    • but they arise only if the human being submits himself to
    • making the contents of knowledge independent from the human
    • subject. Since one argues rightly that that which the human
    • an individual subjective validity only. If the human being may
    • then everything would be only something that every single human
    • However, this is not in such a way. The human being can only
    • can see how one human being helps the other. This can cause
    • fellow man that we can have empathy with him and are stimulated
    • where only the picture of human misery and human compassion is
    • anybody wants to argue, everything that the human being
    • because it is something individual and, besides, every human
    • development. The human being has to survive some serious fights
    • and many a thing that only is significant for himself if he
    • Immense difficulties thereby arise. There many things happen in
    • to consider that the human being does not experience with
    • the human being can approach the consideration of human life.
    • the sensory view, the human being enters existence at birth and
    • perception cannot recognise anything of man's objective nature.
    • However, if the human being faces himself and has learnt to
    • look from without at the human being in the just characterised
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  • Title: Truths and Errors: Lecture IV: Truths of Spiritual Research
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    • questions of human life. These are the questions of the nature
    • and destination of the human being, of the soul experiences
    • the human soul.
    • of spiritual research are inside of the human soul because one
    • several times. If the human soul should be transformed into an
    • everyday life are strengthened. In the everyday life, the human
    • as well as the usual reason are quiet if the human being is
    • the human being experiences from morning to evening were
    • easy to realise that everything depends on whether the human
    • his full heart onto the other human being that he does not
    • is better that the human being uses such mental pictures with
    • layman who knows nothing of the whole matter as that which one
    • the soul; they have something that demands the strongest belief
    • a vision, a hallucination overpowers the human being, it
    • airily, and then many objections are raised. One says, for
    • spiritual-scientific recognising human being who enters with
    • himself in detail to the book The Mystery of Man by
    • writing The Cardinal Question of Humanity by Max Seiling
    • Thus, we realise that the human being attains a more intensive,
    • into the human being, so that he/she speaks or writes with
    • Maximum number of matches per file exceeded.
  • Title: Truths and Errors: Lecture V: Errors of Spiritual Research - 1
    Matching lines:
    • so that you can hardly recognise it. In many cases it is in
    • have explained the day before yesterday that the human being
    • human soul that can mediate between the human knowledge and the
    • except the consciousness in the human nature are brought into
    • consciousness strongly, and pushes its way into the human
    • content of the consciousness disturbs the manifestations of the
    • manifestations, you will find out that that which the medium
    • has learnt this way is mixed in her/his manifestations, while
    • manifests itself by it. Hence, for more trivial investigations
    • one has to consider those manifestations of media in particular
    • spiritual world by those methods, those manifestations to which
    • subjective is largely mixed in the manifestation. Someone who
    • example a Protestant receives her/his manifestations quite
    • the manifestations less and less but it comes more into
    • manifestation and observes which processes happen in the human
    • soul as results of this coherence of the human nature with the
    • the manifestation is coloured Catholic and the other time
    • the supersensible world in their manifestations. Principles of
    • the manifestations of the person concerned. Should beings of
    • of mediumship, from that which the human soul can explore which
    • Maximum number of matches per file exceeded.
  • Title: Truths and Errors: Lecture VII: The Questions of Life and the Riddle of Death - 1
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    • has exceptionally many prejudices against itself. Nevertheless,
    • property of humanity in this or that area was unpopular at any
    • the deepest human interest; one is not only curious of the
    • concerns: human destiny and human immortality — or we
    • human destiny puts big serious questions at every turn. We
    • realise that a human being enters into existence and worries
    • member of humanity. Against it, another human being enters into
    • riddle of death approaches the human being particularly. What
    • How much passion, how many prejudices are contained in this
    • after death, and one may say, among these deniers were many who
    • self-knowledge a little, we recognise that that which the human
    • being creates and which he becomes as a human being has a
    • be true that the human being works hard for something that is
    • of the human destiny and that of human immortality. Today
    • the real being of the human nature. Then the question arises,
    • darkness of unconsciousness begins. There are many scientific
    • sleep and enters into the spiritual world, so that the human
    • Then the human being is in the spiritual world and in the
    • morning this spiritual-mental of the human being submerges
    • we have separated the human being during sleep as it were in a
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  • Title: Truths and Errors: Lecture VI: Errors of Spiritual Research - 2
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    • have physical organs as human beings of the usual life to
    • superfluous to many people, repeatedly that you cannot compare
    • allowed to do this. The value of a human being also of a seer
    • development. Unhealthy human mind leads to a pathological view
    • consciousness of the human being is dazed or paralyzed, so that
    • seer is not a special human being because he has the seer's
    • gift, but his human value must be judged as that of the other
    • human beings, too — by his healthy faculty of judgement
    • do human beings become still materialists? Why do they misjudge
    • why human beings may become materialists. Indeed, these are
    • spiritual reasons in the human soul, forces, which work from
    • the spiritual world into this human soul that take the human
    • so-called ahrimanic forces referring to the Persian spirit
    • Ahriman. These are certain spiritual forces that have an effect
    • on the human soul in such a way that they veil everything to
    • errs if certain forces in the human souls beguile it. The
    • The human souls judge about that which is a manifestation of
    • the spiritual that it is only matter. In these human souls
    • in the human soul: the ahrimanic or Mephistophelian forces work
    • the human beings shy away from the spiritual.
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  • Title: Truths and Errors: Lecture IX: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 1
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    • triumphs of humanity are in that area which arises from natural
    • sciences and their knowledge. As the single human being if he
    • genius of humanity. This genius of humanity had to devote
    • They have to deal with that which approaches the human being
    • us now assume that a human being is organised in such a way
    • something else for the human being than it is. They would see
    • Everything that reveals itself to the human being at summertime
    • namely this phenomenon appears in the human being himself.
    • human being. Self-knowledge of the human being for the usual
    • we consider the human being in his everyday life, this everyday
    • to look at the human being how he represents himself in sleep.
    • visible at the sleeping human being. What do we face there? A
    • the cosmic forces, we can also understand this sleeping human
    • imagine that in the human being life sprouts, one normally
    • life of the human being from morning up to the evening to the
    • does not correspond to reality if one assumes that the human
    • awakening is approaching, it is autumn in the human being, and
    • we have wintertime in the human being.
    • wintertime in the wake human being because the day life works
    • life, and at the soul summertime when the human being is in the
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  • Title: Truths and Errors: Lecture X: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 2
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    • progress of human mind is based on the observation of the outer
    • time in which mind and soul of the human being long more and
    • to limit themselves to that which approaches the human being
    • inner deepening of the human soul by which the soul discovers
    • science. However, we have to realise that the human soul itself
    • human being can become a spiritual researcher, it is necessary
    • manifold mental pictures, which change at every moment, with
    • many corns that exist in ears on a field. The owner of the
    • centre [of our consciousness]. If the human being calls his
    • Higher Worlds?. This is something that today many people do
    • human soul life [at a certain time]. The little child lives up
    • sleeping state approach the human being? I do not go into the
    • scientificity, I talk only about that which the human being
    • deliver impressions. The mind starts darkening. The human being
    • confirms — that the whole human being does not exist in
    • the sleeping human being, but that the real human being leaves
    • the body in sleep and is free from the body, that the human
    • never the conscious-wake human being.
    • exist. This means that the human being is with his inner being
    • in the human being and cause other processes so that the soul
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  • Title: Truths and Errors: Lecture VIII: The Questions of Life and the Riddle of Death - 2
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    • participated in these considerations many a time will find
    • generally acknowledged and many people confuse it with
    • our time many prejudices exist against spiritual science and
    • about it one cannot demand that they deal with it; however,
    • human souls. However, the area of spiritual science is as big
    • natural sciences have produced many things for three, four
    • into account. Natural sciences have educated humanity in a
    • so that the human being put the questions of life and death in
    • will still last long, until humanity realises that the method
    • human cognition cannot penetrate into it. With such spirits,
    • human being can see with his eyes. He cannot see the cells and
    • animals with the human eyes and to penetrate into these
    • same quality, which assume that the human cognitive faculties,
    • human mind gains strength with inner, intimate means:
    • Just as a human being behaves who sees himself in the mirror,
    • contemplation. What do they cause? They cause that the human
    • an inner soul experience that the human being himself has
    • chapter. Du Bois-Reymond (Emil D. B.-R.,1815-1890, German
    • considered the sleeping human being only as explicable because
    • anybody says, air surrounds us, the human being inhales it,
    • Maximum number of matches per file exceeded.
  • Title: Freedom/Immortality/Social: Lecture I: The Human Soul in the Supersensible Realm and Its Relationship to the Body
    Matching lines:
    • The Human Soul in the Supersensible Realm and Its Relationship to the Body
    • Soul-spiritual with the Corporeality of Man, published in German as,
    • Human Soul in the Supersensible Realm and Its Relationship to the Body
    • personalities. Many people at least judge that way who fancy
    • the human life generally. Hence, isolated attempts were done
    • who contemplated the human spiritual life. These light flashes
    • quite different origins of the human being than the knowledge
    • Unsurprisingly, an unaware cognitive instinct makes the human
    • riddles which the human being has to face over and over
    • again with his feeling, thinking and willing. The human being
    • human beings were less eager to satisfy their desire for
    • many people nothing was extinguished but that desire for
    • usual life. What the human beings searched in sanitariums and
    • in the human being, as he walks on earth today, another human
    • usual human being than dream images exist in him which emerge
    • they found out for themselves how this second human being rests
    • in the usual human being: they could not conceive this sleeping
    • human being without bringing him together with death in any
    • existence, of growth, of birth and so on, this second human
    • higher human being in the usual human being associated with the
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  • Title: Freedom/Immortality/Social: Lecture II: Anthroposophy Does not Disturb Any Religious Confession
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • all other opinions and views that arise about world and human
    • Human opinions and worldviews feel contented only if they can
    • epoch. The spirit of humanity is continually developing. That
    • quite different human needs and interests that it cannot aim at
    • did not originate in such a way as many people mean, and that
    • sect, as many sects exist in the world.
    • spirit from their research fields. If one takes the human being
    • biology can study the bodily existence of the human being only
    • methods that the human soul applies to itself just from the
    • difficulty arises there for many people. They say if one speaks
    • all human beings know nothing — because they themselves
    • a human being into the spiritual world — using those
    • truth the human being lives with his soul. In this spiritual
    • religious confessions that referred the human beings to the
    • dupe the human beings into regarding the outer
    • in the human beings, they would gradually entice them because
    • spiritual world. They would bring along that the human beings
    • respect, until an sufficiently big number of human beings
    • institutions. Nothing mysterious forms the basis if human
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  • Title: Freedom/Immortality/Social: Lecture III: What Spiritual Science Has to Say About the Eternal Aspect of the Human Soul and the Nature of Freedom
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    • Human Soul and the Nature of Freedom
    • Soul-spiritual with the Corporeality of Man, published in German as,
    • Human Soul and the Nature of Freedom
    • Many people still consider anthroposophy, for example, as an
    • needs of the human beings. However, if one notes that the
    • modern civilised humanity has lost and which it has to receive
    • again. They got lost because humanity had a certain instinctive
    • humanity cannot retain this instinctive cognition in the same
    • Just as little humanity could adhere to the medieval astronomy,
    • being of the soul and with it about the real core of the human
    • scientific thinking has taken possession of the human souls and
    • side to unveil the secrets of his own soul being to the human
    • again, what the human beings have lost as instinctive
    • knowledge. Most certainly, the human beings who feel this
    • we consider the different representations of the human soul and
    • viewpoint of an at least sketchy consideration of the human
    • its basis in the bodily of the human being. However, this
    • consideration of the human soul life.
    • of the soul. There they cannot but consider how a human action,
    • how a human will impulse, how everything that the human being
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  • Title: Freedom/Immortality/Social: Lecture IV: The Science of the Supersensible and the Moral-Social Ideas
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • this could seem very weird at first, because many people
    • appear. Nevertheless, they appear if the human being wants to
    • consideration of the human being has become relatively
    • penetrate not only into the pure physical side of the human
    • consideration of the human life it is necessary that one not
    • only considers how the human being is active in the wake day
    • the dream life, to take the whole human being into account.
    • of the human being much more intensely than one believes in the
    • animals, of the human beings, it would turn out that it is more
    • As death of the plants, animals, and human beings is something
    • animals and that of human beings is different to spiritual
    • we experience the sleep as human beings. It is a trivial view
    • that the human being must sleep because he is tired. However,
    • human being has to spend his life as it were, — as well
    • essence of the human being, one will also be able to recognise
    • that — if the human being withdraws from the wake day
    • being, than while awake. Save that the human being, as he is in
    • example, is misunderstood in manifold way. One misunderstands
    • human being is not able to work really with that what works in
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  • Title: Freedom/Immortality/Social: Lecture V: The Activities of the Human Soul Forces and Their Connection with Man's Eternal Being
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    • The Activities of the Human Soul Forces and Their Connection with
    • Man's Eternal Being
    • Soul-spiritual with the Corporeality of Man, published in German as,
    • Activities of the Human Soul Forces and Their Connection with
    • Man's Eternal Being
    • which life demands. Spiritual science appears even today within
    • demanded it. However, towards an uninvited guest one becomes
    • humanity.
    • human beings have possessed that which anthroposophy wants to
    • spiritual science. The human beings have owned this
    • that humanity had to lose this instinctive knowledge as it had
    • scientific cognition for the progress of humanity and does not
    • up to a certain degree. But just because humanity grasped the
    • investigate. In former times, the human being observed the
    • human being would never have reached the complete liberation of
    • spiritual science straight away if the human being of the
    • investigate is the everlasting in the human soul, the workings
    • every human being wants to know something.
    • human being wants to know something about the objects that form
    • human soul what is behind the usual consciousness that they
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  • Title: Freedom/Immortality/Social: Lecture VI: Spiritual-Scientific Results about the Ideas of Immortality and the Social Life
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • seems to be incapable to tackle the riddles of humanity
    • that it has originated in straight development from demands
    • hears very often. Today the judgement of the human beings is
    • whole humanity in manifold way. The one needs, because of his
    • sympathy with the destiny of the whole humanity. Just from
    • form an opinion about the social life of humanity.
    • but the enumeration of that what the human beings believe to
    • History is understandably that for many people from which they
    • effect on many people that they have to learn something quite
    • new that they need in many respects not to stop at the opinions
    • the scientific thinking, but any thinking of humanity was
    • other areas of the human life. Today the sociological moral
    • mention one example of many. The great English philosopher
    • to the life of human beings.
    • the animals, of the human being; the single living being
    • to the ectoderm to the work of those human beings who belong to
    • the military class; the human beings of the working class
    • develop from the social endoderm, and those human beings who
    • field. Spiritual science has just to fetch many a thing that is
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  • Title: Freedom/Immortality/Social: Lecture VII: The Nature of the Human Soul and the Nature of the Human Body
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    • The Nature of the Human Soul and the Nature of the Human Body
    • Soul-spiritual with the Corporeality of Man, published in German as,
    • Nature of the Human Soul and the Nature of the Human Body
    • knowledge of the human soul life and its relation to the bodily
    • birth and death of the human being? What has it to say about
    • the relation of the transient to the everlasting of the human
    • of the everlasting of the human being by psychology.
    • realise how this man did attempts repeatedly to penetrate
    • human being. You receive a feeling if you open yourself to the
    • satisfied the demands of that time. One applied the same mental
    • the human soul life. Soul life and physical life were not yet
    • their area. They have demanded new mental pictures by strictly
    • be demanded from true science today.
    • all probably know that if the human being looks at those big
    • more human beings this internal boldness awakes to prepare
    • promising and fertile way for the human beings, this step is
    • inside of the human being in such a way that it can really
    • inside of the human being attunes itself if it follows a bare
    • modern human being in strange way, just if you have tried to
    • is illusionary that eyes and ears manifest to us, which cause
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  • Title: Freedom/Immortality/Social: Lecture VIII: How Natural Sciences Justify the Supersensible Knowledge
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • question: how far does the scientific research lead the human
    • one, he thought that the human being can never get to any
    • of the human soul life and about that what is, actually, behind
    • nature but also limits of the human knowledge generally.
    • That what formed as judgement with Du Bois-Reymond and many
    • many of such cornerstones. I could say the same what can be
    • stumbling against such cornerstones is located in the human
    • organisation, in the human being himself. One notices at last:
    • what prevents us in the human organisation to pass those
    • cornerstones. The same force that prevents the human being from
    • human being — that developed such scientific views that
    • Such a human being would have to have a mental organisation
    • first instinctively, in the human being that must appear in the
    • human nature. He cannot put aside as it were the ability of
    • the human being must be connected in any way if they concern
    • human being. Since this inside of the human being often proves
    • (1853-1915, American pathologist). This example shows like many
    • human being is connected in his consciousness with that what
    • There it becomes obvious that anything must be in the human
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  • Title: Freedom/Immortality/Social: Lecture IX: How Does One Justify the Anthroposophical Psychology?
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • recognises that many contemporaries search something
    • mental pictures of their human condition — do not know
    • understanding the world scientifically works on the human being
    • cannot explain the human soul life with their means.
    • ways of thinking of the modern human being to itself in a way.
    • human being of that time formed mental pictures of the world
    • them, a certain way has remained to think about the human soul
    • Today the human being is no longer content with that what is
    • just offers, the human being who tries honestly to approach
    • some indication of the most essential in the human being, but
    • appears what pulsates in many contemporaries.
    • not give any explanation of the most important in the human
    • odd it is, if a man thinks about his science in such a way,
    • stopped at the old mental pictures with which the human being
    • scientifically, and because in him the unaware demand awakes to
    • what the modern human being needs most of all.
    • search the riddle of the human soul life in the modern sense.
    • unusual to the modern thinking that many people find it
    • contrary, the scientific progress urgently demands it. This
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  • Title: Freedom/Immortality/Social: Lecture X: Moral, Social Life and Religion from the Viewpoint of Anthroposophy
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    • Soul-spiritual with the Corporeality of Man, published in German as,
    • life of the human being.
    • quotation about the moral development of humanity. Haeckel and
    • many other researchers also agree to this quotation. Wallace
    • said, as big the progress of humanity is with reference to the
    • the moral development, one cannot say that humanity has made
    • human development will not be able to agree with this thinker
    • progress of humanity.
    • which just enables us to produce the right relation to human
    • having an effect in the human being, it must be retained so
    • human being arrives in the scientific cognition at a certain
    • one considers those spiritual abilities that the human being
    • people believe, it is only a temporary defect that the human
    • Indeed, Kant is typical in many fields for the form which
    • man.
    • become a guideline for all human beings. — This has
    • tailor make such a jacket that all human beings can wear it.
    • the most individual of the human being and can enjoy life only
    • abstraction that should be applied to all human beings in the
    • away from the field in the human being that wants to be grasped
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  • Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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    • quite clearly to grasp the problem of the total human knowledge
    • completely into the manner of thought of Thomas Aquinas, his
    • man, in Thomas
    • that though there were a good many pupils in agreement with me,
    • round the year 1900. At this time there was founded in Germany
    • nature of what man can recognize as truth, supporting him,
    • good? How can you explain the pricks of evil in human nature
    • the voice of evil which is never silent, even if a man strives
    • these two questions in the sense in which the average man of
    • questions had for a man of the fourth and fifth centuries.
    • directed towards Manichaeism. We shall look later at this view
    • felt himself more and more out of sympathy with Manichaeism,
    • the break which occurred in going over from Manichaeism to
    • look first at Manichaeism, a remarkable formula for overcoming
    • Manichaeism was already at the time when Augustine was growing
    • and in which many people of Western Europe had been caught up.
    • Founded in about the third century in Asia by Mani, a Persian,
    • Manichaeism had extraordinarily little effect historically on
    • the subsequent world. To define this Manichaeism, we must say
    • division of human experience into a spiritual side and a
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  • Title: Redemption of Thinking: Lecture I:
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    • today because conditions are part of reflection that the human
    • something that only manifests by the personality of Thomas
    • to heaven, earth, human beings, history et cetera. It expresses
    • many a time what I experienced once when I reported that before
    • finish my teaching, although I had many students of the
    • Germany in those days. Because it was impossible for me to take
    • this talk that Thomism is a spiritual monism, which manifests
    • struggles for the being of that which the human being can
    • of the evil is silenced in the human nature also not if the
    • human being strives honestly and sincerely for the
    • a way, as the average human people of the present would like to
    • these questions had for this man of the fourth and fifth
    • a certain seriousness of life and turns to Manichaeism. We want
    • after years — by Manichaeism, and a certain scepticism
    • personality took place with the transition from Manichaeism to
    • look at Manichaeism, a peculiar way to overcome the old pagan
    • At that time, Manichaeism had expanded over
    • North Africa where Augustine grew up in which many people of
    • the West already lived. In the third century, Manichaeism came
    • into being by Mani, a Persian (216-277). History hands down
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  • Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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    • of the impulses of Western mankind. What I mean is this: we can
    • to speak is revealed by the individual human souls, is merely a
    • Western humanity. And unless we take this organic process into
    • could of the period of human development between the ages of
    • at this time rise to the surface from the deeps of human
    • organism of European humanity there surges up something which
    • much-travelled man.” These people did not wish to make a
    • conscious condition of man. And again — I mentioned it
    • “Sing, O Goddess, of man's redemption,” but when he
    • “Sing, thou individual being, that livest in each man as
    • the depths of all human beings — the individualization of
    • themselves to a humanity which strove more and more, from the
    • depth of its being, towards an inner feeling of human
    • people who, in the profundity of the human soul, wanted to
    • many things to consider in the soul-life of Albertus and
    • man of to-day finds it really paradoxical when he hears what we
    • believed that a part of mankind was from the beginning destined
    • mankind must be spiritually lost — no matter what it
    • does. To a modern man this paradox appears perhaps meaningless.
    • philosophies, did not take the individual man into
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  • Title: Redemption of Thinking: Lecture II:
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    • impulses of western humanity exists. I think that one can look
    • manifests from the single human souls are only symptoms of
    • humanity. Without looking at this process, it is equally
    • from the twelfth until the twentieth years of a human being
    • way up from the subsoil of the human being. Thus, something
    • European humanity that one can just characterise saying: those
    • muse, on the actions of the widely wandered man.
    • that intervenes in the usual state of human
    • sing, muse, or: sing, goddess, on the redemption of the human
    • in the depths of humanity: the individualisation of the
    • human beings who wanted to deal with Christianity on one side
    • in Albert and Thomas. There many things intervened in the soul
    • It appears to the modern human, actually,
    • thought that a part of the human beings is destined from the
    • be saved mental-spiritually. The other part of humanity
    • For the modern human being this seems paradox, maybe even
    • cared about the general-human influenced by such ideas as those
    • human experience, and thereby just Augustine makes such a deep
    • Beyond Augustine that remained for many
    • human beings what the single human being of the West as a
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  • Title: Thomas Aquinas: Lecture III: Thomism in the Present Day
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    • definite way to the human soul, and which, when you think of
    • it, really all culminated in the desire to know: How does man
    • Scholiasts had to deal first of all with human
    • manner in which they were propounded (we saw this yesterday)
    • trend of human development in the philosophical sphere. We see
    • follows: How does the psychic part of man live in the
    • physical organism of man? Thomas Aquinas' view was still
    • conception and birth man enters upon the physical existence, he
    • called the “nous poieticos” enters into man.
    • living for ever with what it had won, from the human body, into
    • absorption of the whole dynamic system of the human being takes
    • that the human bodily make-up exists as something complete;
    • with the human-psychic-spiritual element*. Scotus can imagine
    • he returned to Nominalism. For Scotus the human understanding
    • view that what establishes itself in man as ideas, as general
    • human spirit — I might say — for the sake of a
    • incapacity of human individuality, ever struggling to rise
    • lives in man and in a certain way also in things.
    • knowledge. For in the long run we human beings must
    • recognized. But it is necessary. Descartes and many of his
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  • Title: Redemption of Thinking: Lecture III:
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    • themselves known in a particular way in the human being. They
    • human being attain that knowledge which is necessary for life,
    • human individuality at first who was no longer able to carry up
    • biggest problem, the relationship of the human being to the
    • question: how does the human soul live in the human-body?
    • totality of the bodily. So that the human being is only
    • intellect integrates into the human being which Aristotle
    • after it had entered into the human body
    • this human body.
    • intellect soaks up the entire human system of forces. He can
    • only imagine that the human corporeality is something finished
    • is interspersed with soul and spirit because to him the human
    • view that ideas, as general concepts in the human being are
    • human mind, I would like to say, for the sake of comfortable
    • humanity falls again back into nominalism which is incapable to
    • something that lives in the human being and in a way in the
    • knowledge. Since we human beings have to get knowledge from
    • the last manifestations of a real spiritual world coming down
    • It is still necessary. Descartes and many of his successors
    • has found many supporters.
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Erster Vortrag
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    • Entsprechende beitragen möchten, Sie werden es jemandem,
    • Anthroposophie dieses anerkennt, hat man sie vielfach nur
    • Agnostizismus ist, man möchte sagen in seiner Reinkultur,
    • Denkweise der westlichen Welt. Man kann ihn in dieser seiner
    • Will man sagen, worinnen das Wesen dieses Agnostizismus
    • besteht, so wird man dies vielleicht am besten in der folgenden
    • Darauf baut nun der Agnostizismus. Er sagt: Man kann in der
    • weiter und weiter gehen. Man bekommt dann gewissermaßen
    • konstatiert. Aber man muß all dem gegenüber, was da
    • zugrunde liegt, was auf diese Art bekannt werden kann. Man kann
    • haben; man kann aber nicht zu demjenigen vordringen, was nun
    • ausgedehnt. Es wird gesagt: Man kann wohl ergründen, wie
    • Wahrnehmungen herkommen. Man kann aber nicht demjenigen, was
    • Willenskräften, man kann nicht dem, was da fortströmt
    • «Ich», man kann dem nicht so beikommen, daß etwa
    • er macht geltend, daß, wie man auch diese Vorstellungswelt
    • ausbilden möge, wie man sie auch verbreiten oder vertiefen
    • möge, welche Zusammenhänge man auch ergründen
    • Sein, in eine Wirklichkeit, kann man mit diesem
    • Gegenwart mit allem Radikalismus vertreten. Aber man denke doch
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  • Title: Fruits/Anthroposophy: Lecture 1 (Summary): Effects of Modern Agnosticism
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    • means by which the spiritual world bears fruit for the future of human
    • of the last century had upon the whole life of humanity today. As a
    • result of natural science agnosticism taught that humanity was only
    • this must for ever remain hidden from human wisdom; and most especially
    • which alone humanity should have its stand; thus creating an inner division
    • disbelief; and, as a result, what is animal in man rises to the surface.
    • out the human side of man and making him into a machine.
    • we can see how the seeds of agnosticism bear fruit in the life of man.
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Zweiter Vortrag
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    • Aber damit man nicht glaube, daß Anthroposophie auf
    • Damals, als diese Schriften entstanden, stand man ganz und gar
    • — auch da, wo man ernstes Erkenntnisstreben und ernstes
    • überall da traf man eben auf Menschen, die über den
    • alldem, was zur Anthroposophie führen kann. Alles, was man
    • Für jemand, der auf der einen Seite wissenschaftliches
    • Wissenschaft, nach der niemand sucht, und ein
    • wissenschaftliches Bedürfnis, das von niemandem befriedigt
    • zeitgenössische Philosophie bieten konnte, bekam man einen
    • gewissen Ausblick erst, wenn man versuchte, sich mit einem
    • war, von dem man zwar in bezug auf allerlei
    • Äußerlichkeiten viel sprach, in den man aber nicht
    • aber darauf kam es ja nicht an, sondern darauf, ob man bei
    • Gipfeln des Daseins. Und diese Tendenz konnte man deutlich
    • sehen. Man nahm aber bei Goethe etwas wahr, was einem
    • ergeben hat, und da konnte man wohl Veranlassung nehmen, die
    • man kann bei Goethe dies ganz besonders sehen, wenn man
    • Erkenntnisstrebens. Geht man ein auf das, was hier vorliegt,
    • dann wird man finden, daß Goethes Erkenntnisart besonders
    • war man ganz besonders darauf aus, diejenigen
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  • Title: Fruits/Anthroposophy: Lecture 2 (Summary): Perception and Thinking
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    • means by which the spiritual world bears fruit for the future of human
    • of animals and of humanity as he could in his observation of plants;
    • and also discovered the metamorphosis of the human skeleton.
    • Why could Goethe command one realm of nature and not another?
    • in a man when he gains knowledge of anything? To this question belongs the
    • itself to be reproduced as conceptions, but that man through his sensory
    • inner nature that man is born into the world.
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Dritter Vortrag
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    • Weltanschauungsrichtung Eduard von Hartmanns, dessen
    • spekulativen Resultaten, spekulativen Denkinhalten kann man nur
    • das verstehen, was sich dann ergibt, wenn man durch eine
    • abstrakte Logik aus dem, was man wahrnimmt, schließt auf
    • irgend etwas nicht Wahrnehmbares, wenn man also durch
    • zugänglich sein. Denn könnte man nicht dahin
    • man annehmen, der Mensch werde gelenkt und geleitet an
    • die man höchstens im abstrakten Denken
    • erschließen, die man aber niemals erleben kann. Wer aber
    • menschliche Erfahrung, und man braucht im Grunde genommen nur
    • Notwendigkeit zu erklären ist. Aber man mag sich noch so
    • Kausalnotwendigkeit: gerade wenn man diese kausale
    • Erklärung konsequent ausbildet, dann kommt man durch sie
    • kausale Erklärung. Man sagt: Die Kausalerklärung
    • nicht da. — Und so wird man, wenn man auf der einen Seite
    • man nur kann, wenn man eben die Unbefangenheit sich verdunkelt,
    • mußte man auf der einen Seite festhalten; aber, um in
    • mußte man sie auf der andern Seite weiter ausgestalten.
    • Man mußte gewissermaßen dasjenige, was man in der
    • Naturbeobachten lehnt man sich an die äußere
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  • Title: Fruits/Anthroposophy: Lecture 3 (Summary): The Tragedy of F. Nietzsche
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    • means by which the spiritual world bears fruit for the future of human
    • This was the antithesis to the object of Edward von Hartmann's book,
    • human freedom. Agnostic natural science has veiled this experience and
    • but that it fills itself with the contents of the human soul. The methods
    • which is there when the human soul loosens itself from the rivets of
    • confines itself to investigating the human being himself as a free being
    • human soul; in investigating the problem of freedom we enter upon the
    • conceptions of natural science. He felt that the world could give mankind
    • no satisfaction and therefore he sought everywhere for elements in human
    • What weighed on Nietzsche's soul penetrated his whole manhood. Feeling and
    • but our age demands that men live as social beings. Nietzsche lacked
    • of the superman. In him there lived the impulse towards an altruistic
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Vierter Vortrag
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    • Forscht man naher nach, wie Nietzsche zu dieser Seelentragik
    • seinem so tiefen menschlichen Streben, so kommt man zuletzt
    • Nietzsche findet man, daß er niemals ein eigentliches
    • Menschen entwickeln müsse. Nun, auch wenn man, wie mir
    • geistiger Welten: man kann zu keiner für die heutige Zeit
    • man nicht die Linien von geistiger Anschauung zu der
    • daß man dasjenige ins Auge faßt, was gerade mit einer
    • Anfechtbares, allein, wenn man sich wirklich eingelebt hat in
    • eine solche Denkergesinnung, muß man sagen, daß in
    • Haeckel mit einem religiösen, man könnte sogar sagen,
    • fanatischen Charakter aufgetreten ist. Aber man wird doch
    • man einfach auf seine Klischees in der «Natürlichen
    • hat. Und wenn auch gerade in dieser Beziehung Haeckel manchen
    • Fehler aufweist, so wird man im Ganzen seiner Darlegungen immer
    • brachte auf der andern Seite auch ein Bedenken, wenn man sieht,
    • Wesen im Weltendasein miteinander zusammenhängen. Man kann
    • Selbstbeobachtung, wie man ihn an Goethe bemerken kann, den
    • der tierischen Organismen einführt, so kann man an den
    • Forschungsweisen der Naturwissenschaft manches sich zum
    • für die übersinnliche Forschung, damit man diese vom
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  • Title: Fruits/Anthroposophy: Lecture 4 (Summary): The Relationship between Goethe and Hegel
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    • means by which the spiritual world bears fruit for the future of human
    • One cannot look plastically upon animal and human form in the same way
    • is not the case in regard to human and animal forms. The plant is really
    • he meant that whoever during many years had watched the lower animals
  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Funfter Vortrag
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    • geredet wird, so hat man zunächst nicht an irgend etwas
    • Nebulos-Mystisches zu denken, zu dem man kommt, wenn man an die
    • dunkel in der Seele Lebendiges setzt, sondern man hat an etwas
    • gewöhnt sind, aber man hat sich auch nicht zu denken,
    • Phantasiemäßiges ist. Man hat, wenn man
    • wie von selbst auftauchen. Man fasse also dasjenige genau ins
    • Seelenauge, was eine Erinnerungsvorstellung ist, und man wird
    • könnte man zunächst in einem positiven Sinne das mehr
    • Übermannt uns dasjenige, was Inhalt unseres
    • Man
    • kann es einfach als eine Art Kriterium auffassen, ob jemand
    • verhält. Wenn jemand den Glauben hat, daß er etwas
    • vertreibt und durch Krankhaftes ersetzt. Wenn man dies, was ich
    • jetzt ausgesprochen habe, streng festhält, dann wird man
    • Wenn man sich nun klar darüber ist, daß es die
    • dann wird man auch verstehen, warum es von dem Geistesforscher
    • habe in meiner Schrift «Wie erlangt man Erkenntnisse der
    • ist überhaupt etwas, was man zunächst —
    • Größenwahn verfallen. Man muß dies ungeschminkt
    • aussprechen, damit niemand auf den Glauben kommt, derjenige,
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  • Title: Fruits/Anthroposophy: Lecture 5: From Sense Perception to Spirit Imaging
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    • means by which the spiritual world bears fruit for the future of human
    • or hallucinations and so on. On the contrary, they develop man's
    • of visionary, hallucinatory activity, the features that matter to man?
    • moral condition of man — unless all the rules outlined in my books
    • taking harm morally and psychologically, an element of megalomania,
    • in humility but really develop a kind of megalomania. This has to be
    • knowledge would wish to close his eyes to the fact that such megalomania
    • progresses to cognitive Imagination, for now experience can be managed
    • used in German philosophy — or how such soul constitutions acquired
    • from the ordinary process that only involves the head aspect of man,
    • to come into the culture and civilization of man as it is developing
    • In earlier periods of man's evolution this was aimed at in a more
    • instinctive way. The progress of human evolution has been such that
    • Let me mention just in passing that in earlier periods of man's
    • of man.
    • cognition in man himself. The process was not described in the way a
    • in a way, to apologize for many things, even if they are perfectly justifiable
    • to you that may be of no interest whatsoever to many people today, yet
    • in human evolution, as far as the achievement of knowledge is concerned,
    • man who at one time used to visit me a great deal, has published a dissertation
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Sechster Vortrag
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    • dem Walten der Erinnerungen in der menschlichen Seele. Man kann
    • charakterisieren, daß man es mit dem Leben in der
    • Erinnerung vergleicht. Man muß dann nur etwas genauer in
    • man den Akt, der sich da vollzieht, so vorstellt, daß die
    • über das man sich ja nicht eigentlich Gedanken macht
    • — und dann wiederum heraufspazieren, wenn man sie
    • Gewissermaßen konnte man sagen, wenn man die Worte nicht
    • Man muß nur einmal studieren, welche Machinationen man zum
    • man dieses gute Behalten nötig hatte. Es geht eben
    • führt. Wenn man die Erinnerung selber studiert, so wird
    • man merken, daß in der Art und Weise, wie zuweilen rein
    • Buche «Wie erlangt man Erkenntnisse der höheren
    • Umriß». Durch diese Übungen kommt man zu der
    • Fähigkeit imaginativen Erlebens. Man kommt dazu, daß
    • man solche innere vorstellungsähnliche Erlebnisse mit
    • Wenn man nun aber mit diesem Bilderbewußtsein herangeht an
    • stellt er sich in einem etwas andern Lichte dar. Man erkennt,
    • ausnehmen. Da bekommt man vor allen Dingen durch die
    • Reflektiert man mit dem gewöhnlichen Bewußtsein, so
    • kommt man nicht weit. Der Mensch muß sich schon
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  • Title: Fruits/Anthroposophy: Lecture 6: From Imaginative Knowledge to Inspirational Knowledge
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    • means by which the spiritual world bears fruit for the future of human
    • works in the human mind. One way of defining imaginative perception
    • Even a very superficial look at what the human soul experiences will
    • The human organism in a way becomes transparent if one visualizes it
    • into the human body — if I may put it like this, made individual
    • from the human body, aligning itself with similar processes that occur
    • in the cosmos, outside the human body.
    • as you can see, there are certain things in human life, such as memory,
    • machine within us, and we should not be real human beings. In my
    • forces of the human organism. These would be stimulated into growth,
    • intellectuality, yoga breathing would present the risk of man destroying
    • in the sphere of mind and spirit, the sphere man has experience of when
    • an inner metamorphosis. Man simply has to let it happen that as a physical
    • is active in free spirituality in the human individual, as an impulse
    • motivation for our actions when we act as free human beings. Yet when
    • It is this which causes all the misery in the many discussions and disputes
    • be able to manage if we use the terms ‘right’ and ‘wrong’
    • to describe human actions, to understand the phenomenon of freedom when
    • be penetrated with thought at one extreme of all that is human and,
    • other, intuitive perception. If we really want to understand man as
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Siebenter Vortrag
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    • ist. Und ebenso wird man sich verhalten mit Bezug auf die
    • Erdenanfang und Erdenende ist. Man nimmt jene
    • Physik, Chemie und so weiter ergeben, und man bildet aus ihnen
    • die Kant-Laplacesche Theorie über den Erdenanfang. Man
    • Man
    • das Göttliche in der Weltenordnung nennen. Aber wenn man
    • von dem aus man die mechanisch-kausale, die notwendige
    • herüber von dieser Naturordnung, in die man wegen einer
    • Bestandteilen unseres Menschentums sich auf getan hat. Man hat
    • erklären will. — Und man läßt von diesem
    • Naturordnung eingesponnen werden kann. Daneben aber richtet man
    • Reich mit der Glaubensgewißheit. Man sieht hin auf
    • man sagt sich: Keine wissenschaftliche Erkenntnis kann
    • voneinander sondern, was man wissen kann und das, was man
    • glauben soll; und man könnte sich denken, daß diese
    • Lebenssicherheit abgeben könnte. Aber wenn man tief genug
    • dann muß man zu folgendem kommen. Dann muß man sich
    • sagen: Wenn das Reich der Naturnotwendigkeit so ist, wie man im
    • Möglichkeit, das Reich des Moralischen zu retten. Man
    • der Naturordnung aufzukommen. Man braucht nur daran zu denken,
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • The lectures were published in German as:
    • a translation by F. Hough. The German text is contained in
    • man's feeling life to some extent. Yet its answer can only be found
    • when, in genuine concern for the being of man, he contrasts, with a
    • same time social, and today every man experience the urgency of the
    • science, man is led to consider the objects of the world in their
    • comprise everything that is within the world order, including man.
    • Today, in so far as we wish to understand man by means of natural
    • appearances outside man, and we then attempt to extend in more or
    • ‘We may not come to a halt before human freedom.’ I have
    • A man who seeks a strictly
    • really given empirically in immediate human experience, and that
    • mankind has learned through established ways of thinking and knowing,
    • necessity to include the most intimate experiences of the human
    • being, so that mankind will be fully enmeshed in the web of natural
    • into the most intimate details of the human being, as well as to the
    • lies the dignity of man, wherein exists true human worth?” Here
    • that we can achieve an existence fully worthy of mankind. We could
    • not call ourselves fully human if we did not think that motive was
    • what we call the Divine in the world order. But for a modern man who
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  • Title: Fruits/Anthroposophy: Lecture 7: The Gulf Between a Causal Explanation of Nature and the Moral World Order
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    • means by which the spiritual world bears fruit for the future of human
    • in the nature of man. On the one hand the soul has to face the moral,
    • question is one every human being feels to be a burning question.
    • of the universe, including man. When we want to understand man through
    • outside of man. We then establish hypotheses, with greater or lesser
    • freedom of man. I have already made some reference to the problem we
    • of freedom as something given empirically, as an immediate human experience,
    • necessity to the most inward and subtle aspects of human nature, with
    • the result that man is completely held in the cocoon spun by science-determined
    • on the most intimate aspects of human nature and the very limits of
    • ask ourselves where the true rank and dignity of man lies, what value
    • there really is in man, we turn our attention also to the moral sphere,
    • calling human can only be achieved by following ethical ideas, ideas
    • ourselves human in the real sense of the word unless we think also of
    • a certain honesty in our view of things compels us also to include man
    • man must consider connected with all of his rank and dignity, all of
    • our human nature does not exist. It has been said that the term ‘scientific’
    • of man, inclusive of the beginning and the end of the world, in terms
    • the significance of this moral realm; yet man has to find certainty
    • Many people will no doubt
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  • Title: Anthroposophie, Ihre Erkenntniswurzeln und Lebensfruchte: Achter Vortrag
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    • Imagination, Inspiration und Intuition selbst, in welchen man
    • die Forschungsmittel, ich möchte sagen, in welchen man
    • für die übersinnliche Welt dasjenige hat, was man in
    • man sich nur in der richtigen Weise zu diesem gewöhnlichen
    • kann. Einfach eine höhere Belebung desjenigen, was man im
    • älteren Zeiten mußte man ganz andere Mittel anwenden.
    • allerintensivsten, wenn man sich einlaßt auf diejenige
    • menschlichen Lebens zu versenken. Wenn man im strengen Sinne
    • reinen Denkens, dann kommt man mit Bezug auf die durch
    • Haeckelismus gekommen ist. Und will man anschaulich machen
    • dasjenige, wozu man auf diesem Wege kommt, auf dem Wege der
    • Denkens, das diese Anschauung durchwebt, so muß man in
    • folgendem Sinne verfahren. Man kann dann nicht aus irgendeinem
    • über eine Lebenskraft, wie es der Neovitalismus tut. Man
    • liegt und dergleichen, sondern man muß in der Weise bei
    • muß man die äußere Naturforschung auf dieses
    • nebulosen Mystizismus hinein. Dadurch aber kann man sich leicht
    • dann so gewendet werden, daß man sagt: Da ist von mir auch
    • eindringen können. Denn gerade, wenn man sich auf dem
    • beschränkt, wenn man in der Lage ist, jene innere
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  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • means by which the spiritual world bears fruit for the future of human
    • I have attempted to describe to you presents to man the findings of
    • really applies only to the present age. This epoch in human evolution,
    • concepts in human consciousness that can be developed and given life
    • a child achieves, so the means used by civilized 20th century man cannot
    • the evolution of animal and human life. If we strictly apply the discipline
    • spiritual research has to demand with regard to the sense-perceptible
    • science specifically demands that the study of external nature must
    • to gain insight that man really comes alive to himself. It is by starting
    • are revealed, man's soul perceives — and I have already described
    • of life, from the time of birth. As man advances to Inspiration, the
    • man's life becomes the object of his perception. In Intuition,
    • Initially, therefore, man
    • science that relate purely to human nature. As we begin to find ourselves,
    • how man finds himself, and it is for the time being the most significant
    • outcome in quite general human terms. At the same time, however, the
    • whole of man's consciousness is expanded. The findings made in
    • human souls when taken into those souls and tested for their truth.
    • As a result, human consciousness gains a new kind of insight into the
    • the present day arose from indefinite and subconscious human instincts.
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  • Title: Lecture: On the Reality of Higher Worlds
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    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • Also known as: Self-Consciousness: The Spiritual Human Being.
    • allowed to deliver the lecture in German.
    • After many long years of work in this domain of knowledge, I know
    • of the reality of the higher worlds. As all my writings for many,
    • many years have been concerned with answering this very question, you
    • knowledge that man’s power of investigation, in so far as it
    • indeed exist, so far as the everyday consciousness of man is
    • In the realm of philosophy, of course, many endeavours have been made
    • human heart can conjecture about what lies on yonder side of the
    • the eternal significance of the human soul, of the links connecting
    • human faculty of remembrance, of memory. The ordinary consciousness
    • down, mingling with these memories and remembrances, lie many factors
    • consciousness. Many a mystic unearths from the depths of the soul,
    • early childhood undergoes many metamorphoses and that it can reappear
    • in later life in a different form. Many a man believes that in
    • from the depths of the human heart. In both directions he comes up
    • the other, the human side, the storehouse of memories which must be
    • for many years. The point of importance is that the faculty of
    • thinking in man is developed to a greater strength and intensity than
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  • Title: Lecture: Paths to Knowledge of Higher Worlds
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    • Self-consciousness: The Spiritual Human Being).
    • Self-consciousness: The Spiritual Human Being).
    • against the efforts of natural science, as so many people believe; on
    • regard to natural science they speak of boundaries to human
    • these boundaries with the ordinary forces of human understanding.
    • external Nature and also of the physical nature of the human
    • Its starting point is to draw out of man’s inner being latent
    • forces, to rouse slumbering forces of knowledge enabling the human
    • which can be drawn out of every human soul, forces which transcend
    • thought, but the unfolding of the whole human being. But a beginning
    • every single condition leading to different manifestations can be
    • the human being. In the public lecture which I gave yesterday I
    • What particular result can the human soul gain through mathematics?
    • to enter human consciousness in the form of suggestions, illusions,
    • in order to show that freedom really lives in man’s ethical,
    • Activity called forth many misunderstandings, because people simply
    • another. Even as in the human organism we cannot pass over at will
    • an external world. To begin with, it leads only to man’s
    • human soul is to live in a sound condition. This applies to the
    • Activity gave rise to so many misunderstandings. But it had to be
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  • Title: Lecture: Foundations of Anthroposophy
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    • The Supersensible in the Human Being and in the Universe
    • The Reality of the Higher Worlds. It appears in the original German in
    • The Spiritual Human Being. The translator is unknown.
    • It appears in the original German in
    • Self-consciousness: The Spiritual Human Being.
    • concerning the human being and his relation to the universe. The
    • universe and man are undoubtedly the two most important problems,
    • the things connected with the great life problems of human
    • human being, self-knowledge is undoubtedly a problem which must
    • mysteries of the world's evolution are connected with man's own
    • being; they knew that they could only learn something about man's
    • the universe of which the human being forms part.
    • cannot be denied that in connection with a knowledge of man and
    • in many ways endeavor to transcend the spheres indicated above,
    • A German scientist
    • body's physical nature, tried to give many examples taken from
    • was told that the man had died in the night.
    • many other cases, less marked and radical, in order to prove that
    • fell on the Belgian-German frontier, and Sir Oliver Lodge, who
    • Through many incidents, which are not directly connected with
    • Maximum number of matches per file exceeded.
  • Title: Foundations of Anthroposophy: Lecture I: Foundations of Anthroposophy
    Matching lines:
    • The Reality of the Higher Worlds, published in German as,
    • Anthroposophy has to say concerning the Human Being and his
    • relation to the Universe. The universe and man are undoubtedly
    • life-problems of human existence which transcend the knowledge
    • regard to the human being, self-knowledge is undoubtedly a
    • evolution are connected with man's own being; they knew that
    • they could only learn something about man's being by seeking to
    • which the human being forms part.
    • knowledge of man and of the universe modern people show a deep
    • investigators who in many ways endeavour to transcend the
    • German scientist who worked very hard to discover how to
    • give many examples taken from his medical and scientific
    • the patient was feeling and he was told that the man had
    • Schleich mentions many other cases, less marked and radical, in
    • the last war. He fell on the Belgian-German frontier, and
    • of his beloved son. Through many incidents, which are not
    • to do with one of the greatest of modern scientists, with a man
    • man who does not approach the investigation of such things
    • describe a scene enacted on the Belgian-German frontier shortly
    • subject my last two lectures already contained many
    • Maximum number of matches per file exceeded.
  • Title: Foundations of Anthroposophy: Lecture II: Man in the Light of Anthroposophy
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    • The Reality of the Higher Worlds, published in German as,
    • MAN
    • yesterday's lecture, but because the facts concerning man's
    • subject of to-day's lecture is man's true being which, lying at
    • it. Spiritual science above all can show that man's physical
    • have now a different view of man's true being than a few
    • approach the element of soul and spirit in man by
    • which produce certain abnormal soul-conditions in man which
    • without the unfolding of the soul's dormant forces, concerning
    • Such people, and many who are not a prey of abnormal
    • means of penetrating more deeply into man's true being; they
    • that man's true being can be investigated in the light of
    • proceeding from the human being which manifest themselves
    • intermediary of the human being, so that it appears as if it
    • are permeated by something rooted as plastic force in human
    • thinking, by something existing inhuman thought.
    • proceed from that part of the human being which, as explained
    • yesterday, abandons the physical and the etheric body of man,
    • man's eternal soul-spiritual essence, of that part which we
    • sleep, vanishes. What constitutes man's immortal, eternal
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  • Title: Question/Economic Life: Lecture: The Central Question of Economic Life
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    • German as, Die Wirklichkeit der Hoeheren Welten. The topics covered are:
    • three-fold human being. The just price. Harmonizing of interests.
    • First of all I wish to thank the honourable chairman for his
    • general human one. It announces itself when one studies it in
    • such a volcanic way in the present from purely human causes.
    • solution — from a purely human aspect. And here I must
    • very abstract view, it is this, that we live in a time when man
    • workers in free conversation throughout many years. There one
    • to the economic needs of humanity, then one will initially be
    • view of this human side. And there it became clear to me that
    • life millions of human beings belong to this proletariat of
    • interest in concrete branches of manufacture and industries by
    • in as much as he ascribes to it the reason for all human
    • purely human interests from the interests of practical life
    • with that which one always asserts as demands, as
    • said in the German parliament (Deutsche Reichstag) wanting to
    • every human being. Then he instructed the delegates thus: Let
    • the community give to every healthy human being the work which
    • stood with his whole disposition, his whole human feeling on
    • another general human standpoint. That is Robespierre.
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  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • German in Die Wirklichkeit der Hoeheren Welten, Bibliographic Nr. 79,
    • Self-consciousness: The Spiritual Human Being.
    • It appears in the original German in
    • Self-consciousness: The Spiritual Human Being.
    • the two sides of human nature which are usually incorrectly
    • designated as man's inner and outer being should be distinctly
    • one does not carefully distinguish man's inner and outer being,
    • of man's sentient and volitional being during sleep and the
    • designated vaguely in ordinary consciousness as man's outer and
    • by this separation man's inner world becomes his outer world, and
    • in that case? During sleep, man's sentient and volitional being
    • abandons what we designated man's physical and etheric body, or
    • retrospection the whole woof of thought appears outside man's
    • out with man's true inner being during sleep, but remains behind
    • the human being which goes out of the physical and the etheric
    • learn to know this inner being of man when super-sensible
    • ordinary life, man's true inner being, woven out of feeling and
    • thought. Man's real soul-spiritual being therefore obtains a
    • abstract, theoretical manner with which we can live in the
    • them out of compassion, all this demands the inclusion of our
    • Maximum number of matches per file exceeded.
  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • The Reality of the Higher Worlds, published in German as,
    • that the two sides of human nature which are usually inexactly
    • designated as man's inner and outer being should be distinctly
    • man's inner and outer being, when speaking of these. The way in
    • which I characterised the going out of man's sentient and
    • ordinary consciousness as man's outer and inner being.
    • might say that by this separation man's inner world becomes his
    • What takes place in that case? During sleep, man's sentient and
    • outside man's inner being. The world of thought which fills our
    • does not go out with man's true inner being in falling asleep,
    • that part of the human being which goes out of the physical and
    • and we only learn to know this inner being of man when
    • formative forces. In ordinary life, man's true inner being,
    • plastic form in the senses and in the organs of thought. Man's
    • cannot enter this world in the same abstract theoretic manner
    • compassion, all this demands the inclusion of our feelings and
    • When speaking from a knowledge of the higher worlds, many
    • is painful enough for many people, becomes immeasurably
    • is the same when the human being abandons his physical and
    • this world remains to man. The physical body filled with
    • Maximum number of matches per file exceeded.
  • Title: Lecture: The Renewal of Culture
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    • The Reality of the Higher Worlds, published in German as,
    • published in German as,
    • general demand, that people are filled by the desire for a renewal of
    • this subject of the necessity for a renewal of culture is in many respects
    • varied spheres of life many of our contemporaries feel that something must
    • penetrate into our spiritual life and into the other branches of human life,
    • something which in some way corresponds to the longing which manifests itself
    • searching souls in many fields of artistic life. Who has not noticed these
    • live only in the depths of feeling, are now reposing in human hearts. If we
    • Anthroposophy knows that in regard to many things which people are now
    • natural science, sociology, history, and many other fields by the highly
    • but at least encourage what so many modern people are seeking to find.
    • for the longings of that section of mankind which counts most for the future,
    • we must penetrate deeply into human souls, if the call for a renewal of
    • true foundation. We shall have to look into many depths of human soul-life;
    • soul-configuration of modern humanity has been prepared during the past
    • man's soul-spiritual conception was not so strictly separated from his
    • human being turned his senses towards the physical world which constituted
    • Again, when the human being of
    • and scientists, but it reveals itself in every human heart, in every human
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  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • Geistesforschung (Anthroposophie). (The Mystery of the Human
    • is often said today that when man's spiritual life is in a
    • confused, chaotic condition and human souls have lost their
    • the human soul are concerned, the longing for the comprehension
    • of the eternal in the human soul and of the relation of this
    • human beings — in such a way that it comes to meet the
    • understanding of the simplest human heart, and the practical
    • needs of human souls and spirits at the present time, when
    • strength in action, and for faith in mankind and its destiny.
    • But Anthroposophy must take more seriously than do many who
    • cannot comprehend more of the human being than that part of it
    • which belongs to this sense world as the human physical, bodily
    • value, dignity, and being of man are concerned, and that it
    • cannot penetrate the real soul and spirit of man.
    • world. It would be arbitrary to do so because this manner of
    • danger which must be overcome if the eternal in man and in the
    • can observe the life of the human soul without prejudice knows
    • the meaning of the human memory in the whole life of the soul.
    • of our own human soul life.
    • is easy to believe, and many people do believe, that
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  • Title: Kultur/Wissenschaft: Vortrag I: Anthroposophie und Naturwissenschaft
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    • entgegengebracht wird, und zwar aus dem Grunde, weil man glaubt,
    • weiterzubilden. Allerdings muß man unter der Idee der Weiterbildung
    • etwas anderes noch verstehen können, wenn man von dieser Seite her
    • zum Begreifen des Anthroposophischen kommen will, als das, was man
    • bleibt, auch wenn man die betreffenden Gedankensysteme auf andere
    • Gebiete der Welterscheinungen ausdehnt. So zum Beispiel: Man kommt,
    • wenn man sich naturwissenschaftlich betätigt, gegenüber der
    • Naturerscheinungen zu bekommen. Dieses System von Gedanken will man
    • dann so, wie es ist, weiter ausdehnen, wenn man ein anderes Gebiet
    • Naturerscheinungen, zu begreifen bestrebt ist. Man will also mit
    • machen, wie man ja genötigt ist, es gegenüber der leblosen, der
    • unorganischen Natur zu tun. Also was man sich angeeignet hat als
    • Gedankensystem aus der leblosen Natur, das trägt man einfach
    • hinüber in die organische Natur. Und das ist das, was man heute
    • einem anderen übergegangen wird, so daß man nicht bloß das, was man
    • monistischen Charakter gibt, das ist die Art und Weise, wie man
    • sich innerlich stellt zu dem, was man «wissenschaftliche Gewißheit»
    • Überzeugung. Wer zu prüfen vermag, warum man nicht mit den
    • Begriffen, die man in der leblosen Natur schon einmal gewohnt ist
    • und Weise, wie man durch ganz andere Begriffe, die aber doch nur
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  • Title: for Renewal: Lecture I: Anthroposophy and Natural Science
    Matching lines:
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • corresponding manner. In any case, with the idea of further
    • view its monistic and methodical character, it's the manner and
    • in which to verify human causalities — if I may use
    • way in which the human being is positioned within the
    • as many triangles and constructed them within me, the sum of
    • this manner Goethe wanted all of science to take shape.
    • actual plants possibly have within them, an image in which many
    • Here one enters into the area where many — I can but say
    • simplest, which possibly have the most manageable facts —
    • manner of his approach had to be changed according to the
    • towards human conceptualising, which I would like to
    • is quite obvious that we as modern humanity have developed our
    • Bois-Reymond in his wordy and brilliant manner gave his lecture
    • one another like the stars in the world's structure. Man
    • characteristic of the direction in which mankind was striving
    • manner, it will not sin against justified atomic theory; it
    • educational for the development of mankind, and now when this
    • human being. But what is this inner mirror image of the human
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  • Title: Kultur/Wissenschaft: Vortrag II: Die Menschliche und die Tierische Organisation
    Matching lines:
    • zuzuschreiben». Man muß nun alle die Verhältnisse sich vor Augen
    • dem Tiere sei, da sah er überall um sich herum, wie man bemüht war,
    • glaubte man, gerade in einem Teil der Kopfes Bildung einen solchen
    • Man muß nur einmal
    • muß man als Grundlage voraussetzen, wenn nun auch im
    • des Tierischen und des Menschlichen beruht, dann muß man, wenn man
    • Leben beim Menschen und wie es beim Tiere verläuft, man muß
    • Kurz, man muß den Unterschied mehr auf einem biologischen, als auf
    • Nun kann man von einer
    • Unterschied ganz besonders die Wege bereiten, indem man von
    • differenzieren sich immer mehr und mehr, je weiter man in der
    • vorhanden ist. Gewiß, man kann sagen: Was hat schließlich dieses
    • Nun ist man heute auch
    • menschlichen Sinnen. Dabei muß man aber bloß vom Menschen sprechen.
    • Wenn man in dieser Weise
    • Bedeutung, die bestehen kann, auch wenn man alles dasjenige restlos
    • Mißverständnisse. Man glaubt zum Beispiel, die Anthroposophie müsse
    • empirischen Betrachtung des Geistigen aufsteigt; man glaubt,
    • kann man auch als Naturforscher mit Haeckel diskutieren.
    • betont werden: Zählt man die Knochen der höheren Tiere, so
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  • Title: for Renewal: Lecture II: The Human and the Animal Organisation
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    • The Human and the Animal Organisation
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • “The Human and the Animal Organisation.”
    • the animal world to the human world is spoken about, then it
    • “Human beings, like the animals, are attributed with an
    • the actual difference could be between human beings and
    • discovering the difference within the form, within the human
    • any other jaw bone but which is not found in the human being as
    • head's development gave the decisive difference between humans
    • man and animal were created according to their entire
    • the embryonic stage, human beings displayed the same
    • out to how lucky he was, that the human being actually has the
    • difference between the human being and the animal could be
    • found in a single detail. From the kind of limitation of man
    • into the human organisation, details already in the animal
    • within man, and in such a way reveal the transformed
    • animalistic organisation in the totality of man. Goethe thought
    • human and not of an autonomously separated human
    • sense, between animal and human organisms. If an organisation
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  • Title: Kultur/Wissenschaft: Vortrag III: Anthroposophie und Philosophie
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    • Anwesenden! Es ist immer schwer, wenn man mit einem ernsten
    • «Sophia», ein bestimmtes, man möchte sagen, wenn auch nicht ein
    • des Bewußtseins heraufzuheben, wenn man das auf eine bloß
    • man darf das ruhig aussprechen — in Jahrhunderten erlebt worden
    • ist. Und wenn man zurückblickt auf die Erlebnisse, die ein — wenn
    • konnte, so sind es im wesentlichen diese: Man blickte zurück auf
    • die Blütezeit deutscher philosophischer Entwicklung, man blickte
    • man hatte um sich eine gebildete und gelehrte Welt, welche diese
    • Betrachtungen treten sollte. Man bewunderte die Größe der
    • Gedankenerhebung, wie sie bei einem Schelling hervortrat, man
    • Gedankenentwicklung, man hatte vielleicht auch ein Gefühl für das
    • rein Umfassende, Scharfsinnige Hegeischen Denkens, aber man
    • waren scharfsinnige Denker wie etwa Liebmann, Volkelt und so
    • Situation in der ganzen philosophischen Welt so aus, daß man sie
    • vom letzten Drittel des 19. Jahrhunderts dargestellt habe, wenn man
    • würde einfach nicht verstanden haben, wie man behaupten könne, die
    • sinnlich-physischen Welt, zu einer solchen Welt, von der man wissen
    • Problem gestellt: Wie findet man im inneren Erleben selbst die
    • zu der Teleologie. Man sehe sich die ganzen Begriffe in der
    • Postulat, aber als rein menschliches Gedankenpostulat! Man empfinde
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  • Title: for Renewal: Lecture III: Anthroposophy and Philosophy
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    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • “Thought,” as it operates in the human individual
    • inner human relationships; so we have today an extraordinarily
    • is essentially as follows. Looking at the time of German
    • one would more or less consider this classical time of German
    • were sharp-witted thinkers like Liebman, Volkelt and so on, who
    • bridge to a trans-subjective reality existing outside human
    • view. He even tried to think about the human community, the
    • natural human organism is connected to the confluence of
    • the nervous or sensory system (sensorium). In the human
    • human soul, on which human thought can develop. Through this
    • other; here the human soul faces the great, meaningful problem:
    • grandiose manner, he wanted to understand actually only on the
    • there? This is abstract logic, the demand of the creative, the
    • logos as postulate, but as a purely human thought postulate!
    • we now go to the East, we have in Vladimir Soloviev a man who
    • we see being developed in terms of human scientific striving?
    • humanity in the West, the centre and the East, we can see that
    • embracing must spread over all of mankind — to find
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  • Title: Kultur/Wissenschaft: Vortrag IV: Anthroposophie und Erziehungswissenschaft
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    • anthroposophische Ideen aufgenommen wird, wenn man sie einfach mit
    • abstrakter Art, die man nun haben kann, um irgend-welche
    • Gelegenheiten des Lebens wirklich einzugreifen. Und wenn man an
    • durch anthroposophische Ideen, so kann man sehen, wie das Handeln
    • Menschenerkenntnis, zu einem Menschenverständnis führen, wie man es
    • theoretisiert herum an mancherlei Fragen, die eben immer einen
    • verlaufen, ohne daß man auf ein inneres Wechselverhältnis zwischen
    • wo man durch diese Psychologie, durch diese Seelenerkenntnis, zu
    • Man kann sagen: Auf diesem
    • Und man kommt zu einer
    • —, wenn man etwa seinen Blick hinwendet auf die erste
    • Lebensjahr herum. Man beobachtet solche Umwandlungen des Menschen
    • Man kann durch eine
    • hineingehen in den kindlichen Organismus selbst. Man kann
    • wird unter dem Einfluß der Nachahmung. Man kann sehen, wie das Kind
    • veranlagt sind: die Kraft der Autorität. Man wird wohl nicht
    • nicht die gesamte Erziehung abgestellt werden auf das, was man
    • heute vielfach als das Autoritätsprinzip bezeichnet. Wenn man nun
    • differenzieren sich die Dinge immer deutlicher und man erwirbt sich
    • Wenn man sich einen Blick
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  • Title: for Renewal: Lecture IV: Anthroposophy and Pedagogy
    Matching lines:
    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • ordinary human understanding and ordinary healthy logic. In any
    • because this proof can simply come through a healthy human
    • are simply verified through healthy human understanding, is not
    • real human power; this is something which passes into the whole
    • person, this makes love more intense, transforms human vigour.
    • human being, on his empowerment, on his — if I might call it so
    • involves the whole human being, possibly leading to self-knowledge,
    • all teaching is based on the understanding of the human being,
    • insight into the whole human being must prove in practice.
    • around many questions which always leave unsatisfactory results.
    • aspects of the human being? They have developed all possible
    • human being has not yet reached a principle which we are
    • metamorphosed in corresponding manner — also be taken up
    • in the observation of the totality of the human being, in which
    • which happen in the human organisation with the change of teeth
    • around th seventh year of life. Such transformations in the human
    • teeth is something which penetrates the entire human life
    • in the bodily nature and activates the expression of the human
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  • Title: Kultur/Wissenschaft: Vortrag V: Anthroposophie und Sozialwissenschaft
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    • Man kann heute wohl nicht
    • über Sozialwissenschaft sprechen, wenn man nur von einem
    • theoretischen Standpunkte ausgeht. Man kann heute — und ich meine
    • über solche Fragen nur sprechen, wenn man im Hintergrunde hat die
    • wollte aus dem heraus geschrieben sein, was man in jahrzehntelanger
    • Anregungen Weiteres suchte, dann würde man — namentlich von
    • überhaupt. Man konnte damals sich sagen, wenn man aus den sehr
    • Ideen waren überall herausgedacht aus demjenigen, was war. Doch man
    • herausgekommen, als man zunächst schriftlich fixieren konnte. Denn
    • man ja eigentlich hätte abwarten müssen. Es hat sich sogar die
    • Theoretiker erwiesen. Es zeigte sich, daß man im Wirtschaftsleben
    • abstraktesten Theorien aus zu diskutieren; so daß man da gerade in
    • Verzweiflung kommen konnte, wenn man Praktikern gegenüberstand und
    • wirtschaftlichen Teil der sozialen Frage wiederholten, wenn man
    • man aber gerade dort die Erfahrung machen konnte, daß das, was
    • eigentlich zu beurteilen ist, als man es heute gewöhnlich
    • solchen Forderungen, wie man überall nur an den äußeren Symptomen
    • man mit einer solchen Symptomenkur überhaupt das Übel gar nicht
    • wenn man in irgendeiner Weise dazu kommen will, die Probleme
    • habe: man solle sich besinnen, ehe es zu spät ist —, daß dieses «Zu
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  • Title: for Renewal: Lecture V: Anthroposophy and Social Science
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    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • result, a manuscript, which has aimed at being written out of
    • be fixed in a manuscript. It is not important that ideas are
    • presented in a utopian manner, that an image can be presented
    • content of my book, discussions to which all manner of demands
    • “Call to the German Nation and the Cultural World”
    • paradise. Now it shows in such demands that tampering with only
    • what is deeply embedded in the human soul today, on all
    • the course of human development gradually enabled us to arrive
    • first become independent of human thinking, developed
    • humanity. What wanted to be done in the economic life simply
    • human freedom, human worth and so on, to the economic
    • from the other side, how the extraordinary symptoms of human
    • corresponding epochs resulted from the feelings of humanity at
    • other one is a fact connected to that shift in humanity's
    • humanity became something quite different. I've already said
    • constitution of humanity has become something different. If we
    • ask ourselves how this human evolution relates to the economic
    • world purely through human mental logic. This drive, which
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  • Title: Kultur/Wissenschaft: Vortrag VI: Anthroposophie und Theologie
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    • allerdings sehr viele erfolgt sind, und daß man sich — nicht so
    • sehr ich als andere — manchmal zur Wehr setzt. Denn Anthroposophie
    • Man hatte am Ende des
    • Gesinnung, die man aus der ganzen geschichtlichen Entwicklung der
    • Forschung, und durch die man innerhalb der naturwissenschaftlichen
    • sind, und welche in der Philosophie, in der man es doch mit einem
    • Man war sich, ich möchte
    • klar, in welchem Sinne man mit den naturwissenschaftlichen Methoden
    • in der Philosophie arbeiten sollte. Man ist dann in der
    • Erkenntnis. Man stand auf der einen Seite vor der Tatsache, die
    • und als ob nicht gerade von Seiten der Naturwissenschaft manches
    • aber da kommt man auf ein ganz anderes Diskussionsgebiet, ich meine
    • Haeckelianer wie damals. Es handelt sich mehr darum, was man an der
    • daß man sich erzieht in naturwissenschaftlicher Exaktheit, in
    • naturwissenschaftlicher Gesinnung, also um das, was man dadurch
    • Ausbilden kann an Ideen und Begriffen, die man einfach Braucht,
    • wenn man naturwissenschaftlich Arbeiten will. Denn eines Bleibt für
    • Verstandes-Kategorien, in dem Erleben der Ideen, mit denen man die
    • Naturobjekte, die Naturtatsachen untersucht und die man zuletzt zur
    • Sinnlichem hinausgeht, so daß man, wenn man als
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  • Title: for Renewal: Lecture VI: Anthroposophy and Theology
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    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • possible, but unfortunately it has resulted that many attacks
    • trivial but in a deeper sense — have come to human
    • progress and human well-being. During this time natural
    • scientific research stands in a somewhat puzzled manner towards
    • methods of science, and on the other hand the human needs for
    • the spiritual world and its knowledge. The human being is
    • Once you have understood this in a lively manner then there is
    • observe the human mind as a seedling which can grow within.
    • growth of human intellect in Imagination, Inspiration and
    • human development. Through this the result is a true
    • through the ordinary, healthy human mind, because this must
    • actually wonder how you still manage to find such a large
    • have nevertheless to be adhered to in the Roman Catholic Church
    • world, not because of Anthroposophy but because of the Roman
    • communion service. Still you can find many Catholics who search
    • characterise this. It makes the entire human cognitive work
    • Father-godly experience indicates some human illness. That is
    • — it dwells in the subtleties of the human organisation.
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  • Title: Kultur/Wissenschaft: Vortrag VII: Anthroposophie und Sprachwissenschaft
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    • mir ganz besonders klar geworden, wie man wirklich viel Zeit
    • Rede ist, und wenn man sich das Ziel setzt, die Sprache
    • wissenschaftlich zu behandeln, so muß man sich darüber klar sein,
    • daß man es gegenüber der Sprache als Objekt einer
    • man nämlich wenigstens ein für die Wahrnehmung klar umrissenes
    • Objekt. Gewiß, man kann dann noch darüber diskutieren, inwiefern
    • Gegenstand. Man kann, auch wenn man innerhalb der gegenwärtigen
    • Bewußtsein hereinzubringen, auch während man spricht. Ich möchte
    • auch etwas, wodurch man seine «Deutschheit» dokumentieren kann, und
    • würde, die in derselben Weise zuhören, wie manche gestern zugehört
    • haben, so würde man wieder das, was ich aus unmittelbarem Erlebnis
    • zu dem sie «duty» sagen. Nun ist es etwas ganz anderes, was jemand
    • die sich ergibt, wenn man zu den Menschen von «Pflicht» spricht.
    • Denn sagt man «Pflicht», so schlägt man mit diesem Worte einen
    • bezieht. Das liegt m dem Impulse, den man mit dem Worte «Pflicht»
    • bezeichnet. Etwas ganz anderes lebt in der Seele, wenn man diesen
    • dirigiert, so wie einen der Gedanke dirigiert, wenn man zum Handeln
    • übergeht. Man kann sagen: «Pflicht» wird erfüllt aus innerer Liebe
    • und Hingebung, «duty» wird erfüllt aus dem Grunde, weil man, wenn
    • man seine Menschenwürde fühlt, sich sagen muß: Du mußt einem dich
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  • Title: of Renewal: Lecture VII: Anthroposophy and the Science of Speech
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    • The Impulse for Renewal in Culture and Science, and published in German as,
    • differences between humans and animals from an anthroposophical perspective.
    • aphoristic manner to open our discussion. I am aware that this
    • Anthroposophy in relation to observing human speech.
    • is for instance about human beings relating to nature or to the
    • physical nature of the human being. In these cases, one has at
    • through human research capabilities of an unknown origin.
    • which was already in the subconscious regions of the human soul
    • Anthroposophy, wherever it is presented, I always speak German
    • “Germanic” nature could be documented, whereby the
    • German character and German language can be served.
    • can be called human duty. It would be necessary for this
    • the English than for the Germans because I needed to make an
    • the German language; I had spoken in the first hour from 10 to
    • devotion, duty is fulfilled from the basis of a human being,
    • when sensing his human dignity, must say to himself: you must
    • the dictionary says the German word “Pflicht”
    • lives in human consciousness, but in considering speech one
    • of human development this degree of consciousness associated
    • another time than we had here in Germany — but here
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  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • published in German as:
    • impulses also, it encounters many persons who feel drawn towards such
    • myself to call “the scientific spirit”, has, in many
    • respects, shaken old, traditional beliefs, and although many people
    • there are, nevertheless, very many to-day whose souls have at least
    • understands how difficult it is for a man involved in scientific work
    • Many people
    • however, that many of our adherents — and opponents too —
    • human life, but rather with the mental attitude a man assumes when
    • is, in the first place, quite independent of man and the rest of the world.
    • And because man as an individual being orientates himself in accordance
    • inserts himself into cosmic space. In a word, man regards space as
    • Anschauung a priori), a mode of intuition given to man prior to
    • not so in reality. We human beings do actually build space out of our
    • should not have our intuition of space (Raumanschauung) if, in
    • earth's surface — from the fact that we human beings are not
    • know the second dimension of space in an equally unconscious manner. You
    • will be well aware that man — to mention what pertains more to his
    • the human body is connected with the mobility, spontaneous at first,
    • with left, or left with right, that we human beings experience the
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  • Title: Lecture: Anthroposophy and the Visual Arts
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    • published in German as:
    • something born from man as a whole and to serve his whole
    • able to speak from the whole compass of man's being. It must
    • human evolution in the way I have ventured to describe in the two
    • sense, we need, before all else, to understand thoroughly the human
    • proceeds from, the human form. We must understand the human form in a
    • element in our world and, at the same time, proceeds from our human being.
    • forms underlying our world, can be derived from the human form. But
    • “space”, as we say — the human form plastically.
    • on a secret pertaining to our human way of looking at the world —
    • to be within the human body.) Any region of space is then related to
    • But man is capable of relating himself to the cosmos — as we,
    • yesterday, related ourselves to the human being (the
    • “anthropos”). As we looked into the human being and found
    • all that is symmetrically built into the human organism; and in the
    • the human organism built in a definite way.
    • with your human understanding — you achieve nothing. But if you
    • one's way into the human organism in order to have the three
    • connected with man — so one can acquire a perception of
    • whole human being, with full understanding of the cosmos, then, in
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  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • human thinking in the civilized world.
    • it would take a great many words to survey the triumphs of
    • science in the field of human knowledge, and the
    • modern man that we come up against two paradoxes, as I should
    • research is a transformation of human thinking. Any impartial
    • because of the conditions which then determined man's
    • was approached in former times — how human thinking as a
    • existence they manifest to us their inner connection, their
    • Under these conditions, what has become of human thinking? It
    • Here, then, is one of my paradoxes: that thought as a human
    • experience is excluded from the relationship that man enters
    • something self-manifesting.
    • significance of this for man's inner life is extraordinarily
    • scientific law, understand thinking as a manifestation of
    • the human organism? And to this, if we stand impartially and
    • many people today, I believe, are fully conscious of the force
    • human; it is in thinking that we find our human dignity —
    • and yet this, which really makes us into human beings,
    • pointing to what is noblest in our human nature, we feel
    • in the human soul. Doubts arise first in the intellect, it is
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • the riddles of existence touch the human soul, they become not only
    • or sorrow of man's existence. And not a passing happiness or sorrow
    • Now, man's attitude to his own soul is such that the most
    • his human dignity and his true significance as a man, that the
    • tremendous riddle. To deny the mind in man himself does not, of
    • the many experiences in the realm of the psyche which present
    • unconscious awareness of it affects his soul, man is overcome
    • the outside world. And just because man sees in this life his
    • overtake mental experiences when man passes through the gate of
    • show us, the human eye or some other sense-organ, there remains
    • manifests its outgoing function.
    • many words to explain scientifically how these enigmas creep
    • impartial observer of humanity with factual evidence of the
    • much we learn about what can be experienced by the human body
    • man's death, is given over to the general process of nature, so
    • fate in the world is of such paramount concern to man. Thus we
    • many years lived and worked here in Vienna, and who will never
    • renounce all claim to understand the fate of the human soul
    • conclusion. It is that, in the study of man, scientific
    • concludes: it is impossible, with the soul-powers that manifest
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • moving, once wrote: “Each man should consider with what
    • affect us, we are initiated into the whole relationship of man
    • their powers in the development of humanity in accordance
    • unconscious. Yet even a superficial examination of human
    • organize their lives in a conscious manner. Instinctive living
    • complications of life require man to participate in the
    • development of humanity with a certain degree of consciousness,
    • mankind's historical development to help us in our
    • way of looking at human history as cause and effect does indeed
    • too, human history seems to point to unspoken depths, to
    • below. And human observation can scarcely presume to gain
    • In the human organism itself, which is such a richly
    • spiritual comprehension of the forces of human history —
    • mankind.
    • manifest. What I have described to you, the awakening of
    • consciousness, being dormant deep down in the soul
    • modern man leads us to see that we must develop these cognitive
    • quite different to the man of today from what it was, for
    • permanent and enduring character there. What men think in
    • have permanence in the soul; and we are simply unhealthy in
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • human life, with all their various differences. What I have to
    • Looking at the East, Western man — the man of recent
    • as that of man's relation to the secrets and the mysterious
    • vegetation of the East and, with it, all that the human hand,
    • the human spirit and civilization have produced from stone and
    • There appears to be no objective reason for man to abandon this
    • in immediate revelation, as they appear to the human senses and
    • the human soul.
    • respect we ourselves belong in many ways to the West. Here, we
    • concepts in the atomistic manner of today, we shall have to
    • scientific concept of the structure of animal and man,
    • when it looks at the human shape, tracing its planes with an
    • the man of the region between. In what we experience
    • first reveal itself through the human soul.
    • the end this grows into the view that one's own human sensuous
    • substance is a replica of a human being whose true existence is
    • world. From his standpoint, the view of man and the view of
    • I have shown, by awakening powers dormant in the soul we can
    • attain a view of the spiritual world that yet suits modern man;
    • man that I should now like to characterize.
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  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • question will be raised: Are there paths by which man can reach
    • that, if a man sets out to make specific statements about such
    • anthropomorphism, that is of taking features of human mental
    • everything that humanity has acquired over the last three
    • certain point in their consideration of the human cognitive
    • faculty and the capacities of the human psyche. They drew the
    • soon as we become aware of the need to consider man as a
    • whole and to take into account all that can follow from man's
    • man to the world, in order to establish whether there is a path
    • that leads from man to knowledge of the world, we must
    • man's position in the world? Assuming that man's theoretical
    • constitution would a man need? Well, his relation to the world
    • relationship of man to the world will realize: a being whose
    • have love. But love demands that we should meet another
    • man must be a creature of love by virtue of his task on earth,
    • and since when man has a certain capacity it conditions his
    • whole being, we can conclude: man definitely needs limits
    • man as a whole, inhabiting life as a living creature. This is
    • older forms of humanity's mystical endeavour. Yet in face of
    • the other kinds of knowledge man requires* today, this
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  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • Utopian manner; but rather that the spiritual philosophy
    • man, into a human attitude of mind, provide a framework within
    • the history of humanity with an open mind, however, we observe
    • man's development. There have, of course, always been
    • really mean something different; they mean man's feeling that
    • man's nature, especially within the civilized world. These
    • but are less well suited to arousing in man the social
    • Looking back over man's development, we see that, in the course
    • human soul a capacity, a soul-power, which we can regard as
    • to facilitate the intercourse of man with man. Only a
    • symptomatic of something lying much deeper in man. This is what
    • inanimate nature, and that a man who desires only
    • develop into human social configurations informed by
    • configurations are still present. On the other hand, man owes
    • problem of man's freedom within his social life. The experience
    • when intellectual life raises man to the apprehension of
    • this has only been possible to man since he raised himself to
    • when mankind was more naive about the life of the soul and had
    • complicated social life of man. The things that enable us to
    • understanding this most modern development, man thus
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  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • the whole of human relationships throughout the world are
    • change throughout the world, there live within them human
    • which yet are directly reflected in man's life today, I shall
    • about Central Europe and in particular about Germany,
    • individual human relationships. There is — or was before
    • man with his whole thinking and feeling is bound up in the
    • affairs he has to manage. This comes out most clearly when we
    • look at economic affairs. In the West, what a man wishes to
    • the Englishman, from his standpoint, calls “academic
    • activities as a part of such a system. The Englishman has no
    • many millions of men like a kind of religion, fifty years
    • or so ago, has been modified in many ways. Yet for the broad
    • Marx was educated in Central Europe, in Germany, where he
    • be regarded as the ideal organization of human society as a
    • so many of these, a great deal survives in a disguised form, so
    • the human body: potions that were brewed and substances that
    • consumption of these potions and substances, man's normal
    • nature man experiences within himself a kind of world-memory.
    • this way is achieved entirely without manipulating the
    • primitive man. In the same way, it will arrive at the outlook
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  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • attracted comment on many sides and has led a large part of
    • mankind into a mood of extraordinary pessimism and
    • a man of whom it might perhaps have been least expected —
    • a man, moreover, who belonged to a period for which such an
    • art-historian Herman Grimm, who did not live to experience the
    • statement as striking precisely because it comes from Herman
    • the things that can elevate mankind and that exist in man
    • at the same time it can never be the business of mankind to get
    • long way in human development. Specifically, I pointed out
    • modern consciousness extraordinarily alien in many respects. We
    • of individual human beings who have been born into this
    • social organism. He also manages to regard as an ideal social
    • individual human being? And here, from the standpoint of
    • yet little understanding of this human individuality. Attention
    • primary. The man who is to live in it is regarded as secondary.
    • in the Orient, we find that it embraced a humanity quite
    • civilization. In many psychic and spiritual matters, indeed, we
    • civilization, one to which many Europeans, even, long to
    • adoption by a human community — then he
    • Obviously, in an age when human individuality had not yet
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  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • kinds of social institutions in which they claim that mankind,
    • or at any rate a section of mankind, would prosper better than
    • but from the standpoint of a knowledge of man, can only talk of
    • the emergence of social prospects when man is able once again
    • institutions, but the possibility of discovering man and
    • become possible to discover man within the social order —
    • less. The fact is that mankind can prosper socially in all
    • What matters today is human beings, not just institutions. For
    • great deal nowadays depends on whether the man who has to
    • discussing with them, as man to man, everything that goes on in
    • attuned to human considerations, you establish a basis on which
    • a long time, the view has been widespread that the man who is a
    • get to know the common man, and in particular the proletariat.
    • interest them for a while by virtue of the piquancy of many
    • man's relation to existence as a whole. On this point, it is
    • reflections, human essence and human destiny ultimately
    • but something a man can absorb as nourishment for his soul
    • their humanity, or enable them to co-operate in the creation of
    • and judgment, from what appeals to human nature. And they grew
    • humanity, so that your hearers
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  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • Utopian manner, to advocate institutions which their creators
    • conditions thrown up in the course of man's recent
    • appeal to human nature. It could not have been otherwise, given
    • many cases, for example, what I included solely to illustrate
    • demonstrate how mankind could achieve social thinking and
    • would no longer be felt by many people to be oppressive, as
    • influence human life as a whole must surely hearken to it
    • first, in order to derive from it the human remedies for its
    • unconscious will of mankind in Europe. Everywhere we find these
    • spiritual science instils in man, to observe what has been
    • become conscious of the direction in which mankind is really
    • trying to go. The reason for many of our social abuses today is
    • part what mankind has worked out intellectually and embodied in
    • institution. In the historical development of mankind in
    • mood which has emerged in the course of man's history, and
    • yesterday — the will, which is the true centre of man's
    • While many men cannot escape from economic limitations and
    • limitations of class, many others cannot rise above their
    • arisen in the recent development of civilized man, alongside
    • even in the face of the many shattering verdicts on the
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  • Title: Lecture Series: What was the Purpose of the Goetheanum
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    • published in German as,
    • published in German as,
    • as a painful memory for the many who loved it, may provide
    • to give here in Basel, in this same hall, for many years past.
    • performances, and so on.
    • Many people were scandalized at the very name,
    • from them what can be gained — after so many decades have
    • passed over humanity's evolution since Goethe's death —
    • one I have employed here for many years — to answer the
    • scientific education that mankind has enjoyed for the past
    • employed today by natural science, man can know what is
    • the human intellect can deduce from sense-perception,
    • barriers to man's knowledge, that with regard to the spirit man
    • very many people who get their education from the natural
    • they also correspond to concepts of knowledge which humanity
    • what in our day is won for humanity and for practical life in
    • primitive, outermost human settlements. This brings it about
    • that many people do not know that their soul-longing is for
    • about the natural world; but this causes in many of them,
    • the other side of human existence, as it were, the other side
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  • Title: Spiritual Development: Lecture I: The Inner Experience of the Activity of Thinking
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    • The Spiritual Development of Man
    • Published in German as,
    • man's being in a way which I think our visitors who are giving
    • In speaking about man's external observations and
    • functions it is, to begin with, only man's physical body
    • that is in active manifestation
    • organisation of the human being, a Second Man within
    • man, so to speak. How can one have actual
    • perception of this Second Man? It must again and
    • gain a true perception of this Second Man, a
    • thing however, is necessary, because in our own time man
    • exercises. Of course man has thoughts today, but he can
    • thinking. Modern man can achieve this,
    • Such exercises require man as it were to throw himself with
    • your thoughts in this way, you experience the Second Man
    • experience this Second Man within you, your etheric
    • experience this Second Man as being
    • What is here experienced as the Second Man is
    • Man.
    • One perceives that this Second Man is perpetually
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  • Title: Spiritual Development: Lecture II: The Physical World and the Moral-Spiritual Impulses
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    • The Spiritual Development of Man
    • Published in German as,
    • the physical body, man has an etheric and an astral body. And
    • formative forces can be experienced when a man becomes aware of
    • Man can have this experience if he becomes conscious of this
    • — one feels oneself living in one's Second Man and
    • experiencing this Second Man as a kind of time-body, as
    • time-body reveals itself to human experience as the
    • It is in fact a spiritual experience for the human soul when
    • through this inner awareness of thinking a man enters into the
    • Whereas in his physical body man is accustomed to feel
    • is experienced when by earnest striving man attains what I have
    • breathing-power, man must learn not to spend this power
    • alone rise up in the soul, a man who
    • man's moral world, the world of moral impulses.
    • moral-spiritual world, and man lives in this world, or
    • with one another. With one side of his being man is
    • is also conscious of the fact that his dignity as a human being
    • ordinary consciousness man here finds himself faced with the
    • organisation, man himself has so much in
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  • Title: Spiritual Development: Lecture III: Man's Faculty of Cognition in the Etheric World
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    • The Spiritual Development of Man
    • Man's Faculty of Cognition in the Etheric World
    • Published in German as,
    • Man's
    • speaking of man's place in the Universe. On the one side we
    • envisaged man's organisation as composed of physical
    • same time I also tried to show how these members of the human
    • world of the senses; man's physical body is part of that world.
    • and of which I told you that man should experience it as coming
    • out in all directions and man living within these
    • and thus reaching man. It is obvious,
    • therefore, that man's etheric body is
    • when contemplating man's astral body, we perceive it to be
    • whenever we employ those human faculties of
    • all only final manifestations. They have their source in the
    • the world well known to ordinary consciousness, where man is
    • it were, in the Second Man, in the body of formative forces; we
    • reveal manifestations of the Beings of the third
    • and cold are felt as emanating from certain
    • manifestation of the working and weaving of the spirit-and-soul
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  • Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • Anthroposophy as a Demand of the Age
    • important demands of the age. This is the demand that the most
    • scientific demands of those very persons who stand on the ground of
    • from various points of view regarding the scientific demands of the
    • results in the evolution of humanity, which have emerged in such a
    • precisely this demand, and I wish to speak in another lecture
    • about the super-sensible knowledge of the human being as a demand of
    • the human heart, of human feeling, during the present age.
    • connection with this current of human evolution. For instance, we may
    • the senses, as is supplied by natural science, very special human
    • and experimentation have thrown a light also upon human capacities
    • themselves. But I should like to say that many persons holding
    • which has been reflected upon man himself through his own
    • thought to what this light has illuminated, we see that human
    • most earnest of those who take up this research: the demand that this
    • clinic, etc. And the human being has achieved tremendous power in
    • developed characteristic of thinking which demands before everything
    • the human being is in himself by reason of his inner nature. For what
    • we ourselves mean as human beings in the universe, in the totality of
    • cosmic relationships. In a certain sense, the human being has
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  • Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • Supersensible Knowledge: Anthroposophy as a Demand of the Age
    • published in German as,
    • as a Demand of the Age
    • violating one of the most important demands of the age. This is the
    • demand that the most important questions of existence shall be
    • conscientious scientific demands of those very persons who take their
    • the scientific demands of the times, imposed upon us by the splendid
    • theoretical and practical results in the evolution of humanity which
    • that this tends to fulfill precisely this demand, and I wish to speak
    • human being as a demand of the human heart, of human feeling,
    • have come about precisely in connection with this current of human
    • afforded by natural science, very special human capacities have been
    • thrown a light also upon human capacities themselves. But I should
    • like to say that many persons holding positions deserving of the
    • upon man himself through his own researches. If we only give a little
    • thought to what this light has illuminated, we see that human
    • developed, we see it confronted with a demand — with which it
    • is faced, indeed, by the most earnest research scientists: the demand
    • laboratory, in the clinic, etc. And the human being has achieved
    • demands before everything else — so it appears at first —
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  • Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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    • Supersensible Knowledge: Anthroposophy as a Demand of the Age
    • published in German as,
    • capacities of the human soul which belong to our every-day life, and
    • capacities of the soul actually brings about for the human
    • constitute the environment of man himself to the extent that he
    • the reaction of the human heart to thoughts when we are dealing with
    • matters which affect the human heart in the profoundest
    • a human being actually penetrates into the spiritual world by means
    • pulsing waves through man's being. The fact is that what is here
    • human being in a manner entirely unlike that of ordinary
    • should like to begin with the fact that the human being, even in
    • grotesque and often chaotic manner. Even though we are in the same
    • space with many other persons, our dream world belongs to us alone;
    • us that what we have to consider as our own inner human nature is
    • connected with this dream world. Even the corporeal nature of man is
    • innermost being of man is connected, even though in an instinctive
    • and unconscious manner, with that which flows and weaves in dreams.
    • experience in a wholly isolated manner during sleep and during
    • dreams, in a manner that we can share with other persons at most only
    • manner of abstract calculation, nor in an experimental way; but they
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  • Title: Theosophic/Esoteric Cosmology: Spiritual Cosmology
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    • secretary of the German Theosophical Society until he broke with the
    • lecture was published in German by the Rudolf Steiner Verlag, Dornach,
    • of the human being within this world in a theosophical sense.
    • believe that the indications I am able to give may be useful to many
    • begin? How did it evolve to the point where human beings can inhabit
    • evolve? — and in the second volume: How did the human race evolve
    • other side concerning this subject. Many an astronomer will object:
    • stores of wisdom that humanity possesses; but what meaning can what
    • quite different things to say; and the force of the one in the human
    • himself ready before receiving these truths. There were many degrees
    • origin of the world from the old writings. There are forces in man
    • judge it. Our contemporaries, however, demand that the occultist prove
    • than what any other scholar asserts in his own field, and he demands
    • nothing more than every mathematician also demands.
    • heard. He doesn't demand blind faith, only listening. Neither
    • developed into human beings. We will be led to the stage where this
    • human being was imbued with earthly forces, where he was surrounded by
    • His lectures on the subject generated vehement arguments and many articles
  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 2
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    • of the German Theosophical Society until he broke with the
    • sources. He later abandoned most of these terms in favor of German.
    • This lecture was published in German by the Rudolf Steiner Verlag,
    • is like a particle of dust within these many worlds; and that man is
    • theory. Science tells us how erroneous it was that man in ancient
    • cosmic evolution was only a preparation for human existence. Science
    • has drummed into us how small the human being is compared to the
    • universe, that is was arrogant of man to believe that the world is
    • and stars if it didn't direct itself to the human being, so he could
    • of man and the dust particle nature of the universe.
    • Let us now consider the human being in relation to the history of
    • contemporary humanity's standpoint concerning cosmology. Everything
    • that man can grasp with his senses — be they the rough senses of
    • merely the exterior, physical human being. Those of you who have heard
    • theosophical lectures more often know that this exterior human being
    • is only the wrapping, the outer manifestation of the inner man. What
    • is the inner man actually? When you study the physical man
    • serves the true being of man as a thinking instrument. This being who
    • thinks in man cannot be discerned with physical sense instruments; not
    • perceive what it is that thinks in a human being. In a theosophical
    • Maximum number of matches per file exceeded.
  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 3
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    • of the German Theosophical Society until he broke with the
    • sources. He later abandoned most of these terms in favor of German.
    • This lecture was published in German by the Rudolf Steiner Verlag,
    • A week ago, I tried to explain the manner of thinking, so strange to
    • Manvantara”. When the state of perfection is reached, a
    • The time between one Manvantara and the next passes in a state in
    • comparable to normal human sleep. In normal sleep only the activities
    • something that takes on human form, and then disperses. The humans who
    • The human being could now incarnate. He found a body which allowed him
    • man and animal, in which the human being did not feel completely
    • established. And now, during the fourth Round, the human being
    • gushing matter. Man had a form similar to the one he has now, but his
    • human being was possible in that flowing, gushing state. We call these
    • usual understanding of Darwinism. We have the human being present in
    • sounds. The human being was also mute. He could not yet think, not
    • following, second race, matter separated into two poles. The human
    • The human being developed further and at the third stage discarded the
    • allowed man to become a human being. The human beings who came over
    • During every Round there are humans who develop to a normal stage and
    • spiritually highly developed humanity arose. The sagas and myths
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  • Title: Greek/Germanic Mythology: Lecture I - The Prometheus Saga
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    • Greek and Germanic Mythology in the Light of Esotericism
    • These four lectures, Cosmic History, Greek and German Mythology,
    • are from the German edition that bears the title, Kosmische
    • Geschichte. Esoterik in der Griechischen und Germanischen Mythologie,
    • You will have come to realise from many of my lectures that a deep
    • Now Zeus had created the human race. But humanity had become
    • himself humanity's representative. He devised a plan to give men the
    • caused Hephaestus, the god of the smiths, to make a statue of a woman.
    • which adorn human beings of the fifth root-race. This woman was
    • Pandora. She was sent to bring gifts to mankind, first to Epimetheus,
    • gifts of the gods, except one, were showered upon humanity. They
    • constitute for the most part human miseries and sufferings. Only the
    • from an incurable malady. He was half animal and half man. That is how
    • call incarnation, incarnation in the sense in which we have human
    • beings to-day. Mankind was guided by great leaders and teachers whom
    • the leaders of mankind at that time. You must now come to understand
    • as human beings of higher development, in order to instruct men who
    • leader who gave the impulse for this evolution of mankind, was one of
    • those whom we call the Manus, he was the Manu3 of the fifth
    • root-race. This Manu is still one of those leaders of the humanity who
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  • Title: (On) Apocalyptic Writings - I
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    • In the last lecture, I spoke of the stages of man's development at
    • must range over such vast epochs that he surveys the time before man
    • regard to the evolutionary path of mankind.
    • surveyed the two human races preceding our own, surveyed the time when
    • man first assumed his present form in the middle of the Lemurian Race,
    • constitution of man was quite different from that of the human being
    • Man of the present day consists, as you know, of seven bodies: the
    • faculty, by suggesting away the physical body of the human being
    • concerned. They then see in space a “double” of the man. The
    • body, a shining oval. When a human being dies today, the higher
    • the physical body. In man's present earthly existence, it is the
    • physical brain is the instrument for man's highest spiritual activity.
    • was the most important, Man's whole body at that time consisted of
    • Race, man was not fettered to the ground as he is today. He hovered
    • history when physical remains of human beings are no longer to be
    • period man consisted of such fine, rarefied matter that no physical
    • stage of man. Physical man in that epoch is called the Eagle. In the
    • language of esotericism, the Eagle is the man of the Lemurian Race who
    • Race, man was, at first, endowed with a somewhat denser etheric body.
    • that in that epoch man had greater power over his etheric body
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  • Title: Greek/Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • Greek and Germanic Mythology in the Light of Esotericism
    • These four lectures, Cosmic History, Greek and German Mythology,
    • are from the German edition that bears the title, Kosmische
    • Geschichte. Esoterik in der Griechischen und Germanischen Mythologie,
    • one which, like all myths, can be interpreted at many different
    • beginning of a particular influence on the human race which still
    • man was more a being of memory. Up to the fourth Atlantean
    • culture-period man's memory was especially developed. The faculty of
    • which is active on the physical plane. When such a new phase of human
    • of Beings have participated in human evolution, the activity of whom
    • very highly evolved, far more highly evolved than man at the stage he
    • intervened in the affairs of the human race. It was a fresh setback
    • faculties which man had now attained were analogous to their own, to
    • human faculties. Up to this time men had not been Beings of
    • made use of this human intellect for their own further development.
    • Thus it came about that a phase of human evolution now set in which we
    • wisdom hitherto attained in human evolution has been fundamentally
    • to mankind, was the task of the Greek Mysteries
    • completely detached from all the rest of the contents of the human
    • prepared step by step, and emerged, bound up with the rest of human
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  • Title: (On) Apocalyptic Writings - II
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    • over mankind.
    • steep himself not merely in the theological but in the human attitude
    • to the theosophist as Atma, Buddhi and Manas. The Christian calls the
    • only by means of a comparison. The highest to which man can raise
    • himself, is the Thought. Man raises himself through Thoughts to life
    • The characteristic of earthly man is that he lives simultaneously in
    • highest manifestation which can exist in the world was for all
    • world-creative, universal Will. When man desires to bring the highest
    • done, in the first place, through Speech. The Word is, in man, the
    • into being through the Highest, world-creative Will, just as man
    • the Cosmic All as the spirit of the individual man is for ma