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Query was: think

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

  • Title: Lecture: Mathematics and Occultism.
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    • Whatever we may think of the historical truth of this tradition, it is
    • sensation. Man moves in the World of Ideas when he thinks, only
    • and the purely spiritual World. Let us think about the
    • “circle”; we do not think of any special material circle
    • which perhaps has been drawn on paper, but we think of any and every
    • hover over innumerable, manifold sense-perceptible forms. When I think
    • mathematically, I do indeed think about something my senses can
    • perceive; but at the same time I do not think in terms of
    • being able to think of other properties of the world independently of
    • sense-perception in the same way as he is able to think mathematically
    • think of the essence of Nature and of Spiritual Being as independently
    • of sense-perception as the mathematician thinks of the circle and its
    • such as Gauss, Riemann and our contemporary German thinkers Oskar
    • these attempts: the fact that such thinkers extend the conception of
    • Nevertheless, in all things he wanted to think in the spirit of
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • Germany's great poet and thinker has derived his creative
    • The following words are also added, “He is, methinks,
    • way of thinking did not agree with theirs, expressing rather, in
    • thinking which set up as an article of belief the existence of
  • Title: Esoteric Development: Lecture II: The Psychological Foundations of Anthroposophy
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    • existence. Whatever one may think about the objective cognitional
    • with representations which may be expressed in words. Let one think,
    • One may think of sentences — which, therefore, have only
    • impressions through thinking; on the contrary, it learns to
    • however, elaborate its contents in concepts through thinking
    • be found only within the thinking consciousness. He holds that
    • itself in pure abstract mathematical thinking. But this signifies
    • transcendental. If, as regards mathematical thinking, one has
    • spiritual manner of thinking. If one wishes to know according
  • Title: Mission of Spiritual Science and Its Building at Dornach
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    • means of which he thinks he can understand it. Anthroposophy and the
    • a complete misunderstanding if anyone were to think that I, as has been
    • till then I had, I may say, endeavoured as a solitary thinker to build
    • something lifeless in it. When we think logically, we have images in
    • investigator sets out from this mode of thinking. In my books, The
    • done with thinking in order that it may become something entirely
    • spiritual investigator develops his thinking; he makes it undergo a
    • details; these are described in the books I have named. When thinking,
    • This the statue cannot do; but human thinking, inner logical activity,
    • bringing logical thinking to life within him, becomes conscious of a
    • Just as thinking is so
    • from what comes through the development of thinking. If we desire to do
    • be experienced in itself alone. Thinking may be made active, so as to
    • higher sense than is the case with thinking. Through the development of
    • by developed thinking, is not visions, but spiritual sight of
    • spirit. It is a complete misunderstanding of spiritual science to think
    • only be aware of what we are thinking and feeling for him in our souls
    • only spiritual science leads to thinking many other things about Christ
    • think of the fact that nothing about repeated earth-lives is found in
    • people will learn to think in the following way about the relation to
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  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • process of the world's creation in miniature? The children think they
    • summer. Just the contrary of what we should like to think, as it were, about
    • can think about Spiritual Science as here defined. And the things I venture
    • that such a mode of thinking cannot be called non-Christian.
    • with what they know, or think they know, about the spiritual world, but is
  • Title: Article: Knowledge of the State Between Death and a New Birth
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    • spirit and significance of scientific thinking. Only it seems clear to
    • With regard to human soul life the scientific thinker must maintain
    • that the soul activities which reveal themselves as thinking, feeling
    • spiritual world. It is quite understandable that such a thinker begins
    • accustomed to think scientifically.” True spiritual investigation need
    • objection that scientific thinking can do nothing with them. As a
    • functions, what relation exists between thinking, feeling and willing;
    • thinking of Natural Science, wrote: “The laws of association of ideas,
    • And if the recent scientific mode of thinking really means “excluding
    • study of the inner experiences of thinking, feeling and willing is
    • thinking, feeling and willing reveal nothing that could fulfil the
    • of knowledge also shows that in thinking, feeling and willing
    • ordinary thinking, feeling and willing, as it is impossible to
    • the process of thinking. One carries this surrender so far that one
    • thoughts present in thinking but solely to the activity of thinking
    • activity of thinking. Thinking then becomes transformed into a subtle
    • ordinary thinking, thoughts live; the process indicated extinguishes
    • the thought in thinking. The experience thus induced is a weaving in
    • Thinking that has been developed in the manner stated perceives that
    • memory. What is experienced in thinking which has become an inwardly
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  • Title: Lecture: Human Life in the Light of Spiritual Science
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    • process of the world's creation in miniature? The children think they
    • summer. Just the contrary of what we should like to think, as it were, about
    • can think about Spiritual Science as here defined. And the things I venture
    • that such a mode of thinking cannot be called non-Christian.
    • with what they know, or think they know, about the spiritual world, but is
  • Title: Article: Luciferic & Ahrimanic in their Relation to Man
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    • real being, the opposing nature of the activities of thinking and
    • evident to spiritual-scientific observation. The thinking that
    • finds the activities of thinking and willing separated in the
    • It is always confronted by a thinking in which the will also is
    • can be so focussed that thinking and willing enter its field of view
    • bodily organisation is the thinking that is active in the world of
    • of thinking on the bodily organisation. To perceive here correctly he
    • organisation. At the end of the twenties, thinking takes on a totally
    • activity of thinking, which develops out of his own bodily
    • organisation, but by spiritual forces which enter thinking by way of
    • is given to thinking by way of the will.
    • constitution of the activities of thinking and of willing from that
    • belong to the realm of Nature. Thinkers who would only admit the laws
    • towards the nature of man. People think — many only pretend to
    • think — that by consciously opposing by supersensible cognition
  • Title: Lecture: Mathematics and Occultism.
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    • Whatever we may think of the historical truth of this tradition, it is
    • sensation. Man moves in the World of Ideas when he thinks, only
    • and the purely spiritual World. Let us think about the
    • “circle”; we do not think of any special material circle
    • which perhaps has been drawn on paper, but we think of any and every
    • hover over innumerable, manifold sense-perceptible forms. When I think
    • mathematically, I do indeed think about something my senses can
    • perceive; but at the same time I do not think in terms of
    • being able to think of other properties of the world independently of
    • sense-perception in the same way as he is able to think mathematically
    • think of the essence of Nature and of Spiritual Being as independently
    • of sense-perception as the mathematician thinks of the circle and its
    • such as Gauss, Riemann and our contemporary German thinkers Oskar
    • these attempts: the fact that such thinkers extend the conception of
    • Nevertheless, in all things he wanted to think in the spirit of
  • Title: Address: The Spiritual-Scientific Basis of Goethe's Work
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    • Germany's great poet and thinker has derived his creative
    • The following words are also added, “He is, methinks,
    • way of thinking did not agree with theirs, expressing rather, in
    • thinking which set up as an article of belief the existence of
  • Title: Article: Supersensible Knowledge
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    • methods which are commonly called Mystical. They think that what is
    • But the thinking activity, contained in and co-operating with it, is a
    • as man becomes distinctly, separately conscious of this Thinking in
    • meditative practice, man unfolds a Thinking wherein two activities of
    • spent in Perception. Our Thinking in itself must grow so strong, that
    • life a Thinking which, unsupported by memories of the past,
    • otherwise only can derive from Sense-perception. From the Thinking
    • soul's experiences of Thinking and Perception. And the conscious
    • with spiritual Beings and events. While the supersensible Thinking
    • consciousness, from that of ordinary Perception, Thinking, Feeling and
  • Title: Oswald Spengler: Article I: Spengler's "Perspectives of World History"
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    • modern technology. The newer thinking has trained itself to
    • look at the spiritually transparent. This thinking learns
    • picture-knowledge modern thinking has its greatness and its
    • developed this mathematical picture-thinking in the lifeless is
    • technology gives human thinking a stamp which leads to freedom.
    • Thinking rises from its dream through the coldness of the
    • frame the beginning and end of his thinking, and place
  • Title: Oswald Spengler: Article II: The Flight From Thinking
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    • The Flight From ThinkingAugust 20, 1922
    • Thinking gives itself much too high a rank in life
    • all professional thinkers — and in all cultures almost
    • with the words: “But though man is a thinking being he is
    • thinking.” This is as true as “that two and two are
    • inserts thinking into life: he places it beside life. He
    • thinking. In this form it is reflection on life, not a force of
    • life itself. Of this thinking one may say that what works
    • this abstract thinking is only a phase in the development
    • of human life. It was preceded by a picture-thinking, which was
    • Admittedly this thinking works in a dreamlike way in conscious
    • “blood” and not of thinking, then one abandons all
    • progressed from the earlier pictorial forms of thinking to the
    • picture-thinking. It is significant that in occidental
    • culture during recent centuries abstract thinking
    • this abstract thinking is only a transitionary stage of the
    • thinking capacity. If we have experienced it in its full
    • able to rest content with it. It is a dead thinking, but it can
    • course of human thinking. The ascent to this conscious
    • imaginative thinking can engender impulses to action.
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  • Title: Oswald Spengler: Article III: Spengler's Physiognomic View of History
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    • among men of the Occident. Spengler thinks through to the end
    • what others leave one half or one quarter done. This thinking
    • abstract thinkers are wrong who see in this development
    • spiritual perception. Intellectualistic thinking is not
    • this thinking remains honest, it must limit itself to
    • completely immerses himself in intellectualistic thinking and
    • world-being. This thinks in man, acts through man. This
    • Augustine was the last great thinker of Early Arabian
  • Title: Oswald Spengler: Article IV: Spengler's Spirit-Deserted History
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    • facts from what men think although these facts are only the
  • Title: Lecture Series: William Shakespeare
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    • form. One of these investigators is Eugen Reichel, who thinks to
    • thoughts, but they all think and act in accordance with their own
    • churchgoer or a freethinker, is not the essential point at all, he
  • Title: Lecture: William Shakespeare
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    • is Eugen Reichel, who thinks that the author of Shakespeare's
    • voice his thoughts, but they all think and act in
    • churchgoer or a freethinker, is not the point at all:  He
  • Title: History of the Middle Ages: Lecture IV: Arabic Influence in Europe
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    • thinking — well developed. The practical spirit brought over
    • mind and capacity to think were present, Science revived through the
  • Title: History of the Middle Ages: Lecture V: Charlemagne and the Church
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    • different places, you will think of the way these races brought
    • — to inculcate a severely disciplined way of thinking. There
    • absolutely logical discipline of thinking without hard tests; only
    • those who could really think logically, were able to take part in
    • disciplined thinking there already. The forms of thought with which
    • keen thinker of today owes that which flows in the veins of his
    • scholastic way of thinking. The men who carried through the great
  • Title: History of the Middle Ages: Lecture VI: Culture of the Middle Ages
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    • of mankind. All that was changed. The Franks could only think of
    • speech, Logic of thinking — and they have persisted in the
  • Title: History of the Middle Ages: Lecture VIII: From the Middle Ages to the Renaissance
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    • developed two ways of thinking, ways which became noticeable in the
    • those who think to see, in what human thinking achieves, mere blind
    • ecclesiastical thinking had been before, you can see from the great
    • teacher and thinker, Albertus Magnus (1193–1280). He was a man
  • Title: Schiller and Our Times: Lecture I: Schiller's Life and Characteristic Quality
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    • leading thinkers of the present and see how differently they
    • confusion and obscurity. Every youthful author thinks it
  • Title: Schiller and Our Times: Lecture II: Schiller's Work and its Changing Phases
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    • of man. We need only think of men like Giordano Bruno: This
  • Title: Schiller and Our Times: Lecture IV: Schiller's Weltanschauung and his Wallenstein


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    • man's thinking; and it is logic to which he must subject
  • Title: Schiller and Our Times: Lecture VI: Schiller's Later Plays
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    • are our ego; we are what we are, because the thinking and
  • Title: Schiller and Our Times: Lecture VII: Schiller's Influence during the Nineteenth Century
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    • Th. F. Vischer, the great aesthetic thinker,
    • views; and Vischer's mode of thinking was completed by Fechner,
    • which permeated all his contemporaries as feeling and thinking.
  • Title: Schiller and Our Times: Lecture VIII: What can the present learn from Schiller
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    • thinkers of the second half that we find men criticising
    • unintelligible to an important thinker of the Nineteenth
    • masses of people who think like that and admit no other
    • Nowadays we seem to think that chaos must result where men are
  • Title: Schiller and Our Times: Lecture IX: Schiller and Idealism
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    • realism. Nowadays we think that we can get realism by an exact
    • think that both parties are concerned in the plot since the
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture I: The Eternal and the Transient in the Human Being
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    • need only to realise that the human being thinking of death feels a
    • to take concerning the genius, and think that the genius would lose
    • a question of development. The human being thinks consciously and acts
    • from the condition of consciousness of the monkey to conscious thinking,
    • who thinks that the body is a dress which the soul only puts on and
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture II: The Origin of the Soul
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    • our confidence in the material is invigorated, whereas our ways of thinking
    • preference to their justification. One should think only as little as
    • all thinking beings on all planets must equally accept the correctness
    • only from something individual-spiritual. Just nobody would think that
  • Title: Spiritual Teachings of Soul/World: Course I: Lecture III: The Nature of God from the Theosophical Standpoint
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    • find thinking, sensible thinking, observation with the senses et cetera.
    • to believe that an end of thinking is possible. If we are aware of that,
    • and his thinking. He says to himself: I must have opinions, because
    • myself that is more than thinking that goes beyond thinking: this is
    • If we think this thought in ourselves, it is divine, but it is not God
    • think in good confidence that we reach the very basis of existence spreading
    • meaning of that which he says goes far beyond that which we think and
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture I: The Epistemological Basis of Theosophy I
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    • theosophy has not achieved a strictly methodical thinking? If it did
    • this speech unless the whole thinking of our time were influenced just
    • Astralebene (Astral Plane), you think that the things are as
    • see that the solar heat falls on a stone. We think that it is the solar
    • being thinks of causal concepts exists only in that experience. The
    • of the world. This corresponds to the human way of thinking, to the
    • tendency of the human thinking. We have no right to go beyond this thinking.
    • inclined to turn to anything other than to the ways of thinking?
    • be: do we have such knowledge? But we must think about the possibility
    • concepts without observations are empty.” We can think millions
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture II: The Epistemological Basis of Theosophy II
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    • thinking about spirit does not penetrate to a state of spirit at all ...”
    • of dreams was the only possible result of thinking about being and wanted to
  • Title: Spiritual Teachings of Soul/World: Course II: Lecture III: The Epistemological Basis of Theosophy III
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    • it is also done by those philosophers and thinking researchers who lean upon
    • Schopenhauer, Kant and similar great German thinkers. I tried to show at the
    • a theosophist. But his way of thinking has led Julius Baumann to apply to epistemology.
    • Even if this form of thinking got stuck in the elementary, he is on the way.
    • in by the creative spirit; that we are not loafers who only think about the
    • objective outside, he would have said: do you think really that that which gives
    • a good book: The Atomism of the Will. He is a serious thinker and has serious
    • has only an imagined being that his being stops if he does no longer think.
    • Also Schiller says once: yes, Descartes states: I think, therefore I am. But
    • done the mistake that he wants to come to reality by mere thinking. However,
    • gain an objective point of view in my thinking and exceed myself and the world
    • that way. If I am completely within my thinking, then it is impossible as it
    • is impossible for the thinking of the adherents of Kant and Schopenhauer. Imagine
    • that I can appoint my thinking as judge of myself and the world as it were:
    • already shows you that your thinking is something that exceeds you. It is not
    • can rise up to an objective self-contained thinking, you can also judge objectively
    • about the world. All thinkers already presuppose this sentence; otherwise they
    • you are authorised to judge about truth. For within our thinking is something
    • Kantianism who impartially thinks monadologically. All philosophers who thought
    • that they have thought monadologically that they have considered the thinking
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  • Title: Spiritual Teachings of Soul/World: Course I: Lecture IV: Theosophy and Christianity
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    • They brought us particular ways of thinking, which stick to the real, to the
    • world this kind of thinking turning only to the purely sensory has become habit
    • this scientific sense cannot progress with his way of thinking instilled for
    • centuries. These habits of thinking have arrived at their top height. As everything
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture I: Theosophy and Spiritism
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    • of the thinking and the attitude of the 19th century which observes the soul
    • supported it. Dwarf-like intellects simply rebel against the way of thinking
    • you think about that a little bit, you can get it clear to your mind. Even if
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture II: Theosophy and Somnambulism
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    • now and then. Then we say: such persons are somnambulists; they think, act,
    • about which we do not think further. Everything that we accomplish within our
    • human being. However, think only once about the fact that the mathematician
    • spiritual life. The laws which our mind thinks up in the loneliness are the
    • being thinks up wisdom, so we must say: wisdom becomes apparent in the human
    • way in which the human being can recognise them using his thinking. But we find
    • a lot of that which the human being can think up and concoct.
    • think about that which it perceives from without, imagine instead that you would
    • What we remember, think up and deduce appears in the somnambulistic state immediately
    • in such a way to use a nice expression of the German thinker Stilling
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture I: Theosophical Teachings of the Soul. Part I: Body and Soul
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    • was in the centre of the whole human thinking and striving, one divided the
    • any thinking, any willing, any feeling that everything is tied to particular
    • mechanism, in the same way we have in that which the human being feels, thinks
    • causes thinking, feeling and willing. — This is the confession of a naturalist
    • tone for the way of thinking which one then brought into the natural sciences.
    • longer think after he has been killed.
    • of Greek thinking in himself — listen to me who you have come along, the
    • a personality who gives satisfaction to the demands of scientific thinking in
    • of thinking which formed in the course of modern mental development. For Aristotle
    • world can give him. Only those who are not trained in thinking, only those who
    • gained from our inside to the outside. Unless we think this fact through, we
    • strict training of thinking from its students who want to get involved deeper;
    • not the will-o’-the-wisp thinking of the everyday life, not the will-o’-the-wisp
    • thinking of the western philosophy, but the thinking which practices introspection
    • in inner thoroughness. This thinking reveals the far-reaching scope of this
    • He knew which far-reaching scope mathematical thinking has up to the most distant
    • our thinking when we sat in our lonesome study room and pondered over circles
    • also the being of the soul by thinking. This was not sooner possible.
    • The mathematical thinking does not suffice. It is the first step where we completely
    • the independence of the mathematical thinking. If one sees that the human being
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  • Title: Spiritual Teachings of Soul/World: Course III: Lecture II: Theosophical Teachings of the Soul. Part II: Soul and Human Destiny
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    • The materialistic world view has led the modern thinking to
    • who thinks the view of the soul which has developed within the so-called materialistic
    • One was right in the middle of the materialistic thinking. He was clear to himself
    • dear experience that he often felt joy when he saw this colour. Another thinks
    • human life are connected, this is the big anxious question of the thinking human
    • clearly concerning this question that we have to think through it only in all
    • thinks it through to the end only in that light which I have meant. We have
    • and thinker resorts to an explanation which openly admits the miracle of the
    • single origin of any soul. That is why he appears as an honest thinker, but
    • Somebody who thinks through these
    • want to think scientifically and are able to look at the soul-life scientifically
    • will be the two ways which we must pursue in clear thinking: either soul creation
    • as a miracle in any case, or soul development according to scientific thinking
    • and the modern way of thinking in particular, the question of the value of life.
    • naturalists and thinkers of all times.
  • Title: Spiritual Teachings of Soul/World: Course III: Lecture III: Theosophical Teachings of the Soul. Part III: Soul and Mind
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    • souls, we think of two things. Plato, the great sage of Greece, tries to support
    • how theosophy thinks about the eternity of the soul. It does not speak in this
    • metamorphosis of the human being has taken place, he thinks not only of shadow-images
    • hypnotist and what you think, what comes as a thought from you has a direct
    • We carry out what we grasp as a thought what we grasp thinking in the everyday
    • mind thinks about the colour. It forms a thought. But between the thought and
    • with full waking consciousness. We lead the spirit in the right thinking if
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture II: What Do Our Scholars Know about Theosophy?
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    • contradiction to that which other people think. — She was silent for a
    • the scientific way of thinking for materialism, in this time, when philosophy
    • which opens a new way of thinking about the matters of the world.
    • everybody would have to admit if he wanted to think only logically. Often someone
    • think. This is only a thought. You can objectively find what I investigate.
    • No theosophist thinks of denying scholarship. Just as little as that who goes
    • only as a calculation approach and in the better circles of thinkers one does
    • this theory of colours is the proof of Goethe’s deep thinking. But it
    • only those qualities which we can think.
    • senses say as subjective, one must also regard that which one thinks as subjective.
    • which are dreadful heresies to scientifically thinking people. One talks a lot
    • in the minds of the materialistically thinking, monistic freethinkers. They
    • of thinking comprehension. Thus theosophy brings the old truth in new form to
    • They can know nothing because all their ways of thinking can bring them to nothing
    • Or: what has somebody to think who
    • them to it. — No thinker should doubt that one can see more, can behold
    • brotherliness, harmony, unity, then I always think of the oven and the first
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture III: The History of Spiritism
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    • its true form, convinces himself soon that this medieval thinking did not imagine
    • of what they can convince themselves by sensory inspection. People did not think
    • People may think about such matters
    • to a deeper sphere under the influence of the ways of thinking of natural sciences.
    • in America, in the country where the materialistic way of thinking intimated
    • a faith which leads beyond the sensuous world, according to the ways of thinking
    • transferred to the other world. Therefore, this way of thinking spread like
    • with regard to the modern way of thinking this movement had only prospects of
    • among the most reasonable, among those who could think thoroughly and logically
    • of the last century and proved to be a clear and keen thinker at every step.
    • and materialistic ways of thinking since the 18th century — we can call
    • to the modern thinking, also to the materialistic views. A new form was sought
    • the standpoints of the material thinking which assesses everything only according
    • force of which one does not and needs not think a lot also these followers of
  • Title: Spiritual Teachings of Soul/World: Course IV: Lecture IV: The History of Hypnotism and Somnambulism
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    • you can see that he thinks to eat a pear. You may give him water to drink, and
    • he thinks that it is champagne.
    • for the human thinking. I have shown that above all this progress made people
    • intellectual learning, there does not help only thinking and science. Only those
    • single, really thinking researchers also dealt with these phenomena in the next
    • than one thinks usually. Then one understands a lot of our surroundings. Then
  • Title: Spiritual Teachings of Soul/World: Course V: Lecture III: Is Theosophy Unscientific?
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    • we not be able to think that that which we see round ourselves could not develop
    • a world of thinking, and a world of the higher spiritual life which lies above
    • world. He thinks in this world, but he cannot perceive it.
    • nature of our research, before one has tested it. We think in the same way on
    • such imagination, such thinking and looking developed finally as it is today.
    • than our present-day spiritual life. The thinking of these human beings was
    • This thinking was spiritual, which came about by intuition, by a kind of mental
    • kind of thinking. This spiritualised kind of thinking contained all the other
    • Descartes and Spinoza. The philosophical thinking went once hand in hand with
    • look at the single confessions, also at the schools of scientific thinking,
    • in feeling and thinking is to be found in this movement.
  • Title: Origin and Destination of Humanity: Lecture I: What Does the Human Being Find in Theosophy?
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    • revolution of the human thinking gradually taking place.
    • formed wrong concepts about anything because the thinking is basically
    • before yourselves in that which the freethinkers and those have developed
    • in our age and with our freethinking being.
    • academically think but had just lost their belief in the scientific
    • way of thinking and feeling which express itself in the theosophical
  • Title: Origin and Destination of Humanity: Lecture II: The Nature of the Human Being
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    • it is for somebody, who thinks clearly and strictly, nothing that does
    • activity of the brain which mediates the internal activity of thinking;
    • but not the thinking, not the objective thoughts. Hence, those who cannot
    • thinking. The denying of this etheric body is connected with a permanent
  • Title: Origin and Destination of Humanity: Lecture III: Reincarnation and Karma
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    • substantially. Only the old habitual ways of thinking cause that the
    • to all dogs or lions. In doing so, we do not need to think of biographies
    • who thinks that way completely exactly: the biography signifies for
    • like the bodily qualities if he really does think.
    • if we are able to go beyond mere heredity and to think a law of reincarnation
    • ball. An even finer thinking is necessary here than in the realm of
    • can be argued against their general character by the real thinker. The
    • that way, Rée thinks, within the whole humanity. Rée showed
    • only in the last century before Christ. Some think that the daimonion
    • This is due to the fact that his real force of thinking, the brain,
    • the human being is able to think not only in the physical and astral
    • Question: What does the theosophist think of the Christian baptism?
  • Title: Origin and Destination of Humanity: Lecture IV: Theosophy and Darwin
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    • thinking in certain way in the background.
    • the scientific thinking starts developing the concept of the machine,
    • knows the facts; they were there always; only the way of thinking is
    • not only with the eyes of the mechanically thinking physiologist, but
    • a vocation to intervene with their mechanical thinking.
  • Title: Lecture: Theosophy and Tolstoy
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    • the forms in which life takes expression. — And now think of our
    • think of the greatest writer at the present time you will perceive how
    • makes it possible to think of death not as an end but as an outpouring
    • soul, at the very core of his thinking and feeling. He strove to
    • are within life, nay we are life; if we think that we shall
    • mode of thinking cannot grasp it in the broad outlines of simple
    • “... Such a thinker merits the very greatest respect, above
  • Title: Origin and Destination of Humanity: Lecture V: Theosophy and Tolstoy
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    • of life had also to be in the centre of his soul, of his thinking and
    • if the refined, overripe way of thinking cannot understand it along
    • the lines of simple thinking: if you want to understand the form correctly,
    • Tolstoy thinks that the
  • Title: Origin and Destination of Humanity: Lecture VII: The Spirit-land
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    • pure thinking, a purely benevolent attitude, out of love, what the human
    • to himself again and again, he thinks that the human being is not really
    • devachan. Many people think that it is something figurative, something
  • Title: Origin and Destination of Humanity: Lecture VIII: Friedrich Nietzsche in the Light of Spiritual Science
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    • on all our thinking contemporaries. For the ones he was a guide, for
    • cited his way of thinking directly with his sayings, with his thoughts,
    • principal race. Our fifth principal race has preferably to develop thinking
    • takes place for our principal race. Thinking which the philosophers
    • to speak, from its mother soil. Our time has developed thinking in the
    • a spiritual being. Modern times developed thinking powerfully; however,
    • the whole materialistic way of thinking of our time became a big riddle
    • on the thinker who does not know that the consciousness does not return
    • thinker a little bit peculiar at first. But this man who stood before
  • Title: Lecture: The Inner Development of Man
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    • own self, is expressed in an ancient Indian text, “What you think
    • and calm logical thinking, or a person who has such decisions but has
    • suppresses his anger when something annoying happens to him and thinks
    • himself from any flighty thinking or possibility to mistake illusion
    • thinking and observations. If a person leans toward prejudice and
    • think logically but indulges in fantasies, correction is not so
    • thinking and are unable to control their thought-life through their own
    • becomes determined to refrain from thinking an evil thought about his
  • Title: Origin and Destination of Humanity: Lecture IX: On the Inner Life
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    • in an Indian writing with the words: what you think today you become
    • not think logically, but fantasises, then the correction is not so easy.
    • this must be made correctly. It does not suffice that one thinks to
    • moment where the human being intends: now I do not think any bad thing
    • that I wanted to think about my fellow man every such moment is a gained
  • Title: Origin and Destination of Humanity: Lecture X: Goethe's Gospel
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    • think that one could progress to redemption by the own soul force; it
  • Title: Origin and Destination of Humanity: Lecture XI: Origin and Goal of the Human Being
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    • history. Indeed, according to the materialistic way of thinking of the
    • and thinks about the everyday things, all that is also soul for us theosophists.
    • already think manasically sometimes if the thinking is regulated, is
    • thinking which wanders around aimlessly, that has got a thought and
    • thinking. There is a higher thinking that is logical and coherent that
    • the eternal norms of feeling in himself as the thinker experiences the
    • eternal norms of the manasic thinking has the same certainty and clearness
    • of feeling in himself as the thinker has clearness of thinking. Theosophy
    • or the real spiritual of thinking, we speak of the reason which enjoys
    • ego, manas the “higher thinking”, the pure thinking, and
    • thinking of the present is hardly able to imagine this psycho-spiritual
    • nature. That is why since centuries the modern thinking is not accustomed
    • to the materialistic thinker, but someone who familiarises himself with
    • thinking, the inferring thinking developed since the last time of the
    • being is able today to think logically. He ascends once to a higher
    • is necessary to think a new kind of “creation history”.
    • Indeed, in these fields the materialistic thinker
    • is wrong. It is right that many people who occupy their thinking only
    • thinking and to that the usual scholarship, law, physiology or also
    • need. For all those who think, imagine and feel in the area of reason
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  • Title: Origin and Destination of Humanity: Lecture XII: Goethe's Secret Revelation I
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    • perceive the objective behind all sensory things, only thinking free
    • tale show us how thinking can develop to objectivity. Who cannot rise
    • makes ideas of them and combines them by his thinking. However, this
    • Does one not think of the Platonic dialogues in this discussion of the
    • which the human being can gain with purified thinking free of sensuousness.
    • in who thinking, feeling and willing are chaotically disorganised and
    • fourth king shows the force of thinking which is still clouded with
  • Title: Origin and Destination of Humanity: Lecture XIII: Goethe's Secret Revelation II
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    • with his thinking.
    • It makes the gold fertile; the gold changes its thinking, so that it
    • thinking, feeling and willing. The course of the fairy tale shows the
  • Title: Origin and Destination of Humanity: Lecture XIV: Goethe's Secret Revelation III
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    • what you think and act today” or as the Bible (Galatians 6:7)
  • Title: Origin and Destination of Humanity: Lecture XV: The Evolution of the Earth
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    • we get to concepts which are very far to the present materialistic thinking.
    • higher thinking. Without spirit the human being could not count, without
    • be able to think logically and clearly. Somebody who would attain the
    • clear thinking would receive a bad gift. He would be led to a world
    • you get into the habit of logical, clear, reasonable thinking, so that
    • is the case today. Already somebody who thinks the present physical
    • and think today unless he had got into contact with the physical nature.
    • tries to think consistently and strictly can admit this from the start.
    • concerning Eduard von Hartmann. Habitual ways of thinking are something
  • Title: Esoteric Development: Lecture VII: The Great Initiates
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    • absorbed since he was able to speak and think self-consciously, is a
    • man then was not yet a being capable of clear thinking. All this
    • did not think in the same way as men do today. If you consider how
    • perhaps working for weeks on one single sentence, thinking it
    • right thinking, right speech, right action, right living, right
    • Kama-Manas, the self-conscious thinking principle. Manas is
    • intelligent German poet and thinker, whose life has all the
  • Title: Origin and Destination of Humanity: Lecture XVI: The Great Initiates
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    • speak and think self-consciously, is a new impact in his aura, caused
    • thinking and working, the more this smaller aura spreads out about the
    • we can say that the average person thinks very little that is independent
    • thinks and feels it through, gets an infinite use. As well as one gets
    • the self-consciously thinking principle. Manas is nothing else than
    • a German, with a young sensible German poet and thinker whose life looks
  • Title: Origin and Destination of Humanity: Lecture XVII: Ibsen's Attitude
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    • think.
    • whole human thinking, feeling and willing. This continues that way up
  • Title: Origin and Destination of Humanity: Lecture XVIII: The Future of the Human Being
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    • generally who are apparently far away from any practise, who think out
    • reason. While we have the logical thinking, counting and calculating,
    • If we think it that way, we only understand the first principle of the
    • manas: this is the power of thinking relating to the immediate world.
    • think with his reason and raises his personality if we want to understand
    • Question: What do you think of Dr. Eugen Heinrich Schmitt (1851–1916,
    • of Hegel's dialectic. However, his way of thinking is an overly
    • enough based on observation. His way of thinking is also not enough
    • Question: What do you think of Karl Marx and his work?
    • Question: What do you think of the American books about hypnotism,
    • have made a mistake there to my way of thinking.
  • Title: Origin and Destination of Humanity: Lecture XIX: Schiller and the Present
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    • this moment? Schiller thinks that it might very well be possible that
    • and thinking of centuries. Approximately around the turn of the 15-th
    • up to the highest heights of thinking and imagination.
    • on the other side: you have to think in a certain way. The moral necessity
    • The great re-thinker of
    • the self that lives in the human being! Demetrius thinks of himself
  • Title: Origin and Destination of Humanity: Lecture XX: The Divinity Faculty and Theosophy
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    • and thinking. Now it is in the nature of things that such a movement
    • of thinking and approach to life as a continuation of the university,
    • of this thinking and of this philosophy of life in the Middle Ages,
    • the student had been introduced into the teachings of thinking, into
    • of the world where he can be alone with his God, with his thinking and
    • takes place in this lonesome height, at the summit of the human thinking.
    • of philosophy and other sciences at first; one has to make his thinking
    • the blood and the nerves if he thinks only materially, just as little
    • anybody who thinks the world system according to Kant-Laplace can get
    • because this science has founded ways of thinking. These are stronger
    • thinking of the modern human being since four centuries that the sensuous
    • theory became way of thinking, and someone who looks deeper into this
    • thinking knows which infinitely suggestive strength such an active way
    • of thinking has on the human beings for centuries. It worked on all
    • forms of thinking. These sit much, much deeper than any understanding.
    • by these modern ways of thinking. With somebody who speaks today about
    • of thinking sits in the background, and he can't help giving such a
    • which one merely thinks. One has to advance so far today to recognise
    • the deeper reality in that which one only thinks. One has to become
    • that he exercises something that was stimulated for centuries. One thinks
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  • Title: Origin and Destination of Humanity: Lecture XXI: The Faculty of Law and Theosophy
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    • way of thinking as the rather deep, in the human souls deeply rooted
    • ways of thinking of our time are those which put a certain main feature
    • literature, as far as this is influenced by juridical thinking. You
    • service of a reform movement. Who has a mathematically trained thinking
    • he says that it is necessary above all that a real education of thinking,
    • a real theory of principles of thinking. Indeed, then you have only
    • the possibility to think correctly and educated, but who thinks correctly
    • endure what a jumble of impossible thinking is contained in it. Realise
    • and schools only in a time in which the materialistic thinking had already
    • of thinking with regard to such concepts that have become quite solid
    • in which our modern thinking developed. In the Middle Ages, there was
    • of thinking in all fields as it exists between mathematics, the differential
    • does not want to teach dogmas, but a way of thinking and an approach
    • was small concerning that way of thinking which one must demand also
    • A totally unmathematical and inexact way of thinking formed the basis
    • of the Roman thinking. Hence, the prejudice crept in the course of centuries
    • much, because the scientific thinking is not suited to intervene anyhow
    • cannot be influenced by the scientific thinking. He says: in the natural
    • thinking as clear and transparent in the field of life as we were able
    • that mathematics has real significance only, since the thinking of the
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  • Title: Origin and Destination of Humanity: Lecture XXII: The Medical Faculty and Theosophy
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    • is deeply rooted in our ways of thinking. These ways of thinking are
    • Today the materialistic, mechanistic thinking of our time influences
    • all these ways of thinking.
    • think independently. Our whole scientific foundation of anatomy, physiology,
    • comes from this materialistic way of thinking. In the 16-th century,
    • being had to think materialistically for some centuries to do all big
    • thinking taught us to produce certain substances in the laboratory we
    • from the materialistic way of thinking which is destitute of any intuition
    • which cannot look in the works of life. This way of thinking must look
    • from do such things result? From the fact that thinking itself has been
    • You have to bring the thinking into another direction, then truths appear
    • thinking has something absolute, final and is penetrated with the confidence
    • However, it is really also possible to come to a free thinking within
    • thinking with his patients, which does not want to get involved in thoroughness,
    • forms with theosophical spirit. Big lines are developed in such thinking,
    • Some regular world relations were revealed to someone thinking that
    • A human being whose thinking
    • a quite different thinking is capable of it.
    • ourselves in this world. The theosophically thinking person understands
    • that the wrong is true.” The ways of thinking of our time must
  • Title: Origin and Destination of Humanity: Lecture XXIII: The Arts Faculty and Theosophy
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    • One thinks today that one
    • theosophical way of thinking there, it does not depend on scientific
    • would faint about that. However, we know that mathematical thinking
    • can serve well for that where to theology leads us. Who learns to think
    • in the way that he exercises some mathematics, learns to think quite
    • of his time lived in his soul. The way of thinking and the knowledge
    • do not remain unthinking, but keep on investigating spiritually, we
    • The fact that one thinks
  • Title: Two Essays on Haeckel: Essay II: Haeckel, "The Riddle of the Universe," Theosophy
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    • think that in parts of my book,
    • development of mental life. Anyone who may be inclined to think
    • thinker inclining to materialism approached these
    • materialistic “thinking mind,” casts about for some
    • Thus do precepts and concepts, all the soul thinks and feels,
    • feel pain, etc.? Think of a mass of whirling atoms, and it
    • brain, while saying, for instance, “I think,” or
    • may think it a surprising fact that they are brothers. We may
    • this day “thinks and acts” as soul originally
    • not to be taken literally, for the materialistic thinker, though
  • Title: Riddles of the World: Lecture I: Haeckel, the Riddles of the World and Theosophy
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    • representation and thinking lives. He has in a great measure
    • is clear that a materialistic thinker facing these discoveries
    • materialistic courageous way of thinking, Darwinism received
    • However, the thinking has experienced a peculiar course of
    • materialistic thinker's soul, a peculiarly disposed,
    • nevertheless, I would want only that people think that if they
    • spiritualistic feeling soul beside his scientific thinker's
    • (6) How do reason, thinking and talking develop within the
    • atoms at any place of the brain if one says, I think, or, give
    • thinking in the consciousness whose movements of atoms I know
    • further advance impossible; one could not yet think of
    • the theosophical way of thinking is quite incomprehensible.
    • spiritual-scientific way of thinking.
    • times, the spiritual-scientific way of thinking does it
    • thinking activity. As the soul directed outwardly builds
    • being in reality. What thinks and acts as “soul” in
    • thinker has not given up fetishism but praying. As big as the
  • Title: Riddles of the World: Lecture II: Our International Situation. War, Peace and Spiritual Science
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    • think. However, it should make us practical leading us in the
    • researcher who has attracted so many thinkers (Ernst
    • but many people think that way.
    • who believed to think scientifically and economically, the
  • Title: Lecture Series: The Situation of the World
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    • attracted so many thinkers to his side, often said that he
    • take place. One might think that a cause which had gained the
    • sound thinkers, scientifically and economically, in the sixties
    • a monkey think that they can write a biography of the dog
  • Title: Riddles of the World: Lecture III: Basic Concepts of Theosophy. Soul and Spirit of the Human Being
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    • least partially, and we can say without thinking, the human
    • place in which I live? — Try once to think about what
    • enjoys — this theosophist thinks — the soul, which
    • yourselves of that by a very banal thinking activity. All human
    • beings in the world think, think in that which is round them.
    • could also not get out them. It would be illusionary to think
    • thoughts. The stone about which you think and which you
    • your head inside. You think, and the thoughts that live in you
    • human being thinks in the spirit. Indeed, the thought lives in
    • the world, but the human being cannot see it. He can only think
    • it. As true as you yourselves think about the world and as true
    • seizes the spirit, we feel, we think not only with the
    • than the mere thinking. In the mental, the human being has got
  • Title: Riddles of the World: Lecture VI: The Basic Concepts of Theosophy. Human Races
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    • modern naturalists think that they lead us back ten to fifteen
    • thinking. These human beings had memory and language at that
    • was the basis for his whole thinking. He knew if he had piled
    • develop the logical thinking, to create tools for the work on
    • of deeper forces of nature and a system of thinking with such
    • their marvellous visionary thinking established the first
    • and thinking. Gradually the body had to be conquered. If you
  • Title: Riddles of the World: Lecture VII: The Core of Wisdom in the Religions
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    • Him can never be completed. Therefore, theosophy does not think
    • not only pronounces it but also thinks of it with shy
    • were human beings who could not think correctly; they were not
  • Title: Lecture: Brotherhood and the Fight for Survival
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    • about and because of this intellectual thinking our life is split.
    • we call the soul. The soul sees with the cells of the eye, thinks
    • think and feel harmoniously together in common, are more than one
    • We usually think such a thing insignificant. If you recognize that a
    • ruthlessly as the others. For the one who thinks materialistically
    • soul to soul. If you are a materialist you might think you didn't
  • Title: Riddles of the World: Lecture VIII: Fraternity and the Struggle for Existence
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    • rational thinking, so that one does no longer know and
    • comes from the fact that the thinking about the highest
    • The marvellous tool of thinking, the brain, is likewise formed
    • eye, thinks with the cells of the brain, and lives with the
    • Five human beings who are together and think and feel
    • cruelly as many others. For somebody who thinks
    • existence. As a materialist, you maybe think that you have done
  • Title: Esoteric Development: Lecture I: Inner Development
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    • Just think how exceedingly
    • do not feel. You cannot explain or think, you do not live, but
    • thoughts. Just think how thoughts whirl about in the soul of man,
  • Title: Riddles of the World: Lecture IX: Inner Development
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    • because you do not feel. You cannot imagine, you cannot think
  • Title: Signs/Symbols: The Christmas Festival as a Symbol of the Sun Victory
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    • Just think how few people today are able to awaken in their souls a
    • Modern man, more than he thinks, confronts nature as a stranger —
    • in spring. It is not possible to think the violet might bloom at a
    • the irregularity of thinking, feeling and willing. They are
    • against rhythmless chaos. Just think how much human passion and the
    • followed the divine rhythm of the universe. His feeling and thinking
    • live in us? Truth lives in us when we endeavor to think logically. It
    • In scientific thinking we have advanced as far as the use of logic,
    • that is, thinking untouched by passions, drives and instincts.
    • the level of development at which logical, passionless thinking stands
    • thinking in order to bring about an experience of the union with the
    • the spirit through anthroposophical thinking, feeling and willing.
  • Title: Riddles of the World: Lecture X: Christmas as Symbol of the Sun's Victory
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    • us try to think once about the fact how many people are still
    • thinks, much more than still at the time of Goethe.
    • being like the modern materialistic thinking where he speaks to
    • victory over darkness. Today, this appears to us, thinking
    • about which we do no longer think in particular. It appeared to
    • spring, imagine how little you are able to think that the
    • thinking. Try once to let the regular of your pulse and your
    • of your thinking, feeling and willing. They wander around
    • to feel, to think in such a way that anything chaotic, anything
    • ourselves to think logically. On the other hand, would it not
    • far, we are in relation to the scientific thinking, to that
    • thinking, which is no longer affected by human passions,
    • developed up to that height on which today the logical thinking
    • in the anthroposophic spiritual science. If our thinking and
    • knowledge, our thinking to feel one with the whole universe not
    • one thinks, feels, and acts spiritual-scientifically, so that
    • spiritual-scientific thinking, feeling, and willing. On the
  • Title: Riddles of the World: Lecture XI: The Christian Teachings of Wisdom
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    • the fact that our great German poet and thinker, Lessing
    • remind you that another great German thinker whom, admittedly,
    • the times about which history, the human thinking generally
    • figuratively, and Christian and pre-Christian thinkers showed
    • who believe in Christ think that death, entombment, and
    • religion. What then are the enlighteners, the freethinkers?
  • Title: Riddles of the World: Lecture XII: Reincarnation and Karma
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    • this, but the fact that thinking and feeling of the human
    • As well as it was contrary to the ways of thinking at that time
    • reincarnation is contrary to the present ways of thinking.
    • it. How could one explain the face of a great thinker, of a
    • itself in the physiognomy of the thinker. Not only in the
    • the intellect could teach somebody who thinks deeper what must
  • Title: Riddles of the World: Lecture XIII: Lucifer
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    • Whatever one thinks about this legend, everybody sees a
    • say without thinking, wisdom, regularity rests in the mineral
  • Title: Riddles of the World: Lecture XIV: The Children of Lucifer
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    • most people of those who think from the modern point of view
    • one with the whole universe. Then, Nietzsche thinks, the human
    • of thinking. From such a kind of thinking, the mystery pupil
    • thoughts, which the human being once is able to think as the
    • thinking, the future task of the theosophical worldview has
  • Title: Riddles of the World: Lecture XV: Germanic and Indian Secret Doctrines
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    • the German spiritual life theosophical feeling and thinking
    • manifold regions and thinks at the same time that this is a
    • Indeed, he did not think and act as an animal, but the lower
    • another form of human beings, they could not yet think with
    • their thinking and became companions of spiritual beings that
    • however, to the thinking. Hence, it is also clear that the
  • Title: Riddles of the World: Lecture XVI: German Theosophists at the Beginning of the Nineteenth Century
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    • 18th to the 19th centuries the most important German thinkers
    • great German thinkers really if the university circles, the
    • thinkers. One is not allowed to reproach the big audience,
    • connection with the great German thinker Johann Gottlieb Fichte
    • that thinking to which the 18th century came and beyond which
    • thinking. However, someone who broke with this thought
    • is a peculiar thing that the theosophical thinkers of modern
    • great thinker, Johann Gottlieb Fichte. An Indian says this who
    • Johann Gottlieb Fichte is a deep German thinker.
    • on whether anybody can think logically well or badly, because
    • Schelling and Steffens, also in that of Novalis. These thinkers
    • thinker Jacob Boehme. He became engrossed in him, and thus he
  • Title: Riddles of the World: Lecture XVII: Siegfried and the Twilight of the Gods
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    • something great in our time of materialistic thinking to accept
    • reason can grasp, what we can think, that these are divine
    • — that was clear at least to the mystic thinking in this
    • good word. If the human being thinks in abstractions, in
  • Title: Riddles of the World: Lecture XVIII: Parzival and Lohengrin
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    • which Central European thinking and feeling express themselves
    • think seriously of development, that humanity develops, that
  • Title: Riddles of the World: Lecture XX: Inner Development
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    • quite specially. Just the materialistic thinker would have to
    • concerning the hammer. The materialistic thinker does not
    • reasonable thinker can suppose that a thinking being was not
    • have prepared the organs of the human thinking already
    • feels, thinks, and wills erratically today, where he works
    • learns to practice the forces of his thinking using external
  • Title: Riddles of the World: Lecture XXI: Paracelsus
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    • of thinking to which he dedicated himself. This is in certain
    • his thinking, and investigations the big, immense unity. This
    • idea automatically, one thinks of what today the human being
    • slander him because this skull had a hole and one has to think
  • Title: Riddles of the World: Lecture XXII: Jacob Boehme
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    • between the force of thinking and the force of willing. Someone
  • Title: Lecture: Woman and Society (Die Frauenfrage)
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    • questions which play into our day-to-day thinking and into our
    • could think in such a way. But there is many a man today who
    • and gives long speeches, who is truly a non-entity when one thinks of
    • many thinkers of today have known more penetratingly about so many
    • in this or that branch of human thinking, but in the entire range of
    • us recall our own life. Just think of all you have learnt since you
    • transformations of your astral body. But now think how little in most
    • show this unequal development by a small example. Think of this
    • peculiar way of thinking which has developed in men over the
  • Title: Riddles of the World: Lecture V: The Question of Women's Rights
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    • questions, which influence our everyday thinking and our
    • However, one does not think that the life of humanity changes
    • understood at all how one gets around to thinking in such a
    • as one did not think that anything about life and immortality
    • the astral body. Let us remember our own lives. Think about
    • think how little customs, temperaments, and abilities of most
  • Title: Riddles of the World: Lecture IV: Spiritual Science and the Social Question
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    • still convinced thoroughly enough that every thinking human
    • someone can simply think, which practical and interesting facts
    • question is probably justified. Many people think about the
    • are the results of the human feeling and thinking. The
    • openly. It trains and prepares thinking there where we face
    • world and life are such ones: if a human being thinks about the
    • riddles of the world in short thoughts, he also thinks about
    • which famous people think about social questions is a rather
    • Anybody may ask, how does a follower of spiritual science think
    • this or that should think, but one is convinced that he has
    • thinks in the abstract how conditions can be changed. Spiritual
    • practitioner who regards himself as much cleverer thinks that
    • modern way of thinking there is a conviction to which appears
    • not sooner than one thinks about it, one is able to inform
    • life. Think once that the man on the island would do nothing
    • human wisdom serves the human being. The modern social thinking
    • that every single human being learns to think socially. Modern
    • thinking is often antisocial. It is antisocial, for example, if
    • thinking to know that any action, which one does, has an effect
    • in life. Now, however, somebody comes and says that he thinks
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  • Title: Supersensible Knowledge: Lecture I: The Significance of Supersensible Knowledge Today
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    • be regarded as symptomatic. Perhaps you think that old
    • feeling. To think that morality can exist without religion is
    • of the past that people who think spiritual qualities are
    • thinking to the matter, and see if life itself bears out what
  • Title: Lecture: Occult Significance of Blood
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    • how the inner life of man, his way of thinking, as it were, impresses
    • on the face of a thinker which is suggestive of what one may describe
    • If we think of a heightened form of this consciousness, we shall have
  • Title: Supersensible Knowledge: Lecture II: Blood is a Very Special Fluid
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    • to the fact that a thinker's facial expression always suggest
    • something the spiritual investigator thinks into the
  • Title: The Origin of Suffering
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    • the modern mode of thinking, where the materialistic concept of the
    • from our modern thinking, and the generality of our modern educated
    • public can find but little connection with it. You need only think
    • Think
    • picture a vessel with water in it. Think of one part of the water
    • that it disintegrates when life has gone out of it. Think of a
    • in human nature: thinking, feeling and willing. These three depend on
    • diseased, then no proper harmony exists between thinking, feeling and
    • action; he can doubtless think, but cannot resolve to put thoughts
    • thinking, feeling and willing is to be found in the
    • these three members, thinking, feeling, willing, must be separated
    • but the contact between thinking, feeling and willing is interrupted.
    • scientist on the expression of the thinker, we read that on the
    • countenance of the thinker something lies like a repressed pain.
  • Title: Supersensible Knowledge: Lecture III: The Origin of Suffering
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    • from the modern way of thinking; most of today's educated
    • Think once more
    • we must think of the human being as consisting not only of a
    • compare the process with water condensing into ice. Think of
    • soul forces in human beings: thinking, feeling and willing.
    • then there is no longer consistency between thinking, feeling
    • Although a person is well able to think, he cannot decide on
    • constituted human being of today, thinking, feeling and
    • is to become capable of higher perception, then thinking,
    • non-initiate. Because the contact between thinking, feeling
    • of feeling, a person of will and a thinking person; above
    • mimicry of thinking as the expression of suppressed pain on a
    • thinker's face.
  • Title: The Origin of Evil
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    • But one must not think
    • self-consciousness without Lucifer. Thinking and wisdom now entered
  • Title: Supersensible Knowledge: Lecture IV: The Origin of Evil
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    • carry the maximum weight, or think of the wonderful forms of
    • mingled with love. Thinking and wisdom now became servants of
  • Title: Supersensible Knowledge: Lecture V: Education in the Light of Spiritual Science
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    • Greek philosopher and one of the most influential thinkers of his time.
  • Title: Illness and Death
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    • solution of the riddle of death. Today those who think in modern
    • did not think of sin as being a fault in the ordinary sense nor one
    • study of the way in which a spirit such as that of Paul thinks.
    • quite definite method of thinking — one might call it that of
    • makes for egoistic, selfish action. But a thinker like St. Paul would
    • But the thinkers, the
    • two thinkers only, that you may see how even present-day philosophers
    • these thinkers is Schopenhauer.
    • pessimistic trend of his thinking, and whoever has met with the
    • This is the pessimistic way in which he thinks, which simply leads to
    • The other thinker is
    • we have the right conception of man's development when we think
  • Title: Supersensible Knowledge: Lecture VI: Illness and Death
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    • A thinker like
    • ages, thinkers searching for a world conception have
    • two philosophers, in order to show that contemporary thinkers
    • example a thinker like Schopenhauer. Those who have read this
    • the astral body that are at work. Thus, we must think of the
    • according to natural laws; that anyone should think it could
  • Title: Supersensible Knowledge: Lecture VII: Education and Spiritual Science
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    • pictorially the teacher should not be thinking that it is
    • thinking and memory; history the life of feeling. A sense for
  • Title: Supersensible Knowledge: Lecture XI: Who are the Rosicrucians?
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    • describing the ideal. Do not think that these things can be
    • stage demands. It requires the student to develop a thinking
    • world — and that is logical thinking. It is precisely
    • thinking. Ordinary thinking consists of combining physical
    • facts. Here we are concerned with thinking that has become
    • philosophers, who deny the existence of such thinking. Modern
    • think in pure thoughts, only in thoughts that reflect
    • person concerned is not capable of thinking in pure thoughts.
    • Rosicrucianism, this is known as self-created thinking.
    • Someone who resolves to train his thinking in this direction
    • find a thinking that combines physical facts, but thoughts
    • continuous thinking. And as anyone can follow it, the reader
    • thinking.
    • the pupil's thinking. For those who seek a still stricter
    • thinking with the characteristic that is self-generating.
    • Without this kind of thinking the higher stages of
    • thinking; the more thorough schooling is not absolutely
    • stage is the acquisition of imaginative thinking.
    • is meant by imaginative thinking?
    • thinking was, in the words uttered by the Chorus Mysticus, in
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  • Title: Supersensible Knowledge: Lecture XII: Richard Wagner and Mysticism
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    • thinks and feels is not without significance or value for the
    • He who thinks materialistically only knows that one can
  • Title: Supersensible Knowledge: Lecture XIII: The Bible and Wisdom
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    • think of this as something trivial, but recognize that the
    • form an idea of this connection is to think of the
    • think of man as he is today or as he was thousands of years
    • (Ichwesen) always was. Think of the highest
    • aspects are irrelevant. Think of a human being in whom can be
  • Title: Knowledge of Soul and Spirit: Lecture I: The Mission of Occult Science in Our Time
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    • thinking, at least only with such people who have no idea of
    • life? Are we allowed to think that we cannot learn anything
    • He says, concerning that knowledge from which you think that it
    • viewpoint of clear logical thinking? What can he say? He can
    • character. Today, the scientific thinking, properly applied, is
    • science. This scientific thinking can become a boon for
    • in such forms that they correspond to the today's thinking,
    • put on our mind, on our thinking. However, we search not so
    • certain form of mental illness belongs to it to think generally
    • world. No thinking head believes that in his heart the real
    • science thinks about the mission of occult science in our
    • think of Christianity? They made the Christians links
  • Title: Knowledge of Soul and Spirit: Lecture II: Natural Science Facing a Crucial Decision
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    • scientist in his scientific thinking. This is important:
    • centuries which humiliated the feeling and thinking of
    • Someone who thinks impartially finds that confirmed everywhere
    • relation to thinking, One considers everybody a fool, a
    • discovered what corresponded to the thinking and feeling of the
    • the feeling and thinking of the 19th century. They got their
    • course of these talks that it is not right to think that it is
    • irrelevant how the human being feels and thinks. We shall just
    • depends on the human thinking.
    • that the thinker said, then nothing else exists in the human
    • think what they want to believe, we do believe; but in relation
    • Ostwald showed that for the logical thinking the
    • unfold this logical thinking very easily: what do you see in
    • thinking nothing but a conglomerate, the sum of its
    • there for the scientific thinking was nothing but something
    • Darwinism materialistic. It made such a high-minded thinker and
    • place just in the field of scientific thinking. Times will come
    • think such a thing as it is popular still today. Probably it
    • some persons who have started thinking and what the spiritual
    • speculative fiction to think a material world behind this
  • Title: Knowledge of Soul and Spirit: Lecture III: The Knowledge of Soul and Spirit
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    • life — thinking, feeling, and willing — under the concept of
    • materialistic way of thinking — the human being consists of
    • modern scholarship which deals with such a thing which thinks
    • thinking. Not only the outer science of the sensory phenomena
    • thinker who performed many quite extraordinary things in some
    • with others. This daring thinker was Friedrich Albert Lange
    • one thinks materialistically, one has come more and more to the
    • but also a great thinker: “Never search anything behind
    • of that fantastic world of whirling atoms the true thinker and
    • and thorough thinking. Someone who says, what does the
    • clairvoyance, but, because he does not apply his thinking
    • flourishes just in the way of thinking of psychology. Today the
  • Title: Knowledge of Soul and Spirit: Lecture IV: Initiation
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    • wonderful sentences what founds a way of thinking leading to initiation.
    • thinking to search this force of the human being that can be
    • way of thinking if we eavesdrop on him where he expresses his
    • the illumined objects. One has to think in the sense of Goethe
    • the dictum of Johann Gottlieb Fichte, the great thinker, we
    • in the souls, and you do not think that the sensations,
    • apparently mysterious, someone who thinks a little bit about it
    • observation: thinking, feeling and willing, thought, feeling
    • three abilities are developable. At first the thinking: it
    • thinking is still the first stage of development if it is a
    • develop the thinking free from sensuousness. What does one call
    • thinking free from sensuousness? If the human being looks at
    • is no thinking free from sensuousness. The modern science,
    • accept another thinking. Nevertheless, another thinking has its
    • this thinking that is free from sensuousness and if anybody
    • This is thinking free from sensuousness. Mathematics is not
    • popular, and, nevertheless, it is the only thinking free from
    • philosophers and thinkers who asserted that the human being is
    • cared about thinking free from sensuousness, so that he lets
    • Just as one can think in
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  • Title: Illusory Illness: Lecture I: Illusory Illness
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    • think at first of the fact that someone really feels pain and
    • Even many theosophists think of spirit as finely-divided
    • Materialistic thinking and spiritual scientific thinking have a
    • question of the significance of materialistic thinking and of
    • spiritual scientific thinking have more than a theoretical
    • scientific thinking, the one works to desolate, the other to
    • to be understood? This can best be learned from thinking about
    • abstract, dull, inadequate concepts. This thinking is to be
    • would not, for example, as is often the case, think he detected
  • Title: Illusory Illness: Lecture II: Feverish Pursuit of Health
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    • beneficence. Indeed, there lies in this way of thinking about
    • fever thinks all people should breathe. So for this a cure gets
    • bearable as possible. Think of a plant, the stem of which is
    • thinking and healthy feeling spirit. He tells us how the
  • Title: Knowledge of Soul and Spirit: Lecture VI: The So-Called Dangers of Initiation
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    • of the things. In particular, it is the materialistic thinking
    • his thinking in that logic necessary to control the areas that
    • with inner thinker's patience from concept to concept as it is
    • thinking flowing from occult science for the present must often
    • its strict, in itself logical thinking which has the origin of
    • for it? Indeed, he who thinks here logically does not put the
    • by their wrong way of thinking? Any fanaticism does not talk
    • thinking that he could be busted in the air if the powder
    • thinking. Many people bring this immaturity into theosophy and
    • thinking that has its roots in the spiritual world. True
    • the reader usually does not think and has, actually, no means
    • because our time is so little able to think properly about
    • We think: everywhere we are inside.
  • Title: Knowledge of Soul and Spirit: Lecture VIII: The Soul of the Animal in the Light of Spiritual Science
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    • must also remain the guideline of all thinking, researching and
    • materialistic thinking and feeling, in particular in the just
    • an impartial thinker, one said to himself: an animal acquired
  • Title: Knowledge of Soul and Spirit: Lecture XI: Occupation and Earnings
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    • that it is necessary above all to maintain a deepened thinking
    • very necessary that people think more about these questions of
    • mature thinking has to say to himself that a certain human
    • human thinking. We see the progress of the knowledge of nature,
    • human thinking, human mental work created in the course of the
    • was the human thinking, the human interest also capable to
    • structure. We realise that the human thinking is not
    • of all classes of the population just to think about this
    • a few prescriptions from a think tank, but it must attempt to
    • unfold healthy, profound thinking also in this field, in
    • questions. Today the human thinking has become short in certain
    • who have prepared themselves well to think about the social
    • anything is wrong, one does not think that it depends on the
    • which comes from the atomistic way of thinking and which was
    • thinking. Many people discuss such things, however, arguing
    • and viable thinking in this field? A precise and viable
    • thinking in this field shows us that human beings have made all
    • realise that a short thinking, a thinking that has no idea of
    • also work in community and obtain social thinking. You will
    • think socially soon becomes aware of that. Imagine, you sit
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  • Title: Lecture: Man and Woman in Light of Spiritual Science
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    • world thinks about this question. One could quote the most varying
    • clear to us if we think of human nature as the working together
    • our physical organs of sense is an idea widely held today. A thinker
    • would come to experience how impossible it is to think away the
  • Title: Knowledge of Soul and Spirit: Lecture XII: Sun, Moon and Stars
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    • earth's axis. Thus, the wholly mechanical thinking relates the
    • careful thinker like Aristotle speaks of the fact that
    • was a childish idea to think that the other world bodies could
    • remaining world. One did not think of bones, muscles and
    • the logical thinking demands to think all things to an end.
    • on the ground of scientific thinking without forgetting the
    • objective observation, experimentation and thinking. It
    • this, one must think that the spiritual research recognises the
  • Title: Knowledge of Soul and Spirit: Lecture XIII: Outset and End of the Earth
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    • their ostensible life praxis because they think that the
    • becoming of our earth, then the present human being thinks of
    • the miraculous, immense achievements of the scientific thinking
    • astuteness has performed in this field. We would like to think
    • thinks about spirit and matter. Imagine once, somebody has
    • materialistic ideas mingle in the entire thinking. I have
  • Title: Knowledge of Soul and Spirit: Lecture XIV: The Hell
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    • The human thinking will
    • the apparently strong contrast. We need to think only of
    • human thinking, dressed in a poetic garment. Indeed, those who
  • Title: Knowledge of Soul and Spirit: Lecture XV: The Heaven
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    • being thinks, feels, and wills. Of course, everything up to a
    • unworthy of a scientifically thinking human being to adhere to
    • experiences in his life what he goes through in thinking,
    • subtlety. The three basic forces of the soul, thinking, feeling
    • ask ourselves, what the human being has to do with thinking,
    • thinking, feeling, and willing in particular.
    • thinking, feeling and willing, the fruit of the last life as a
    • the logical thinking could not rise. The human being normally
    • thinking. Chwolson says, Mr. Kossuth may only take his pocket
    • current that satisfies all needs of the logical thinking like
  • Title: Where/How/Spirit: Lecture I: Where and How Does One Find the Spirit?
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    • about a sober consideration; whereas the other thinks that the
    • Juxtapose both, and then think of the Goethean saying that is
  • Title: Goethe's Secret Revelation: Lecture I
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    • thinking’ and he enlarged upon the phrase by saying: Goethe's
    • thinking is a quite peculiar thinking, really inseparable from the
    • history. Fichte reveals himself as a thinker, wandering on remote heights,
    • abusing Fichte. To him he is a windbag, thinking and writing empty ideas.
    • philosopher and shows us what we can think and comprehend, he works
    • united with what the pure, thinking philosophy derives from
    • ‘methodical thinking and willing;’ and the day
    • earth and thinks at first they are falling from Heaven. She
  • Title: Where/How/Spirit: Lecture II: Goethe's Secret Revelation - Exoteric
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    • thinking” for Goethe's whole point of view, and he
    • explained this term, saying: Goethe's thinking is a quite
    • peculiar thinking which does not really separate from the
    • he sees that Goethe keeps in this thinking with the facts in a
    • world of ideas. We see that Goethe's thinking has become so
    • Fichte turns out to be a thinker floating in abstract heights,
    • the mental world and shows us what we can think and understand,
    • archetypal phenomenon unites with that which the pure, thinking
    • expressed his whole methodical thinking and willing, in an
  • Title: Goethe's Secret Revelation: Lecture II
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    • think about such things and believe themselves to have an
    • think they must put forward the purely scientific point of view
    • thinking capacity, the one-sided capacity to form ideas. The
    • quite clear that of the powers of the human soul — thinking,
    • thoughts and to think has advanced furthest, and is most inclined and
    • the truth even if a million people think otherwise. For instance,
    • thought to such a point that we no longer think personally, but let
    • the thoughts in us think, as we let mathematical thought do. Thus,
    • thinking, which then enables him to comprehend things with objective
    • himself that feeling as well as the capacity to think can provide a
    • and the nature of things either by means of thinking, feeling or
    • that he thinks as selflessly and willingly of his observations as of
    • down by the Will-o'-the-Wisps, killed the Pug-dog. But just think
    • inner love, he likes to think of the words of the mystic Jacob
  • Title: Where/How/Spirit: Lecture III: Goethe's Secret Revelation - Esoteric
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    • sense and the spirit of the Goethean way of thinking and
    • as the thinking humanity. Spiritual science always had the
    • Today, one can hear those persons who think about such matters
    • is not only a thinking, but also a feeling and a willing being.
    • Someone who is able to think farther says to himself, we see
    • and because you do not have the habitual ways of thinking and
    • about the fact that of the human soul forces — thinking,
    • property of thinking is just farthest advanced and is inclined
    • thinking and imaginative power the purification of the human
    • thinking most people are not yet so far. However, there are
    • methods to purify thinking so far that we do no longer think
    • personally, but let the thoughts think in us, as well as we let
    • the mathematical thoughts think in us. If we have purified the
    • thinking that gives him the possibility to grasp the things
    • personal like thinking, so that the feeling provides such
    • objectivity as the thinking or the powers of imagination can
    • him, then it lies in the being of the thing that the thinking
    • represented which cannot longer be controlled by thinking,
    • can make individual use of willing, feeling, or thinking, then
    • cognitive faculties, which face us in thinking, feeling, and
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  • Title: Where/How/Spirit: Lecture IV: Bible and Wisdom I
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    • life, on the ways of thinking. There we must often admit today
    • could maybe think too little of that to which is pointed with
    • What single human beings experience, think and feel at first
    • materialistic way of thinking — we are allowed to use the
    • are the clever ones, the freethinkers.
    • freethinkers, but they are way beyond this second point of
    • the Bible in symbols in the abstract. Some freethinkers have
    • viewpoint of the freethinker into that of the mythical
  • Title: Where/How/Spirit: Lecture V: Bible and Wisdom II
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    • the materialistic thinking got out of control! How could it
    • the whole view and to all ways of thinking of a newer time, at
    • certain ways. It teaches how one began to think and to feel
    • history, but is able to immerse with his thinking and feeling,
    • research, but they were the ways of thinking of the newer time,
    • there. This contradicts the ways of thinking so much that they
    • ways of thinking wanted for the time being. More and more the
    • it, he thinks that he really beheld Him in a higher view, who
    • about the pictures as those, but thinks that one has these
    • visible in thinking. Then the time came when the Mystery of
    • science. I give an example that gives something to think to the
  • Title: Where/How/Spirit: Lecture VI: Superstition from the Standpoint of Spiritual Science
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    • thinking in the present if a free spirit makes a post, like the
    • human reason than rather on the human ways of thinking, on that
    • which people are used to think today.
    • thinking! For example, there is a city in Germany — it is
    • middle and beside the way of thinking of modern literature and
    • something that slips into the human thinking and feeling
    • (1898) thinks differently about that. He says,
    • think how the things are reflected in the human soul if they
    • force before our present most modern thinking. Among the
    • which is available to him in his reason and logical thinking,
    • superstition in his thinking ever so much — that who is
    • long time ago. However, he did not yet calculate the thinking.
  • Title: Where/How/Spirit: Lecture VII: Issues of Nutrition in the Light of Spiritual Science
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    • materialistic way of thinking judges differently. A great
    • matter of theories, but of the ways of thinking. The true
    • thinking freely from the great viewpoints, this he owes to the
    • in certain ways that in such a person the alcohol thinks and
  • Title: Where/How/Spirit: Lecture VIII: Issues of Health in the Light of Spiritual Science
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    • own sake by the healthily thinking human being but as the means
    • that attitude in the general thinking only a little which is
    • originate from an unrealistic way of thinking, from an abstract
    • way of thinking, from a dogmatism that does not take into
    • one thinks again materialistically. The naturopath knows
    • being as an ideal who tries to think only what the eyes see
  • Title: Where/How/Spirit: Lecture IX: Tolstoy and Carnegie
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    • as something absolutely normal for the present and to thinking
    • student as he absolutely thinks that everything that the
    • outlandishness. However, if one thinks about it, it becomes an
    • thinks. He goes up once in the second floor and jumps out of
    • the well wall. In this way, he thinks he is protected against
    • there and what Tolstoy experienced in all thinking, feeling and
    • feel a goal. Nevertheless, again his thinking and feeling
    • of life, to all ways of feeling and thinking of the present. He
    • thinking, a Gospel that follows Christ. However, Carnegie
    • originates, however, from Carnegie's whole way of thinking is
    • This way of thinking is so monumental that it is more valuable
    • old cultures. This is typical for the whole thinking of
    • gold nuggets of a primitive paradigmatic thinking, the more he
  • Title: Where/How/Spirit: Lecture X: The Practical Development of Thinking
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    • The Practical Development of Thinking
    • Practical Development of Thinking
    • thinking, the most certain guide, experiences a practical
    • think, act, and feel at every moment. Secondly, spiritual
    • on the ground of a healthy, a practically qualified thinking.
    • This healthy thinking is the guide, the true leitmotif, in
    • disdain to educate himself strictly to a thinking bound to
    • real practical thinking, one easily is contrary to practice,
    • and probably practice of thinking in our world. One has only to
    • appropriates that all, and the less he thinks, the less he
    • one speaks about the practical development of thinking.
    • thinking can prevent. A friend of my study time came once
    • thinking can be called with a technical term: one is a
    • thinking of many people; they are “carriage pushers from
    • all with a practical development of thinking: that every human
    • is impossible that he gets to a practical thinking. For this is
    • sluggishness that the human thinking likes to be encapsulated
    • practical development of thinking is that he confides in
    • finds in his thinking last exists in the world outdoors
    • has to educate himself at first to a thinking full of interest
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  • Title: Where/How/Spirit: Lecture XI: The Invisible Human Members and Practical Life
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    • experiences undoubtedly to someone who does not think
    • of thinking who also assert materialistic views here. I have
    • These are full-grown materialistic ways of thinking. Who has
    • retained a piece of healthy thinking from the materialistic
    • deduce by thinking of someone who thinks philosophically only.
    • spiritual way of thinking defends itself with pleasure to
    • thinking from within.” One can absolutely say, the human
    • facial sphere and make the human being the thinker finally. So
    • such a way that you become a thinker finally? I mean, a healthy
    • thinking would have to realise that for that which develops a
    • become a thinker. We are loyal only to ourselves and to our
    • for the spiritual due to the materialistic way of thinking.
    • his soul. He cannot say it, cannot confess it, and thinks to
  • Title: Where/How/Spirit: Lecture XII: The Secret of the Human Temperaments
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    • nonsense to think that the human being lives only once, that
  • Title: Goethe's Secret Revelation: Lecture III
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    • thinker on the same lines. Indeed at that time these things must
    • At the same time we must think of Goethe as a man possessed
    • for the clearest thinking with relation to the world; and on the
  • Title: Where/How/Spirit: Lecture XIII: The Riddles in Goethe's Faust - Exoteric
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    • There we must think of the greatest dramatic representation of
  • Title: Goethe's Secret Revelation: Lecture IV
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    •  There are who think this is not to be taken
    • Would that those people who think that they can understand
    • on. People think they are free to make resolves, to think and to
    • spiritual world first approaches him. If you think how, in the
    • characteristic in the highest degree. Let us think of the entry
    • thought has been spent on this Homunculus. But thinking and
  • Title: Where/How/Spirit: Lecture XIV: Riddles in Goethe's Faust - Esoteric
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    • others think, one should not understand that
    • depends on his thinking as the spirited historian depends on
    • his thinking and has robes and veil only everywhere which carry
  • Title: Where/How/Spirit: Lecture XV: Nietzsche in the Light of Spiritual Science
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    • like that of an artist and a thinker, and, nevertheless, it was
    • second half of the nineteenth century: think of Haeckel (Ernst
    • think of everything that natural sciences and technology have
    • become the materialistic thinker by Dühring's idea of
    • his whole feeling and thinking before the gate of the
    • thinker, and he hovers over it as it were. Thus, he appears to
  • Title: Where/How/Spirit: Lecture XVI: Isis and Madonna
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    • his thinking, feeling and willing — that he receives,
  • Title: Lecture: The European Mysteries and Their Initiates
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    • thinking, feeling and willing can be so trained that he can set out on
    • means of a comparison. — Think of the human being as he stands
    • whole man. Think of the most important organs, the heart, the stomach
    • for instance, may resolve to develop principally the thinking faculty,
    • subject will be utterly barren. Just think what happens when people
    • the Christ Impulse. To understand this, let us think once more of
    • faculties live within his soul: thinking, feeling and willing. He has
    • of man is interwoven with thinking feeling and willing because before
    • thinking, feeling and willing, man changes his astral body into
    • three. Whereas in ordinary circumstances the spheres of thinking,
    • thinking, a man of will, and the Ego, as king, rules over the three.
    • new hope and confidence. To modern thinking we shall more and more be
    • of materialistic thinking: “How ardently be grubs for treasures,
    • the Mysteries makes human thinking so supple and flexible that it can
  • Title: Where/How/Spirit: Lecture XVIII: The European Mysteries and Their Initiates
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    • initiation, how thinking, feeling and willing are trained to be
    • the ability of thinking, another the feeling force, a third one
    • in the course of times. Think only that somebody is
    • soul: thinking, feeling, and willing. He has these three soul
    • With his ego, he is interwoven in thinking, feeling, and
    • human being transforms his thinking, feeling, and willing and
    • spheres of thinking, feeling, and willing are normally not
    • and more able to think in such a way that the thoughts are not
    • emotional human being, in a thinking human being and in a
    • competent in life. It gives them hope and confidence. Thinking
    • about Wagner, the representative of the materialist thinking,
    • mysteries makes the human thinking smooth to familiarise itself
  • Title: Metaporphoses/Soul One: Lecture 5: Human Character
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    • man's life. We think of human character as having a basic consistency.
    • and that something has gone wrong if their thinking, feeling and doing do not
    • think of founding a phrenology on general principles. Anyone who knows about
  • Title: Metaporphoses/Soul One: Lecture 1: The Mission of Spiritual Science
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    • choose anyone familiar, but a sixteenth century thinker who was unknown
    • he did, mediaeval habits of thinking and feeling and wished to gain knowledge
    • seventeenth century thinker who is of great significance for anyone who can
    • see into the history of human thinking.
    • solitary thinker during the second half of the seventeenth century in
    • those days. This lonely thinker discusses the great central problem of the
    • to a later thinker, Descartes, and puts the same question, and here the
    • answer is that man is a thinking being.
    • two representative thinkers can give no answer to his question; for —
    • nature as a thinking being. For although we may know that man is a thinking
    • being, we do not know what he must think in order to take hold of life in the
    • is given to scientific ways of thought, but for our solitary thinker it was
    • was no help for him to know that man is a rational animal or a thinking
    • being. At last he found his question answered by another thinker who had it
    • the twilight time of our solitary thinker, when human evolution took a rest,
    • earth; these new faculties compelled men to think of the earth as going round
    • thinking could fail to admit that human cognition is by its nature a
    • to give access to the super-sensible. One particular thinker reduced this
    • This thinker was Kant,
    • conclusion. For what does he think about man's relationship to a
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  • Title: Metaporphoses/Soul One: Lecture 3: The Mission of Truth
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    • thinks of nothing but developing his Ego, he may fall into the other extreme
    • are thinking only of wild, unjustified outbursts of anger, we shall get a
    • united with it. Nevertheless, eminent poets and thinkers have rightly claimed
    • think that the striving for truth leads inevitably to the most contradictory
    • from himself. The other thinker, Herman Grimm, leaves himself entirely out of
    • the 19th century German thinker, Solger.
    • egoism. Whenever he wants to force on others something he thinks right and
    • is acquired by thinking, we must realise very clearly that there are two
    • called the truth derived from “reflective” thinking — we
    • first observe the world and then think about our findings.
    • thinking we can rediscover the element that enters into the creation of the
    • come to it by thinking out something not given to us by observation or
    • he expects. Anything we think out in advance must prove itself in practice:
    • reality of Nature in all its fullness, but the truth we derive from thinking
    • about Nature is only a passive image; in our thinking it has lost its power.
    • that Nature sets before him. He does not merely think about it; he opens
    • work of art which does not embody merely an act of thinking; it is imbued
    • different with creative thinking. Here a man is himself productive. His
    • observation and reflective thinking and allows something not to be gained
    • mere reflective thinking is bad and leads to deception. But the truths
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  • Title: Metaporphoses/Soul One: Lecture 4: The Mission of Reverence
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    • the name given by true mystical thinkers to union with the eternal-feminine,
    • is it that I am able to think not only about my development in the past but
    • permeated by thinking. Its primary role is to receive impressions from the
    • levels; he has permeated the Sentient Soul with his thinking and with
    • feelings induced by thinking. In the Intellectual Soul, accordingly, we do
    • the world. But if a man likes to keep his pleasures and desires, his thinking
    • Soul — the strength and sagacity of thinking. The Consciousness Soul
    • can come to expression only because man is a thinking being, for its task is
    • highest instrument of knowledge—thinking.
    • and must penetrate his thinking through and through. This impulse can come
    • thinking is stimulated by both these powers, it will never be impelled to
    • and of thinking. Feeling must give the impulse for the verification of
    • thinking in general, but for thinking about worlds with which we are at first
    • feeling is the foundation of thinking in the widest sense, we must be clear
    • that the unknown super-sensible can be grasped by feeling before thinking
    • can be taken hold of by our thinking. Thus it is that reverence becomes the
    • that when a man endeavours to grasp with his thinking some external reality
    • in any direction, as a human Self, unless it maintains in its thinking a
    • Thinking itself
    • cannot lead the soul out; this comes about through devotion, but thinking
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  • Title: Metaporphoses/Soul One: Lecture 6: Asceticism and Illness
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    • existence. Think, if you will, of this withdrawal of the astral body and the
    • speak as follows: “Think of the plant, how it is rooted in the earth
    • requires a person to cleanse and purify his thinking, feeling and willing, so
    • world; and especially if we tone down our thinking, feeling and willing and
    • worlds; it can be no more than a support for someone who thinks to himself: I
    • must maintain our healthy thinking, our reliable character, our unerring
  • Title: Metaporphoses/Soul One: Lecture 7: Human Egoism
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    • consideration will show us how precarious our position is if we think only of
    • of speech, of thinking power, and of all those noble qualities which can
    • shall I think now? What shall I do? What's that pain I feel coming on
    • have touched on today has deeply interested all the thinkers who have
    • Philistines. They have not stopped to think that Goethe had no intention of
    • Those who think this impossible might be advised to read Fichte;
  • Title: Lecture: Buddha and Christ
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    • very spirit of the whole trend of Buddhistic thinking. The powerful,
    • seen. The spirit which imbues the Christian way of thinking —
    • arises from this way of thinking, so that we can say as follows: —
    • living, right aspiration, right thinking, right contemplation.
    • the moment that human thinking, which embraces the outer world of the
    • gathering together of parts possesses for the thinker only Name and
    • was gained by thinking. On the contrary, it rose up in their souls as
    • them to think the thoughts they did; if those particular forms of
    • the West. It is only necessary to think clearly about the fundamental
  • Title: Metaporphoses/Soul One: Lecture 8: Buddha and Christ
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    • its significance from its whole way of thinking and forming ideas. Our best
    • Buddhist way of thinking. Milinda, the mighty and brilliant King who has
    • Christian way of thinking make of all this? It regards any single part of the
    • thinking thus leads to findings very different from those that derive from
    • definite difference between their respective ways of thinking, and this
    • This is evident in their ways of thinking about things great and small and in
    • Maya, the great illusion. Christian thinking would reply that it is wrong to
    • tells us that what we call our intellect, our scientific way of thinking, did
    • not come from thinking things out. Men could not then proceed as modern
    • Christian education had not made it possible for them to think as they
    • enables them to think in this way. It would be unpromising, to say the least,
    • thinking, so that his ideal man waits to reach the state of perfection until
  • Title: Metaporphoses/Soul One: Lecture 2: The Mission of Anger
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    • soul-substance, so to speak. We must certainly not think of the soul
    • rational thinking. For example, suppose we have a rose before us. We perceive
    • connection by 19th century philosophy. We need think only of Schopenhauer,
  • Title: Metaporphoses/Soul One: Lecture 9: Something about the Moon in the Light of Spiritual Science
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    • make some remarks which fall outside the way of thinking now called
    • the rise of that scientific way of thinking which had its dawn
    • must be taken in dealing with mere analogies. When a stimulating thinker such
    • that a living, thinking being is made up of nothing but an assembly of
    • little way into the spiritual-scientific way of thinking, I would like to
    • means the only great thinker who looked with a spiritual eye on such things
    • creative thinking goes through an empty period, when the soul is like a
    • received, to penetrate with his thinking the illuminations, the imaginations
    • technique of thinking follow a rhythmical course. The spiritual researcher
  • Title: Lecture: Spiritual Science and Speech
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    • compels us to a definite kind of thinking. Do we not all realise how
    • dependent our thinking is upon our speech? In more senses than one
    • and desires into virtues, has co-ordinated phantasmal thinking by the
    • to our thinking; it is an instrument that moulds itself according to
    • the requirements of our thinking. But, if we observe to what extent
    • the stage of thinking, feeling and willing as he does to-day. These
  • Title: Metamorphoses/Soul Two: Lecture 1: Spiritual Science and Language
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    • which we are placed forces us into specific modes of thinking. Everyone must
    • be aware how the human being is dependent on language as far as his thinking
    • instincts and desires into virtues, if it orders muddled thinking by the
    • inwardly. And who would deny that inward thinking, if it takes hold
    • Our brain is a tool which adapts to the requirements of our thinking. But if
    • think of the soul and spirit life of our inner being only as product of the
    • the time that he developed his present thinking, his feelings and his will,
    • oneself of being slavishly tied to words. But we cannot do that if we think
    • through the thinking, will become capable of decanting the thought in such a
  • Title: Metamorphoses/Soul Two: Lecture 2: Laughing and Weeping
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    • we will only think about it, that laughing and weeping are related to things
    • and proper, he may think he need not try to understand the other person and
  • Title: Metamorphoses/Soul Two: Lecture 3: What is Mysticism?
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    • peoples is so far removed from our conceptual thinking that it is hard to
    • element in ourselves and of its kinship with what we must think of as the
    • things, it has been above all the human thinking which has tried to reach a
    • great thinker of the 17th and 18th century, said to himself: When we look at
    • the basis of the external world and could be apprehended by thinking. Healthy
    • thinking, however, finds no unity in the outer world, but recognises that its
    • bring this way of thinking into relation with our spiritual-scientific
    • thinking, feeling and willing and permeates our inner and outer
  • Title: Lecture: Prayer
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    • us the legacy of our past doing, feeling and thinking. We are
    • To think
    • continually err if we think we can find the divine, or God,
    • knowledge. When we think of prayer in this way, we soon see
    • cleverness it created by its own thinking. What it brought
    • into being by its thinking and feelings, the ideals to which
    • possibility of feeling and thinking that we cannot attain by
    • proper limits, a medieval thinker gave a true answer. Let us
    • medieval thinker said, “Who would seek everywhere in
  • Title: Metamorphoses/Soul Two: Lecture 4: The Nature of Prayer
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    • within ourselves the legacy of our doing, feeling and thinking in the past.
    • prayer are expressed better in images than in ideas. We can think, for
    • to say to itself: I will become more and more perfect and will think of
    • my clever thinking creates in my consciousness, from everything brought about
    • thinker found the right thing to say about inward devotion, which is indeed
    • thinker said: “Who would search everywhere out-of-doors for a tool he
    • the grasp of ordinary thinking today. Hence we must be content with what we
  • Title: Metamorphoses/Soul Two: Lecture 5: Sickness and Healing
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    • With the thinking which is tied to these organs, the thinking which is tied
    • Think of all the things which you went through as a child, from the first
    • thinking if a harmony is imagined into a situation where life has to develop
    • remains an abstraction if our thinking tries to impose it on our life. The
    • think that it would be correct to say from the point of view of spiritual
    • the error of thinking in stereotypes and the necessity to regard life in
  • Title: Metamorphoses/Soul Two: Lecture 6: Positive and Negative Man
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    • been thinking or feeling and to take something different into his soul. In
    • of the utmost importance. If we did not have to think of man in all his
    • Let us think, for
    • inferred from the facts are the outcome of his own reflective thinking, they
    • qualities and will not even need to think. Or he might be shown a series of
  • Title: Metamorphoses/Soul Two: Lecture 7: Error and Mental Disorder
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    • accustoms himself to proceed in the way of thinking which has passed before
    • different theories, views and modes of thinking in our time are appropriate
    • something and interprets the meaning in such a way that he thinks he hears
    • body goes on strike, when it refuses to be merely a tool of our thinking.
    • quite a different sort of resistance which cannot be recognised by a thinking
    • intrusions of our ether body. A peculiar situation: we think that the ether
    • done by those who, because of certain fixed patterns of thinking, are unable
    • darkness of evolution!” A person used to rigorous thinking will find
    • does not penetrate as far as our corporeality. And one must not think that
    • thinking, feeling and willing and live with them between birth and death. The
    • and bad qualities is destroyed and we take with us in our thinking, feeling
    • it the errors and the chaos, our weaknesses in thinking, feeling and willing
    • A weak person who does not like to pursue his thinking rigorously to its
    • expand our thinking to encompass the greater context; for seeking to pursue
    • with our thinking not only the most obvious threads but to pursue them to
    • proper images in his thinking — whilst for example he does not become
    • the importance of developing ordered thinking which avoids irrelevancies, not
    • and a self-disciplined thinking. That is something which is unpopular today,
    • the half-finished thought. For it is nothing but half-finished thinking when
    • can only be proved to whole thinking, and whole thinking has to be developed
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  • Title: Metamorphoses/Soul Two: Lecture 8: Human Conscience
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    • activities of mankind — such was the aim of the pioneer thinkers of
    • on into modern times, and the more materialistic thinking becomes, the more
    • but in the thinking of philosophers who are more or less imbued with
    • fine qualities, he was deeply imbued with the materialistic thinking of his
    • mistakes are made both by those who think more spiritually about it, and by
    • conscience differently from the way in which we are bound to think of it
    • thinkers we always find the assertion that perfect virtue is something that
    • into ourselves and encounter the experiences of thinking, feeling and
    • behind our thinking, feeling and willing, and thus behind our ordinary inner
    • of his own being within himself. What are we to think of this ego which held
    • comparison with what it is now? Only a quite abstract way of thinking could
    • not think of this formative power as having the character of an immeasurably
    • himself, “I am thinking”, as a man might do today; his thought
    • see why human thinking in general could work its way only slowly towards a
  • Title: Metamorphoses/Soul Two: Lecture 9: The Mission of Art
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    • place in my soul, when I think, feel or will, I am not a separate being. I am
    • their forces into me, they stimulate me to think and feel and will.
    • spiritual world. He felt that spiritual powers were active in his thinking,
    • for what comes directly from their souls in the form of thinking, feeling and
  • Title: Answers to Big Questions: Lecture I: The Nature of Spiritual Science and Its Significance for the Present
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    • humanity also concerning thinking and feeling. The big progress
    • every human being can think about it with the
    • phenomena, and where one can also not think as one wants but
    • must think according to the object. Thus, the human being also
    • tools of thinking, imagination, feeling, and will-impulses are
    • the natural sciences and knew the scientific way of thinking of
    • consider the impact on the human thinking, when Kirchhoff
    • That means there were mathematically thinking people who felt
    • happened by the external educational means. Think of the
  • Title: Lecture: Life and Death
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    • For just think, if the muscles could really become fatigued,
    • remembers the same things, thinks the same thoughts, and so
    • thinks, that everything happens of itself), but we must use
    • should learn to think over what, through the force of logical
  • Title: Lecture: The Human Soul and the Animal Soul
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    • said that thinking can apprehend what is meant when reference is made
    • investigator, logical thinking will itself disclose that a living
    • his own intelligence rendered him capable of producing paper! Think
    • thinking, in his cravings, his interests and in his intelligence, is
    • man is obliged to think a great deal before he can perfect any
    • clarified. But when we think about the inner life of soul we get a
    • exhausted himself by thinking that the organ of the brain “goes
    • think, but the brain is no longer able to participate. Then the
    • thinking begins to cause headaches; and from there the discomfort
  • Title: Lecture: The Human Spirit and the Animal Spirit
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    • relation to his language, his way of thinking and also to the extent
    • definite thinking, nor consciousness of self; he would be forced to
    • bound up with man's gradual acquisition of speech, thinking,
    • he is able to become through speech, through his way of thinking and
    • which is quite obvious; then a definite way of thinking and a certain
    • of thinking and of the consciousness of self brought about through
    • possesses a soul. And much more than we think, a language works upon
    • If we think this over
  • Title: Answers to Big Questions: Lecture V: The Nature of Sleep
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    • riddle if he thinks deeper. For the real bodily functions,
    • wants to think straight and does not want to be obstinate.
    • Assuming that a human being who does such exercises thinks very
    • think, he tries — because he maybe faces a very hard
    • feels his brain, he feels independent compared to his thinking.
    • activities that he must carry out with thinking. He loses the
    • because a resistance was there to think, for example, certain
    • exactly thinking human beings cannot help to admitting the
    • thinking person. One could receive quite peculiar feelings if a
    • about which he can think, and he can never judge about what he
    • extensive infinity and take up a part of it only. If we think
    • in such a way, we must still think relations between our whole
    • colours. However, there you think inside, there you feel
    • you think this picture to an end, you are no longer surprised
    • if we write what we think in a certain respect and have the
    • to himself, you do not think with your brain now, but you think
    • in quite different forms, you think pictures independently from
    • asleep to waking up. If we think different, we cannot manage it
  • Title: Lecture Series: The Secrets of Sleep
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    • of thinking is carefully followed to its conclusion it
    • possible that many who think themselves great scientist
    • laws of karma belong to higher worlds. Hence if one thinks
    • about by, in the same way as one perhaps thinks of justice
    • that many think of karmic condition connections too simply.
    • think: this experience is not in any way related to the
  • Title: Lecture: The Spirit in the Realm of Plants
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    • think of taking into his own spirit — as spiritual content —
    • discovery had a powerful influence on all thinking and feeling in
    • advances of the nineteenth century. He was unable, however, to think
    • resistance that can come especially through the thinking into which
    • thoroughly mathematical thinker, a deeply thoughtful man, who was
    • must be able to think of the earth and the sun as spirit-filled
    • the earth rests within itself, we must be able to think of its
    • approaches, the earth organ ism begins to think and to feel, because
    • thinking and feeling can be in the realm of the sun activity. Just as
    • order to look at itself, to feel, to sense, to think by means of this
    • organs through which our earth can think and feel. Woven into the
    • realm where it wants to begin to feel and think. Just as everything
    • not think of how all feelings, sensations, and mental images are
    • thinking that the entire arrangement of the plant is there in order
    • purely material research are — to think of the sun merely as a
  • Title: Answers to Big Questions: Lecture VII: How Does One Attain Knowledge of the Spiritual World?
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    • thinking. In particular the scientist demands: what shall apply
    • world, one cannot help thinking the spirit anyhow
    • our thinking, with our soul forces, what can we understand of
    • verifiable any time and for any human being, one thinks that
    • book will not think in such a way, that it is a summary of the
    • himself into the thoughts there, so that the way of thinking,
    • in us is connected with what we think, feel, and sense, with
    • as the centre of thinking, feeling, and willing without
    • expressed, but go only into the way of thinking. This seems to
    • from such a way of thinking. He gets angry if anything happens
    • approaches reality with healthy thinking is able to distinguish
  • Title: Answers to Big Questions: Lecture VIII: Predisposition, Talent and Education of the Human Being
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    • way, and my son must make them in the same way! As I think, my
    • son must think! — A spiritual-mental structure is there
    • to think in mental pictures faster or slower, cleverer or more
    • ability of logical thinking that we have opinions, thoughts et
    • think, and that it feels us in the second epoch as a person on
    • appropriate a quite good logical thinking, however, this does
    • mind had not invented it. — We use our brain for thinking
    • in the physical world, but we could not use it for thinking if
  • Title: Lecture: Zarathustra
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    • consciousness, if we think of a last remnant of the ancient
    • a fire, for instance, is symbolised in a dream. Think of the
    • logical thinking which we regard as the most important feature of
    • think he has discovered a great truth here, but it leads to nothing
    • but a vague Pantheism. We may think we express a
    • this, let us think of the course of evolution. We must conceive of
    • difficult for the man of to-day to realise this. Let us think of a
    • was thinking of these helpers of Ormuzd when he wrote at the
    • Izods. What class of beings are these? If we think of
    • Amschaspands are also at work in man. We must think of these beings
  • Title: Turning Points: Lecture 1: Zarathustra
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    • riddles which present themselves to the thinking mind, that
  • Title: Lecture: Galileo, Giordano Bruno, and Goethe
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    • feet. His friend could not think what was the matter with
    • Galileo, that great thinker, that it has become possible for
    • manner of thinking with the intellect does not go back very
    • far. This habit or manner of thinking with the intellect,
    • think that he can afford to ignore the phenomena, that he can
    • thinking was so rigidly mathematical. In illustration of this
    • must, therefore, think of him in the following way: Giordano
    • much to think that I could have ideas without knowing it and
  • Title: Lecture: What Has Geology to Say About the Origin of the World?
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    • answer this question we must first think briefly of the way in which the
    • unthinkable. Geology, therefore, would take us back in the process of
    • secrets than all abstract thinking are the words spoken by Goethe
    • always so conceived; this way of thinking has developed only very
    • also when they are intent on thinking entirely in terms of geology.
    • indeed among the thinkers in natural science (for they ought to
    • life today from morning till night, through thinking, feeling and
    • in itself is a contradiction of the way of thinking prevailing in
    • walk. And now think of what spiritual science has to say about the
  • Title: Lecture: Hermes
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    • active thinking. After having been active in soul, we may then be
    • thinking and conceptual activity. Ultimately we perceive in our soul
    • the form that has been built up by our active thinking. Now the act
    • of thinking bears the same relation to the final thought, the
    • every true thinker, this higher Ego is there, deeply concealed in all
    • instrument for the soul-activities of Feeling, Willing and Thinking
  • Title: Turning Points: Lecture 2: Hermes
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    • manner in which the mind operates when we think of some object,
    • soul. The act of thinking has the same relation to final thought,
    • advanced thinkers, lies so mysteriously veiled at the very root
    • Thinking. We have already referred to this matter in a previous
  • Title: Lecture: Buddha
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    • felt comparatively recently in the spiritual life of the West. Think
    • alternates between the waking and sleeping states and we think of
    • clairvoyant powers. But facts will in time compel thinking people to
    • advanced from thinking that the wheels of world-events roll on in an
  • Title: Turning Points: Lecture 3: Buddha
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    • own transgression, and was not due as the Buddhist thinks, merely
    • So with Faust we think not of how our mundane
  • Title: Answers to Big Questions: Lecture XIV: Moses
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    • to think one's way into the development of the Egyptian
    • had at command. There one has to think that in those times of
    • and its forces, thinking, feeling, and willing in the way that
    • uniform being and not such forces in his thinking, feeling and
    • do not do it — that our thinking is fertilised, is
    • spiritual forces flow from the macrocosm in our thinking,
    • soul force. Moses received the intellectualistic thinking, the
    • continue what is given you in the clairvoyant thinking, another
  • Title: Turning Points: Lecture 4: Moses
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    • days of man’s soul and its powers of thinking, feeling and
  • Title: Answers to Big Questions: Lecture XV: What Has Astronomy to Say about the Origin of the World?
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    • of the boldness of the human thinking that if we look at the
    • one pursues to encompass reality with the thinking.
    • to be able to think such a clear thought in the space, we
    • attractive for some thinkers of the nineteenth century if they
    • a great ideal before the thinkers of the nineteenth century.
    • Du Bois-Reymond spoke this, everybody who could think could
    • However, we must not think too poorly about what the external
    • to the fact that within the scientific thinking, research and
    • has before himself. We can realise again that our thinking and
    • is to the earth, and it is an abstraction if one only thinks
    • indeed, a physicist thinks that way who deals only with the
    • L., 1803-1873, chemist) think, who deeply penetrated into the
  • Title: Turning Points: Lecture 5: Elijah
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    • Elisha. You may think it possible that Elijah had previously
    • would eat no bread.’ Think of that! Merely because the King
  • Title: Lecture: Christ and the Twentieth Century
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    • soul. If we think of such an occurrence (according to the Gnostic
    • whatever we may think of the Reality — on the one hand of the
  • Title: Human History: Lecture I: The Relation of the Human Being to the Supersensible Worlds
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    • least more careful thinkers and researchers have always
    • a time, when the less strict thinkers, so the daredevils of
    • outer experimental researches of those thinkers who founded it
    • achievements of our time as typical for the scientific thinking
    • you have to say goodbye to the physical thinking of the
    • who is able to admire what these thinkers have done knows how
    • way of thinking into the world. Then he also knows which deep
    • riddles in the philosophical systems of great thinkers. They
    • are by no means only abstract, but the thinkers put their
    • such a thinker feels, I would like to bring to mind at the
    • example of a thinker who experienced a tragic destiny then who
    • posthumous works. These were lectures on the Greek thinkers
    • that is, before Socrates where the great thinkers interest us
    • thinking, from the Greek worldview and culture, which stood
    • to Nietzsche because it shows how a thinker rises directly from
    • thinker may feel satisfied in a way, but somebody who stands in
    • achievements of thinking which the human being can experience,
    • Indeed, a thinker who only thinks and cannot feel
    • when we rise to pure thinking which is free of sensuousness and
    • with thinking to the spiritual being you arrive at the
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  • Title: Human History: Lecture II: Death and Immortality
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    • But this scientific thinking has now to
    • of thinking matters. The habitual ways of thinking that develop
    • senses and with methods of thinking and researching which are
    • us necessarily from the Western thinking first with Lessing
    • thinking again. Thus, it faces us in a book by Drossbach
    • itself just compared with scientific thinking to represent this
    • could still state many a thing how the thinking has gradually
    • time, you will realise that the scientific thinking
    • think of the idea of incarnation. Nevertheless, it is not only
    • Since nobody should think so illogically that the human soul
    • exercise concentration of thinking repeatedly, to practice
    • far that if he thinks, for example, only of a soda he already
    • you get to the world in which you detach the thinking that is
    • your thinking in a newly appearing world. This expresses itself
    • his thinking, he falls easily asleep. But if anger, shame,
    • he tosses and turns sleepless in bed. Not our thinking which we
    • think. There we see the human being entering existence sleeping
    • of a thinker, poet or artist; then only we
    • the scientific thinking, a view of what death and immortality
    • does not think about that: from what is our present brain
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  • Title: Lecture: Prophecy -- Its Nature and Meaning
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    • Think of one of the greatest natural scientists of all time and of
    • prophecies is well known: think of Kepler, the great
    • only think of the Pythia at Delphi who under the influence of vapours
    • Thinking of all this, it seems
    • we think objectively about life as it was in those days, we realise
    • prediction was for March 1634. And now think of it: within a few
    • thinking. A human being who at the age, say, of 15, lays into the
    • ultimately ready. Logical thinking will never say that the man
    • he would not, in predicting destiny, have been thinking of the
    • by thinking of the following: There are certain great figures to whom
    • make history in the same sense that trees make a forest ... But think
    • thinking pursued in natural science itself. But it is obvious, too,
  • Title: Human History: Lecture IV: From Paracelsus to Goethe
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    • other call it drill.” He is of such a type, he thinks, as
    • thinking working on in the prose hymn To Nature:
    • which Paracelsus came. If one thinks about what induced it, one
  • Title: Lecture: The Hidden Depths of Soul Life
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    • connection with what we consciously think, feel or will. In speaking
    • Whatever one thinks of
    • true that a completely materialistic thinker can say that certain parts
    • as of his thinking, feeling and willing. Among things that point to the
    • man to think he experiences less in the world he inhabits between
    • Philosopher and the Human Soul”. I am thinking especially of
    • think world creative forces run parallel with Imagination, because
    • given time he allows himself to think, contemplate and remember only
    • but he is unable to think of it in the way he ordinarily thinks. He
    • We think that everywhere
  • Title: Lecture: Good Fortune Its Reality and Its Semblance
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    • under most difficult conditions, was able to think that at last some good
    • Hamerling says he always remembered this story when talking or thinking
    • become that for which they were organized. Think of the vast quantity of
    • conceptually, we very seldom succeed. For just think of the story of
    • think of how unhappy a man can be who, without reason, without any
    • thinking, in our soul-life, we are in harmony with the world. We feel that
    • man who thinks he has fathomed spiritual science when he has only perceived
    • fortunate man, and there one who is unfortunate; when I think of karma, of
    • looked back on this misfortune? Now suppose he thinks still further, and
    • important. For instance, let us think of a man who rejects outright the idea
  • Title: Human History: Lecture VII: The Prophet Elijah
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    • You do not need to think about any magic.
    • directed to Elishah. Now you may think that Elijah knew Elisha
  • Title: Human History: Lecture VIII: The Origin of the Human Being
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    • Since one has only to think what it signified in 1864, when
    • that the human thinking, feeling and willing only turn out as a
    • absolutely wanted to act and think in harmony with a noble and
    • scientific thinkers like Klaatsch (Hermann K., 1863–1916) and
    • almost says, one must think this prototype of the animals more
    • always a materialist-monistic thinking in the background
    • when the human being became a being, Klaatsch thinks, that
    • materialist-monistic thinking is not enough. Nevertheless, it
    • is why the scientific thinking completely leads out of what is
    • hypothetical idea. But natural sciences still think that this
    • has to think the origin of the animal world. There I can say
    • If spiritual science wants to think
    • want to think its logic completely in the sense of natural
    • with the senses and think with the mind. If he recognises the
  • Title: Lecture: The Origin of the Animal World in the Light of Spiritual Science
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    • direction thinks to hurry from triumph to triumph — nay, if we
    • other hand we can perceive how deeper thinkers who stand entirely on
    • thinkers who want throughout to derive life from a mere union or a
    • A great part of the thinkers of the present and the recent past did
    • argued that it is impossible to think that at any time, that which
    • To such thinkers mentioned
    • by so lightly the theories of such a thinker as it is generally done
    • for a certain time. Thus, on the lines of this thinker, not the
    • investigator thinks he couldn't go in another way if he were to
    • how notable thinkers standing firmly upon the grounds of natural
    • natural-scientific thinking has traced back all living to the
    • thinking, he must have realized at once the insufficiency of his
    • outwardly more and more accomplished, because by so thinking we are
    • natural-scientific thinkers. Lamarck says in his “Philosophie
    • Then we would arrive at the method of thinking of the Swedish
    • content, at least not consciously. But for a real thinker it is
    • else can we imagine, when we proceed to really logical thinking?
    • thinks logically cannot as a result come to any other conclusion —
    • be proved along the lines of our thinking today — it is to be
    • think of as purely spiritual — by working living substance into
  • Title: Human History: Lecture X: Christ and the Twentieth Century
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    • ways of thinking and feeling which prevail in an age in other
    • ways of thinking contradict the real results of scientific
    • what prevails as habitual ways of thinking with many people and
    • ways of thinking the theory of evolution, which pursues the
    • gnostic idea if you think the following.
    • inside. This is, howsoever we want to think about the event in
    • thinking. The human being stands on the point of view now that
    • by this way of thinking to a point from which a return proves
  • Title: Human History: Lecture XI: Human History, Present, and Future in the Light of Spiritual Science
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    • being has to think logically that he has to connect his
    • matter of course and appropriate that one thinks about such a
    • fact and asks himself, how does it happen that the thinking
    • only gradually to logical thinking, has developed towards the
    • philosophy far in the oriental thinking not paying attention to
    • thinking vividly about the world, not in the intellectual forms
    • Imagination, he keeps his logical thinking in his Imaginations
    • thinking.
    • logical thinking. Thus, we see the peoples intimately connected
    • even clearer if we think that, indeed, such a life in a culture
    • mysteries played a role, one could think about this transition
    • learns thinking, humanity learnt speaking before thinking. From
    • development. Only someone who does not think about these
  • Title: Human History: Lecture XII: Copernicus and His Time in the Light of Spiritual Science
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    • thinking of the human beings that, indeed, hardly something
    • all realise today, which change of thinking was necessary to
    • submit to the new way of thinking in this area. But it is also
    • time and settled down that we have to think today that the
    • prevailed in science. Since those medieval thinkers and
    • taken up as a scientific way of thinking from
    • thinking completely. What one knew at that time what the
    • millenniums, by the internalisation up to the logical thinking
    • clairvoyance the culture of the thinking, the logic arises with
    • logical, scientific thinking while he clouded the view of
    • with the whole way of Aristotelian thinking: “But how? Is
    • thinking is empty in itself if it has no object of research. We
    • the human habitual ways of thinking, feeling, and willing were
    • the quite new way of thinking and to apply the new mental
    • thinking as something by which they lost the old coherence with
    • which he felt reverentially that it pre-thinks the universe in
    • one single moment and does not after-think it as the human
    • thinking. We see the thought on its own becoming impoverished.
    • materialistic-monistic way of thinking would give evidence of
    • In your thinking cosmic thoughts do live,
  • Title: Lecture: Death in Man, Animal, and Plant
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    • thinker. It must, however, be pointed out that in studying the
    • It is not unthinkable — although at first sight this must
    • path towards death. It would not be unthinkable that the powerful
    • whole is the thinking — the judgment on such questions, not the
    • must ensue. One might rather think that supposing the brain no longer
    • whoever is in real earnest feels in the depths of his thinking how
    • even in our present time, Spiritual Science cannot think of the earth
    • element that we must think of as ensouling the earth is connected
    • conscious. Now it would doubtless be absurd to think that sleep has
    • all reasoning and thinking in the light of Spiritual Science, we
    • animal being. — I know very well that a man who thinks out of
    • concerns, increasingly mature. For, when our thinking becomes riper
    • a meaning: the meaning whereby man is able, not only to think of
  • Title: Human History: Lecture XIV: The Self-Education of the Human Being
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    • he can think about moral, aesthetic, religious relations. It is
    • able to work on his thinking. The other prefers physical
    • the habitual, and the human being only begins thinking about
    • also not think about shared joy and compassion. Not before one
    • self with thinking. He recognises that this self builds up the
    • engaged with our moods, but can think about our life and our
    • that we can not only remember, think, imagine, but that we
  • Title: Lecture: The Nature of Eternity
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    • probably thinking of two things generally repellent to people
    • delves more deeply into Lessing's ways of thinking and into
    • effect in our next life on Earth. We must think of the human
    • thinkers of today, we meet with frequent indications that the
    • about the ego by philosophers and thinkers, especially in
    • thinking, to increase the backward stretch of his
    • whether our thinking, feeling, willing or acting is concerned
    • the way they think, which makes it impossible for them to
    • thinking.
  • Title: Human History: Lecture XVI: Darwin and the Supersensible Research
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    • to the way in which an excellent man had to think at the middle
    • civilisation and outer civilised behaviour. He thinks that
    • think the ideas of his time not only to a quarter or half, but
    • Darwin transformed the thinking of many people within few
    • penetrate the public thinking, and at the same time with ideas,
    • which controlled the public thinking before Darwin. In the
    • the thinking that is bound to the brain. Everything that would
    • of thinking that should have no impact on science. Those who
    • Hence, these thinkers say, science itself
    • believe that science and its thinking make reject simply any
    • person with another way of thinking, with a quite different
    • and the thinking human being must be a difference that appears
    • habitual ways of thinking, because to a man who is spiritually
    • scientific way of thinking serves as basis of a quite different
    • thinking is something that captivates the human beings in the
    • the thinking of the human beings regarding themselves as
    • advanced, and we understand that this way of thinking also
    • Darwinist, but he also does not get further with his thinking
    • habitual ways of thinking in the second half of the nineteenth
    • necessity of the materialist-monistic way of thinking in the
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  • Title: Lecture Series: Jacob Boehme
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    • — at this moment we meet the solitary thinker to whom the
    • of existence in a way which can occupy our thinking and feeling
    • thinking and feeling of human beings for a long time to
    • compatible with modern thinking — with the modern
    • formulae from what we know today as scientific thinking, as
    • thinking with regard to world-conceptions, or any other
    • thinking.
    • preceded abstract, conceptual thinking, and how Jean
    • to think through speech, instead of forming speech through
    • thinking. Speech, therefore, is something more elementary,
    • primal than thinking. When we see how the whole of nature
    • us once try to think how our consciousness works, what our
    • our soul, in our consciousness. Let us try to think how our
    • admiration of profound thinkers. Thus, for instance,
    • other thinkers of the nineteenth century also admired the
    • along in space; we do not think of ourselves. But we begin at
    • once to think of ourselves if, for instance, we knock our head
    • think of Giordano Bruno only as journeying through the
  • Title: Lecture Series: The Mission of Raphael in the Light of Spiritual Science
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    • thinker on Art, has tried to follow Raphael's influence and fame through
    • to think of this course of spiritual life as a straight line where effect
  • Title: Raphael's Mission in the Light of the Science of the Spirit
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    • to think of yourself as the centre of this eternally existing
    • also of individuals, since a thinker of the calibre of Herman
    • we should not think that the Christian ideas could appear to us
    • experience. And the fact that we do not need to think in terms
  • Title: Poetry/Fairy Tales: The Poetry of Fairy Tales
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    • emerging out of a spiritual world where there is thinking and where
  • Title: Lecture: Leonardo da Vinci
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    • one combined in one's thinking all that had
    • and would only think with the intellect that is connected with the
  • Title: Leonardo's Spiritual Stature: Lecture
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    • in combining in a strict manner in one's thinking all that has
    • the world of sense and to think only by means of reason bound
  • Title: Lecture: Errors in Spiritual Investigation
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    • the materialistic thinker easily mistakes what appears in the soul
    • teaches us how we must think about reality, must be forsaken. After
    • world. Whatever one may think concerning this fear and anxiety that
    • materialist thinks out his theories and denies the spiritual world;
    • ease of thinking, the love of ease of feeling. Fear is closely akin
    • of the human capacity for thinking. In the human capacity for
    • thinking reside faculties that stand in direct connection with the
    • thinking, however, can cultivate this capacity in such a way that it
    • mathematical-analytical, constructive thinking for that square
    • mathematical thinking does not suffice to prove something that is
    • think that the benefit of spiritual science lies only in an extreme,
  • Title: Spiritual Science/Treasure for Life: Lecture I: The Spiritual World and Spiritual Science
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    • of thinking of the present against this spiritual
    • stand on the firm ground of scientific research and thinking. I
    • great cultural power of the modern scientific way of thinking
    • civilisation that would oppose the scientific thinking? Such a
    • their habitual ways of thinking that informs the human soul not
    • habitual ways of thinking of the present rightly say: the human
    • least that the human thinking is a function or a result of the
    • statements from the start: the human thinking is bound to the
    • the human thinking is a function of the brain.
    • science as threatened if one admits that the human thinking is
    • bound to the brain that one cannot think without the central
    • since it is true that thinking, as we develop it in the usual
    • central nervous system that is necessary for thinking in the
    • the tool of thinking. Spiritual science does not descend only
    • in the thinking, it does not assert that thinking, as it
    • expresses itself, otherwise, in our thinking and imagining, and
    • of his brain. He knows what it means to think not in such a way
    • as one thinks in the usual life, but to think only in the
    • feel thinking and imagining attracted by the spiritual world
    • to return to the usual imagination and to think as you just
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  • Title: Spiritual Science/Treasure for Life: Lecture II: Theosophy and Antisophy
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    • life. Since Pythagoras thinks of course that the philosophers
    • concepts of the human being: should the human being think that
    • the nature of frightening than one normally thinks. This is
    • the human soul when it is thinking and imagining, given away to
    • turns the outwardly directed thinking to the outer experiment,
    • “coolness” of thinking which one must generate in
    • just now. He must concentrate upon the one-sided thinking; he
    • We think: everywhere we are
  • Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
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    • times. In many circles, one thinks that religious mental
    • pictures, religious feeling, and religious thinking correspond
    • thinking and worldviews. However, I would have to explain a lot
    • single thinkers something lived that slumbered in the hearts of
    • religious thinker who felt called to protect the religion
    • the scientific way of thinking that could inspire and penetrate
    • attempts that control many, in particular theological thinkers
    • thinkers in the fields of religious research struggled only for
    • divine in nature. Other researchers think that the religious
    • Goethe thinks that someone who already experiences quite
  • Title: Spiritual Science/Treasure for Life: Lecture IV: On Death
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    • appreciatively about this scientific way of thinking and so
    • with the scientific way of thinking to admit that one can
    • way of thinking based on? Why has it become great? Because it
    • extraordinary praises of the scientific way of thinking which
    • controls the general education and thinking more than one
    • thinking really and works in the experiment with it: operating
    • thinkers of the last century said that it belongs to the human
    • outer experience? Just if one thinks scientifically, one must
    • he thinks, feels, and perceives in the usual life is like a
    • imagining thinking and the will. We must accompany the everyday
    • did not walk thinking through the world if we could not form
    • this or that? Will and thinking are the soul forces that always
    • the thinking into the body-free experience. You have to leave
    • everything that you were used to think about in the usual life.
    • itself in the normal life as thinking if the thoughts, which
    • thinker who says that the brain is necessary for thinking, and
    • brain. Since thinking is not that, by which we settle in the
    • forces. Behind the thinking
    • thinking —
    • that always makes the physical body the mirror of thinking is
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  • Title: Spiritual Science/Treasure for Life: Lecture V: The Meaning of Immortality of the Human Soul
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    • thinking and the more serious consideration of the human life
    • not the thinking, not the feeling, not the will, also not that
    • the body as the function, as the effect of the body who thinks
  • Title: Lecture: Michelangelo
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    • Philosophy began in Ionia, and it was there that human thinking first
    • thinking to the highest level of clarity. The first of them appear in
    • purposes only by actual thinking by the conscious ego. They rejected
    • personal stamp. It is for this reason that we think of
    • think out in this wonderful way the architectural mechanics of space.
    • Spiritual Science gives you to look at them and think about them;
    • Chapel; even if it thinks the doctrine ridiculous or fantastic, it is
  • Title: Spiritual Science/Treasure for Life: Lecture VI: The Evil
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    • evil. You can investigate the whole history of human thinking
    • thinkers of the nineteenth century and our time, and you
    • realise that even these thinkers stop philosophising and
    • hearts and souls of significant thinkers for long times. We
    • only to point to thinkers of the last centuries before the
    • that strange group of thinkers. They based on the views of
    • thinks that a limited being cannot always carry out the good
    • compared to that what one can imagine today with a thinking
    • Since for everybody who can think
    • other thinkers who come close to that what spiritual science
    • him one has a big number of other thinkers at the same time who
    • view satisfied not only single thinkers in that regard but is
    • widespread. I want to refer to a thinker from another region,
    • to the significant Japanese thinker Nakae Toju
    • 1678), the disciple of the Chinese thinker
    • Eastern thinker in the Ri as in the Ki. However, because the
    • — This Eastern thinker
    • A significant thinker of the nineteenth
    • thinking briefly. He says to himself that one cannot deny the
    • who think that the evil is not connected with the omnipotence
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  • Title: Spiritual Science/Treasure for Life: Lecture VII: The Moral Basis of Human Life
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    • In our time, a big number of thinkers who
    • number of thinkers who cannot indicate the place based on their
    • materialistic-mechanistic, naturalistic way of thinking cannot
    • psychological thinkers of the most recent past do no longer
    • without thinking, ethics must be founded on the fact that not
    • way of thinking in a way different from natural sciences. In
    • today the so-called “freethinkers” who oppose the
    • literally, at first as spiritual processes. How I think and act
    • thinking, acting or feeling. Everything that is undertaken, for
    • many thinkers cannot discover really about which they think
  • Title: Spiritual Science/Treasure for Life: Lecture VIII: Voltaire
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    • Someone who tries to think Lessing's
    • thinking that appears as something natural to us in the
    • However, one could not think such thoughts as we think the
    • modern thinking, since Copernicus, Kepler, Galilei, and
    • overpowering that the human soul did not dare to think anything
    • Greek culture, for example. The scientific way of thinking
    • less about the big riddles which the scientific way of thinking
    • the sense of his freethinking.
    • spiritual life, before one could think of spiritual science, is
  • Title: Spiritual Science/Treasure for Life: Lecture IX: Between Death and Rebirth of the Human Being
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    • thinking, of feeling and willing in itself. This division of
    • thinking, to his thoughts. We have the life of thoughts in the
    • thoughts in our soul, we think. These thoughts are to us at
  • Title: Spiritual Science/Treasure for Life: Lecture X: Homunculus
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    • This worldview thinks, if it has succeeded
    • scientifically possible, how the human thinking, feeling, and
    • philosophically thinking contemporaries nothing else exists
    • on basis of its research results that with any thinking, with
    • what one can think up as a picture of the human being with only
    • are not completely wrong who believe to think materialistically
    • other two. While the materialistic thinker believes to put the
    • theory which thinks in theory in the described way, it is not
    • Nevertheless, he is an inventive head and wants to think the
    • And so on. Nevertheless, Hamerling thinks
  • Title: Spiritual Science/Treasure for Life: Lecture XI: Spiritual Science as a Treasure for Life
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    • used to the scientific thinking at first absorb prejudice with
    • brings to light; one has to think, to feel, and often to want
    • sum of judgements, like something that one just thinks only,
    • thinking. If one wants to penetrate into it, one often asks,
    • internally and if one appropriates habitual ways of thinking
    • instinctively because their thinking will not be an abstract
    • thinking and judgments and do not know what they are good for
    • treasure for life to humanity. A thinking that bears the force
    • If one thinks about it with a thinking that does not invigorate
    • spiritualism. With an abstract thinking, one does not figure
    • how an abstract thinking positions itself in life. Such
    • thinking will regard it as natural that materialism cannot
    • produce spiritualism. How should it do it! However, a thinking
    • world out in quite different sense, and with such thinking the
    • abstract, dead thinking which is “Homunculism”
    • especially valuable who thinks that life consists of outer
    • it benefit the further progress of human thinking and life?
  • Title: Lecture Series: The Human Soul in Life and Death
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    • utterly mistaken in thinking that spiritual science can proceed
    • concentration. We have to ‘stop thinking,’ in order
    • is thinking you now, in the world of spirit!
    • absorb it and to think us. Now we begin to know that in
    • of mere nature; just as we human beings think with our
    • thoughts, these higher genii think our spiritual nature, think
    • our bodies is really the thinking of higher powers. Contrary to
    • think’ about the spiritual world, but we must experience
    • reality of the senses; we do not think about the spiritual
    • powers; we experience their thinking and containing us, when we
    • thinks us; our will, carried by our feeling, grows back into
    • its laws, and when that is impossible thinks that all talk
  • Title: Lecture: The Spirit of Fichte Present in Our Midst
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    • “Why, Gottlieb, whatever are you thinking of? You are
    • by the most radical thinkers. The book now published by him in 1793
    • as an image. And now think of a person thinking of the wall. Detach
    • attention entirely on the person thinking of the wall.”
    • a flame which shall induce every one to think for himself. Let no
    • pupils, but original thinkers. If we follow out the history of
    • well, I think, record here the singular tolerance shown by Karl
    • Whatever one may think of such outbursts as this, it is truly characteristic
    • mind of this German thinker who had grown out of that peasant boy
    • Napoleon's own lips has more weight, I think, than all the
    • line with my own customary way of thinking.” Again, in
    • thinking.” Further evidence of this can be seen in the fact
    • that to-day we may think quite differently as to the substance of
    • and for that they praise themselves and think all is well. For example,
  • Title: Spirit and Matter: Lecture I: Spirit and Matter, Life and Death
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    • especially suggested itself from the scientific thinking of the
    • just the excellent thinkers of the nineteenth century to say to
    • “For they are the thoughts of the whole thinking world
    • target the usual thinking and imagining sharply. Where the
    • has to deal with the question, what is, actually, the thinking
    • can answer this question only if you try to face the thinking
    • the soul life. Then you get to the view that this thinking
    • we are no longer in the matter while we are thinking, but we
    • one does not recognise the spiritual nature of thinking.
    • Someone who looks not only briefly at the thinking, but as it
    • were withdraws from the act of thinking, but in such a way that
    • the thinking stands like a kind of memory before the soul
    • recognises that he lives in this thinking as one lives in
    • precise unbiased consideration of thinking shows that thinking
    • lives and weaves as thinking takes place not inside by the
    • as a picture of thinking. An impartial consideration of this
    • thinking shows that you would go astray if you interpreted this
    • thinking as a product of some bodily processes. I would like to
    • about the thinking relates to the nervous systems. The nervous
    • there; otherwise, the soul could not unfold thinking here in
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  • Title: Spirit and Matter: Lecture II: Destiny and Soul
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    • philosophical thinkers who dealt with it. One cannot deny
    • Schopenhauer that he tried to apply his thinking directly to
    • his thinking says in this treatise that one should take his
    • because he is not quite sure at all in his thinking about these
    • do as an only thinking philosopher, not as a beholding one,
    • not arise to the everyday thinking with which this thinking
    • appears to this thinking more or less as a sum of
    • the inner experience of thinking must be deepened while the
    • human being withdraws from his thinking and strengthens it by
    • that I have characterised saying, if the thinking is developed,
    • development of his thinking in such a way as one faces the
    • personal thinking that is practised in the outer material world
    • behind the physical-sensory world. This thinking is too
    • being applies this thinking exclusively to the sensory world.
    • typical one: it concerns detaching the thinking as it were from
    • you remain only with the efforts of thinking which develop in
    • the usual life, the thinking is too weak to enter into the
    • spiritual world. You have to detach the thinking from the usual
    • life, so that you can slip in the detached thinking with your
    • can you do this? You can manage this by thinking through
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  • Title: Spirit and Matter: Lecture III: Immortality, the Forces of Destiny, and the Course of Life
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    • understanding is that it has to think not only different from
    • lie beyond reality, but that it gets to a thinking that is
    • different in its whole form from the thinking of the usual
    • consciousness. Spiritual science gets to a thinking that has to
    • interpret it quite different, finally, one still thinks that
    • experience, by observing. He thinks that one can form mental
    • sciences think that the soul is dependent on the human body. I
    • intimate, often ingenious imagination and thinking which is
    • experience. Hence, someone who thinks scientifically calls the
    • just arises as observation of the thinking and want only to
    • Indeed, the usual thinking is the starting point of any
    • observation of this thinking that it is already something
    • stop with the view that this thinking, as well as it arises in
    • being can feel, think, and will in the usual life does not lead
    • being has to develop his thinking in such a way that he is no
    • we advance with our thinking so far only that mental pictures
    • Therefore, you have to develop this thinking in such a way that
    • now. You can say without thinking, if the mental picture meets
    • science does not only think different about the world riddles
    • However, it cannot stop at the scientific thinking. That is why
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  • Title: Spirit and Matter: Lecture IV: Human Soul and Human Body Considered Scientifically and Spiritual-Scientifically
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    • misunderstandings, you find that on one side the thinkers and
    • the thinking, actually. Something peculiar has formed with
    • himself to his concepts and ideas today. He does not think in
    • thinking. One does not consider today that a concept can be
    • understand life? The illness of thinking which I have indicated
    • in our thinking. Hence, some people do not realise where the
    • thinking is based on this association of mental pictures. How
    • there. They are there, not only as we think them, but they have
    • Physiology, Hartmann says, thinks that the following
    • completely taken in the soul. Single thinkers had substantial
    • While we imagine, remember or think and do not take something
    • therefore, one thinks that the outside world causes an
    • the other direction in the human organism. One will think quite
    • Professor Tschirch says there: “However, I think that we
    • characterised direction that the thinking has taken, especially
    • However, what does this way of thinking lead to? Well, it has
  • Title: Lecture: The Human Soul and the Human Body
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    • misunderstandings, one finds that, on one hand, the thinkers
    • thinking lies. A curious circumstance has developed — I
    • characterized rest on this peculiarity of contemporary thinking
    • widespread in our contemporary thinking. As a result, many a
    • to modern natural scientific observations, one is to think about
    • forming mental representations, of thinking, something like
    • on this linking of representations that our thinking,
    • representations, how one is to think about the coming into
    • mental life of thinking and what corresponds with this in the
    • there, not only as we think them, but endowed with certain
    • motion. In this regard one says — so thinks such an
    • thinks. This is Franz Brentano. However, Franz Brentano
    • necessarily materialists. Ziehen, for example, thinks of matter
    • which individual thinkers have countered with weighty
    • thinks about the fact that, in relation to the life of the
    • for instance, in calling up memories, or thinking about
    • raises his consciousness to what he calls imaginative thinking,
    • day think quite differently about the bodily characteristics of
    • representation, thinking, when it is developed in the sense of
    • characterized — which thinking has taken, and especially
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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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    • powerful imagination and thinking. They could not invigorate
    • attention here already before longer time to a lonesome thinker
    • writes and thinks likewise. ...”
    • resist the habitual ways of thinking very much. An obstacle is
    • that from such bodily, as spiritual science thinks, immediately
    • naturalist but the habitual ways of thinking tend as it were to
    • be able to detect a defect in the thinking.
    • Excuse me if I think it a great deal,
    • like to say, where his thinking pauses while pursuing
    • of their thinking: it is dangerous if the attitude which
  • Title: Lecture: Riddles of the Soul and Riddles of the Universe
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    • ether, which means thinking about the world not only as filled
    • substances, but to think of it as filled with ether. What is
    • their penetrating power of thinking — an ability which I
    • time ago I also drew attention to a lonely thinker, who was a
    • for the human being. Simply expressed, we can think of the
    • achieved what I called imaginative thinking in lectures which I
    • recently gave here. When one's thinking has been so
    • and thinks in a similar vein. …”
    • representations, to thinking, which then carries over into the
    • necessarily with breathing out — be able to think one's
    • evolution about which the sensitive thinker Herman Grimm
    • spiritual science thinks about the bodily nature of man, the
    • one can document a defect in thinking, so that one never has
    • can catch a glimpse of where it is that thinking fails in its
    • another monistic thinker, when, out of the weakness of his
    • thinking he fails to come to the spirit; it is dangerous,
  • Title: Spirit and Matter: Lecture VI: Life, Death, and Immortality in the Universe
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    • Dewar thinks that the milk that will be solid then of course
    • “exact physicist” has to think about a valid
    • the outer moral thinking. Not that it would be confused with
    • thinks in such a way, as one is accustomed in the outer life.
    • which some thinkers have guessed without getting beyond the
    • Certain thinkers have guessed this, while they pointed out
    • dealt for some centuries up to now repeatedly with thinking
    • predominant thinking of their age gives. He explains very
    • Newtonism controlled the whole thinking. One has to think
    • place with such a defective thinking, I wanted to say that in
    • cannot choose by a certain inner laziness of thinking to search
    • Lodge, one has as a spiritual-scientific thinking person the
    • thinks. Then Raymond Lodge fell. Sir Oliver Lodge who would
    • the aberrations to which even great thinkers are exposed who
    • while he showed in his antinomies that one can think for
    • they live, actually. Only sometimes, somebody thinks somewhat
    • conceptual shades, but he thinks somewhat sharper and there he
    • mental pictures, but could think. Hartmann got so far to think
    • thinks them really through, the whole nature is only a
    • real nature. Since that who can really think knows that nature
  • Title: Spirit and Matter: Lecture VII: The Beyond of the Senses and the Beyond of the Soul
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    • thinking from which this progress of natural sciences has
    • originated. However, thereby his thinking accepts certain
    • thinker whom I have often mentioned here who can be respected,
    • observation of the soul under the influence of thinking. If I
    • as thinking, feeling, and willing what one has there as
    • behind thinking, feeling, and willing is the unconscious that
    • has to say, someone who thinks in such a way obstructs the
    • reflections only of that what we experience in thinking,
    • However, Hartmann, and with him countless thinkers obstructed
    • thinks, to the ideas of freedom, of immortality, why should it
    • the excellent thinkers of modern time have avoided this way so
    • I am standing here and I think about the things that are
    • do not perceive something outside and think about it, but you
    • thinking. It is, as if you yourselves submerge in the
    • impression. There you can no longer think, the objects are
    • outdoors and I think about the objects within my head. No,
    • that flowing thinking works in it that in reality thoughts
    • the only theoretical thinking as starting point, but the view
    • quite spiritless and soulless reality of swinging unthinking
    • and silent. Now, however, this thinking wants to come behind
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  • Title: Eternal Human Soul: Lecture I: Aim and Being of Spiritual Research
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    • misunderstood largely. Besides, one thinks of something
    • human thinking and imagination. At first spiritual science has
    • to say, just that kind of scientific thinking of penetrating
    • thinking develops which is inappropriate to penetrate into the
    • times will think again different from Copernicus. However, one
    • particular since the thirteenth century, unfolded a thinking
    • itself and to develop a more intensive thinking, a tenderer
    • observation and thinking. The everlasting essence of the human
    • scientifically well-trained thinking, this just gained is
    • research cursorily, however, will easily think, now, our exact
    • science demands more strict thinking, more trained development
    • can strengthen a weak thinking, a thinking that is developed in
    • thereby to a certain passiveness. This thinking must become
    • require a quick thinking, the more you train yourself to grasp
    • physiologist to solve some human riddles, but we think too
    • research regards the usual imagining and thinking as an
    • thinking cannot penetrate into the supersensible secrets.
    • Since the usual thinking and imagining is dead compared with
    • life. Materialism is right: this scientific thinking is due to
    • the fact that we carry this corpse of thinking in ourselves
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  • Title: Eternal Human Soul: Lecture II: The Human Being as Being of Soul and Spirit
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    • think it more or less dependent or also independent of the
    • Ziehen says with a certain right, we cannot think as we want,
    • but we must think as the just available associations determine
    • profound thinkers. If I may bring in something personal here:
    • feeling. If you are confronted, for example, with the thinker
    • connection with an original, elementary thinker to such limits
    • usual thinking just puts limits of knowledge in such points of
    • scientific worldview often thinks that the lowest living beings
    • you think about that which the ego is, actually, where to do
    • you come there, actually? If you really think about it, at
    • really allow himself for the usual consciousness to think with
    • his ego only of everything that Theodor Ziehen thinks? Does he
    • life? Does he only think really of his relatives and
    • and thinks, they alternate between day and night. One does not
    • we cannot think what we want, but we must think as the
  • Title: Eternal Human Soul: Lecture III: Goethe as Father of Spiritual Research
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    • thinking if it concerns the investigation of the supersensible
    • about thinking. With it, the whole philosophical attitude of
    • Goethe seems to be condemned to many philosophically thinking
    • refusal of thinking about thinking. One has the sensation with
    • thinking itself to a consideration. He shrank from it as from
    • which the thinking means for the human soul, you can realise if
    • you make the thinking an object of observation like other
    • you direct the thinking to the thinking itself, you cause a sum
    • seriously: is this human thinking able to penetrate into the
    • times I would like to quote the sentence of a thinker who is
    • him among the deepest ones, among the most impressive thinkers
    • can pursue how there once a thinking really soared by own power
    • the thinking:
    • namely the necessity of the thinking. No investigation figures
    • This is a self-experience of a thinking which tried to bring to
    • mind what is, actually, a thinking which has struggled to grasp
    • the human being in the point where it thinks to find that in
    • has arrived at the place where one can consider the thinking,
    • indeed, the necessity of the thinking appears, but there also a
    • bottomless abyss appears. Since beyond this thinking —
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  • Title: Eternal Human Soul: Lecture IV: Mind, Soul and Body of the Human Being
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    • internally-emotionally in his thinking, feeling and willing.
    • only, to put your thinking in motion, so that it has a possible
    • thinking in a certain current of development, then your
    • thinking, your soul faculties become nimbler at first. Then the
    • that such activation of the thinking has only subjective
    • thinking in motion in the soul, the fruits of it appear at
    • Someone who develops such a thinking which does not strive for
    • instead of approaching them with your usual logical thinking if
    • scientific way of thinking. There the thinking and the
    • methodical development of thinking is so organised in
    • quite natural on the ground of the scientific way of thinking.
    • One uses the same power of thinking and imagining to develop
    • proving and judging thinking must become different in spiritual
    • a way that one envisages thinking, feeling, and willing.
    • turn our attention upon the imagining and thinking at first.
    • While the human being is thinking, he has to destroy, he must
    • grow and thrive. If we put the imagining, the thinking in the
    • of imagining and thinking assert themselves in which the soul
    • Thinking, imagining is like a reduction of the waking state,
    • thinking, feeling and willing. I would like to express myself
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  • Title: Eternal Human Soul: Lecture V: Nature and Her Riddles in the Light of Spiritual Science
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    • from his more materialistic thinking about such a quotation
    • that you develop the power of imagining, of thinking as the
    • your thinking to a point where you notice: now I cannot come
    • through with my habitual way of thinking. It is with the
    • thinking just in such a way, as if you see a weight lying there
    • and think wrongly at first that you can lift it, and notice
    • thinking by meditating to the point that it is spirit-filled.
    • his soul. He who thinks in such a way that our physical-sensory
    • in our cerebral nervous system if we think, imagine, or
    • There the naturalist gets gradually around to thinking rather
    • for yourself not to think about the manifestations of nature as
    • today, unfortunately, most people still think that they explain
    • is the point that one can think soul and mind not only in a
    • the spiritual-mental, imagining and thinking, directly to the
    • thinking, feeling and willing — to the three life
    • rather well. The spiritual scientist who has learnt to think
    • realistically knows where he has to stop with his thinking.
    • consideration could point out if one has connected his thinking
    • with reality that, as soon as one stops thinking with those
    • human thinking. It is still noteworthy how a healthy thinking
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  • Title: Eternal Human Soul: Lecture VI: The Historical Life of Humanity and Its Riddles
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    • judicious viewers of history think that also the judgement is
    • of the depths of his personality, to work, to think and to want
    • habitual ways of thinking of the present. After the habitual
    • ways of thinking, Lamprecht said to himself, the former merely
    • of thinking of modern time to take the social life, the common
  • Title: Lecture: Manifestations of the Unconscious: Dreams, Hallucinations, Visions, Somnambulism, Mediumship
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    • to succumb to it. Think only to what extent, in public life
    • The same may be said of the contention that thinking must be
    • publicly reputed to be a great thinker produces a bulky
    • by one, for the sake of comparison. Think of the following. A
    • itself felt in a very remarkable way. Think only of the
    • thinks he is walking on burning coal or something of the
    • mediumship. Just as man's organism of thinking
    • — I say expressly ‘organism of thinking’,
    • not ‘mechanism of thinking’ — must be
    • as the organism of thinking can bring about hallucinations
    • phenomena. At all events this is not, as Lodge thinks, a
  • Title: Eternal Human Soul: Lecture VIII: The Animal and Human Realms. Their Origin and Development
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    • the direction which spiritual-scientific thinking has to take
    • character of interpretation, the whole way of thinking about
    • science demands from itself and from others is that one thinks
    • concerns that one has the inner courage to think the things
    • power first which wants to think the things through to the end
    • thinking. It shows how clumsy the modern naturalist becomes if
    • contradiction that a significant researcher cannot think so far
    • everywhere the same material they should think about whether it
    • human thinking is intimately connected with these conditions of
    • someone who thinks his way into the subtle configuration of the
    • thinking. What causes that we can think about the things is
    • animal world. This lives in his thinking. In the animal realm
    • us, while we survey the world with thinking. We pursue what we
    • animal not have a kind of thinking as the human being has?
    • thinking in the human being. What forms the basis of thinking
    • is the organ of thinking because it is formed back because it
    • back and can live out the form in thinking in supersensible way
    • into it. Thereby the ability of abstract thinking originates
    • special connection of thinking and willing with the human being
    • thoughts. In the head, the organ of thinking is developed
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  • Title: Eternal Human Soul: Lecture IX: The Supersensible Human Being
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    • thinking, self-knowledge demands the view of the human being
    • way. Since just if the well-schooled scientific way of thinking
    • thorough scientific thinking points to the fact that such
    • usual kind of thinking that has played a big role also in
    • recollections in his consciousness. One thinks very often, more
    • of thinking as something rather childish and dilettantish.
    • sometimes. Think of the play, which takes place between the
    • on one side, the thinking on the other side, which becomes
    • thinking is already something spiritual: my
    • but if he is forced to think it according to the mental
    • scientific way of thinking and asserted this. The human beings
    • life, works in the thinking. What we have later as fifty years
    • child thinks changes into willpower in the later life. If you
  • Title: Eternal Human Soul: Lecture X: The Questions of Free Will and Immortality
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    • 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
    • think that the highest revelations of the human being have to
    • thinking, feeling and willing in such a way that you can enter
    • your thinking going from thought to thought in everything that
    • consideration of the human thinking itself, not of the
    • thinking? I asked, how does the activity of thinking appear to
    • thinking is strictly speaking something that is experienced
    • of thinking. Someone who investigates the human soul life as it
    • human organisation but not the real thinking. In the thinking,
    • in with it all wrong viewpoints to the scientific thinking. One
    • mental-spiritual can take place. The human being does not think
    • whole mental organisation generally, no, he thinks because
    • being develops his free thinking because he does not straight
    • must become retrograde to unfold thinking. Then one will
    • thinking. One will understand how thinking intervenes in the
    • in that peculiar relation to his thinking that, indeed, it is
    • a logical control of thinking if one had to follow the
    • know maybe how matter thinks. Indeed, he does not know what it
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  • Title: Lecture: The Bible and Wisdom.
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    • thinking and conceptional life, although it may be said that all spiritual
    • undervalue in any sense the standpoint of many modern thinking men who feel
    • ‘Others may think as they like; we find in the teachings of the Bible
    • be thinking of themselves and it would not occur to them that future
    • away. Then try to think how much would still remain in the soul. All
    • means of conceptions having but one meaning, and anyone who thinks it
    • become ‘Free Thinkers,’ so-called ‘Free Spirits.’
    • people. Many Free Thinkers have held the point of view that the Bible is only
  • Title: Lecture: Problems of Nutrition.
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    • problem of the thinking individual. In conscious awareness he
    • is attributed. Many thinkers of consequence have agreed with
    • possible imagination and calls forth thinking. It is this activity
    • thinking will be so flexible that men will be willing to
  • Title: Lecture Series: Christ in the 20th Century
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    • thinking about Christ is possible.
    • freethinker, Ferguson, voicing what many of his contemporaries feel, can say
    • person otherwise famed for his free-thinking views, speaks of Christ exactly
    • upon us. Freethinking spirits are thus beginning to feel the Christ Being
    • because they are both personalities whose whole thinking and feeling are
    • as free, independent human thinking would not have developed. In short, man
    • hard for modern minds to grasp. Perhaps we can think of it in the sense that
    • at this point. He goes on thinking, and comes to believe that when a soul
    • the Christ. For the thinking of the Middle Ages, Christ disappeared into the
    • think of Christ in the same materialistic way they think about other
    • experience, “I am no longer perceiving with my eyes or thinking with my
    • not shy away from commonsense thinkers. Really healthy minds readily see the
  • Title: Truths and Errors: Lecture I: Spiritual Science and the Future of Humanity
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    • think to be entitled not to get themselves into such attempts.
    • they agree for everybody who wants to think in much higher
    • condition, the way of thinking, the way how he forms ideas and
    • the great researchers and thinkers came at the end of the
    • the way of thinking of Galilei with which we still work today.
    • The material, mechanical thinking was directed immediately upon
    • particularly drastic expression how one could think solely
    • clairvoyants did not think this way; one only misunderstood
    • rightly. However, where people believe to think deeper they say
  • Title: Truths and Errors: Lecture II: How Does One Disprove Spiritual Science?
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    • Kepler how the theosophical way of thinking can lead as the
    • thinking and feeling and our science give us. Today I wanted to
    • individualities, different thinking, and feeling. As long as we
  • Title: Truths and Errors: Lecture III: How Does One Defend Spiritual Science?
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    • few words, and I have said how one has to think about the
    • However, if we assume now that we think in the usual
    • If we are able by soul exercises to think a thought which is
    • considers as the surest science. Millions of people may think
    • thinking, develops after birth still long; it is still
    • within the culture for its ability. Hence, we cannot think
    • However, in the normal consciousness we can only think
    • can ascend from this mere possibility of thinking to the view
    • human being with another who thinks in a upright way about the
    • a decent human being. — Nobody can think this way.
  • Title: Truths and Errors: Lecture IV: Truths of Spiritual Research
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    • concentration of thinking, of imagining, of feeling or also
    • everything that the reason can think, and all soul forces are
    • psychology, bring forward can think very easily — and
    • the soul is quite empty, thinks nothing, feels nothing,
    • People think very frequently that spiritual research is done so
    • thinks logically in the usual world will also find the right
    • usual world and thinks illogically will think even more
    • brainlessly and illogically if he applies his thinking to the
    • outer life, life itself controls and corrects. If we think
    • manifolds in the mathematical thinking. If anybody is familiar
  • Title: Truths and Errors: Lecture V: Errors of Spiritual Research - 1
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    • is not only desirable indeed in every area of thinking and life
    • the medium the usual thinking and feeling stop and an
    • itself by such a person what he/she thinks, what he/she has in
    • thinking developed, what has induced me, for example, to follow
    • certain life direction has induced one to think just in such a
    • with common sense. It is true that someone who can think well
    • cannot think logically describes everything that he beholds
    • mostly after long straining thinking, as if they stood beside
    • “mostly after long straining thinking” —
    • concentrated thinking, feeling, maybe also of willing. Hence,
  • Title: Truths and Errors: Lecture VII: The Questions of Life and the Riddle of Death - 1
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    • the habitual ways of thinking. One is used to counting on the
    • only to thinking but also to life. We do not speculate about
  • Title: Truths and Errors: Lecture VI: Errors of Spiritual Research - 2
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    • thinking finds seven colours, seven tones in the octave in
    • recognised as truth because you think your way into those
  • Title: Truths and Errors: Lecture IX: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 1
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    • Therefore, it happened that from it habitual ways of thinking
    • scientific way of thinking not only by that which is
    • we think, imagine, or remember, for example, worries and the
    • that certain habitual ways of thinking have developed under the
  • Title: Truths and Errors: Lecture X: Spiritual Science and Natural Sciences - their Relationship to the Riddles of Life - 2
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    • on general approval. Since all habitual ways of thinking of our
    • into the matter that the same kind of thinking, the same logic
    • soul life proceeds in such a way that we think and feel certain
    • human being thinks possibly that way: now you feel what you
    • Think only what you demand from your soul. You demand that you
    • that requires a wrong way of thinking.
  • Title: Truths and Errors: Lecture VIII: The Questions of Life and the Riddle of Death - 2
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    • us how the thinking intervenes in the brain, and one knows that
    • reflect the work of thinking in our soul, so that we become
    • works. The usual life proves it, while the thinking causes
    • This process of thinking is as natural as the vision of the
    • which are not stimulated from the outside. The usual thinking
    • inner experiences. The spiritual thinking proceeds in such a
    • thinking]. For longer time the thoughts have to be directed to
    • course, this is folly for the usual thinking. However, it
    • dependent. While the usual thinking is dependent on the brain
    • and causes destructive processes, that thinking creates an
    • is there that just such scientific thinkers who take the facts,
    • the thinking, while one investigates the brain. This would be
    • he goes with his thinking to the spiritual world. He knows by
    • spirits. This is based on the release of the thinking from the
    • thinking is different which one acquires this way; it does not
    • get free from the body with the thinking, then they get around
    • ourselves with the thinking from the body, we experience that
    • says, one only needs to think logically. As well as someone can
    • The thinking about which I have here spoken today answers it,
  • Title: Freedom/Immortality/Social: Lecture I: The Human Soul in the Supersensible Realm and Its Relationship to the Body
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    • again with his feeling, thinking and willing. The human being
    • moment for persons of knowledge if they have to think the
    • and can apply the strict discipline and methodology of thinking
    • only the human thinking that takes the sense impressions as
    • Well, thinking is important, because strictly speaking a big
    • organs consists of a higher development of thinking than the
    • thinking is which one uses in natural sciences. However, if you
    • only abandon yourself to the usual thinking, that originates
    • sleeping in you. This thinking does not lead into the spiritual
    • world; this thinking can only realise that it is in the
    • of inspiration where to the human thinking leads if it is left
    • the experience that he had with thinking that he had
    • the thinking, he expressed himself as follows:
    • of thinking. No investigation gets to this necessity, as
    • the necessity of thinking — “every attempt to prove
    • the necessity of thinking. Someone who gets to the knowledge of
    • thinking but experiences it, he does not experience, indeed,
    • that beyond the thinking that Gideon Spicker describes, the
    • this thinking that bears the sense-perceptible reality. He
    • However, one must say that the thinking — if it is left
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  • Title: Freedom/Immortality/Social: Lecture II: Anthroposophy Does not Disturb Any Religious Confession
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    • contemporary opinions and views as one thinks frequently. Since
    • one thinks if one gets to know anything about anthroposophy
    • anthroposophy intends; one thinks that anthroposophy is a
    • others. Hence, one thinks that anthroposophy is also such a
    • shown it yesterday from the way of thinking and attitude of
    • thinking, to a part of the human being, to the head. By no
    • in it, they would realise that the thinking and the logic that
    • head, not only the thinking, but it seizes the whole
    • human being with his whole soul: feeling, thinking, and
    • intertwine at first. However, thereby the thinking comes into a
    • inner discipline. For he thinks, he may be able to transfer
    • paradoxical concepts immediately begin with it. I think, for
    • of thinking, feeling and experiencing are there to criticise
    • history too cursorily. One thinks, one has to familiarise wide
    • enlightened thinking of the present, they noticed that they are
  • 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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    • scientific thinking has taken possession of the human souls and
    • scientific way of thinking already had an impact, we realise
    • natural sciences extend their way of thinking to the soul, they
    • they take place in time. The scientific way of thinking can
    • of the outer world. The scientific way of thinking finds laws
    • However, mainly the scientific way of thinking develops these
    • performances, with asceticism. Think only that certain mystics
    • science that thinking, feeling, and willing have their
    • “Nature thinks and is continuously reflecting”
    • already the concept of spirit is included for such a thinker
    • think: everywhere we are inside.
  • Title: Freedom/Immortality/Social: Lecture IV: The Science of the Supersensible and the Moral-Social Ideas
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    • present habitual ways of thinking because of the prejudices
    • it is superstitious to think of the pictures, which appear in
    • scientific thinking and which belong completely only to the
    • the contents of the modern scientific thinking that do no
    • While skipping the scientific way of thinking the instinctive
    • concepts that developed with the scientific thinking. Since
    • professors who think scientifically. Let it legislate, and then
    • scientific, supported the emergence of this thinking most
    • thinking. I would not dream of that. Since this view has
    • — skipping the scientific way of thinking — the
    • scientifically thinking theorists can find social concepts, but
  • 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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    • exercises of thinking, of feeling while he concentrates, for
    • can be very comprehensible if one thinks that the spiritual
    • about the world being, it is reflecting, it thinks, one gives
    • think: everywhere we are inside.
  • Title: Freedom/Immortality/Social: Lecture VI: Spiritual-Scientific Results about the Ideas of Immortality and the Social Life
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    • considering the great achievements of scientific thinking. If
    • one proves the scientific thinking proves more precisely, it
    • There one hears very often: what can one think about this and
    • undergrounds of life. The scientific way of thinking has
    • originated from the habitual ways of thinking of the last
    • the scientific thinking, but any thinking of humanity was
    • involved in these habitual ways of thinking, so that these
    • habitual ways of thinking work beneficially not only in natural
    • Excellent thinkers have attempted to transfer the scientific
    • way of thinking to the sociological field. I would like to
    • way of thinking to the social-historical life.
    • no scientific way of thinking can understand is just confirmed
    • thinking psycho-physiologists have already come on this thing.
    • such a formed thinking as one applies it rightly in the usual
    • because he thinks vividly, really and not in the abstract. One
  • Title: Freedom/Immortality/Social: Lecture VII: The Nature of the Human Soul and the Nature of the Human Body
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    • thinking, this modern soul science got more or less into cloudy
    • same methods and way of thinking which one uses in natural
    • by the scientific way of thinking and methods psychology does
    • calls thinking, feeling, and willing in psychological books
    • scientific thinking if it gets along with itself does not get
    • one resorts to a completely transformed thinking, generally to
    • thinking, of imagining. One forms a quite wrong idea of
    • strengthening the imagining, the thinking. It concerns that we
    • only carry out the thinking as it were as a concomitant of life
    • actually, if you only think, only imagine. It is completely
    • imagining and this thinking in such a way that you dedicate
    • this thinking what you cannot experience, otherwise, that the
    • you really experience the thinking internally as methodically
    • Someone who settles in the meditative thinking comes into
    • in any thinking which approaches the soul with old methods,
    • with old thinking.
    • ergo sum.” “I think, therefore I am.”
    • Augustine said this already. It is that to which the thinkers
    • directly experienced, and this is the fact that I think. Since
    • nevertheless, I must just doubt, that is I think. Hence, I am
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  • Title: Freedom/Immortality/Social: Lecture VIII: How Natural Sciences Justify the Supersensible Knowledge
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    • scientific thinking and must have tried to apply this
    • scientific thinking conscientiously in the most different
    • with the same way of thinking with which one penetrates
    • penetrate with thinking is integrated into the physiological so
    • with thinking.
    • if he develops his thinking in such a way that he carries out
    • results in the following: to that thinking which accompanies,
    • a thinking, which must always be produced anew.
    • a thinking that is like looking, an internally produced looking
    • that is like thinking. This can only inform you about the
    • However, if you develop such vivid thinking, you also get to
    • dress in the most different pictures. Only such a thinking, as
    • a representative not only how many people think but also of the
    • way to which generally the thinking of our time tends.
    • conscientious scientific thinker does not get to the brainless
  • Title: Freedom/Immortality/Social: Lecture IX: How Does One Justify the Anthroposophical Psychology?
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    • However, this scientific way of thinking arrogates all habitual
    • ways of thinking of the modern human being to itself in a way.
    • them, a certain way has remained to think about the human soul
    • thinking, on the mental pictures of the contemporaries. I
    • odd it is, if a man thinks about his science in such a way,
    • cannot be content just today because he has learnt to think
    • unusual to the modern thinking that many people find it
    • thinking. This is the belief that there are certain limits of
    • instinctively worries all thinking human beings today. From
    • scientific thinking, but one will always arrive at certain
    • put us to such a limit, to certain cornerstones of thinking?
    • do not order their thinking in such a way as I want to
    • we do not get to know the will really. If we think about the
    • because our habitual ways of thinking have changed. However, we
    • thinking and imagining. These rhythms take place in the ongoing
    • critic, social thinker) describes this in detail.
    • supersensible consciousness into that what people are thinking,
  • Title: Freedom/Immortality/Social: Lecture X: Moral, Social Life and Religion from the Viewpoint of Anthroposophy
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    • human development will not be able to agree with this thinker
    • older times that the mentioned thinker can less survey, it is
    • has advanced brilliantly one has to consider what this thinker
    • life with the advancing way of scientific thinking. No, this
    • way of thinking will be great just because it does not
    • time in which this way of thinking has reached a special
    • purest nonsense. A way of thinking pervades the writing that is
    • and arise from the mere scientific way of thinking, one likes
    • modern thinking has assumed. He is also typical for how people
    • which does not prevail in the usual abstract thinking. Of
    • considers Kantianism and the scientific ways of thinking, they
    • implement scientific thinking also in the moral world that this
    • thinking in the moral area can lead only to concepts of decline
    • they have nothing in their thinking, in their mental pictures
    • Those are not wrong who say, yes, spiritual science also thinks
    • on the other side scientific thinking celebrated the biggest
    • With the emergence of the scientific habitual ways of thinking,
    • habitual ways of thinking with the help of natural
    • scientific way of thinking has generated the special way of
    • whole world, actually? — Someone who thinks
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  • Title: Thomas Aquinas: Lecture I: Thomas and Augustine
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    • thinks. The whole personality and the whole struggle of
    • think, — that it actually sees spiritual phenomena,
    • climax of creation on earth. Whether we think more or less in
    • think of God.
    • distinguish, as we do, between thinking and outward use of the
  • Title: Redemption of Thinking: Lecture I:
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    • The Redemption of Thinking
    • century, in a way that is hard to comprehend with our thinking
    • your thoughts in the way of thinking of Thomas Aquinas, his
    • by an astute thinking of which the modern philosophy
    • influenced Augustine even more than one normally thinks. One
    • spiritual. It applies to it much more than one normally thinks
    • same time even more than one thinks. Manichaeism still speaks
    • He does not differentiate between thinking and sense
    • a Greek had experienced. He was forced to a thinking that still
    • he sees lions, he thinks the concept
    • of the “lion” if he sees wolves, he thinks the
    • thinks the concept of the human being, these concepts live only
    • presented this big question to themselves. If you think which
  • Title: Thomas Aquinas: Lecture II: The Essence of Thomism
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    • that one thinker has taken over the ideas from another, and
    • described yesterday, you will think differently. You will feel
    • upward-striving of individuality among the thinkers who studied
    • philosophically that in these thinkers we get the highest
    • conclusion, that these thinkers account to themselves for the
    • what surroundings this thinking took place. It was not a
    • thinking that took place as it now takes place in the noisy
    • otherwise far from the busy world. It was a thinking that
    • which the thinkers of the twelfth or thirteenth centuries could
    • now think of this: on the one side are demands of life which
    • the Areopagite was available for the thinkers of the seventh
    • particularly important for the Christian thinkers of the
    • describe these things. You get near it, if you think as
    • think alike, it is only because we are all individually
    • is true that in so far as we are different beings we think
    • think that what we have in the soul as a reflection is the same
    • and logical form, in the form, in fact, in which the thinker
    • form of world-problems, this form of thinking, and thus stands
    • centuries; it is to be attained with thinking, with the most
    • us take an example of how a thinker like Thomas Aquinas stands
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  • Title: Redemption of Thinking: Lecture II:
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    • The Redemption of Thinking
    • impulses of western humanity exists. I think that one can look
    • consideration that one thinker took over certain ideas from the
    • struggle of individuality the thinkers who developed this
    • that the pure thinking proceeds with mathematical security from
    • conclusion in such a way that these thinkers always account to
    • One has only to mind that this thinking
    • of the world. This thinking could still develop the pure
    • technique of thinking by other circumstances. Today it is
    • difficult to develop this pure thinking. Since if one tries
    • very soon to which thinkers of the twelfth and thirteenth
    • centuries could dedicate themselves who did not think much of
    • contours proceeding activity of thinking which is
    • the church with the most astute thinking. Imagine only what it
    • thinking. One has to look into the inside of the scholastic
    • point that the thinkers of the seventh, eighth centuries and
    • for the Christian thinkers up to High Scholasticism how the
    • outflow of the individual human being. If we all think in the
    • that is the same in all human beings. They think different, as
    • and dialectic thinking is an outflow of the general human but
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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
    • This is particularly met with in the thinker who is rightly
    • placed at the beginning of the new philosophy, in the thinker
    • Cogito ergo sum; I think, therefore I
    • thought again — I think, therefore I am. In such things
    • thought-content in any consciousness, if I think, I cannot get
    • over the fact that I do think. Therefore, I am, therefore my
    • existence is assured through my thinking. My roots are, so to
    • fact that I think? All sleep proves the contrary. We know every
    • evening before to the morning, but we have not been thinking.
    • So the sentence: I think, therefore I am — cogito ergo
    • yes, I think and I think first of all concerning myself and the
    • only once clearly flashed up in one great thinker, and that is
    • thinking, soul-life, not by being content with everyday life or
    • only point out what is important in him for us. I do not think
    • and then Schelling, and then Hegel produced, and other thinkers
    • Philosophy and therefore degenerated in many thinkers into
    • himself by changing ordinary thinking into what I called
    • “pure thinking,” which rises to the
    • thinking and human soul-life.
  • Title: Redemption of Thinking: Lecture III:
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    • The Redemption of Thinking
    • European thinking had more and more if it put the question of
    • development of western thinking.
    • thinker who is put rightly at the starting point of modern
    • his philosophy with the proposition: cogito ergo sum, I think,
    • there. — Descartes resumes this thought, I think,
    • I think, then one cannot deny the fact that I think; therefore,
    • I am, therefore, my being is confirmed with my thinking. I am
    • being with my thinking.
    • from the thinking and is in this respect only the echo of
    • being because I think? Every night sleep proves the
    • thought. Thus, the proposition, I think, therefore, I am, is
    • those who wanted to find Him with thinking only which is so
    • would arise to this thinking. This thinking appears in its
    • life so that one would say to himself, yes, I think, I think
    • about the world and myself at first. However, this thinking is
    • not yet developed. This is the thinking after the Fall of Man.
    • clearly in a thinker, in Spinoza (Benedictus Baruch S.,
    • says to himself, by the development of thinking this thinking
    • Plotinism, the spiritual world arises again to the thinking as
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  • Title: Fruits/Anthroposophy: Lecture 1 (Summary): Effects of Modern Agnosticism
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    • that thinking is lax, feeling is dulled, and willing is made void through
  • Title: Fruits/Anthroposophy: Lecture 2 (Summary): Perception and Thinking
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    • Perception and Thinking
    • a mode of thinking which was able to penetrate into the nature of the
    • plant. A friend called this ‘objective thinking,’ a thinking
    • (thinking) merely images through which the world processes
    • are reflected without being affected by them? In other words, Is thinking
    • useless in the world process when we add thinking to perception? One
    • arrives here at the whole opposition between thinking and perceiving.
    • sensory perception and thinking are always mixed up in each other, but
    • if one separates them with firmness the one from the other, thinking
    • was the conviction that one could arrive at the purest thinking quite
    • to pass. ‘In thinking we bring world happenings to a point,’ he
    • of thinking that we can reach reality. And for a true meaning of Anthroposophy
  • Title: Fruits/Anthroposophy: Lecture 3 (Summary): The Tragedy of F. Nietzsche
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    • our thinking just as it has been developed by the things of the outer
    • world. Thinking itself must bring about the state of freedom, in that it
  • Title: Fruits/Anthroposophy: Lecture 4 (Summary): The Relationship between Goethe and Hegel
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    • surrender its nature to merely logical thinking.
    • ‘imaginative thinking,’ and this he applied to animals.
    • that other fount. Agnostic methods of thinking must be put aside in
  • Title: Fruits/Anthroposophy: Lecture 5: From Sense Perception to Spirit Imaging
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    • reasoned thinking and instead concentrating on something dimly stirring
    • thinking. On the other hand, neither should it be thought that such
    • Anyone thinking he can gain more valid insights into the world by visions
    • made them the fundamental core of his whole thinking process) showing
    • capable of scientific thinking. All this conceptual synthesis, as one
  • Title: Fruits/Anthroposophy: Lecture 6: From Imaginative Knowledge to Inspirational Knowledge
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    • is right. It is of course exactly what the lazy thinker wants: to imagine
    • thinking as such. We do not get far when we use our ordinary consciousness
    • to arrive at anything at all when making the forming of ideas, thinking
    • training will grow impatient when required to think about thinking as
    • about thinking.{ Note 1 ] It is easy to see why
    • indeed necessary, to understand thinking as such. Without this, no conclusive
    • of thinking activity, of the forming of concepts, is extraordinarily
    • thinking process, the forming of ideas, that previously appeared an
    • of the material world. The picture one forms of the thinking process — for
    • does indeed show the process of forming ideas, of thinking, as one in
    • with something perceived by the outer senses, I think I may say that
    • from ordinary sensory perception to imaginative perception of the thinking
    • cognitive thinking have an icy coldness to them, a quality that leaves
    • And now, in going through this process where thinking, the forming of
    • in this way. In the first place, the thinking process has been experienced
    • the process of Imagination to thinking, as I have just described. It
    • and minds is within the sphere of ordinary thinking, the usual way of
    • forming ideas, then our feeling with regard to such thinking processes
    • our ordinary thinking processes is the very source of our feeling of
    • supersensible perception — Inspiration and Intuition. Just think
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  • Title: Lecture: Anthroposophy's Contribution to the Most Urgent Needs of Our Time
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    • learns about existence in conformity with today's thinking as it is
    • mankind has learned through established ways of thinking and knowing,
    • not call ourselves fully human if we did not think that motive was
    • nothing that cannot be absorbed without contradiction into a thinking
    • But if we probe deeply enough, not with a partial thinking, but with
    • death.’ Thus there is no possibility for an honest thinker who
    • must hold fast to the current way of thinking about natural
    • a stable connection with the world, not only by means of thinking but
    • first obtain a true insight into what is in fact our own thinking,
    • There I have tried to make known that pure thinking,
    • that very thinking that can live in us before we have fully united
    • the thinking with some outer perception. I have shown that this pure
    • thinking itself can be perceived as an inner soul content. But what
    • man can certainly penetrate into his own thinking. Then he
    • far as to serve as a support, at most a ground out of which thinking
    • broken down where true thinking appears. To the same degree in which
    • now occupies the place where matter is destroyed, that is, thinking,
    • thinking unfolds itself a nothingness of material can be seen. It
    • leads one so far as to say, ‘In that I think, I am not, if I
    • we perceive thinking in its reality, we see the destruction of
    • Maximum number of matches per file exceeded.
  • Title: Fruits/Anthroposophy: Lecture 7: The Gulf Between a Causal Explanation of Nature and the Moral World Order
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    • a result of the habits of thinking and perception in which men and women
    • ourselves human in the real sense of the word unless we think also of
    • Yet if we delve deeply enough — not with one-sided thinking but
    • with everything our thinking can experience when it links up with the
    • the heat death of the earth. Honest thinking, holding fast to the thought
    • on that element in man that actually enables him not only to think of
    • insight in this way, we come really and truly to see through our thinking,
    • to the thinking processes that can also be alive within us before we
    • have joined this particular part of our thinking with some external
    • Then we are able to see through our own thinking process, as it were.
    • It is only through Intuition that we enter into our own thinking process,
    • a counterbase, the foundation, as it were, on which thinking can develop,
    • points where true thinking occurs. To the same extent as material processes
    • are broken down it is possible for something else, for thinking, the
    • where thinking processes develop, material vision will perceive mere
    • nothingness. It leads us to say: When I think, I am not — for as
    • withdraw first in the organism and make room for thinking, for the forming
    • of ideas; that is when this thinking, this forming of ideas, sees a
    • thinking in its reality, we perceive degradation, destruction of material
    • of thinking in an unbiased way, at the point where matter destroys itself,
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  • Title: Fruits/Anthroposophy: Lecture 8: The Social Question
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    • This sensation-free thinking is best developed — and
    • speculations out of some kind of abstract thinking about a ‘vital
    • in our thinking activity which is necessary if we are not to follow
    • but instil an elixir of life into thought, as it were, so that thinking
    • in our Imaginations. Thinking will then be able to reach the world which
    • from exactly this type of thinking and by keeping it with him throughout
    • economy, so the thinking applied to economics had to become more and
    • which has come to be the scientific way of thinking over the last centuries.
    • I think there is no need here to pay homage yet again to the scientific
    • cannot evolve out of the kind of thinking that has proved effective
    • in science. The kind of thinking however that works its way through
    • the senses, thinking has to limit itself to what presents itself in
    • in something I should like to define as follows. People often think
    • And modern aesthetics, evolved out of the thinking of more recent times,
    • a form of thinking habitual to science, is also something artists avoid — justifiably
    • in accord with the thinking of modern times. Of course, spiritual science
    • honest look at these things and think them through in honesty. Otherwise
    • is made to think beyond what random experiments, random observation
    • could use a pin or a pencil, for the object one was thinking of was
    • sphere of free activity. We are not used to keeping our thinking activity
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  • Title: Lecture: On the Reality of Higher Worlds
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    • whole mode of thinking, the faculty of cognition, the power of
    • of thinking. Anthroposophy does not, however, content itself with the
    • faculty of thinking which comes to expression in ordinary memory, but
    • thinking in man is developed to a greater strength and intensity than
    • into this meditation or these exercises of thinking, we should be led
    • Thinking, Imagination.
    • I have called this development ‘Imaginative Thinking’
    • kind of thinking that is usual in ordinary life and science, this
    • abstract thought. And nearly all the thinking that goes on in
    • in very truth, to think in pictures, in Imaginations.
    • But one point must be quite clear. In this Imaginative Thinking we
    • Imaginative Thinking is gradually brought home to us, however,
    • now, by means of this living, pictorial thinking, I experience
    • relation of the thinking to what is now an objective perception is
    • unfolds the activity of thinking. He thinks about something or other;
    • thinking to what thus arises objectively before my consciousness.
    • reality to the now strengthened and enhanced power of thinking —
    • strengthening and energising of the normal faculty of thinking which
    • here described, when we are trying to develop deep, inward thinking.
    • the super-sensible world with conscious thinking, with his thinking
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  • Title: Lecture: Paths to Knowledge of Higher Worlds
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    • should be developed first of all are the forces of thinking. This is
    • must be made with a particular exercise in thinking.
    • The kind of thinking to which we are accustomed in ordinary life and
    • Anthroposophy must deviate from this way of thinking which is
    • that we completely surrender to such concepts, our thinking power
    • This intensification of the forces of thinking must of course be
    • mathematical thinking. If such a “mathematizing” culture
    • treading the path to higher knowledge, is that our thinking, which is
    • Then one comes to quite a new way of thinking. The old way of
    • thinking which is used in ordinary life and in ordinary science,
    • remains. But a new way of thinking is added to it, if we do the
    • might describe this new way of thinking which is added to the old way
    • of thinking in the following way.
    • cannot penetrate into the way of thinking which is employed in this
    • thinking which must be gained by systematic practice in order to
    • Ordinary thinking (it suffices to bear in mind the true nature of the
    • ordinary way of thinking, in order to see that my remarks are
    • justified)—ordinary thinking really consists of spatial
    • perceptions. In our ordinary thinking everything is arranged
    • come to the conclusion that ordinary thinking is a combining way of
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  • Title: Lecture: Foundations of Anthroposophy
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    • applies to this sphere the same way of thinking, the same
    • way of thinking and a scientific mentality the foundations of
    • our thought to a high degree, so that our way of thinking becomes
    • our thought to a high degree, so that our way of thinking becomes
    • ordinary cognitive forces, but with a thinking intensified by
    • thinking in the same way in which a muscle is ordinarily
    • thinking to such an extent that it can live within its own
    • really attain to such a living way of thinking, then something
    • morphological way of thinking. Our thinking then contains a
    • if we learn to strengthen our thinking in the right way, if we
    • own soul. In the same way we know through imaginative thinking
    • Bergson, the French thinker, but we know that in the ordinary
    • think independently of the body, of being able to think in
    • to know these things through an intensification of thinking,
    • St. John of the Cross. Do not think that I fall back behind
    • meaning, should not only strengthen his thinking through
    • thinking emancipates itself from the body through meditation.
    • become an inner power which unites with the emancipated thinking.
    • of a remembered thought, only with this thinking developed in
    • thinking which we acquire, and on the other hand our transformed
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  • Title: Foundations of Anthroposophy: Lecture I: Foundations of Anthroposophy
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    • way of thinking, the same scientific method which he is
    • scientists. For, in regard to a scientific way of thinking and
    • thinking becomes just as alive and intensive as sensory
    • with a thinking intensified by meditation, concentration
    • strengthening the soul-faculty of thinking, just as a muscle is
    • strengthening thinking to such an extent that it can live
    • time, when we really attain to such a living way of thinking,
    • form-giving, morphological way of thinking. Our thinking then
    • This is the case if we learn to strengthen our thinking in the
    • know through imaginative thinking that the images which rise up
    • thinker, but we know that in the ordinary memory-process the
    • think independently of the body, of being able to think in
    • intensification of thinking, through an enhancement and
    • of a St. Theresa or of a St. John of the Cross. Do not think
    • anthroposophical sense, should not only strengthen his thinking
    • organisation, even as our thinking emancipates itself from the
    • thinking. This leads us to a real perception of the true nature
    • thinking developed in free meditation, can the act of falling
    • This strengthened thinking which we acquire, and on the other
    • asleep, only because our thinking has been intensified. The
    • Maximum number of matches per file exceeded.
  • Title: Foundations of Anthroposophy: Lecture II: Man in the Light of Anthroposophy
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    • think that I explained to you sufficiently clearly that both in
    • being belongs more than one generally thinks to the development
    • even think that in these abnormal conditions a kind of
    • thinking, by something existing inhuman thought.
    • thinking, feeling and willing, so that he can judge his
    • super-sensible experiences with his everyday thinking, feeling
    • thinking capacity, which is bound up, as we already have seen,
    • individual life (individual life requires thinking forces which
    • our thinking power. But we must also learn to make
    • were, gives our ordinary thinking and feeling a kind of
    • support, but man's thinking cannot reach the required degree of
    • I may use this expression — to think backwards. When the
    • practice in this thinking backwards in the form of pictures. It
    • is relatively easy to think backwards larger portions of
    • emancipate our thinking from the external course of time. The
    • thinking and feeling must be overcome. By forcefully thinking
    • and stronger capacity of thinking than that employed for a
    • merely passive thinking. Our thinking power can be essentially
    • strengthened just by this way of thinking backwards.
    • thinking has been emancipated from its connection with the
    • Maximum number of matches per file exceeded.
  • Title: Question/Economic Life: Lecture: The Central Question of Economic Life
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    • just what I have learnt from anthroposophical thinking in
    • life in particular by what he thinks and what he makes his
    • gets to know how the people think, how they feel. And when one
    • code of law. And surely the world will not think that the
    • think in general. And the most abstract is that, which in the
    • experience that contemporary thinking of people spontaneously
    • when one thinks up the best theories, practical life benefits
    • although man can think up the most ideal situation, what can be
    • they meet together, be able to think up ideal programs for the
    • in a separate association thinks and works in the spiritual
    • for today's economic thinking, that one bases it everywhere on
    • life, that one does not think of organizing a social organism
    • thinking, but that one tries to discover how human co-existence
    • economic thinking.
    • one can think of further tasks for these associations. If we
    • what good would it be to think about how man could be better
    • wish for, but it would be fruitless; for one could think up all
    • the most healthy way possible? I think that maybe as time goes
    • And one can believe that when one thinks in such a true
  • Title: Lecture: The World Development in the Light of Anthroposophy
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    • sphere of pure thinking, when he surrenders to the external
    • not the faintest inkling; namely, the activity of thinking. We
    • have left behind our thinking. Our thoughts continue, as it were,
    • the physical intermedium of thinking.
    • activity of thinking, we learn to recognize that this activity
    • which the forces of growth are active within us, thinking is
    • dulled. When we wake up, thinking must, so to speak, have a free
    • scale into its being through the activity of thinking in the
    • and thinking is therefore bound up with the earth. But in
    • perceiving how the beings whose thinking is connected with the
    • mineralization through thinking, we also learn to know through
    • mineralized during the thinking process; we perceive this in the
    • shallow knowledge of natural science; they think that they have
    • the objection raised by those who are accustomed to think in
    • of the thinking ordinarily looked upon as scientific thought;
  • Title: Foundations of Anthroposophy: Lecture III: World Development in the Light of Anthroposophy
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    • discover that when he ascends to the sphere of pure thinking,
    • namely the activity of thinking. We have, as you know, left
    • behind our thinking. Our thoughts continue, as it were, to
    • constitutes the physical instrumentality of thinking.
    • filled by the activity of thinking, we now learn to recognise
    • growth are active within us, thinking is dulled. When we wake
    • up, thinking must, so to speak, have a free hand to dissolve
    • on a small scale in the activity of thinking in the human
    • they might also exist within us, and thinking is therefore
    • have bound their thinking with the earth emerge from that which
    • its mineralization through thinking, we also learn to know
    • thinking process; we perceive this in the same way in which we
    • shallow knowledge of natural science. They think that they have
    • accustomed to think in accordance with modern ideas: “But
    • the thinking ordinarily looked upon as scientific thinking,
  • Title: Lecture: The Renewal of Culture
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    • thinks that he can communicate to others this or that result of special
    • than we think, external life reflects the forces which came to the fore in
    • this may still seem contradictory, I think that to an unprejudiced
    • law, ethics, religion, art, etc. This is their view: they think that all this
    • we think that the Greek tragedians wrote their dramas in the same way in
    • Christ Jesus in place of the purely human being. They even think that it is
    • into Jesus. Why do they think this? Because people only see the
    • people, and those who teach religion to-day, think that religion would be
    • we to reach a renewal of culture (I think I indicated this to some extent)
    • intellectual life? This constitutes, I think, the problem dealing with a
  • Title: Reincarnation and Immortality: Lecture IV: Nature of Anthroposophy
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    • attentiveness what are regarded by some careful thinkers today
    • danger seriously: one may not arbitrarily extend that thinking
    • supersensory. Such thinking, relying upon itself alone,
    • that this thinking, which can observe the beings and phenomena
    • two, between the thinking which has trained itself through the
    • “I think” is not quite exact. Thought develops in
    • think.” For the ordinary consciousness this “I
    • think” is by no means fully justified. Anthroposophical
    • muscles of an arm can be strengthened by exercise, thinking as
    • meditation or concentration, a thinking is to be
    • way, thinking has been strengthened by meditation and
    • development: Now I am really the one who thinks within me; now
    • This thinking is transformed, however. It does not appear
    • before the soul's gaze like the ordinary pale thinking which is
    • thinking no longer; it is experienced as intensively as colors
    • certain point one knows that one is no longer thinking with the
    • completely.) Now thinking has detached itself from the nervous
    • fantasy, but because this thinking lives in the soul in a
    • Man's will does not think; it does not resemble ordinary
    • of thinking, feeling and willing, which we have to distinguish
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  • Title: for Renewal: Lecture I: Anthroposophy and Natural Science
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    • regards under such an idea as the expansion of thinking. A
    • science was the following: The methodical, the way of thinking
    • developed, here the mathematical way of thinking forms a
    • concepts, and he prized this way of thinking, which lives
    • understand this way of thinking at all, and finally the
    • of thinking as had been proven so fruitful for inorganic
    • mathematical thinking. It is quite understandable that Du
    • thinking constructing single phenomena into a whole, as far as
    • phenomena with the mathematical-causal way of thinking, or
  • Title: for Renewal: Lecture II: The Human and the Animal Organisation
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    • When you think about this, you would understand the innermost
    • created an organ for abstract thinking.
    • could only briefly sketch here. However, continue to think
  • Title: for Renewal: Lecture III: Anthroposophy and Philosophy
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    • don't use “Word” but rather think about
    • third kind of thinker appeared in this sphere, who couldn't go
    • were sharp-witted thinkers like Liebman, Volkelt and so on, who
    • view. He even tried to think about the human community, the
    • unique way by thinking of the world-all as totally mechanical,
    • expression — according to the plan of thinking. For him
    • level of thinking, that he wanted to understand the experience
    • of the inner power, the inner liveliness of thinking, but he
    • thinking is directly thought of. Whoever goes along with it
    • European-eastern way of thinking, which is of course not
    • Here we see how actually this method of thinking, found mostly
    • necessity to cling to observation, experiment and a thinking
    • followed the pattern of the Western scientific way of thinking.
    • thinking in physics in contrast to them taking shelter under
    • obtain a biology more appropriate to modern thinking than to
    • thinking. For example, that a thought, a lively thought, can
    • thinking was flooded by western thinking.
    • thinking can be. Anthroposophists resent it when this
    • scientific way of thinking is cared for with as much love as
    • said by me in opposition to scientific thinking; if someone
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  • Title: for Renewal: Lecture IV: Anthroposophy and Pedagogy
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    • lecture, but I think other lectures during these days would be
    • faithful continuator of the justifiable scientific thinking of
    • today don't even think about how intimately life was connected
    • thinking, which first needs to be experienced through others,
  • Title: for Renewal: Lecture V: Anthroposophy and Social Science
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    • that a person could think out of this complicated world
    • these old cultures, that factual thinking, in the sense as it
    • place of today's scientific thinking then you will know that
    • first of all, out of this thinking the economic life could not
    • first become independent of human thinking, developed
    • broad for what lies in social life. To think scientifically —
    • thinking, and finally, what we have introduced into it which
    • thoughts. We may say that in the time when people didn't think
    • synthesis between economic thinking — which has gradually been
    • examples for how one could think about forming the future
    • abstract thinking that one also takes this suggestion only from
    • the point of view of abstract thinking, which I'm only using as
    • it is the way people are thinking along economic routes. They
    • method of social thinking in a realistic way, perhaps exactly
  • Title: for Renewal: Lecture VI: Anthroposophy and Theology
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    • program item of the course) by thinking that what we were
    • account what can be achieved in modern thinking and research
    • Movement. It is true that whoever thinks it over with a healthy
    • immobilised in simple passive thinking, but that this thinking
    • thinking makes a person more free.
    • thinks enough about himself, if he only looks away from the
  • Title: Lecture: The Position of Anthroposophy among the Sciences
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    • is, when actively engaged in mathematical thinking. His attitude of
    • time of life when we do not think about our own activities in the way
    • epistemologists and philosophers, and many people think with them as
    • for our eternal human nature, mathematical thinking has all the
    • further and further. When we think in accordance with reality, we
    • confronts us in the culture of our age? This — that its thinking has
    • spiritually enriched. If we can think of the fourth dimension (the
    • scientific thinking — can help to a right understanding of what
    • our attention upon scientific thinking to-day. It is able to see clearly
    • not think of himself as he does to-day. Modern man has, on the one
  • Title: Lecture: Anthroposophy and the Visual Arts
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    • comparison. If we think of a nut with its kernel inside and the shell
    • around, we cannot think that the grooves and twists of the shell
    • think it. Well, you would be right; one can form no mental picture.
    • space. We can study this only if we think of it as built up out of
    • cannot possibly think of the cranium when I form the human head; I
    • sculptor, I form the arms, I do not think of the bones but of the forces
    • creation to work from without inwards — to think of oneself on the
    • think of yourself as equipped with the sensitive powers of an
    • plastically formed: impossible! Why? Because, when one thinks of the
    • plastic shape of a plant, one thinks instinctively of its body of
    • into his thinking, feeling and willing — into all that can find
  • Title: Tension Between East and West: Lecture 1: Natural Science
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    • human thinking in the civilized world.
    • research is a transformation of human thinking. Any impartial
    • development, thinking inevitably added something
    • was approached in former times — how human thinking as a
    • Under these conditions, what has become of human thinking? It
    • great. It means that we must look upon thinking as something
    • science approach thinking? that we come up
    • against the paradox, and find ourselves saying: If thinking has
    • scientific law, understand thinking as a manifestation of
    • today: To the extent that thinking has had to withdraw
    • trying to encompass thinking, but it cannot succeed.
    • Since it is methodologically excluded, thinking is also
    • of it. Only as thinking beings can we regard ourselves as
    • human; it is in thinking that we find our human dignity —
    • semblance nature of thinking and, by actually pursuing the
    • impulses within that pure thinking which science itself fosters
    • pure thinking I have, not compelling forces, but forces
    • him to semblance thinking it educates the man of our culture to
    • thinking. By so doing, it suggests a method of research that
    • comprehensible experience of thinking. It suggests, on
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  • Title: Tension Between East and West: Lecture 2: Psychology
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    • characteristics of thinking and feeling (volition is
    • will as of thinking and feeling) — anyone who looks at
    • thinking and feeling with the tools of psychology finds them
    • some eccentric or other, but by that rigorous thinker Franz
    • from the soul those powers of thinking, feeling and volition
    • mental exercises to remove thinking from its ordinary state of
    • thinking by carrying out exercises in meditation
    • arrives at the crucial point, how his thinking, from what I
    • have previously called dead and abstract thinking, becomes
    • inwardly vital thinking in tune with the rhythm of the world. A
    • only; and in it, as we know by direct perception, thinking is
    • life does he feel his thinking, in contrast to abstract
    • thinking, as something vital and not as something dead. Our
    • abstract thinking to vital thinking is exactly as if we found a
    • thinking is a spiritual process, it is not so linear, not so
    • superficial as ordinary abstract thinking. It is full and
    • the moment when this vitalized or plastic thinking appears in
    • capacity for ordinary thinking and ordinary orientation in
    • free of body; he develops a visual thinking. Yet not for a
    • developing plastic, vital thinking and then creating an empty
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  • Title: Tension Between East and West: Lecture 3: East and West in History
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    • permanent and enduring character there. What men think in
    • ways of thinking we have obtained from a fundamental study of
    • to think through science. We must always remember that we
    • have learnt through science the thinking that is suited to our
    • present epoch. Yet what we gain in thinking techniques
    • use ordinary thinking, trained on the objects of the outside
    • super-sensible world. The nature of their thinking from
    • days ago. Even in ordinary life, therefore, their thinking
    • virtue of the fact that our thinking cannot just be extended
    • strength our thinking has achieved, we shall be all the more
    • word. Even here, it is apparent that our thinking today is
    • brings us in the end to thinking and to the transformation of
    • this thinking in the course of man's development. But in
    • thinking, and what he achieves in history man produces from his
    • we must turn to human thinking.
    • the thinking employed today for natural science on the one
    • thinking is thinking, whether it occurs in John Stuart Mill or
    • thinkers of the ancient East. Anyone with an intuitive insight
    • will conclude: our thinking today is fundamentally
    • us examine our present-day way of thinking. (I shall have an
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  • Title: Tension Between East and West: Lecture 4: Spiritual Geography
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    • ways, and man then fails to recognize them. He thinks that he
    • think of mathematical truths to realize that all kinds of
    • agree that ordinary, everyday thinking is a function of these
    • Oriental life than we usually think — since it later
    • millions of people are thinking, then the word
    • thinking, our noblest feature, the moral and religious
    • makes its appearance in abstract thinking.
    • intuition, makes its appearance in pure thinking, the task of
    • enters this maya-thinking, this “ideology,” we
    • eats and drinks, whilst Burckhardt describes man as he thinks
    • in no pejorative sense); in the Middle region, as he thinks and
    • Centre, where man is presented as he thinks and feels, the two
  • Title: Tension Between East and West: Lecture 5: Cosmic Memory
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    • to do with someone who makes claims of this kind. He will think
    • thinkers, very enticingly as I would say, stopped short at a
    • individual with our clear and lucid thinking; on the contrary,
    • vitalized thinking of which I have spoken in previous
    • vitalized thinking, we find that, at the very moment when we
    • abstract thinking into the world around us: one that carries
    • relationship of being. Only by developing vital thinking
    • us when we visualize our thinking, feeling and volition, and we
    • then transfer the vitalized thinking that detects something of
    • have demonstrated, I think, that what is ordinarily
    • with our thinking, feeling and volition, are moral
    • seeing how the finer element flows into vitalized thinking, we
    • shall we able to think our way into the cosmos and understand
    • differentiation is permeated by vitalized thinking. And from
    • Those who think like this are people who will only admit
  • Title: Tension Between East and West: Lecture 6: Individual and Society
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    • of consequence about present-day social life just by thinking out
    • when thinking rises to distinctly apprehended and
    • the pure thinking that inspired Copernicus, Galileo and their
    • Please do not think that the man who wrote
    • men. Only through vital thinking, which re-approaches certain
    • last analysis, it is precisely when we think that our judgments
    • theory to think that we look at someone, see that he has an ear
    • of the School to think that it sought to impart to the children
    • wonderful, and you think of it as something fruitful in life.
    • develop in the child what they think is capable of becoming
    • take the final step. We might say: scientific thinking as such
    • man's activity, not only his thinking, is stimulated. A
    • is thus, I think, right to believe that to devote oneself to
    • age thinks itself extremely practical and realistic, and does
  • Title: Tension Between East and West: Lecture 7: The Individual Spirit and the Social Structure
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    • man with his whole thinking and feeling is bound up in the
    • inclination to think up a system of this kind; his eye is only
    • Socialism there is embodied an abstract thinking, culled from
    • Darius and Xerxes. There comes to the fore a mode of thinking
    • thinking. We notice, however, that with the transition from
    • emancipates itself in human thinking.
    • he later absorbed from juridical thinking and feeling. Even so,
    • thinking.
    • industrial thinking today, however much it has developed its
    • been impossible for agrarian thinking and industrial
    • thinking to come to terms properly, for reasons I have
    • based on law and legal thinking.
    • fundamentally the English way of thinking differs from the
    • it is probably true that, once thinking about social
    • thinking that in a conscious way will first perceive the goals
  • Title: Tension Between East and West: Lecture 8: The Problem (Asia-Europe)
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    • earthly life. Plato thinks it quite feasible that children who
    • what such a man thinks; in this case, however, what he was
    • unable to think was much more revealing than what he did think.
    • mind, or whether we are not justified in thinking that mankind
  • Title: Tension Between East and West: Lecture 9: Prospects of its Solution (Europe-America)
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    • problem more than they think about it, with my book
    • regard thinking, when it springs from a philosophy of life, as
    • Many thinkers today regard it as an ideal to depict man in such
    • in America, when educated people sum up what they think about
    • But they did not get beyond abstract thinking, which had not
    • most educated. Only in this way can we work together, think,
  • Title: Tension Between East and West: Lecture 10: From Monolithic to Threefold Unity
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    • demonstrate how mankind could achieve social thinking and
    • society. What I wanted to say was not: I think that this or
    • practical thinkers. People in general, we thus discover, may
    • if our thinking is realistic, by the way in which, out of an
    • think it self-evident that, from within the individual, you can
    • philosophize in this way or indeed think they are reflecting in
    • lives a certain formalized element of social thinking.
    • element of excogitation. Just think how much human
    • human thinking, under the influence of the principle of law,
    • they were free of teaching and had nothing to do but think,
    • thinker who lives only in abstractions are divorced from real
    • think it ought to be approached. What I am saying now,
  • Title: Lecture Series: What was the Purpose of the Goetheanum
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    • thinking and a logic of life. And anyone who immerses himself
    • in Goethe, not merely with a logic of thinking, but who takes
    • he will believe — no matter what he may think of the true
    • Hence, I often said, I think even here in this place, in the
    • us think first of the strange world which each of you knows as
    • of human consciousness — let us think of the dream-world.
    • feels as his own being, in his thinking and feeling, his
    • thinking and representation, a notable aliveness is developed,
    • know it, he begins to think somewhat as follows: A muscle we
    • thinking force of our soul-life is strengthened, if we do not
    • this way we finally reach the point where the thinking —
    • way, streams into thinking that has thus become active.
    • different. And anyone who strengthens his thinking more and
    • recollections. But when we actively work on our thinking in the
    • know that with this thinking life we go farther down than the
    • now penetrated, and from which, with our strengthened thinking,
    • strengthened, invigorated thinking, is this: A man sees himself
    • with strengthened thinking, one enters into what I may call the
    • try to make the thinking inwardly very active, very much alive,
    • so that, instead of passive thinking, we have within an active
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  • Title: Spiritual Development: Lecture I: The Inner Experience of the Activity of Thinking
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    • The Inner Experience of the Activity of Thinking
    • Inner Experience of the Activity of Thinking
    • man's being in a way which I think our visitors who are giving
    • strengthen thinking by means of
    • thinking because by force of habit he allows the
    • thinking. Modern man can achieve this,
    • the whole of his being into the activity of thinking, to give
    • himself up to this thinking with all inner intensity and, with
    • thinking.
    • especially in geometry. As regards the activity of thinking
    • being, to experience the nature of this thinking in its
    • one has an experience of the activity of thinking when
    • microscope. That is no triangle! To think that the triangle is
    • gradually become aware that to think means
    • When we now intensify thinking, it is
    • way of thinking is to absorb in the right manner and really
    • this awareness of the activity of thinking in relation to the
    • Our next experience after that of the activity of thinking,
    • senses are silent, that one lives only in active thinking, that
    • instance, that in ordinary, everyday life one does not think in
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  • Title: Spiritual Development: Lecture II: The Physical World and the Moral-Spiritual Impulses
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    • the inner life of thinking.
    • activity of thinking even when it is free from
    • This experience of thinking is at the same time
    • kind of thinking — which is by no means so difficult
    • through this inner awareness of thinking a man enters into the
    • world, one has to get behind the ordinary ways of thinking,
    • the abstract, dead thinking, as it were, to the inner, living
    • thinking. If one is to enter into the world of the deep
    • is necessary not only to develop the faculty of living thinking
    • behind the ordinary dead thinking, but to be
    • further, it is not enough to rise from living thinking which,
    • In living thinking one is active in the
    • thinking and an intensified faculty of speech projected
    • every time action takes place, even if only in thinking that
    • thinking gives rise to a process in the brain,
    • thinking that is externally stimulated to inwardly quickened
    • thinking; then, in this inwardly quickened thinking, we
    • — not unthinking will as imagined by Schopenhauer, but a
  • Title: Spiritual Development: Lecture III: Man's Faculty of Cognition in the Etheric World
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    • But when we think of the etheric body or the body of formative
    • living thinking in order to experience our
    • must say: For the etheric world the inner living thinking
    • thinking we touch this world of flowing colours and
    • thinking is the element of touch in relation to what
    • directions, but think in a different
    • astral body? In the soul we have our thinking,
    • also grasped the meaning of thinking, feeling and
    • philosophy, so that the chemist of to-day does not think
    • ‘chair-doctrine,’ thinking in terms of
    • with a chair, but he thinks so. This philosopher
    • but he thinks he is. Two days ago I explained to
    • through living Thinking
    • the etheric world: through living thinking: touch.
  • Title: Esoteric Development: Lecture III: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • thinking and the scientific sense of responsibility of our times, but
    • thinking, through the very fact that it has been able to investigate
    • relationships, and so forth. We see, as this thinking develops, that
    • a standard is set for this thinking, and it is set precisely for the
    • thinking must develop as selflessly as possible in the observation of
    • own being such as arise in the course of thinking, from being
    • type of thinking has gradually developed about which one must say
    • diligence. Thinking in connection with observation, with experiment,
    • developed characteristic of thinking which demands before everything
    • of thinking, although we became aware in this activity of what
    • is at home in scientific thinking knows how impossible it is
    • for such thinking to grasp the relationships of the world other than
    • that he confronts in his thinking to this idea of causality.
    • when he turns his glance to scientific thinking, he cannot admit this
    • of our times. It observes what has become of thinking, feeling, and
    • achievements of contemporary humanity in thinking, feeling, and
    • connection with thinking itself.
    • Thinking, which has become
    • the ancient indistinct immersion of oneself in thinking, with a truly
    • exact development of this thinking. It is possible here to indicate
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  • Title: Supersensible Knowledge: Lecture I: Supersensible Knowledge: Anthroposophy as a Demand of the Age
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    • hostility toward scientific thinking and the scientific sense of
    • thinking, through the very fact that it has been able to
    • underlying cosmic relationships, and so forth. As this thinking is
    • that this thinking must develop as selflessly as possible in the
    • thinking, from being carried over into what he is to establish by
    • Under these influences a type of thinking has gradually developed
    • certain inner diligence. Thinking in connection with
    • It is this gradually developed characteristic of thinking which
    • of actually rejecting the activity of thinking, although we
    • thinking knows how impossible it is for such thinking to proceed
    • confronts in his thinking to this idea of
    • scientific thinking, he cannot admit this freedom of will. This is
    • observes the form that has been taken on by thinking, feeling,
    • thinking, feeling, and willing to penetrate further into the
    • with thinking itself.
    • Thinking, which has become more and more conscious of its passive
    • development of this thinking in place of the ancient vague
    • meditation, the ancient indistinct immersion of oneself in thinking.
    • said in regard to such an exact development of thinking in my books
    • assumes in his thinking, for that different role: that of introducing
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  • Title: Supersensible Knowledge: Lecture II: Anthroposophy and the Ethical-Religious Conduct of Life
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    • Now, I think I have shown already in the first lecture that, when
    • Just think how deeply that which becomes an object of
    • arises in every instance, not out of the kind of thinking which
    • occurrences of one's own body, but out of that thinking life of the
    • foundation is, none the less, a thinking soul life, resting upon
    • the ethical impulses proceed from this kind of thinking, purified
    • spirit — not merely of the abstractly thinking spirit —
    • given birth to scientific thinking, which is incapable, however, of
    • ethical thinking. It must be possible for him to gain the loftiest
    • the world — indeed, we may say, for all social thinking of the
  • Title: Theosophic/Esoteric Cosmology: Spiritual Cosmology
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    • who think they must fight against present day astronomy in order to
    • the theosophical movement think they can instruct astronomers. I would
    • collide with astronomy; on the contrary, both ways of thinking will
    • therefore object that the esoteric way of thinking is antiquated
    • the European thinking ability, to such a point that difficulties arose
    • because of the European way of thinking; the commentary that contained
    • Blavatsky said. But other thinkers claimed that this literature
    • thinking with the senses. This understanding, or intellectualism,
    • Intellectual thinking has never been so strongly developed as it is
    • thinking. The great teachers of the Orient did not have this
    • cleverness of logical thinking, this pure logic; they didn't need it.
    • inner vision. True intuition is not acquired through logical thinking;
    • the modern form of thinking the wisdom that has been imparted to us in
    • People find the easiest access through thinking because Western
    • esoteric schools because thinking was not cultivated as it is today.
    • Today we must combine spirituality with the force of thinking, by
    • of the world in the form of European thinking and science. These
  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 2
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    • beautiful words against this way of thinking:
    • thinking. As Theosophists you also know that it isn't the brain that
    • thinks, but that the brain is only an instrument, that the brain only
    • 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
    • sense we call that which thinks in man the true Self. This inner
    • In order for the human being to live and think in the present stage of
    • germinal stage. You can think back to the time when the earth's
    • last thing man had to accomplish was to become a physical thinking
    • being in order for his Self to be able to think within the physical
    • such a mineral body. Consider the spiritual Self as a point. And think
    • would never have been able to think by means of a physical brain.
    • himself the form he needed to perceive, think and act as a human
    • which he could think.
    • follow our present one. He will then not only think with his physical
  • Title: Theosophic/Esoteric Cosmology: Esoteric Cosmology - 3
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    • A week ago, I tried to explain the manner of thinking, so strange to
    • to you. You must therefore think of how our earthly planet goes
    • sounds. The human being was also mute. He could not yet think, not
    • have attained the clear thinking we now posses, but would have
  • Title: Greek/Germanic Mythology: Lecture I - The Prometheus Saga
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    • craftsmanship depends upon fire. I think that the engineer will agree
    • thinking in advance’, Epimetheus means ‘thinking afterwards,
    • work upon him, and then thinks; such thought is the
    • Kama-Manas5 thinking. To-day the man of the fifth root-race
    • still thinks predominantly like Epimetheus. However in so far as he
    • thought is converted into reality. That is Prometheus-thinking. This
    • Prometheus-thinking in the fifth root-race is
    • Manas-thinking6. Kama-Manas and Manas run like two streams
    • side by side in the fifth root-race. The Manas-thinking will gradually
    • This Manas-thinking of the fifth root-race has yet another peculiar
    • root-race. In Atlantis there was more of an instinctive thinking which
  • Title: (On) Apocalyptic Writings - I
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    • men of “thinking.”
    • memory. In the first sub-race (Indian), man did indeed think, but his
    • thinking was a kind of feeling, and what he thought comes to
  • Title: Greek/Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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    • had not hitherto been noticeable. You must think of these Beings as
    • regards these Beings. If you think of the culture-epochs of our fifth
    • Persian culture, of the Chaldean-Egyptian culture, if you think even
    • in the physical brain. The man of the fifth root-race thinks with the
    • the astral body, will be so advanced that it will be able to think.
  • Title: (On) Apocalyptic Writings - III
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    • rationalistic thinkers as so much brain-spinning. Familiarity with the
    • understand it rightly when we think of it as a mystical fact, when we
    • scripts. Think only of the Mysteries of Greece. What was enacted in
    • is made? Here we must think from the esoteric point of view of the
  • Title: Greek/Germanic Mythology: Lecture IV - The Trojan War
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    • impulse did not yet pass through the thinking mind. But in the fifth
  • Title: Signs/Symbols: The Birth of the Light
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    • When we see the Christmas trees in the streets today, we might think
    • sign of good and evil, the sign that governed Persian thinking. Then
    • thinking, feeling and willing lies in the individual personality of
  • Title: Richard Wagner: Lecture I
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    • personification of cunning and of the force of thinking which
    • whole life and thinking of men.
  • Title: Lecture: Richard Wagner and Mysticism
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    • himself.’ Such an objection is so patent that even those who think as
    • approach is fully justified. Does a botanist not think about a plant
    • phraseology, for the physical sun does not ‘sing.’ It is unthinkable
    • was not one of those artists who think they must ‘out’ with everything
    • And now think once again of old Atlantis. — Clouds and mists,
    • think of the beginning of the Rhinegold. Is not the coming of
    • And now let us think of the mystery contained in this myth as a
    • who has not these twain, let him think he has religion!”
  • Title: Temple Legend: Lecture 1: Whitsuntide. Festival of the Liberation of the Human Spirit
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
  • Title: Temple Legend: Lecture 2: The Contrast Between Cain and Abel
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • Abel are the representative types of these two kinds of thinking.
  • Title: Temple Legend: Lecture 3: The Mysteries of the Druids and the 'Drottes'
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • laws of nature. These are thoughts. With that kind of thinking, which
    • is only a shadowy brain-thinking, nothing can be achieved. In
    • creative thinking, which builds and constructs things of the world,
    • which is productive and fruitful, the passive kind of thinking is
    • replaced by a thinking permeated by spiritual force. The blown skin
    • with [productive] thinking it is the living caterpillar. Into the
  • Title: Temple Legend: Lecture 4: The Prometheus Saga
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • (The name ‘Manu’ comes from the Sanskrit root ‘man’ = ‘thinkNote 2)
    • their existence on the use of fire. I think that an engineer would be
    • words: Prometheus can be interpreted as being the one who thinks in
    • advance, Epimetheus as the one who thinks about things after they
    • activities of human thinking in the foresight and hindsight of these
    • things of this world work upon him and then thinks about them
    • afterwards. A kind of thinking such as this is
    • ‘Kama-manasic’ thinking (earthly consciousness, or
    • this is what this kind of thinking is: letting the world work upon,
    • one and thinking about it afterwards. The man of the fifth Root Race
    • thinks chiefly in the manner of Epimetheus.
    • Prometheus, one who thinks ahead. There would never be any inventions
    • the thought is transformed into reality. This is Promethean thinking.
    • Promethean thinking is the ‘Manas’ thinking of the fifth
    • Root Race (the thinking of spiritual thoughts). Earthly thinking and
    • spiritual thinking flow side by side in the fifth Root Race.
    • Gradually the spiritual thinking will become more and more
    • ‘Manas’ thinking of the fifth
    • look back to the Atlantean epoch. At that time thinking was more
  • Title: Temple Legend: Lecture 5: The Mystery Known to Rosicrucians
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
  • Title: Temple Legend: Lecture 6: Manicheism
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • think of it in this fashion you will see that this Manicheism fits in
  • Title: Temple Legend: Lecture 7: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 1
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • same when the candidate falls. When he thinks he has fallen into a
    • modern rationalist thinking, dismiss all I have told you about the
    • think upon the fact that he ought to present himself in life as if he
  • Title: Temple Legend: Lecture 8: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 2
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • this sphere, the whole way of thinking which has gripped man since
    • only when reasoned thinking can grasp the atom can Freemasonry again
    • step will be when man has learned to think right into the mineral
    • thinking has turned to tracing natural forces as far as the
    • point in the development of man's thinking. He is to a certain extent
    • one which is free-thinking and one which is conservative.
  • Title: Temple Legend: Lecture 9: The Essence and Task of Freemasonry from the Point of View of Spiritual Science - 3
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • To a freethinker that appears laughable. In fact, however,
    • during the next year or two, one must not think that failure in such
    • with atoms through the power of thinking.
  • Title: Temple Legend: Lecture 10: Evolution and Involution as they are Interpreted by Occult Societies [The Atom as Congealed Electricity]
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • societies, and I think it right today to bring this whole course of
    • think of the Freemasons. In the original arrangement, they gave this
    • human nature and the development of the human soul. Just think of it:
  • Title: Lecture: The Work of Secret Societies in the World. The Atom as Coagulated Electricity
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    • schools and their ramifications and I think it right today to bring this
    • And now try to think
    • And now think of the
    • within us. Think of what this means. — You are building a house. You
    • adheres to the delusion of thinking that what is a mere concern of the
    • difficult for you to understand the following — Think of a child who
    • stages in the development of human nature and of the human soul. Just think
  • Title: Temple Legend: Lecture 11: Concerning the Lost Temple and How It Is To Be Restored - 1
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • see that it would be foolish to think in this way. But in other
    • would be foolish to think that someone would be able to build a
    • of thinking, which works according to a plan, is called Freemasonry.
    • thinking which was mankind's from the very earliest times. Let me
    • specific way, shapes his thinking in an orderly fashion. And it [all]
    • depends on ordered thinking. This Temple Legend is as
    • feel, think and perceive! How very different it was in the Middle
    • It would not be right if we were to think that
    • right direction to one's thinking, and then one engages in social,
  • Title: Temple Legend: Lecture 12: Concerning the Lost Temple and How It Is To Be Restored - 2
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • who sought to introduce the Temple thinking
  • Title: Temple Legend: Lecture 13: Concerning the Lost Temple and How It Is To Be Restored - 3
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • Indian aphorism rightly says: What you think today, that you will be
    • our anti-spiritual materialist thinking back again to Christianity.
  • Title: Temple Legend: Lecture 14: Concerning the Lost Temple and How It Is To Be Restored - 4
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • epoch. Before that, one has to think of an etheric earth, which was
    • place in an earlier epoch was introduced into man's thinking as
  • Title: Temple Legend: Lecture 15: Atoms and the Logos in the Light of Occultism
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • is intended to humanise the mineral kingdom. Think how human
    • stop looking at what we hold in our thinking and concepts of the
    • thinking. When the higher powers are developed, then, in such beings,
  • Title: Temple Legend: Lecture 16: The Relationship of Occultism to the Theosophical Movement
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • that work on it. Think of it separated from the physical body, it
    • the physical plane. What man thinks about [something] is however the
    • picture as artistically full of life, as divine universal thinking,
  • Title: Temple Legend: Lecture 17: Freemasonry and Human Evolution I
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • a few words which will clarify the thinking of Freemasonry for the
    • therefore think of them as interacting. Thus, theosophy has relied
  • Title: Temple Legend: Lecture 18: Freemasonry and Human Evolution II
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • were undisturbed by female thinking. One had to affirm something
    • autonomously worked out thinking.
    • attempts to grab control for itself. The male element in thinking
    • think of a real balance between the two sexes. Everything else is an
    • [principle]; he had to think out what he lacked. He needed something
    • a man; he had to think out the woman. The occultist who understood
  • Title: Temple Legend: Lecture 19: The Relationship Between Occult Knowledge and Everyday Life
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • cultivated by the way he feels and thinks and decides remain
    • that is full of the concept of [the thinkers] own self, perhaps as a
    • perceives and thinks; whoever makes himself thoroughly aware that two
    • think it wicked to say that ‘thinking is duty-free!’ However, anyone
    • thinking incurs no cost, but is convinced that he is instead
    • responsible for what he thinks and feels about other people. You take
    • person's astral body have not developed so far as his thinking. The
    • thoughts of a nation could influence the thinking of the individual
  • Title: Temple Legend: Lecture 20: The Royal Art in a New Form
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    • imaginative thinking. Though compiled from incomplete notes, these deeply
    • questionable. Most think it is some sort of verbal formality, or they
    • thinking that inorganic nature has transmitted to the architect in
    • medieval thinker of the twelfth century looked back at the occult
    • anyone who thinks intuitively, with his thoughts rooted in higher
    • in their way of thinking, I ask you -o ponder that — with the basis
    • the high point of masonic thinking about the future shape of mankind
  • Title: Foundations of Esotericism: Lecture III
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    • connect the ‘Es denkt’ (‘it thinks’) with speech. The ear is a higher
    • The three parts of the brain (thinking, feeling, willing) must later
  • Title: Foundations of Esotericism: Lecture IV
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    • merely by thinking. One cannot for example experience what is taking
    • thinking, and then one will develop in oneself a feeling that nothing
    • nothing in all Nature that we can obliterate through thinking without
    • feeling and thinking become separated in the case of the esoteric
    • head lies the thinking part, above, the part of feeling, to the back
  • Title: Foundations of Esotericism: Lecture V
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    • present time thinking is the form in which man can bring his will to
    • expression in speech. Today it is only in thinking that we can unfold
    • prophetic model (Vorbild). Thinking will later be interpenetrated with
  • Title: Foundations of Esotericism: Lecture VI
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    • thinking however he is creative. Nothing gives rise to thoughts unless
    • thinking, and in order to have perceptions he needs creative beings
    • sphere of perception and thinking.
  • Title: Foundations of Esotericism: Lecture VII
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    • The brain is divided into three actual parts: into thinking, feeling
    • thinking in a physical brain. The power of thinking in the case of the
    • environment. This however he did through pictures. Thinking hovered
    • they brought it about that a thinker could develop on the Earth. If
    • Hebrew the same word was used for sex and speech. Today man thinks and
    • Related to this is: ‘I think, I feel, I am’ (will). The word in this
    • sense is ‘the word’ which undergoes a transformation from thinking,
    • the word is ‘consciousness’ (in thinking) then ‘life’ (the
  • Title: Foundations of Esotericism: Lecture IX
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    • The ‘I think’, and thought in
    • with thinking. Development will work backwards. The warmth of the
    • inwardly. We may think for instance of the decrease in mortality
  • Title: Foundations of Esotericism: Lecture XI
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    • when one thinks, the mental world plays into the consciousness.
    • the mental world, so that he not only thinks the thoughts, but
  • Title: Foundations of Esotericism: Lecture XII
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    • can neither live, think nor feel. There then remains a very wisely
    • outside. But it is only when pure thinking begins that etheric
    • substance is radiated into the astral impulses. As long as thinking is
    • not yet pure thinking we have astral substance surrounding the etheric
    • as man even begins to think, he is already working the ego into his
  • Title: Foundations of Esotericism: Lecture XIV
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    • Devachan if we think of the world of electric forces before
  • Title: Foundations of Esotericism: Lecture XVI
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    • Everything which a person usually thinks, he thinks about things,
    • out of the past. One may then think of him having advanced so far that
    • world will be there in which our entire thinking no longer lives
    • purely as thinking, but makes its appearance in the results of this,
    • thinking, then a new humanity, that is to say, a new planet, comes
    • What we think, has significance for the next planetary cycles. Let us
    • still think? Just as little as a new race will speak the same language
    • think. It is laughable to ask in our thoughts what Divinity is. On the
    • next planet man will not think, but will comprehend the surrounding
    • thought on this planet. Thinking is something connected with us. When
    • boundaries of speaking and thinking. If we do away with these, for the
    • incarnated in thinking, but in the future will be incarnated in
  • Title: Foundations of Esotericism: Lecture XVII
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    • configuration of a future race. What we think works on even
    • When we think, we are seemingly quite alone within ourselves;
    • impression we call abstract thought. We can say when we think: ‘I feel
    • and the ordinary abstract thinking.
    • which he no longer thinks merely abstractly, but at all times has his
    • must think in pictures, in images; that means ‘to imagine’. In this
    • Through abstract thinking one makes a copy of something that exists.
    • thinking. Within himself man calls it ‘Spirit’; in so far as it works
    • perceptions; we think about them. If there were no thoughts in the
    • again on Earth. Everything therefore which we think in connection with
    • think of a man living in the world, carrying out his actions and
  • Title: Foundations of Esotericism: Lecture XVIII
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    • Now the materialistic thinker says: We trace man back into the times
    • thinks as an etheric head, has power over the etheric, whereas a head
    • which thinks in the physical brain only has power over the physical,
    • physical tools, while someone who still thinks in the etheric can
    • entwined in one another, think away the upper half of the body,
  • Title: Foundations of Esotericism: Lecture XIX
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    • living beings in astral space when they think. This ceases later; when
    • think. But now you understand that there are beings on the astral
  • Title: Foundations of Esotericism: Lecture XX
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    • person, we think about something, we exercise an influence on his
  • Title: Foundations of Esotericism: Lecture XXI
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    • When we try to think meditatively into a crystal, for example into an
    • Thinkers would not disagree so violently if they would take all the
    • thinking, as the Vedanta philosophy which is truly philosophical in
    • clear, passionless thinking, needs no other opinion.
    • Devachanic plane except when he is thinking mathematically. Certain
    • nature. Hence the saying holds good: What you think today you are
  • Title: Foundations of Esotericism: Lecture XXII
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    • being. We can picture the astral body of those times by thinking of
    • etheric mass. We must think of the body as put together out of ten
  • Title: Foundations of Esotericism: Lecture XXIII
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    • Let us think back to the time of the Old Sun. Then everything which
  • Title: Foundations of Esotericism: Lecture XXV
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    • think of a world in which only the qualities of perception stream
    • Let us think of coloured clouds floating through the world, sounds
    • think away the qualities induced by the senses and the world filled
    • assembled together in one single circle. When one thinks of them as
  • Title: Foundations of Esotericism: Lecture XXVII
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    • or Condition of Consciousness. We think of the Earth as it now is and
    • Let us think of the very beginnings of the Saturn evolution, when as
    • In human beings, thinking is localised in the head. With the animal,
    • plane while the body of such a being lies in the astral. We must think
    • of beings who think on the physical plane but have their bodies on the
    • we are continuously peopling the astral plane. If we think these
    • takes place in a small way in man. Let us think of a child. He is
  • Title: Foundations of Esotericism: Lecture XXVIII
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    • Thinking which is altruistic will develop the predisposition to the
  • Title: Foundations of Esotericism: Lecture XXIX
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    • progressive thinking in the inmost depths of the human being when one
    • think of the transfigured human countenance that today slumbers like a
  • Title: Foundations of Esotericism: Lecture XXX
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    • Let us think of the time when the Earth was still united with the
  • Title: Foundations of Esotericism: Lecture XXXI
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    • who were in a position to think with their intellect. All the ideas of
    • thinking, journeyed through Europe into Asia and there founded a
    • Think of the faculty which appeared in the later Kabbalistic teaching
    • intricacy, think of this faculty applied to lofty cosmic thoughts.
    • perfected, was lacking. Thinking was governed by the idea that
    • Persian thinking was governed by the concept of time. Zervan Akarana
    • So think of Europe, Central Asia and Egypt as sown with the seed of
  • Title: First Lecture: The Gospel of St. John
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    • of free-thinkers, especially in recent times.
    • (The Free Thinker), has now chosen this way. He has taken to
    • sight. You can get some idea of astral vision if you think of
  • Title: Third Lecture: The Gospel of St. John
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    • Think, if someone meant what is supposed to be said here: The
    • history in broad lines, we should not think that we are
    • materialistic way of thinking, we must realise that the mode
    • Think of
  • Title: Esoteric Cosmology: Lecture II: The Mission of Manicheism
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    • from the same father. What should we think of a man who believed that
  • Title: Esoteric Cosmology: Lecture IV: Involution and Evolution
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    • Think of the Slavonic legend of the ‘Woman of Noonday.’ If
    • Think of the marvelous structure of the femur, of the bone which bears
  • Title: Esoteric Cosmology: Lecture V: Yoga In East and West
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    • anything he pleases to his subject. He can make him think that a chair
  • Title: Esoteric Cosmology: Lecture VIII: The Christian Mystery
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    • in man, are united: the faculties of willing, feeling and thinking.
    • way to reach freedom. The dissociation of feeling, thinking and
  • Title: Esoteric Cosmology: Lecture IX: The Astral World
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    • stand in the most intimate relation to each other, but we should think
  • Title: Esoteric Cosmology: Lecture XII: The Devachanic World (Continued)
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    • religion who think that the sufferings of the damned are part of the
  • Title: Esoteric Cosmology: Lecture XIII: The Logos and the Word
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    • thinking. In days of yore, the physical brain was much smaller than
    • a moment of cardinal importance, for as soon as man began to think, to
    • they think about them. In addition to this powerful memory, they
    • rather by a spiritual sense, — Think of a hen sitting on its
  • Title: Esoteric Cosmology: Lecture XIV: The Logos and Man
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    • faculties of thinking and feeling, a man becomes as pure and free from
  • Title: Esoteric Cosmology: Lecture XV: The Evolution of Planets and Earth
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    • Think of the human eye. It is a highly complicated mechanism, a kind
    • of matter of which their ‘bodies’ were composed, by thinking
  • Title: Esoteric Cosmology: Lecture XVI: Earthquakes, Volcanoes, and Human Will
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    • abstract these three layers by means of our thinking, we would then
  • Title: At the Gates: Lecture I: The Being of Man
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    • body. But man can move, feel and think; he grows, takes nourishment,
  • Title: At the Gates: Lecture II: The Three Worlds
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    • and hope.” Or again, I have won my way to heaven by thinking and
    • this an admirable reply has been given by that notable thinker, Subba
    • and every feeling is a reality, and if I let myself think that someone
    • Caesar gained one of his victories, he was of course thinking; and all
  • Title: At the Gates: Lecture III: Life of the Soul in Kamaloka
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    • depends entirely on his senses. Let us think away everything that comes
  • Title: At the Gates: Lecture IV: Devachan
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    • but that is not how it goes. Think how different life was for a man who
    • be there. Think how quickly the Earth is developing in every respect:
    • If you ask what has built the brain, the answer is that without thinking
  • Title: At the Gates: Lecture V: Human Tasks in the Higher Worlds
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  • Title: At the Gates: Lecture VI: The Upbringing of Children. Karma.
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    • lives. If it depresses me to think that I have deserved my present destiny,
    • Anyone who really takes this law into his thinking and feeling will
    • us energy for action. We ought to think of the law of karma not so much
  • Title: At the Gates: Lecture VII: Workings of the Law of Karma in Human Life
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    • him. Think of yourselves as you were a few years ago before you knew
    • anything about Theosophy; think of the new ideas you have acquired and
    • himself. He does a lot of thinking, particularly about the way in which
  • Title: At the Gates: Lecture VIII: Good and Evil. Individual Karmic Questions.
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    • of logical thought. From this we must conclude that accurate thinking
    • too, was born at a certain time. This is indeed so: thinking itself
    • had first to evolve, and logical thinking arose in the course of time
    • from fundamental observation of how thinking can go wrong. Knowledge
  • Title: At the Gates: Lecture IX: Evolution of the Earth
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    • man passed through the mineral kingdom; but to think of it as anything
  • Title: At the Gates: Lecture XI: The Post-Atlantean Culture-Epochs
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    • But then the type of thinking
  • Title: At the Gates: Lecture XII: Occult Development
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    • tranquillity into the course of thinking. You must take a definite idea,
    • set it in the centre of your thinking, and then logically arrange your
    • thinking, without which no occult training can be carried through. This
    • is because there is something about thinking which does not apply to
    • one activity — logical thinking — goes through all worlds.
    • plane it gives primary attention to thinking, and for this purpose uses
    • the means available on the physical plane. A penetrative thinking can
    • which are written deliberately in such a way that a thinking trained
  • Title: At the Gates: Lecture XIII: Oriental and Christian Training
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    • if he has to spend money, he must not think of his own wishes or desires
    • are plenty of people who think they have learnt to do without dogmas,
    • yet it is precisely the freethinkers and the materialists who are the
    • are victims of the dogmas of materialism. Think of the dogmas which
    • own dogma. Or think how people suffer from the dogma of the infallibility
    • and a more transparent form of carbon. Hence we need not think that
    • This state can be described as follows. You are thinking, for you are
    • conscious, but you have no thoughts, and into this thinking without
    • long as you yourself fill your thinking, they cannot come in. The longer
    • you can hold in your consciousness this activity of thinking without
    • world. If a plant were able to think, it would thank the minerals for
  • Title: At the Gates: Lecture XIV: Rosicrucian Training - The Interior of the Earth - Earthquakes and Volcanoes
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    • precisely those who think they know themselves best who are most likely
    • to be deceived: they think too much about themselves. You should get out
    • the word “I” — “I think, I believe, I consider
    • He must learn to think in harmony with the world-order. He must say
    • again, purifies our thoughts, and so we learn to think with strict logic.
    • author's line of thought and learn to think with him. Hence the
    • he is too easy-going to think.
    • the mental picture of the external organ and thinks only of that to which
    • because now the pupil ceases to think of this last concept, but he
    • retains the power to think. The content of his thought falls away, but
    • think of the Earth as consisting of a series of layers, not completely
    • moment when we think and feel, we are working on the great structure of
  • Title: Lecture Series: Karma and Details of the Law of Karma
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    • ordinary life. Many materialistic thinkers regard the physical body as being the only
    • small. And that is so. We must think of the etheric body more as a force which in certain
    • think of your childhood, you will be able to say that you have learnt a very great deal.
    • scientific investigation. A book on the effects of thinking has recently been published.
    • and trend of his thinking. The author of the book who clearly does not know much about
    • once endured can be recognised in the physiognomy of a thinker. Modern science is on the
    • his thinking can only be understood by examining the karmic aspect. In an earlier life
    • throw light upon our future. We must think less about the past than about the future. It
  • Title: Esoteric Development: Lecture VIII: The Path of Knowledge and Its Stages
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    • spirit might also think that the external circumstances under which a
    • thinking, or at least the striving for it! All confused and
    • prejudiced thinking must first be eliminated. A man must accustom
    • thinking and disciplines it so that people become ripe for the other
    • think in ordinary life without bringing order into their thoughts.
    • therefore suggest that the pupil think deeply into the elementary
    • wish to cultivate even sharper faculties of thinking and to undertake
    • written expressly for bringing thinking into disciplined paths is
    • thinking and who wish to arrive at a wider study would do well to
    • logical, trained thinking. Once on the Buddhi-plane, this thinking no
    • form of thinking must enter. But for the three worlds below the
    • same form of thinking is valid. One who therefore schools himself in
    • orderly thinking through this study in the physical plane will find
    • in this thinking a good guide in the higher worlds. He will not
    • confused thinking. Therefore, the Rosicrucian training advises a
    • person to discipline his thinking in order to move freely in the
    • master these with his thinking.
    • merely think about the higher worlds, but learn to feel in them. Then
  • Title: Esoteric Development: Lecture IX: Imaginative Knowledge and Artistic Imagination
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    • kingdom the chrysolite was formed. One can therefore think that the
  • Title: Festivals: Christmas: Lecture II: Signs and Symbols of the Christmas Festival
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    • is a Festival of the Sun, and as such we shall think of it to-day. To
    • Think, and more clearly wilt thou grasp it, seeing
  • Title: Signs/Symbols: Signs and Symbols of the Christmas Festival
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    • Think, and more clearly wilt thou grasp it, seeing
    • is unthinkable, even so is it unthinkable that the rhythm of such a
  • Title: Lecture: The Lords Prayer
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    • Think of Christian prayer. You all know what it is. It has often been spoken
    • Of all beings in the universe, only man thinks the name of each of the
    • To complete this picture, think of the four lower principles of perishable
    • Think of the physical body, composed as it is of the same substances and
    • Think of the etheric body and the astral body together. The astral body, as
    • Think, now, of a meditant who concentrates wholly upon this meaning of
  • Title: Lecture Series: Easter and the Awakening to Cosmic Thought
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    • With this in mind let us now think of an
  • Title: Lecture: Parsifal
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    • greatness as an artist. We must not think of him merely as
  • Title: Lecture: The Structure of the Lords Prayer
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    • look back to the time when you were only eight years old. Think of all
    • life. Then think how painfully slow are the changes in your etheric
    • body. Think how choleric you were as a child and ask yourself if you
    • are not still prone to fits of anger on frequent occasions. Think of
    • Now think of prayer as a union of man, who has withdrawn into his inner
  • Title: Lecture: The Animal Soul
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    • but they never attempt to think about anything underlying this
    • case of the animals, to a whole group of similar ones. Think of a
    • soul-spiritual stratum. Think of a vessel of water with 1000 drops,
    • think similarly that the human sheaths absorb the divine germ;
    • advanced much further than man. Man thinks, feels, wills, in fixed
  • Title: Lecture: Man's Relationship with the Surrounding World
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    • But you must not think that my words imply a
    • Now try to feel, and not merely to think
    • quite a wrong conception of things. We think that we go out into the
    • planetary system. The stone also has feeling, but you must not think
  • Title: Lecture: The Elementary Kingdoms
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    • higher Devachan. It is not possible to think of the
    • like that of an animal; we must not think that a mineral
    • astral plane. But we must think of this in the following way:
    • reached upon Saturn. But you must not think from this that
    • But now, try for a moment to think of heat, of warmth, quite
  • Title: Lecture: The Mysteries (Die Geheimnisse)
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    • imbue his feeling, thinking and his will-impulses in gazing
  • Title: Lecture: The Group Souls of Animals, Plants and Minerals
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    • learn to think, feel, perceive, differently about everything around
    • capacity for understanding them. Let us think ourselves back into
    • think that, there outside, they walk only through air, wind, mist,
  • Title: Ascension/Pentecost V: WHITSUN: The Festival of united Soul-Endeavour
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    • In many animal species the group-ego is a wise being. If we think of
    • to other group-souls. We must think of a group-soul as living in the
  • Title: Theosophy/Rosicrucian: Lecture I: The New Form of Wisdom
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    • allow it to flow into general culture. And if we think about this
    • grasping the Rosicrucian wisdom with their thinking have simply not
    • Just think of the tremendous popularisation of wisdom that has taken
    • fourteenth century. Think of the relation of a human being then living
    • Think only of what has been achieved by the art of printing. Think of
    • physical body, which everyone thinks he knows all about but in reality
    • means of an example. Think of some particular part of the astral body.
  • Title: Theosophy/Rosicrucian: Lecture II: The Ninefold Constitution of Man
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    • cosmos. Think of a rainbow. If a rainbow is to appear, there must be a
    • We can form a still clearer conception if we think about the mineral
    • forces. If you could think away the physical body, the etheric body
    • have given the physical heart its form. If you could think away the physical
    • found on the astral plane. We must not think here of the single animal
    • And now we will think of that which man no longer has in common with
    • the world around him; we will think of the “ I ”, the ego.
    • upon the astral body and working upon the etheric body. Think of what
    • had a violent temper as a child and then thinks of how far this
  • Title: Theosophy/Rosicrucian: Lecture III: The Elemental World and the Heaven World. Waking Life, Sleep and Death.
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    • astral body. This constitutes the actual feeling and thinking part of
    • the transmitter, the instrument. Thinking and willing take place in
    • body to the great astral ocean, think of one drop of a liquid in a
    • multitude of spiritual Beings. Think, for example, of a physical human
    • a picture of it when we think of the diffusion of the blood in the
    • confront one another full of opposing passions. Think of all this
  • Title: Theosophy/Rosicrucian: Lecture IV: The Descent to a New Birth
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    • differently. Think, for example, of a boy in ancient Rome. His life
  • Title: Theosophy/Rosicrucian: Lecture V: Mans Communal Life Between Death and a New Birth. Birth into the Physical World.
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    • child learn to think together, when they share experiences in common,
    • the qualities of phantasy or imagination, of thinking. The latter
  • Title: Theosophy/Rosicrucian: Lecture VI: The Law of Destiny
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    • conditions and subsequent effects, we are thinking in line with this
    • if we think of the consequences of human deeds, thoughts and feelings.
    • meaning that we can think what we like and nobody in the external
    • materialistic thinker.
    • man, but he thinks that a thought of hatred which he may harbour
    • stone. Everything that a man thinks and feels has its effects in the
    • clairvoyant sees that everything a man thinks, feels and experiences
    • thinker. What this materialistically minded author says here has long
    • the tendency to think along particular lines, works upon the physical
    • this kind of thinking to his physical body and in the next incarnation
    • necessity of allowing the inflow of spiritual ways of thinking.
    • materialistic thinking will give rise to grave nervous diseases; there
  • Title: Theosophy/Rosicrucian: Lecture VII: The Technique of Karma
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    • construction of the brain is not, as many people think, necessary for
    • mathematicians. Thinking, logic, is the same in the mathematician as
  • Title: Theosophy/Rosicrucian: Lecture IX: Planetary Evolution I
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    • think of this substance of Saturn as being as dense as the present
    • speak of man's passing through the mineral kingdom, we must not think
  • Title: Theosophy/Rosicrucian: Lecture X: Planetary Evolution II
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    • sleep condition, a darkening, a dormant period. You must not think,
    • think of a passage in Goethe's Faust; it is where he wants to
  • Title: Theosophy/Rosicrucian: Lecture XI: Evolution of Mankind on the Earth. I
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    • somewhat abstract idea today. Many think nowadays that the individual
    • our abstract objective thinking, since it is written as out of the
    • present day materialistic thinker. He had more or less the development
    • Now if you think that everything which on Saturn formed a kind of
    • thinking, was not yet in existence. On the other hand man had
  • Title: Theosophy/Rosicrucian: Lecture XII: Evolution of Mankind on the Earth. II
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    • powerfully in the region of the forehead. Now we must think of a point
    • written in the Sibylline Books. Think it out: you find in the names of
  • Title: Theosophy/Rosicrucian: Lecture XIII: The Future of Man
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    • higher a man develops the freer he will be. Nor must one think that it
    • highest wisdom.” That arises from the mistake of thinking one
    • Do you think that the child knows all the grammatical rules of speech
    • through a thinking trained in the occult and spiritual sense, will
    • heart and the larynx. What humanity thinks today, that will it be in
    • the future. A humanity that thinks materialistically will produce
    • frightful beings in the future, and a humanity that thinks spiritual
    • race-evolution. Do not think that if races pass over to a grotesque
    • form that the soul too does the same. All materialistically thinking
    • as the great task of mankind. He thinks of it as inseparable from
  • Title: Theosophy/Rosicrucian: Lecture XIV: The Nature of Initiation
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    • not exist without the lower, and if the plant could think, it would
    • a soul that is no longer dependent on thinking through the instrument
    • Study in the Rosicrucian sense is the ability to immerse oneself in a content of thought not taken from physical reality but from the higher worlds. This is called the life in pure thought. Modern philosophers for the most part deny this; they say that every thinking must have a certain vestige remaining from sense perception. This, however, is not the case, for no one, for example, can see a true circle; a circle must be seen in the mind; on the blackboard it is only a collection of tiny particles of chalk. One can only attain to a real circle if one leaves aside all examples, all actual things. Thus thinking in Mathematics is a super-sensible activity. But one must also learn to think supersensibly in other fields.
    • Initiates have always exercised this kind of thinking in regard to the
    • of the Rosicrucian Initiation. People think often enough that it is
    • must accustom himself to the kind of thinking in which one thought
    • proceeds from another. A thinking of this nature is developed in my
    • knowledge. If you think over various things that I have touched upon
    • When we are able to think thus, we are treading the Rosicrucian path.
    • all. If you think in the manner of modern thought then you can take
  • Title: Theosophy and Rosicrucianism: Lecture I: Theosophy and Rosicrucianism
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    • think of a purely physical body, for the star meant to him
    • Thinking men
    • it is a mistake to think over things ... Even our
    • scientists do not think beyond a certain limit. But if we use
  • Title: Theosophy and Rosicrucianism: Lecture II: Introductory Explanations Concerning the Nature of Man
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    • can only be perceived through the microscope, and he thinks
    • science thinks that all this constitutes the physical body of
    • frequently looked upon in the wrong way, for people think
    • should therefore think of these three members, of these
  • Title: Theosophy and Rosicrucianism: Lecture IV: Man's Further Destinies in the Spiritual Worlds
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  • Title: Theosophy and Rosicrucianism: Lecture V: Metamorphoses of Our Earthly Experiences in the Spiritual World
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    • learn the or writing. Think of all admonishments of your
    • upon an adult. Many people think that green has a calming
    • whole evolution of the earth. It is an error to think that in
    • Think of what a Roman boy was able to do! Of the great
  • Title: Theosophy and Rosicrucianism: Lecture VI: Man's Descent into an Earthly Incarnation
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    • thinker who dissolves everything which lies beyond sensory
    • things. Only a radical thinker who had been abandoned by
    • when they wish to know how people used to think at the
    • sacrifice. Think of your mirrored-image, and assume that you
    • we must think of a selfless creative activity: We ourselves
    • enters into these three elements. But you must not think that
    • power of such prayers is based upon this fact. If you think
  • Title: Theosophy and Rosicrucianism: Lecture VII: The Law of Karma
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    • not right to think that our incarnations repeat themselves
    • If we think of
    • now object: It is terrible to think that all the blows of
    • readily be admitted that the materialistic way of thinking,
    • upon the law of Karma you must think of the future, for with
  • Title: Theosophy and Rosicrucianism: Lecture VIII: Supplementary Thoughts on the Law of Reincarnation and Karma
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    • radical thinkers of the present, who claim equality for all
    • radical thinkers is something which necessarily had to arise
    • modern social thinkers were to submit to some extent to the
  • Title: Lecture: The Earths Passage Through Its Former Planetary Conditions
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    • was, then laid. Of course, you must not think-that the eye existed on
    • Now you must not think that the
    • think that the men of olden times, when speaking of the “elements”,
    • exerted all its thinking power and applied every conception in order
    • analogously you may think of rocks in the form of woodened portions
  • Title: Theosophy and Rosicrucianism: Lecture IX: The Earth's Passage Through its Former Planetary Conditions
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    • laid. Of course, you must not think that the eye existed on
    • not think that the Saturn mass was as firm and solid as the
    • must not think that the men of olden times, when speaking of
    • older form of Christianity exerted all its thinking power and
    • analogously you may think of rocks in the form of woodened
  • Title: Theosophy and Rosicrucianism: Lecture X: Further Stages of the Development of Our Earth
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    • men are able to do — to think logically, to calculate,
    • what he writes. We must think of the creative artist as one
    • thinking. But in the early Atlantean age the body was a far
  • Title: Theosophy and Rosicrucianism: Lecture XI: Progressive Development Through the Different Cycles of Culture
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    • must not think that this air inwardly resembled a glowing
    • for a manner of thinking connected with physical things. When
    • aspects. Think of the time when the human being still
  • Title: Theosophy and Rosicrucianism: Lecture XII: The Stages of Christian Initiation
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    • entering his bodily form. We must think of these antediluvian
    • feeling, you must think the following: Transfer yourself into
    • they think that they are independent. But if we permeate
    • think without using their brain.
  • Title: Theosophy and Rosicrucianism: Lecture XIII: The Rosicrucian Training
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    • to think in accordance with present-day conceptions will find
    • might now be raised which has been advanced by the thinkers
    • designated as “thinking in free thoughts” is only
    • with the circle. Through mathematics we learn to think of the
    • uncomfortable to have to think without the support of
    • transmit us a way of thinking which goes beyond sensory life.
    • These books are merely a gymnastic in a form of thinking which is
    • thinking, should enter this second stage. For they might
    • a clear way of thinking.
    • endowed with consciousness and with the power of thinking;
    • think of the future ideal — a purified substance,
    • calyx. “Think of the plant's calyx, which is devoid of
  • Title: Theosophy and Rosicrucianism: Lecture XIV: Further Stages of Rosicrucian Training
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    • positivity if you think that you should no longer find
    • those forms of thinking which now render it so difficult for
    • out of the natural-scientific way of thinking render it
  • Title: Gospel of John (Basle): Lecture I
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    • acuteness. In Germany many former Freethinkers have come to
    • to materialistic thinking to accept a Being who towers above
  • Title: Gospel of John (Basle): Lecture IV
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    • Before that time the Atlanteans could not reckon, think
  • Title: Gospel of John (Basle): Lecture V
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    • 56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? \
  • Title: Gospel of John (Basle): Lecture VI
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    • quite different now. Think of the immense expenditure of
  • Title: Gospel of John (Basle): Lecture VII
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    • man of the present day. It would be quite incorrect to think
    • consisted of plant-like substance. Many people think that the
    • materialistic thinker; it is a mistake to think that the
  • Title: Gospel of John (Basle): Lecture VIII
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    • life. Think how man continually breathes in air which
    • thinking, and the opinion we have described above in respect
  • Title: Lecture I: Occult Signs and Symbols
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    • pentagram. You know that much abstruse thinking has been spent on it;
    • thinking out contrived, arbitrary meanings for these signs. One must
    • his thinking on facts. Hence, it is not important to him to be
    • thinking; one must not draw arbitrary conclusions and pass judgments.
    • Step by step, with the help of spiritual facts, correct thinking must
    • themselves. Gradually man's present bodily form emerged. Think
  • Title: Lecture II: Occult Signs and Symbols
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    • in accordance with what you think and feel is your body formed. What
  • Title: Lecture III: Occult Signs and Symbols
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    • To think about numbers
    • essence of things. But do not think it sufficient to reflect on the
    • thought has become so incorporated into human thinking that whoever
    • being once thinks, the thought creation, the concept creation, works
    • for example, form a plant from out of his own thinking. To be able to
    • accomplished in thinking. In the world, especially in the spiritual
    • should not think of Oneness simply as One, but as parts that we add
    • two sources (whom I do not know, but I don't think they went
  • Title: Lecture IV: Occult Signs and Symbols
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    • understand, perhaps, but when you think about it, you will grasp its
  • Title: The Influence of Spiritual Beings Upon Man: Lecture I
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    • for it would be false to say that they think it out. Their inventive
  • Title: The Influence of Spiritual Beings Upon Man: Lecture II
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    • this is to think of ancient Saturn encircled by beams of light, just
    • The difference is always relative, only relative. As far as human thinking
    • When, therefore, you think
    • descending and some are ascending. We think of the forces which are now
    • and we think of man only in this sense — is a seven-fold being,
    • twelfth member. You must therefore think of beings who, just as man's
    • Let us think for a moment
    • Just think what it means
  • Title: The Influence of Spiritual Beings Upon Man: Lecture III
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    • in its way of thinking and feeling. This will make it more difficult
    • Only we must think of this primordial mist as immense, far greater than
    • You can think whence, from the whole cosmic evolution, they came.
    • perceive. We have not fallen into the illusion of thinking that if we
  • Title: The Influence of Spiritual Beings Upon Man: Lecture IV
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    • has an inner degree of warmth and he must think of some underlying force
    • would think that there was a space filled with warmth, you would enter
    • one could do so. But today you must think away all that you have of
    • to think away completely the physical body in the Spirits of Form, and
    • think of the lowest member of their being as the etheric body. Then
    • through space. Think of yourselves on the old Moon and your egos outside
    • spirit-man, to the eighth member. Now we must think of the next stage.
    • we must think of it schematically like this: the astral body, etheric
  • Title: The Influence of Spiritual Beings Upon Man: Lecture V
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    • presented to us than in our immediate present, and one must not think
    • Think of a new-born child
    • this opening. Think of the warmth-current not densely material in blood-streams,
    • You must think of the whole as airy and only very fine air-currents
    • Materialists may think as they will of the mechanical construction of
    • had become more and more material. Think for a moment of the beginning
    • not think that when we speak of the earliest warmth condition of the
    • to you. Now you must think how different these beings were. You have
    • substance has embedded itself in everything. Think the mineral substance
    • away, think of the whole Earth and its beings as yet without mineral
    • from what materialistic fantasy imagines. Materialists think that man
  • Title: The Influence of Spiritual Beings Upon Man: Lecture VI
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    • lecture given here has been carefully thinking it over, and remembering
  • Title: Festivals/Easter VI: Easter: The Mystery of the Future
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    • higher vantage-point we think of the Christmas Festival on the one
    • later times disappeared before the gaze of the Initiate. Think for a
  • Title: The Influence of Spiritual Beings Upon Man: Lecture VII
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    • of their consciousness if we think of the physical consciousness of
    • inactive. It would be a false idea to think that man had only to occupy
    • behind them. Just think of Giordano Bruno. If Giordano Bruno had been
    • away; cold is not a reality — so do not let us think of winter!
  • Title: The Influence of Spiritual Beings Upon Man: Lecture VIII
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    • as instrument of the thinking ego. You will best realize what is meant
    • one incarnation. If we think of an extreme case, we can imagine it like
    • mankind. He repulses him and thinks: “I will know nothing of thee,
    • of one race or another. Think of the Atlantean race; souls have gone
    • Just think what they will have lost. It is possible, but only in exceptional
    • And now think of your school days and the principal discoveries that
  • Title: The Influence of Spiritual Beings Upon Man: Lecture IX
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    • few thinkers trouble to set something else in its place. We see a whole
    • one knows that 3 x 3 = 9 after it has once been grasped. I do not think
  • Title: The Influence of Spiritual Beings Upon Man: Lecture X
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    • knows of no such condition because he thinks that warmth can only appear
    • a lie — even, in a certain way, if he only thinks it. Something
    • from that. Think only how the modern man for the most part wants to
    • over-rule the mind of another, how he cannot bear someone else to think
  • Title: The Influence of Spiritual Beings Upon Man: Lecture XI
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    • impressions which he receives from morning to evening — only think
    • Think of one of the painters
    • it, no-one to enter it. Think to yourself of the Greek temple standing
    • the tomb. You cannot think of the Romanesque building as you think of
    • soul” in the sense of spiritual science, we must not think of
    • this or that deed is performed. In the Shakespearean drama, thinks Richard
  • Title: Gospel of John: Lecture I: The Doctrine of the Logos
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    • changed and just those who think they stand most securely
    • materialistic way of thinking. I should like you just to
    • sense when we think of the relationship between the sun and
  • Title: Gospel of John: Lecture II: Esoteric Christianity
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    • these members within itself, so we must think of it as not
    • existing wholly upon the physical plane. Think of a human
  • Title: Gospel of John: Lecture III: The Mission of the Earth
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    • possessing a feeling, thinking and willing soul would be such
  • Title: Gospel of John: Lecture IV: The Raising of Lazarus
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    • who pass over this word, “Fulness,” thinking that
  • Title: Gospel of John: Lecture VI: The "I AM"
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    • Now, think away all that is solid and fluid and picture only
  • Title: Gospel of John: Lecture VII: The Mystery of Golgotha
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    • to her Karma. Thus the only thing for her was to think no
  • Title: Gospel of John: Lecture VIII: Human Evolution in its Relation to the Christ Principle
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    • of the nineteenth century. Just think, for instance, how much
  • Title: Gospel of John: Lecture IX: The Prophetical Documents and the Origin of Christianity
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    • did not think it so abstractly as others. Therefore
    • painted in such a way that one would be right in thinking
    • was called Mary, and Mary Magdalene. Whoever thinks about it
    • in the Holy Spirit? And what must we think about the
  • Title: Gospel of John: Lecture X: The Effect of the Christ Impulse Within Mankind
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    • thinking, a matter of speculation as was the case later on;
    • not think with the true, inner forces of the intellect, that
    • the Spiritual Sun. Just think how orderly the plants grow;
    • Think away the Impulse that has been implanted in mankind
  • Title: Gospel of John: Lecture XI: Christian Initiation
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    • and explain its basis. You must think of this form of
    • describe it who is able to think without the physical brain
  • Title: Gospel of John: Lecture XII: The Nature of the Virgin Sophia and of the Holy Spirit
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    • after having gone through this book, he should not think that
    • me less than the other and that I think one is a worthless
    • “virgin birth.” They think that it means there
    • not think you would recognize him again if he should appear
  • Title: Apocalypse of John: Introductory Lecture
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    • therefore able to discover it in the book? Let us think of a
    • comprehensible to an unbiased and logical thinking.
    • individualities. Think back to the Cherusci, the Teutons,
    • think as I am now thinking? Will, as I am willing? That is
  • Title: Apocalypse of John: Lecture I
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    • man is perceiving all day long? Think of your daily life,
    • Think of the ancient initiate I referred to yesterday who saw
  • Title: Apocalypse of John: Lecture II
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    • exercise of the power of thinking. The nearer we approach to
    • Think of what you do every night. You callously desert your
  • Title: Apocalypse of John: Lecture III
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    • food? Think of all the conveniences of civilization man has
    • steam engine, to think out the railway, the telegraph,
    • correspond with what has just been said. The writer thinks:
  • Title: Apocalypse of John: Lecture IV
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    • it. Let us think of a personality who has the good fortune to
    • very short-sighted if one thinks of the Atlantean bodies of
    • age he took what could be taken up. Think how your soul
  • Title: Apocalypse of John: Lecture V
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    • way. Think how a German legend has preserved the secret
  • Title: Apocalypse of John: Lecture VI
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    • emptiness of all present-day thinking, for the persons in
    • logical in his thinking, he should at least presume that some
  • Title: Apocalypse of John: Lecture VII
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    • thinks superficially might say at this point: Yes, but very
    • then felt. Think of the people of the Old Testament; in
  • Title: Apocalypse of John: Lecture VIII
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    • to think of war. We must bear in mind the foundation, the real
    • case also when our culture originated. Let as think of the
    • proceeded. Let us keep this clearly in mind, let us think of
    • Ireland, let us think of a migration of people starting from
    • and the pupils are told, “You must not think that evil has
    • we must also think of this individuality who has set himself
    • hidden, for when the soul thinks, its thought will ring forth
  • Title: Apocalypse of John: Lecture X
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    • idea of the three elementary kingdoms. People think they have
    • from physical thinking, but from facts seen clairvoyantly.
    • densification of the etheric. Just as you would think: “This
    • thinks: “man exists etherically and this condenses and
  • Title: Apocalypse of John: Lecture XI
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    • things one can think of? For man to be led into what is
  • Title: Apocalypse of John: Lecture XII
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    • intolerantly think that John's Gospel alone may be taken. It
    • once and for all from the spiritual earth. Think of the last
    • death possible in our earth evolution, think of the laying
  • Title: Reading Pictures of the Apocalypse: Part 1: Lecture Two
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    • individual words if we adopt the way of thinking of one who has
    • think as well as we can now. When we look into the future we find the I in
    • thinking cannot even imagine. We cannot now imagine the perfection of
    • thinking, the purity of feeling, and so forth in the future bodies of
  • Title: Reading Pictures of the Apocalypse: Part 1: Lecture Three
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    • put this fact together with another. We can think of this space as filled
    • If we think of the numbers being heard by the ear of the spirit, then
  • Title: Reading Pictures of the Apocalypse: Part 1: Lecture Four
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    • eye is opened. Think of everything that you experience on the astral
    • it is really only explained by Theosophy. Think of the pathfinder whom
    • present day evolution is described in the seven letters. We think of
    • another aspect in another. Think of these regions spread over the earth.
    • past into the future. What does the writer of the Apocalypse think of
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture One
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    • thereby penetrate its meaning. One could also think that the explanation
    • then we must begin by thinking of the human being as the human being
    • presented by Theosophy or spiritual science. We must think of the human
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Two
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    • the power of judgment or logical thinking. They had none of the mental
    • individual spiritual capacities of thinking and judgment in their first
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Four
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    • into thinking there is nothing but physical matter he calls Ahriman,
    • stage to stage we acquire the concept of history. A thinking human being
    • Let us think our way into
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Five
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    • thinking these people all stood at the highest level.
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Six
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    • was like if we think away the bones, nerves, and muscles from the human
    • think of the carpet of vegetation covering the earth without the forces
    • aspect of the thinking and feeling of that epoch.
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Seven
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    • as it may sound to modern thinking, to a clairvoyant a personality such
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Eight
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    • being after the war of all against all. We can think of him or her as
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Nine
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    • with the scales, with which all thinking and human intelligence are
    • beings equipped with modern logical thinking who have also become
  • Title: Reading Pictures of the Apocalypse: Part 2: Lecture Twelve
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    • forms it according to how we think. But the word will become increasingly
  • Title: Universe/Earth/Man: Lecture I: The Egyptian period, and the present time
    Matching lines:
    • miracle in the best sense of the word.” We do not think that this
    • Let us now pass on to where our own age begins. Let us think of the
    • gatherings where true believers met true priests. Think of the effect
    • which the sunlight penetrates; think, how many of those who were able
    • thinker; he wanted to see with his senses how the soul took its way
    • the Greek temple originated. They did not think out these forms, but
  • Title: Universe/Earth/Man: Lecture II: Ancient Wisdom and the new Apocalyptic Wisdom
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    • thinking healed the man. Let us look at this more closely: that
    • things which to modern thinking — at least to the greater part of
    • and by those filled with sense perception. Think for a moment of the
    • The latter says: “I ought to think about these things! but I only
    • want to think of things which I can perceive with my senses!”
    • thinking, such thought has a curative, harmonizing effect upon the
    • sense-free ideas. The more a person is accustomed to think apart from
    • future before spiritually thinking men, in whom no inner cause of
    • Think of our earth at that time as being a solid kernel surrounded by
    • Now think of development as having progressed: the sun withdrew. What
  • Title: Universe/Earth/Man: Lecture III: The Kingdoms of Nature
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    • be causing the movement; in other words you think of a being that
    • other hand one should not think that the earth feels pain when a
    • disappear as if into a hollow globe. You can think of every mineral as
    • Let us turn now to the consideration of plants; let us think how their
    • then think of a high idealist such as Schiller or Francis of Assisi.
  • Title: Universe/Earth/Man: Lecture IV: The Outer Manifestations of Spiritual Beings in the Elements
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    • We have to think of the Ancient Moon as a heavenly body similar to our
    • completely changed. You can think of it in this way: as long as the
  • Title: Universe/Earth/Man: Lecture V: The sacrifice of substance by the Thrones, Kyriotetes, Dynamis, and Exusiai
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    • within him the source of his own heat. Were you now to think
    • which would enable them to think of the conditions of Saturn before it
    • with a certain degree of warmth. Now think away everything but the
    • body; think away all the solid and the liquid parts, keeping only the
    • of the Moon was if we think of something resembling a mossy bog or
  • Title: Universe/Earth/Man: Lecture VI: The Spirits of Form as regents of earthly existence
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    • Looked at superficially, one might easily think of them as one thinks
    • Let us now think of a period that lies not so very far behind us, an
  • Title: Universe/Earth/Man: Lecture VII: Animal forms - the physiognomical expression of human passions
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    • lectures. We have to think of the earth as being still of a soft
    • of thinking flowed into him, somewhat as is the case with animals
  • Title: Universe/Earth/Man: Lecture VIII: Mans connection with the various planetary bodies
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    • Think of the various beings that are united within a group-soul; the
    • reversed plant. If we think of a plant exactly reversed in position we
  • Title: Universe/Earth/Man: Lecture XI: The progress of Man
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    • that we must think of man in that ancient period as being in such a
    • as follows. Let us think of a man as regards his astral body, his ego,
    • his etheric and physical bodies; let us think of these four principles
  • Title: Universe/Earth/Man: Lecture X: The reflection in the fourth epoch of mans experiences
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    • We must not think that such processes did not have corresponding
    • Think only how man's consciousness, his self-consciousness, depends
    • being. Only think how he must continually inhale a certain quantity of
  • Title: Universe/Earth/Man: Lecture XI: The Reversing of Egyptian Remembrance by way of Arabism.
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    • People think too superficially about the spiritual progress of
    • up to the very beginnings of humanity. Let us think once more of the
    • thinker and of such a point of view. To him religion, art, and science
    • of constructive thinking were laid. Later, this constructive thinking
    • one group, that having the smallest amount of purely logical thinking
    • thought possible. Hence external thinking, even when it has reached an
    • will obtain imagination as well, but logical thinking will be
    • over to Europe gave the final impulse to logical thinking — to
    • case. They might as well think it of little importance when we are
  • Title: Egyptian Myths: Lecture 1: Spiritual Connections between the Culture-streams of Ancient and Modern Times.
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    • for every thinking and feeling person, a life-aim that includes the
    • Whatever we may think of this today, men will see that the salvation
    • connections. That men think as they do today is a result of what they
  • Title: Egyptian Myths: Lecture 2: The Reflection of Cosmic Events in the Religious Views of Men.
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    • would be entirely wrong to think of it as resembling our present
  • Title: Egyptian Myths: Lecture 3: The Old Initiation Centers. The Human Form as the Subject of Meditation.
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    • the scholars) it thinks of the table as having a soul, so did the
    • Things were different in the ancient initiation schools. Thinking had
    • impulse. The pupil himself did not have to think; through a sort of
    • to think? What did he meditate on?
  • Title: Egyptian Myths: Lecture 4: The Experiences of Initiation. The Mysteries of the Planets. The Descent of the Primeval Word.
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    • thinking, feeling and willing. This thought-picture had to become ever
    • It was not entirely similar to the man of today. If we can think of a
    • understand this thought if we recollect how coal is formed. Think of
    • If we think of the entire surrounding world as spiritualised, we can
    • Let us think of a sick person, who is sick because certain bodily
  • Title: Egyptian Myths: Lecture 5: The Genesis of the Trinity of Sun, Moon, and Earth. Osiris and Typhon.
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    • There was a translucent vapor, permeated by warmth and light. Think
    • form. We must think of a goldfish, for example, in a fantastic
  • Title: Egyptian Myths: Lecture 6: The Influence of Osiris and Isis. Facts of Occult Anatomy and Physiology.
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    • not think that we are dealing with mere symbols; it is solid facts
    • the breathing-apparatus, and let us think how the voice works into
  • Title: Egyptian Myths: Lecture 7: Evolutionary Events in the Human Organism up to the Departure of the Moon. Osiris and Isis as Builders of the Upper Human Form.
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    • Now in a simple way, let us try to view this formation. Let us think
    • Apollo. We need only think of it as transposed. The lyre is the brain,
  • Title: Egyptian Myths: Lecture 8: The Stages of Evolution of the Human Form The Expulsion of the Animal Beings. The Four Human Types.
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    • today has toward fish. Think of the pleasure of seeing a beautiful
    • glittering fish, a shining water-animal, and then think of the
    • existence.” Thus we must think of two beings. The one remains
    • thinks worthy to receive and entertain her. They make no war, take no
  • Title: Egyptian Myths: Lecture 9: The Influence of the Sun and Moon Spirits, of the Isis and Osiris Forces. The Change in Consciousness. The Conquest of the Physical Plane.
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    • worshippers within. One who understands this cannot think of a Gothic
  • Title: Egyptian Myths: Lecture 10: Old Myths as Pictures of Cosmic Facts. Darkening of Mans Spiritual Consciousness. The Initiation Principle of the Mysteries.
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    • We should not think that the other great leaders of mankind did not
    • People think simply that a soul goes into a body ever and again. But
    • arises that gnaws at his immortality. Think of the functions that have
  • Title: Egyptian Myths: Lecture 12: The Christ Impulse as Conqueror of Matter.
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    • world-existence. We need only think of the deep sense in which, for
    • find one's way into the oriental methods of thinking and
    • If we think of the single individuals, the single egos, as little
    • incorporation of the folk-soul. If the single person thinks, feels,
    • let us think how such a thing arises in the soul as a faint memory,
    • and let us think also how what such a spirit truly thinks was, in
  • Title: Astral World: Lecture I
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    • But think what other and differing sensations, feelings, thoughts are
    • of the astral world. But since these people think similarly about the idea
    • world surrounds us. Let us think that here is such a being — one,
    • One could easily be tempted to think that the social life on the astral
    • you think, I will do as I think!” It will soon be shown which
    • ourselves into such a way of thinking, we have also gained something
    • could easily think: Here is the physical world and it is penetrated
  • Title: Astral World: Lecture II: Some Characteristics of the Astral World
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    • help but think something quite different from what is intended —
    • science, who have already grown accustomed to think and live in the
  • Title: Astral World: Lecture III: The Law of the Astral Plane: Renunciation
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    • kinds, and that from their development—that is, of thinking as such,
    • proportion by means of exercises. Willing, feeling and thinking must
    • fore; for another goal, thinking must retreat, and again for another goal,
    • higher worlds is connected with the development of thinking, feeling
    • of refining and purifying thinking. That is necessary in order that
    • thinking may no longer depend on the external sense-perceptions that
    • can be gained on the physical plane. Yet, not only thinking but also
    • believe it more easily of thinking, especially of the descriptive thinking
    • as thinking can be purified and become objective, and hence a means
    • inmost nature. Just as one perfects thinking and attains to objective
    • thinking, which is the first step, so does one develop feeling, and
    • thinking, but one listens to what the things say; they themselves express
    • the various theosophical presentations, and one can easily think that
    • think that someone leaves the physical body, either through death or
    • being living entirely in materiality, thinks that it loses itself through
  • Title: Lecture: Four Human Group Souls (Lion, Bull, Eagle, Man)
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    • brain, as a watery brain. In addition to this we have to think of a
    • and unite with it. And now think further — the etheric bodies
  • Title: Being of Man/Future Evolution: Lecture 1: Forgetting
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    • be answered on the basis of our experience or with our ordinary thinking.
    • that is not usually taken into account. People think that what is of
    • would be a strange thing if you had to think that everything that had
    • images that he is always thinking about. This is something quite
    • to think about this, he will also draw moral fruits from such
  • Title: Being of Man/Future Evolution: Lecture 2: Different Types of Illness
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    • be answered on the basis of our experience or with our ordinary thinking.
    • will be like this. For they do not think about these matters or care
    • thinking. However, if we follow this or that slogan, or give special
    • late because you think something is the matter with it — yet it
    • four hundred years ago clairvoyants observed materialistic thinking
    • nowadays to achieve anything with paracelsian thinking. For in those
  • Title: Being of Man/Future Evolution: Lecture 3: Original Sin
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    • be answered on the basis of our experience or with our ordinary thinking.
    • will gradually accustom themselves to this way of thinking.
    • thinking of a clock as having little demonic beings behind it wise
    • something else that had previously existed. You must not think that
    • Schopenhauer to think that men were absolutely incapable of bringing
  • Title: Being of Man/Future Evolution: Lecture 4: Rhythm in the Bodies of Man
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    • be answered on the basis of our experience or with our ordinary thinking.
    • external symbol for these changes in the physical body if you think
    • round the sun. Anyone who only looks at it superficially will think
    • now think of the astral body that accomplishes its round in the
    • astral body; pneumonia can occur in no other way. Now think of the
  • Title: Mephistopheles and Earthquakes
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    • might answer a materialistic thinker: “In thy Naught I hope to find
    • corrupts, and “topel” for one who lies. We have therefore to think of
    • When you are thinking about the figure of Mephistopheles, you may
    • really the origin of all materialistic thinking on the part of man,
    • but also think of the karma of the future. A terrible fate may befall
    • prediction itself would alter nothing. And just think what a terrible
  • Title: Being of Man/Future Evolution: Lecture 5: Rhythms in the Being of Man
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    • be answered on the basis of our experience or with our ordinary thinking.
    • Think
    • to make people think, namely that in pneumonia a special phenomena
    • described and just these quarters of the moon. Just think, there
    • rhythm. An angel would not think in such a disordered way as man, for
    • like an angel not to think in harmony with the great spiritual
    • The way man thinks all day long is in a certain respect in
    • them is an absolute chaos of thoughts. When the human being thinks
    • about it, then — because he does not think in an ordered way —
    • into spirit-man or atma. Now just think how much ground we have
    • covered with this basic formula of spiritual science. Think of the
    • think with inner rhythm in a way that is necessary for the future,
    • when we think in accordance with these basic relationships. And man
  • Title: Being of Man/Future Evolution: Lecture 6: Illness and Karma
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    • be answered on the basis of our experience or with our ordinary thinking.
    • achieve its purpose. You must not think that man would be better off
    • a person capable. We shall then come to think of illness in quite a
    • must not necessarily think of spiritual enlightenment every time;
    • not only think of karma in the past and of illness as being the
    • settlement, but we should actually think of illness as just the
  • Title: The Deed of Christ and the Opposing Spiritual Powers
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    • only satisfies his thinking, his thirst for knowledge, but is a real
    • various means into thinking that his ‘I’ is a product of the physical
    • that human thinking is but a transformation of a faculty also
    • Man thinks to himself: Why need I trouble about what happens in the
    • concern myself with it. — But indeed this is not so! A man who thinks
    • When people allege that it is an inferior way of thinking on the part
  • Title: Being of Man/Future Evolution: Lecture 7: Laughing and Weeping
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    • be answered on the basis of our experience or with our ordinary thinking.
    • close to that of animals. The way of thinking that would so dearly
  • Title: Being of Man/Future Evolution: Lecture 8: The Manifestation of the Ego in the Different Races of Men
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    • be answered on the basis of our experience or with our ordinary thinking.
    • the year night. When you think of these differences, then what
    • environment. Think what a peculiar mixture was bound to result in
    • we would find this more and more the further back we went. Just think
    • God people could think of as a person. That is why we see it
    • according to this way of thinking the idea of a personal God was
    • think in this way you will go ‘black’! Everything happens
    • Such a way of thinking often arises, even in theosophical circles.
  • Title: Being of Man/Future Evolution: Lecture 9: Evolution, Involution and Creation out of Nothingness
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    • be answered on the basis of our experience or with our ordinary thinking.
    • between the concept of animal and human evolution. Think of the word
    • the other two people. Then let us suppose that the first man thinks
    • of three kinds. First, what we call thinking in accordance with law,
    • our logical thinking. This is something that man adds to things. If
    • becoming capable of logical thinking, of developing thought in
    • I think, I do not do so for my own satisfaction, but in order to
    • think and prepare for the development which will bring man nearer and
  • Title: Lecture Series: The Mission of Savonarola
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    • he wished. Lorenzo de Medici was a distinguished thinker. He
  • Title: Lecture: The Theory of Categories / Kategorienlehre
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    • Hegel). There we recognized thinking as the capacity, to
    • only really speak of thinking, when it takes its course in
    • in all true conceptual thinking we relate ourselves to the
    • behind our thinking soul there stands the super-sensible
    • thinking men are in general quite unclear as to this. When I
    • observation calls forth the thinking, and it is only this
    • demand at the same time that it should renounce all thinking.
    • For thinking, according to its nature, transcends what is
    • is all one what you think about them, but the concept would
    • concept of WERDEN then, we are thinking of nothing else than
    • strictly trained thinker is so hard to understand. When a
    • think in connection with [it] of something diverse from it as
    • is a splendid schooling for thinking.
    • projected into reality in thinking.
    • otherwise than by thinking therein of APPEARANCE penetrated
  • Title: Lecture: Regarding Higher Worlds
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    • inwardly active in such circles, will think back to a time when
    • Just think about yourself, how you may observe your soul in the
    • and how this feeling lived in the soul. Then think how your
    • difficult to imagine, because you have to think, that the very
  • Title: Lecture: What is Self Knowledge?
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    • thinking, a self-evident requirement: just like an oven warms a
    • themselves. Thus it is with the anthroposophic way of thinking,
    • consider the question: what is karmic thinking?
    • this case, “karmic thinking?” I was here in a
    • become a life-hypothesis. Will he give me a slap if I think
    • The human being doesn't think that when he lifts himself for a
    • thinking about the self without all-embracing world-knowledge,
  • Title: Lecture: The Ten Commandments
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    • astral body. What is this called? Just think how one of the
    • when he announced the laws, if we only think abstractly about
  • Title: Lecture: A Chapter of Occult History
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    • means if you think of the following.
    • purpose we do well to think, to begin with, of the old
    • thinking, to form a true idea of the kind of knowledge
    • human forces. — We need think only of how the Egyptians
    • purpose it will be especially helpful to think about that
  • Title: Lecture: The Christmas Mystery, Novalis, the Seer
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    • the Greek temple architecture.— Think of what happens
    • And now think of
    • Think of Raphael's Sistine Madonna, or
  • Title: Lecture: The Way of Knowledge
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    • impulses, as a way of thinking and in no other way can we
    • acquire the right way of thinking about things around us,
    • stone, I'm hurting it also. As a result, when people think
    • need to think about this knowledge and should allow such
    • pick it. From this we can get the notion that we can think what
    • experience pain. Just think about it, what a large part of the
    • think that, what we call the “I” (Ich) in spiritual
    • what we call forces of nature, were linked to human thinking
  • Title: Lecture: Practical Training In Thought (1966)
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    • thinking habits, and powers of concentration.
    • exercises given here for improving one's memory, observation, thinking
    • spheres can be brought together through the experience of thinking. He
    • thinking” will reveal the fact that it generally contains little that
    • thinking consists in following the example of some authority whose ideas are
    • accepted as a standard in the construction of some object. Anyone who thinks
    • clearly distinguish between genuine thinking and so-called “practical
    • thinking” that is merely reasoning in traditional ruts of thought.
    • True practice in thinking presupposes a right attitude and proper feeling
    • for thinking. How can a right attitude toward thinking be attained?
    • demands on his thinking. He who would acquire the right feeling for
    • and learn to understand them through thinking, then these things
    • activities and behind them are spiritual beings. Thus, when a man thinks
    • about things he only re-thinks what is already in them. The belief that the
    • healthy thinking. Similar errors of thought play a great part especially in
    • this, he will easily be converted to a practical habit of thinking based on
    • Let us now look at that practice of thinking that is of special importance
    • importance of the development of right thinking.
    • Let us suppose that someone resolves to fructify his thinking to such a
    • and again to shape his thinking according to these rules, certain effects
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  • Title: Lecture: Practical Training In Thought (1928)
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    • thinking habits, and powers of concentration.
    • practical way of thinking is not thinking at all, but the mere
    • line. Anyone who thinks along different lines they regard as a
    • very unpractical person. In effect, his thinking does not accord with
    • distinguish true thinking from the so-called practical thinking, which
    • necessary demands on his thinking activity. To acquire the right
    • which we must think of all the works of nature of all the natural
    • thinks about things, he is only thinking after, he is only re-thinking,
    • nice little object lesson, so they think, to show the pupil how such
    • unpractical way of thinking can draw this conclusion from the experiment.
    • thinking practical, we must first know that thoughts can only be
    • easily transcend the stage of abstract thinking. When a man has full
    • admit how important it is to develop true thinking.
    • thinking will become practical, even though it may not appear so at
    • our thinking. No, we must have faith that outside in the reality of
    • but first of all to think, in mental images as clear as possible, the
    • objective way of thinking. It is especially valuable to take this
    • speculating, but try to sketch out a picture of what you think
    • place. If it does take place as we expected, our thinking was
    • expected, then we try to think where we made the mistake. Thus we try
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  • Title: Principle/Economy: Lecture I: The Principle of Spiritual Economy in Connection with Questions of Reincarnation: An Aspect of the Spiritual Guidance of Mankind
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    • realm dominated the thinking of human beings. Most of them
    • think. If, therefore, people investigate earlier incarnations
  • Title: Lecture: Christianity in Human Evolution
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    • perhaps the ultimate in human intellect. One may think of the content
    • period. This capacity to think with acute and searching logic
    • unthinkable without the Christian natural science of the Middle Ages.
    • these scientists were able to think as they did, they owe to the
    • learned to think in the true sense of the word.
    • mode of his thinking; try to analyze his thought pictures and how he
    • you know where the keenness of his thinking originates? He gets it
    • be pointed out that he would be unable to think as he does had he not
    • Christianity. Following a time when the ego learned to think through
    • to think and to direct its vision to the objective world, it is now
    • form and present thinking could only be developed from the astral,
  • Title: Principle/Economy: Lecture II: Christianity in Human Evolution: Leading Individualities and Avatar Beings
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    • think of the content of scholasticism as one wishes, but for
    • think with acute and penetrating logic.
    • the meaning of the Lord's Supper. Just think about the
    • that humanity has learned to think in the true sense of the
    • of thinking. Try to realize what his chain of reasoning is:
    • as a myth. Do you know where the keenness of his thinking
    • shown that he would be unable to think as he does had he not
    • Following a time when the ego learned to think through
    • think and direct its vision to the objective world, it is now
    • beings with their ego form and present thinking, could have
  • Title: Lecture Series: Christianity in the Evolution of Mankind
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    • One may think of the content of scholasticism as one
    • the capacity to think with acute and searching logic.
    • natural science. Modern natural science is entirely unthinkable
    • scientists were able to think as they did they owe to the
    • think in the true sense of the word. — The matter goes
    • observe the mode of his thinking; try to analyze his thought
    • has the keenness of his thinking? He gets it from the Christian
    • would not be able to think as he thinks at all, had he not
    • Following a time when the ego learned to think through
    • ego has learned to think and to direct its vision to the
    • with his present-day thinking, could only be developed out of
  • Title: Principle/Economy: Lecture III: More Intimate Aspects of Reincarnation
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    • the modern sense because the whole mode of thinking in terms
    • think today, and this is what children in school learn from
    • perhaps be at variance with the ego itself. Think of Francis
  • Title: Principle/Economy: Lecture IV: Results of Spiritual Scientific Investigations of the Evolution of Humanity: I
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    • to think and to do mathematics.
  • Title: Principle/Economy: Lecture V: Results of Spiritual Scientific Investigations of the Evolution of Humanity: II
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    • great thinkers who preferred intellectual work to the wisdom
    • think anew the pre-creational divine thoughts, freed from
    • the mystic and of a brilliant thinker who is not influenced
  • Title: Festivals/Easter VII: Spiritual Bells of Easter, part 1
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    • In a very real sense, man is the only thinking being on the earth.
    • themselves: Now the Godhead is thinking in the fire, announcing
  • Title: Principle/Economy: Lecture VII: The Macrocosmic and the Microcosmic Fire: The Spiritualization of Breath and Blood
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    • are the only creatures on earth who really think, and through
    • and real indication of God's thinking in the fire, of
    • the Christ in the blood of Jesus of Nazareth. By thinking
  • Title: Festivals/Easter VIII: Spiritual Bells of Easter, part 2
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    • of man and his nature. So we will think once again of the Easter
    • years after it — and think of certain experiences that arose in
    • think of a single feature only from the times of the Buddha: the
  • Title: Principle/Economy: Lecture VIII: The Event of Golgotha. The Brotherhood of the Holy Grail. The Spiritualized Fire.
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    • Christ-Impulse, it is unthinkable that we could possibly be
  • Title: Principle/Economy: Lecture X: The God of the Alpha and the God of the Omega
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    • investigation. But because thinking in the modern age lacks
    • and in spiritual scientific thinking we must therefore soar
    • born. Thus, when we think in a spiritual scientific way, we
    • spiritual scientific thinking with that state of
    • scientific thinking gives us the strength to tie ourselves
    • By leading us — at least in thinking — into the
    • sleep. If human beings are able to sleep and their thinking
    • scientific thinking has in common with sleep.
    • rises in the wisdom that permeates our spiritual thinking.
    • widens and implants in us that way of thinking that is the
    • fruit of all spirit knowledge. This resulting way of thinking
  • Title: Principle/Economy: Lecture XI: From Buddha to Christ
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    • Just think of a grain seed that grows into a stalk and
  • Title: Rosicrucian Esotericism: Lecture I: Rosicrucian Esotericism
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    • their buildings, satisfied their personal needs. Then think of our modern
    • Such an era, however, needs a different kind of thinking and perception
    • era when men's thinking would be guided by mathematical principles.
    • Think what an amount of intellectual energy and what complicated
    • thinking is simply unable to cope with and master the chaos of outer
    • conditions and tasks in which man is becoming so deeply involved. Thinking
    • thinking will soon no longer be sufficiently fluid and flexible to grapple
    • make thinking more elastic, more flexible, enable a more rapid survey of
    • achievements and acquire constantly new knowledge. Think of a soul in
    • is lengthy. Only think how greatly Northern Europe, merely as landscape,
    • Now let us think of a
    • namely, the power to think, to correlate his perceptions. A clairvoyant
    • the great world. Now think of an outstandingly advanced individuality,
    • done is to indicate how a man of the present age should learn to think
    • our self? Certainly not in us alone! To think that would be egoistic. The
  • Title: Rosicrucian Esotericism: Lecture II: Soul in the World around Us
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    • to the right place and not to a false one. Think of a tiny animal observing
    • Think of the rocks on
    • on the basis of mere analogies, because that might lead you to think
    • No indeed! We must not think of suffering here because whole streams
  • Title: Rosicrucian Esotericism: Lecture III: The Nature and Being of Man
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    • known. We will think, to begin with, of facts connected with the nature
    • ego works upon the etheric body we will think of an example. When something
    • Think of the growth of
    • physical body. Now think of man's head, of the brain. There you have the
    • We will now think about
  • Title: Rosicrucian Esotericism: Lecture IV: Man Between Death and Rebirth
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    • to the physical world. The best way to think of this is to remind ourselves
    • Think of a man who dies
    • is only a shadow image of the thoughts in their reality. Think of an
    • Just think of how everything introduced into life by the great founders
    • Now think of this. All awareness of productivity is accompanied by a
    • Think of an artist, or an inventor. This growing and becoming give
  • Title: Rosicrucian Esotericism: Lecture V: The Physical World as an Expression of Spiritual Forces and Beings
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    • You can now think exhaustively about this and be able to answer many
    • When we think through this thought to its conclusion, we must say that
    • danger of forming the habit of abstract thinking lacking in piety is
  • Title: Rosicrucian Esotericism: Lecture VI: The Configuration and Metamorphoses of Man's Physical Body
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    • and passions. Why is the physical body the more perfect? Think of man's
    • Old Sun, and the third, Old Moon. We must not think here of the present
    • to think away from man as he is today everything physically perceptible,
    • sleep. Now think of the plant, simply the physical plant without the
    • of deep sleep. Now think of a state of sleep that is still deeper, still
    • We can think of the process in connection with the plant. The seed is
    • what this means I will give an illustration. Think of a metal plate
    • were, into the physical substance. You must think of Old Moon as being
  • Title: Rosicrucian Esotericism: Lecture VII: Evolutionary Stages of our Earth before the Lemurian Epoch
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    • kind of plant-mineral soil. Think of a mass of spongy, plantlike substance
    • philosophical thinking, the Kant-Laplace theory is an entirely intelligible
  • Title: Rosicrucian Esotericism: Lecture VIII: Stages in the Evolution of our Earth. Lemurian, Atlantean, Post-Atlantean Epochs.
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    • seeds. Think of the life force that causes the blades of grass to sprout
    • moved. The Atlanteans controlled these forces. Now it is unthinkable
    • We will now think once
    • ancient Persian epoch. Western thinking and research in the physical
    • Thus we think of the Indian
    • must be made here to a deep, occult background. Think of the Greek temple
  • Title: Rosicrucian Esotericism: Lecture IX: Man's Experience after Death
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    • the death on Golgotha. Let us now think of the event of Damascus. Saul
    • they thought of that event? Think of the human beings and peoples who
    • Now think of the Buddha's
    • Now think of humanity
  • Title: Rosicrucian Esotericism: Lecture X: On Karma, Reincarnation and Initiation
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    • in a materialistic and abstract mode of thinking. Philosophy is not
    • something absolute but a mode of thinking that has come into existence
    • to change. Before philosophical thinking, (which originated in the sixth
    • thinking had led, and Kant, unfortunately, was the one who fertilized
    • the Rosicrucian training, the path of the initiation of thinking and of
  • Title: Lecture: The Dedication of an Anthroposophical Group
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    • ardent seekers after truth have gradually begun to think of late that
    • Thinking humanity is really divided into these two camps.
    • Man's manner of thinking would have become submerged ever deeper in
    • of all love, our thinking would have become; and the spirit
    • spread warmth! Bethink thee of thy mission and warm this room!”
    • time they think that the communication of higher truths is of no
    • Those who think in this way are mistaken. They fail to recognise the
    • them think what they like! At one time there was also a mighty world
  • Title: Spiritual Hierarchies: Lecture 1
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    • little understand. The human capacities of feeling and thinking have
    • — so will that future age think — ‘all that is only
    • thinks it impossible that one could ever speak of Copernican
  • Title: Spiritual Hierarchies: Lecture 2
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    • objects has no inclination whatever to think about those objects, no
    • he release this fire. Now think for a moment of the endless depth and
    • the real knowledge of spiritual laws; think of the Priest lighting
    • really means. If anyone thinks that man is here spoken of, he does
  • Title: Spiritual Hierarchies: Lecture 3
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    • might ask for instance: ‘Even if through thinking and
    • for thinking as the Earth gives to man, these questions cannot really
  • Title: Spiritual Hierarchies: Lecture 4
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    • that help if we think of the Angels who are the first immediately
    • must never think that in those ancient times names were chosen at
    • of follower or companion. Think of the form of each Cherubim having
  • Title: Spiritual Hierarchies: Lecture 5
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    • thing, who makes it rotate. It is necessary if one can think at all,
    • natural science arrives, you will, if you think, certainly be
    • in theosophical literature. We must think of the ancient sun as of a
  • Title: Spiritual Hierarchies: Lecture 6
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    • think: here is
    • Jupiter revolves around it, then Saturn. You must think of the
    • whether a nation has one sort of character or another. Only think how
    • think of the whole surrounding space from the earth up to the Moon,
    • it is filled with Angel-activities; and if you think of the spheres
  • Title: Spiritual Hierarchies: Lecture 7
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    • to designate the realm of Saturn, we must think of the earth and not
    • Angel you must think that his higher parts to which he seeks to
    • etheric and an astral body. But these were not men who could think,
    • place to another, those masses simply followed without thinking about
  • Title: Spiritual Hierarchies: Lecture 8
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    • around ancient Saturn we must think of the Thrones, Cherubim and
    • light. Just think, how would a thing that is unilluminated appear if
  • Title: Spiritual Hierarchies: Lecture 9
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    • sparsely in between, you must think of its being the result of that
    • You must also think of such a belt when a planet originates.
    • under the sign of the Bull. And when you think of man distributed
    • Pisces. Think of such a Zodiacal circle as a man designed out there
    • the most varied forms. Think of the giant YMIR who is spread out in
    • of the great world. You can see the same process in a nation. Think
    • energy; think of this nation as producing epoch after epoch the most
  • Title: Spiritual Hierarchies: Lecture 10
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    • to speak, by the Godhead; that would be unthinkable because of their
    • The man who thinks that His teaching is the most important part, does
  • Title: Gospel of St. John: Lecture II
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    • thinker. He is the same Grimm who has given us a Life of Michelangelo
    • However strange such accounts may sound to the materialistic thinker
  • Title: Gospel of John: Lecture II: Living Spiritual History.
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    • But Herman Grimm was not only a researcher but an imaginative thinker
  • Title: Gospel of John: Lecture III: The Metamorphoses of the Earth.
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    • Think of the process as follows: After the split the human forebears
    • them. — Naturally we must not think of this as the physical light,
  • Title: Gospel of St. John: Lecture IV
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    • segregated from the higher kingdoms. Think how certain of our present
  • Title: Gospel of John: Lecture IV: The Hierarchical Beings of our Solar System and the Kingdoms of the Earth.
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    • thinking or even human clairvoyance may scarcely presume to contemplate
    • matter that was cast off by the higher kingdoms. Think, for example
    • split off, and we think of those beings who are now spiritual beings
    • Think of the old Germanic Gods — Wotan, Thor — we've long
  • Title: Gospel of John: Lecture V: Human Evolution within the Embodiments of our Earth.
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    • are approximately equal. The head in particular, if we think of it as
    • justified in thinking of their once having lagged behind as due to indolence
  • Title: Gospel of St. John: Lecture VI
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    • of instruction in thinking and feeling, not merely with regard to the
    • themselves to think that there is any sense in such teachings
    • true preparation for Christ. If you think of a baptism of the present
    • Think of Tolstoi and his work in the last few decades, as he strives
    • to expose the true meaning of Christianity. Such a thinker must
    • to think that if outward harmony and a life steeped in love are to be
  • Title: Gospel of John: Lecture VI: The Atlantean Oracles.
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    • imagine the consciousness of an ancient Atlantean, we must think of
    • there they underwent a severe training calculated to promote thinking
    • Think of the conglomeration of peoples in the great Roman Empire! That
    • feelings. Think of Tolstoi and of his work during the last decades which
    • seeks to reveal in its own way the true meaning of Christianity. A thinker
  • Title: Gospel of St. John: Lecture VII
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    • thinker, and for this reason we shall cite a few grotesque sayings of
    • objectors in this case need not think that the spiritual investigator
    • upside-down by the materialistic way of thinking. If we entered into
    • But it is a fatal belief, nay, a superstition, to think that nothing
    • in this way. But we must not think that the truths of the spiritual
  • Title: Gospel of St. John: Lecture VIII
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    • materialistic thinkers, thought they are concerned with spiritual
    • the facts which strike the materialistic thinker of today as being the
    • physical — for His life and work upon Earth. All that we think
    • acquainted with Irish initiation, while others would think less of it,
    • Plato and desired to think of him in the right way, were not
    • the Cross, but let us think of it today in the light of the question:
    • isolated profound thinkers come to recognize the truth of this Pauline
    • without spiritual science, even a profound thinker like Solovioff
  • Title: Gospel of John: Lecture VIII: The Initiation Mysteries.
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    • be surprised to hear me speak of theologians as materialistic thinkers,
    • materialistic thinker of today — and no contradiction exists here.
    • fulfilling His mission. Everything we think, all that we express in
    • remain in all that pertained to it. Paul could not think of Him Who
    • and therefore worthy of emphasis, that certain isolated deep thinkers
    • to such thinkers we realize that men are beginning to appear in our
    • provide. But without spiritual science even so profound a thinker as
  • Title: Gospel of St. John: Lecture IX
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    • think that no person of refined feelings could fail to be repelled
    • document. Think of the ideal of love held up to us, in the Gospels, in
    • day. This is an extremely important point. People must learn to think
  • Title: Gospel of John: Lecture IX: The Artistic Composition of the Gospel of St. John.
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    • should learn to think when they read the Gospels. They should not consider
    • its artistic composition and found it unthinkable that a work of art
  • Title: Gospel of St. John: Lecture X
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    • in the course of evolution; he thinks that what he experiences today
  • Title: Gospel of John: Lecture X: What Occurred at the Baptism?
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    • the Being Who had never previously dwelt on earth, Whom we cannot think
    • that He is one with the Father, that henceforth He will no longer think
  • Title: Gospel of St. John: Lecture XI
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    • upon a personal footing. Great thinkers who are in touch with the
    • gave you an example showing how the opinions of two noble thinkers are
  • Title: Gospel of John: Lecture XI: The Harmonization of the Inner Forces of Man through the Christ-Impulse.
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    • each thinking to proclaim the real Christ, can hold such contradictory
  • Title: Gospel of St. John: Lecture XII
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    • the same applies to their actions. Human beings will all act, think,
    • could only think the thought of his age. And his greatness is due
    • someone begins to think. It is a terrible experience for a modern
    • think of the beginning of His great work as accomplished in an etheric
  • Title: Gospel of John: Lecture XII: The Decline of Primeval Wisdom and its Rejuvenation through the Christ-Impulse.
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    • act, think, and feel in opposition to each other, and ultimately mankind
    • our thinking it is vanishing.
    • human thinking, to thinking in terms of science, the influence of the
    • nothing whatever about human thinking as affected by the Christ impulse.
    • thinking is moving toward a slow death. This illustrates the gradual
    • disappearance of the ancient heritage from scientific thinking. Aristotle
    • data, will become God-forsaken in respect of its thinking, having nothing
    • could not think from an absolute background, but only as his age thought;
    • thinking as such — pure mechanistical thinking. An important
    • active must be behind it. Galileo taught people to think in an entirely
    • constitute the organ of scientific thinking, are already so shrivelled
    • scientific thinking. The reason for this is that the portion of the
    • out of their wits when someone begins to think. Nowadays it is a sore
    • trial for a professor to discover a bit of thinking in a doctor's dissertation
    • for the present trend of scientific thinking. That is an illustration
    • in the Gospel of St. John. Think of the Christ as coming into the world
  • Title: Gospel of St. John: Lecture XIII
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    • Sun of Life. It is a deception, maya, or illusion to think that death
    • of special importance. The thinkers of a materialistic age will say:
  • Title: Gospel of John: Lecture XIII: The Cosmic Significance of the Mystery of Golgotha.
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    • is untrue, is illusion — maya. Can you think what event I have
    • and just as he must learn to think of every object as being in truth
    • A materialistically thinking age can say: We open the Matthew Gospel
  • Title: Gospel of St. John: Lecture XIV
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    • think without the instrument of the brain. The miracle of the
    • Ascension cannot become the object of thought save when the thinker
    • has experienced in himself what it signifies to think and to see
    • thinking, and willing, and in your work — then the light which we
  • Title: Gospel of John: Lecture XIV: The Earth as Christ's Body and as a New Light Center.
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    • divine-spiritual origin. Think of a mountain: the time will come when
    • new light, to think of his own body as something external — when
    • only by one who has learned to think without the instrumentality of
    • but who lives in dependence, for his thinking, on the physical brain;
    • physical brain, who has experienced for himself what it means to think
    • spiritual science as our way of thinking, in the same measure will we
    • living warmth in your feeling, thinking, and willing; in your working
  • Title: The East in the Light of the West: Lecture II
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    • and its spiritual thinking in the right way. If something wrong is
    • physical methods in our period of human evolution. Anyone who thinks
    • respect hold out a prospect of the highest that we can think of for
  • Title: The East in the Light of the West: Lecture III
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    • thinking about the nature of conscience; they recognise as a kind of
    • metamorphosis of the first. Everything that a man thinks and feels
    • separating the moon from the earth, made thinking, feeling, willing,
  • Title: The East in the Light of the West: Lecture IV
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    • think, in view of the fact that justice is universal, that although
    • the point at issue here is that of raising a mode of thinking to a
  • Title: The East in the Light of the West: Lecture V
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    • in the inner life of the soul, thinking, feeling, sensations, as also
    • perceptions, feelings, will, his thinking and the development of his
  • Title: The East in the Light of the West: Lecture VI
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    • development of Christianity think quite differently. They say that
    • they do not wish to be the egoists who think that the Gospels suffice
  • Title: The East in the Light of the West: Lecture VII
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    • thinking will be fundamentally unable to understand this; only
    • concrete and spiritually realistic thinking dealing with facts would
    • brain. Think this over a little, and it will become evident that
    • moves just as does the air outside. But the realistic thinker sees a
    • is non-existent for the realistic thinker. Sense perception by means
    • whole event; he belongs to the twelve that are not thinkable without
  • Title: The East in the Light of the West: Lecture VIII
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    • in order to bring about the separation of the moon; and if we think
    • post-Atlantean epoch of civilisation man was able to think and feel
    • being, and think of the Ego as this divine being, and of the members
    • feeling and thinking of ancient Indian times. Even if we only find a
    • character of feeling and thinking, of the quite different attitude to
    • eyes or hear with ears, or think with the physical organ of
    • thoughts which men may think or have thought, but thoughts according
    • need of logical thinking. Why must we think logically? For the reason
    • that we must find truth through logical thinking, because we might
    • three hundred years. A man of the present day would think he
    • hundred years; he would think he knew a good deal even if he had
    • must not think that we already possess them, we must clearly realise
    • avoid thinking, if we take life too easily and decline to seek the
    • environment. It was a process resembling man's present thinking
  • Title: The East in the Light of the West: Lecture IX
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    • declaration was not an arbitrary yield of human thinking; but the
  • Title: Gospel of Luke: Lecture One
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    • chronicle. It is no ordinary script. Think of the course of events,
    • just as they happened, presented to your spiritual vision; think, let
  • Title: Gospel of Luke: Lecture Two
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    • will now think of the nature of the Bodhisattvas in relation to the
    • example, before men acquired the faculty of logical thinking by
    • means of which they themselves are able to think logically to-day,
    • themselves were not able to think logically through faculties
    • themselves were able, out of their own earthly nature, to think
    • sense-observation, in intellectual, logical thinking. By degrees he
    • thinking without having first gained the requisite moral strength,
  • Title: Gospel of Luke: Lecture Three
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    • assimiliate the principles of logic and unfold logical thinking.
    • Logical thinking is now one of the general faculties possessed by man
    • great Greek thinker, that this faculty first arose from a human soul.
    • rumble darkly within him from previous incarnations. Man's present thinking
    • cycle of human evolution, nobody is able, without further effort, to think
    • between objective thinking which has nothing but the ‘object’ in
    • view, and thinking influenced by the forces arising from the Linga
    • acquired as an apparent truth, not as the result of objective thinking,
    • what a man thinks because certain experiences in former incarnations
    • ensured for men the possibility of right thinking! And whatever
    • erroneous to think that such a Being then withdraws altogether from
    • world, may be understood by thinking of the following facts.
  • Title: Gospel of Luke: Lecture Four
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    • creative turn of mind, not only keeping his thinking very alert but
    • times. Think of some personality in ancient India: he incarnated
  • Title: Gospel of Luke: Lecture Five
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    • thinking, feeling and willing; hence the pupils of Zarathustra strove
    • symbol of thinking, frankincense — the symbol of the piety which
  • Title: Gospel of Luke: Lecture Seven
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    • The Christ Being cannot be understood if we think of Earth evolution
    • Earth from outside. If we think back to the pre-Christian period of
    • the feelings as forms of light. But the thinking that is experienced
    • phantom of thinking — as you will readily believe, because
    • Thinking .......................... Tone- or Sound-Ether
    • feeling to thinking — yes, even to the expression of thoughts, to
    • individual feelings and individual impulses of will; but thinking is
  • Title: Gospel of Luke: Lecture Eight
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    • shepherds, and so on — again, when I think of the other stream and of
    • materialistic thinkers. It is as well that these lectures are being
  • Title: Gospel of Luke: Lecture Nine
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    • very fact is essential and fundamental. Think, for example, of how
    • the forcefulness of these words by thinking of analogous happenings
    • Think of the steward who, as a child of the world, realized that one cannot
    • the days of Christ Jesus, for then once again we should be thinking
    • find human beings capable of thinking out the teachings of the
  • Title: Gospel of Luke: Lecture Ten
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    • than any finding of the blundering thinking applied in modern
    • how firmly he may he bound to that world. Let us think of a man
  • Title: Wisdom of Man: I. The Position of Anthroposophy in Relation to Theosophy and Anthropology.
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    • reality, for something created by human thinking. There is, as a
    • matter of fact, no such thing as a philosopher who can think
  • Title: Wisdom of Man: II. Supersensible Processes in the Activities of the Human Senses.
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    • research and the opinions held by the present-day inadequate thinking
    • clearly between facts and the inadequate thinking of the savant
    • we must not think. Quite recently, special events have brought
    • semi-circular canals in the human ear. Modern thinking, which as a
    • from an inflexible sort of thinking that cannot really penetrate into
    • thought. What flows out of the eyes is a thinking in the sentient
    • mean nothing to sound thinking. Somebody would have to be inside to
    • We learned that really a kind of thinking resides in the sentient
  • Title: Wisdom of Man: III. Higher Senses, Inner Force Currents and Creative Laws in the Human Organism.
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    • When the intuitive sense pours inward, thinking
    • (thinking, feeling and willing) now makes its appearance in the outer
    • back, thinking would take place there; when it is pushed back, no
    • thinking can take place. Thus an external impression is first
    • digested by subconscious thinking on the part of those portions not
  • Title: Wisdom of Man: IV. Supersensible Currents in the Human and Animal Organizations.
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    • the opposite side. That is why human thinking takes place wholly
    • within. Objects don't think for us; they don't show us the thoughts
    • is subject to error, and the power of right thinking is something we
    • For the thinker this fact alone points to an earlier,
    • thinking was once in contact with the outer world, like our sense
    • thinking. Now, the separation that exists between our intellectual
    • thinking about those objects to err, does not apply to the ego. When
    • soul and the ego is what produces the purest thinking, the thinking
    • that is directed inward. This form of thinking, having itself as the
    • Thinking is herein free from error only in so far as it is attracted
    • wholly incapable of thinking the facts of reality through to the end.
    • more we will see in it a great school for learning to think. The
    • chaotic thinking that today dominates all circles, particularly
    • different from what we find in mere intelligent thinking, for
  • Title: Wisdom of the Soul: I. The Elements of the Soul Life.
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    • American or English readers, and it is unthinkable that Dr. Steiner's
    • well as remedies for poor memory, lack of forceful thinking, and the
    • in expounding the elementary concepts of the soul life. You may think
    • the movement of our hand. This example of faulty scientific thinking
  • Title: Wisdom of the Soul: II. Action and Interaction of the Human Soul Forces.
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    • ceases to think of body, soul, and spirit, but then, that's the way
    • think what that would involve! A paraphrase of that sort ruins the
    • think of the soul as a circle within which everything is in flux.
  • Title: Wisdom of the Soul: III. At the Portals of the Senses.
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    • that first of all. Think of the everyday life of the soul. In
    • if an imprint is to come about. You must therefore think of it so
  • Title: Wisdom of the Soul: IV. Consciousness and the Soul Life.
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    • when we think of the soul as being interested in the outer world, in
    • process. Think of all the objects that are at the moment behind you,
    • If you think of a man as bringing over from a former
    • renunciative thinking. On the other hand, we have already arrived at
    • which your store of knowledge can increase if you think of your present
    • incarnation to serve humanity. Do not think of that as an abstract
  • Title: Wisdom of the Spirit: I. Franz Brentano and Aristotles Doctrine of the Spirit.
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    • spiritual scientist. It is clear to anthroposophical thinking that
    • work. In contrast to the current classification — thinking,
    • thinker, in setting out to describe the soul life, should have
    • it was possible for Aristotle to think scientifically about the
    • what unprejudiced thinking will have to say about such a doctrine of
    • that would not demand incarnation in a human body is unthinkable.
    • belongs in the physical body and leaves it at death. Yet, if we think
    • unprejudiced thinking teaches us that the spirit, created by God and
  • Title: Wisdom of the Spirit: II. Truth and Error in the Light of the Spiritual World.
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    • that embraces thinking as well, in so far as thinking is independent
    • of an inner urge we were to think, voluntarily, a conception that we
    • knew for certain to be an error. Let us think an error. At first
    • force and energy and frequent repetition in voluntarily thinking an
    • that it has a real effect. The error we think voluntarily, knowing it
    • think an error we are quite alone with ourselves. By continuing this
    • advice to keep thinking as much error as possible (for the purpose
    • voluntarily accepted in his thinking, he falls prey to Lucifer!
    • unthinkable that after death he should pass to an imperfect state.
    • Buddhist, whose whole way of thinking and feeling facilitates his
  • Title: Wisdom of the Spirit: III. Imagination--Imagination; Inspiration--Self-fulfillment; Intuition--Conscience.
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    • would have to be able to think out all that and realize it by means
    • of a machine. You can't think that out and there is no such machine;
    • the following effect. We would not think, as we would in the case of
    • and we think about them. Here it is the event, the “object,”
  • Title: Wisdom of the Spirit: IV. Laws of Nature, Evolution of Consciousness and Repeated Earth Lives.
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    • Just think how all that, concentrated, makes you feel in the evening
  • Title: Christ Impulse: Lecture 1: The Sphere of the Bodhisattvas
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    • that what you then heard rendered by human lips and human thinking,
    • qualities besides these, as, for instance, that of thinking in forms
    • In other words: the impulse for logical thinking had to be given
    • be organised into man in the fourth epoch; conscious, pure thinking
    • spiritual soul, becomes logical thinking. This music came forth from a
    • mighty Being, who taught through music. You will think this strange,
    • the people were not able to think much, for their development had been
    • which appears to-day as the power of clear thinking.
    • Christ Himself will live. He will draw into man through his Thinking,
  • Title: Christ Impulse: Lecture 2: The Law of Karma with Respect to the Details of Life
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    • Just think how one would be able to help a person as regards his
    • materialistic thinking. I should like to illustrate this by an
    • A theosophical visitor once came here, — one of those who think
  • Title: Christ Impulse: Lecture 3: The Entrance of the Christ-Being into the Evolution of Humanity
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    • thinking as was thought by the Being Who offered Himself in sacrifice
  • Title: Christ Impulse: Lecture 4: The Sermon on the Mount
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    • months! The Sultan could think of no other method than to have him
    • Such impersonations are the result of the materialistic thinking of
  • Title: Christ Impulse: Lecture 5: Correspondences Between the Microcosm and the Macrocosm
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    • part in the ordinary soul-life, as thinking, feeling and willing, and
    • inkling of what it means to think in the spirit, to live in the
    • ‘For this reason it is not surprising to people who think, when a
    • Science, but also for thinking along those lines. But we must not look
    • When we think of human life in its two opposites of man and woman, we
  • Title: Christ Impulse: Lecture 6: The Birth of Conscience
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    • depths of our souls. For centuries philosophers and thinkers the whole
  • Title: Christ Impulse: Lecture 7: The Further Development of Conscience
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    • by what these people say who always think they know best!’ That
    • thinking is a mockery. St. Paul is made to say: ‘Christ must
    • The reason is that what men believe or think at any given period, is
    • sentiments; they believe and think what they wish to think. In
    • A man who thinks about humanity and its needs and of how the souls of
    • standpoint of saying: ‘What do those people who think differently
    • thought or of its methods of coming to conclusions. When we think of
    • many places to-day we see Theosophists who think they are doing good
    • Only when we think about her in that way will the Theosophical
    • movement be of use, and only when men and women who think in that way
  • Title: Deeper Secrets: Lecture I
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    • we can glimpse Christ's Thinking, and in St. Luke's Gospel
    • of Thy Thinking, Thy Feeling, Thy Willing These three attributes of Thy
    • as more and more we apprehend His Thinking, His Feeling and His
    • interplay of human thinking, feeling and willing, we have an approximate
    • Luke and St. Mark some conception of the Thinking, Feeling and Willing of
  • Title: Deeper Secrets: Lecture II
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    • instrument might be fashioned for the development of reasoned thinking.
    • All previous thinking of any significance
    • of arithmetic. The fundamental trend and character of his thinking led
  • Title: Lecture: The Tasks and Aims of Spiritual Science
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    • learn how to think?
    • to learn how to think the thoughts with greater exactitude, came and
    • thinking and not simply want, out of curiosity, to develop those
    • human thinking into the sphere of earth-evolution. For this reason
    • super-sensible world and must make its appeal to the reasoned thinking
    • may not be much of a thinker, his thinking may indeed be quite
    • thinking, the power of discrimination, which are the special faculties
    • power of discrimination, of logical thinking, he cannot remember a
    • have mastered the faculty of logical thinking. That is not so! Why
    • think, to picture something in thoughts in which there is the
    • And he who will not think, on the earth, deprives the Gods of what
    • for men to come to clairvoyant vision without being clear thinkers,
    • those who become clairvoyant are not clear thinkers. But those who are
    • clear thinkers and those who are not will have very different
    • But if we are not thinkers, the revelations must seek other forms,
    • e.g. a picture. The most usual way for one who is not a thinker to
    • hear those who are visionary clairvoyants without being thinkers,
    • but we must at the same time be aware that a thinker has a different.
    • subjective experience from a non-thinker. If you have revelations as a
    • non-thinker, the sense-image is there; this or that figure stands
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  • Title: Deeper Secrets: Lecture III
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    • existed in those days. There was no reflective thinking such as we know
    • in the physical world, through the exercise of normal, earthly thinking The
    • thinking. In the modern age these inspirations and revelations from
    • the spiritual world demand that logical thinking shall be brought to
    • the will to unfold logical thinking, to develop his earthly faculties
    • required in rational thinking. In our time the two cannot be
    • of thinking; hence he needed no separate system of thinking. When he
    • had undergone spiritual training the principles of thinking were given
    • vipers”, and cries out to them: “Think not to say within
  • Title: The Ego: Lecture 1
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    • himself with anthroposophy as a thinking human being must put this
    • brain thinks, but: I think, I feel, I know this or that.” Thus he
    • a materialistic theory. One cannot remain truthful, if one thinks
    • science, which indeed, as such, must think materialistically,
    • instinctively feels, when he says: I think? Solely and alone through
    • consider in what one can call the mode of thinking, the method of
    • that one materialises what exists spiritually in a mood if one thinks
    • That is what I should like to call the most material way of thinking
    • possible. Materialism has even got by the neck those who want to think
    • a kind of tyrant for human thinking, has implanted in the soul a
    • begins to think, no longer with the physical brain, but with the soul,
    • really lives in the spiritual world. As long as one thinks with the
    • It is now the task of the anthroposophical way of thinking — and
    • these anthroposophical thoughts and way of thinking man develops this
    • Do not think that through mere visionary clairvoyance one acquires the
    • think, feel, will, and act. That will be felt as a fall, a falling
    • idea, then we must be clear, that it would be fantastic to think that
  • Title: Universal Human: Lecture One: Individuality and the Group-Soul
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    • meaning for human beings in the present age. People who think will
    • To think how many people in
    • my brain thinks,” but, “I think, I feel, I
    • impossible to remain truthful if one thinks materialistically.
    • of thinking. How can we understand the I? How can we arrive at an
    • think”? We can do so only through knowing on the basis of the
    • must consider this in relation to our way of thinking and outlook on
    • matter when they think of a room as filled with vibrations as with a
    • is the most materialistic thinking possible. Materialism has taken
    • hold even of those who want to think spiritually. This is typical of
    • thinking and has implanted in our souls a tendency to materialism.
    • begun to think not with their brain but with their soul, now freed
    • long as we still think with the physical brain, but as soon as we
    • the task of our anthroposophical way of thinking, which is decidedly
    • thinking, a spiritual being that is then carried along through
    • thinking, have a hollow space, a nothingness in the place where the I
    • not think that mere visionary clairvoyance will enable you to
    • joining a group that will instruct them in what they should think,
    • race, we have to realize that it would be sheer fantasy to think that
  • Title: The Ego: Lecture 2
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    • Yet one thing could strike human thinking, unless it tries today to
    • reverence, unthinkable today, for the great Christ Event through the
    • thinking. But it is nevertheless a truth, and one may make the demand,
  • Title: Universal Human: Lecture Two: The God Within and the God of Outer Revelation
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    • to overlook the most important things, their thinking would
    • around. People look at it and remember the picture, thinking
    • weaker so people could develop our modern way of thinking and our
    • contains a truth far removed from modern thinking. Nevertheless, it
    • conventional modern thinking. We must be aware that certain
  • Title: Reappearance/Christ: Lecture I: The Event of the Appearance of Christ in the Etheric World
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    • think, feel, and sense their content and significance but when, under
    • the physical plane, cultivated logical thinking, and felt himself as
    • yourselves that we can learn to speak and to think today only if we
    • beings, he would be unable to acquire the faculties of thinking and
  • Title: True Nature: Lecture I: The Event of Christ's Appearance in the Etheric World
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    • an earnest question will arise in us when we think about the idea of
    • When thinking
    • into the physical plane, developed logical thinking and felt himself
    • will remind ourselves that we can learn to speak and think today if
    • human beings, he would not develop the faculties of thinking and
    • is that this kind of thinking will be quite incapable of conceiving
    • thinking will conceive of this event as a descent of Christ in the flesh,
  • Title: Reappearance/Christ: Lecture II: Spiritual Science as Preparation for a New Etheric Vision
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    • higher spiritual truths. At the same time, we must not think that
    • by the Atlantic Ocean. Think of all that must have taken place
    • call the power of judgment, our modern thinking and our modern
    • terrible laziness of human thinking when human beings say that
    • have learned that this etheric body is a reality, or they will think
  • Title: Lecture: Sermon on the Mount and the Return of Christ
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    • concerns of daily life, thinks about his tasks and duties in
    • strong and the soul has become weak. Think of soft wax and
  • Title: Reappearance/Christ: Lecture III: Buddhism and Pauline Christianity
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    • know, therefore, what is of special significance in thinking,
  • Title: Reappearance/Christ: Lecture IV: Mysteries of the Universe: Comets and the Moon
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    • the whole universe, we must not simply think of one member side by
    • think that this contrast expresses itself only in what constitutes
    • eludes exoteric ways of thinking, you can recognize in something that
    • our day that they reject any such idea. Only think what a face the
    • must be correspondingly transformed. If the I is to think differently
    • Just think of it — strange as it may sound and crazy as our
    • suitable physical and etheric brains, their thinking could not have
    • for materialistic thinking, we must say that in 1835 Halley's Comet
  • Title: Reappearance/Christ: Lecture V: The Reappearance of Christ in the Etheric
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    • Before this Dark Age, or Kali Yuga, the whole of human thinking, all
    • thinking that knowledge of the spirit must come into the world so as
    • beliefs of human beings, who will use the materialistic thinking and
  • Title: True Nature: Lecture II: The Second Coming of Christ in the Etheric World
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    • Kali Yuga, all human thinking, all the powers of the human soul, were
    • materialistic beliefs, the materialistic thinking and feeling of men
  • Title: Reappearance/Christ: Lecture VII: The Return of Christ
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    • perceive the world of the senses and can think it through inwardly.
  • Title: Reappearance/Christ: Lecture VIII: The Etheric Vision of the Future
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    • etheric clairvoyance, which redeems the age of thinking that is
  • Title: Ascension/Pentecost II: WHITSUN: the Festival of the free Individuality
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    • that his thinking, feeling and willing are permeated by this Holy
    • know how to think of these festivals in this way, then they become for
    • presumptuous it would be for the Christian to think that in a single
  • Title: Macrocosm/Microcosm: Lecture 1: The World Behind the Tapestry of Sense-perceptions. Ecstasy and Mystical Experience.
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    • see what is behind this surface. A shallow thinker might object that
    • If we think of sleep, we must admit that the world we there enter has
    • And now let us think of the moment of waking. At the moment of waking
  • Title: Macrocosm/Microcosm: Lecture 2: Sleeping and Waking Life in Relation to the Planets
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    • is the opposite of the sleeping state. Let us think of a man who is
    • not to think of anything in connection with them except that they
    • who cannot withstand its influence. For the time being we will think
    • must think only of the influence working upon our Sentient Soul from
    • I avert my gaze and no longer see the flowers but only think about
    • And now we will think of a series of phenomena which belong to a quite
    • And now we will think of the outer aspect of this solar system. (See
  • Title: Macrocosm/Microcosm: Lecture 3: The Inner Path Followed by the Mystic. Experience of the Cycle of the Year.
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    • will think of the very simplest experiences that come to a man in the
    • thinking is utterly different from what it was in those olden days,
    • an earlier life in feeling to intellectuality, to thinking; hence it
    • is through the mirror of thinking that feelings originally kindled by
  • Title: Macrocosm/Microcosm: Lecture 4: Faculties of the Human Soul and Their Development
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    • and waking play an essential part. When we think of the daily
    • Thinking: the capacity to form ideas of things.
    • thinking we shall acquire wise understanding of the phenomena of the
    • realise that whatever qualities of willing, feeling and thinking we
    • Thinking, of Feeling and of Will pervading the spiritual world out of
    • Cosmic Thinking, Cosmic Feeling and Cosmic Will, there must stream
    • Feeling and Cosmic Thinking, we realise that it is not we ourselves
    • The forces of thinking are such that they work as a regulator
    • Feeling, Cosmic Thinking, and thinking, feeling and willing unfold to
    • of thinking, feeling and willing are still insignificant but will
    • eventually grow to be comparable with this mighty Cosmic Thinking,
    • the infinitely distant past, their forces of thinking, feeling and
    • everything possible so to transform our paltry thinking, feeling and
    • of the thinking, feeling and will which have been developed by the
    • thinking, sound and healthy feeling, becomes clearly evident,
    • development of our own powers of thinking. If we are to make progress,
    • our thinking must have the right relationship to what we absorb into
    • into us from Cosmic Thinking. Only a theorist would speak in this way,
    • Cosmic Feeling if we neglect the development of our thinking, of our
    • intelligence. If a man is too lazy to develop his thinking properly
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  • Title: Macrocosm/Microcosm: Lecture 5: The Egyptian Mysteries of Osiris and Isis
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    • the teacher, to see himself through the teacher's eyes, to think the
    • earlier than the plant and animal kingdoms? Anyone who thinks
    • what has here been described. Think, for example, of Meister
    • being; a being other than yourself is thinking, feeling and willing
  • Title: Macrocosm/Microcosm: Lecture 6: Experiences of Initiation in the Northern Mysteries
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    • lays hold of us, kindles enthusiasm. By thinking of something midway
    • sense we must think of twelve spiritual Beings.
    • thinking when we are free of the body after death, but of how we think
    • there is something that has formed the eye. We think through the
    • instrument of thinking suitable for the physical world. The brain has
    • been made into an organ of thinking for the physical world by the
    • thinking must have streamed into man from a yet higher world in order
    • upright, to think by means of the brain and to develop intelligence,
    • in the physical world when he thinks, was called
    • “reason” for thinking; thinking would have been called
  • Title: Macrocosm/Microcosm: Lecture 7: The Four Spheres of the Higher Worlds
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    • that has given my thought this particular trend? Would my thinking
    • We usually think that we ourselves are in the right and that the other
    • will find that it is exceedingly difficult to think, to feel or to
    • always, by holding them, transcend ordinary human ways of thinking in
    • active, when it can think and feel; it is only when thinking, feeling
  • Title: Macrocosm/Microcosm: Lecture 8: Mirror-images of the Macrocosm in Man. Rosicrucian Symbols.
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    • another symbol. Let us think of the ordinary life of a man through the
  • Title: Macrocosm/Microcosm: Lecture 9: Organs of Spiritual Perception. Contemplation of the Ego from Twelve Vantage-points. The Thinking of the Heart.
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    • The Thinking of the Heart.
    • THE THINKING OF THE HEART.
    • only be called thinking of the heart. This is something that
    • yesterday. In ordinary life we have the feeling that we think with the
    • head. That of course is a pictorial expression, for we actually think
    • accepted that we think with the head. We have a quite different
    • feeling about the thinking that becomes possible when we have made a
    • organ becomes a kind of organ of thinking in one who achieves inner
    • development and this thinking of the heart is very different from
    • ordinary thinking. In ordinary thinking everyone knows that reflection
    • thinking we apply to them cannot be confounded with ordinary
    • brain-thinking. Whether they are true or false is directly evident
    • thinking. What there is to say about the higher worlds is directly
    • of heart-thinking.
    • thinking applied in such cases will usually produce something that is
    • reasoned thinking before attempting to enter the higher worlds, it is
    • equally essential to rise above this ordinary thinking to immediate
    • in logical thinking is essential, for otherwise our feelings would
    • thinking we are incapable of judging rightly in the higher world, but
    • not first trained our intellectual thinking in the physical world, and
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  • Title: Macrocosm/Microcosm: Lecture 10: Transformation of Soul-forces and Stages in the Evolution of Physical Organs. Reading in the Akasha Chronicle.
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    • logic, or thinking, of the heart in contrast to what is known in
    • external life as the logic, or thinking, of the head or of the
    • it may be found at that stage of development where the thinking of the
    • passing through the evolutionary stage of intellectual thinking in
    • of thinking affected by such a transformation but other soul-forces
    • too will assume new forms when the faculty of thinking changes. When
    • logic of the heart, from the thinking of the head to the thinking of
    • Memory, like thinking, is a faculty of the soul. The character of
    • thinking changes when from being thinking of the head it becomes, at a
    • higher spiritual level, thinking of the heart. What is there to be
    • out research in the higher worlds. When he does this, head-thinking
    • becomes heart-thinking and his ordinary memory changes into a
    • thinking just like those of anyone else. It is therefore the capacity
    • On thinking over this carefully, you will see that this statement is
    • everyday life if he were unable to harmonise his thinking with his
    • memory, if he were to find that his logical thinking contradicted his
    • degree the physical organ for the thinking of the heart as is the
    • brain for the thinking of the head. Yet the physical heart provides us
    • with an analogy. When the thinking of the heart changes Time into
    • so to speak, constantly to congeal, to coagulate. Think of it in this
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  • Title: Macrocosm/Microcosm: Lecture 11: Man and Planetary Evolution
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    • however, such as the thinking of the heart, will evolve together with
    • Now let us think of a man passing over into the state of sleep. He can
    • attitude to the plants is to think as follows. — These plants
    • And we must think of the whole solar system as being adapted at that
    • is direct reality. We can also think back to such a state. But it has
    • been emphasised that we must think of everything then as being adapted
    • the physical constitution. We must think of this warmth that pervades
    • speech is not so intimately bound up with the Ego as thinking is.
    • higher worlds, not merely the thinking man but also the man of feeling
    • of transition from the logic of thinking to the logic of the heart
    • will tend to bring individuals together. The logic of thinking may
  • Title: Manifestations of Karma: Lecture 1: The Nature and Significance of Karma in the Personal and Individual, and in Humanity, the Earth and the Universe
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    • the world thinks it ‘knows’ nowadays, and what leads men to
    • each, sooner or later, have to do for our own forces. If we think we
    • grieved if we think of it only as an effect, but if we think of it as
    • something like a telescope. Think how deeply you must search in order
    • think the two facts out together, and you will see in what a
  • Title: Manifestations of Karma: Lecture 2: Karma and the Animal Kingdom
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    • respect. Think how the beaver builds its complicated dwelling. It does
    • The person who thinks in this way thinks much too abstractly. He does
    • human thought invents and imagines. Abstractly one can think anything,
    • but in true Spiritual Science one has to learn to think concretely so
    • be fully explained if we do not think too superficially. It is
  • Title: Manifestations of Karma: Lecture 3: Karma in Relation to Disease and Health
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    • Let us take the standpoint of one who thinks that we are gloriously
    • to think that laziness was a kind of personality which needed only to
    • still think it necessary only to drive out the bacillus. To talk of a
    • material causes; and one must not always think that by fighting the
    • false thinking, feeling and action. This is contained in the etheric
    • exemplified by the following. Think of an impression which called
  • Title: Manifestations of Karma: Lecture 4: The Curability and Incurability of Diseases in Relation to Karma
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    • learned to think of the healing value of the remedies which had been
    • morality in following Lucifer, or against logic or sound thinking in
  • Title: Manifestations of Karma: Lecture 5: Natural and Accidental Illness in Relationship to Karma
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    • thinking continually about the sickly part of our organism, we bring
    • read a great deal so as to avoid thinking of this, he would naturally
    • critical moment in our thought life. Thinking is trapped as in a
  • Title: Manifestations of Karma: Lecture 6: The Relationships Between Karma and Accidents
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    • themselves, but Christ within them should think, feel, and will, so
    • past. But we must not think of the present dream consciousness, but
  • Title: Manifestations of Karma: Lecture 7: Forces of Nature, Volcanic Eruptions, Earthquakes and Epidemics in Relation to Karma
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    • we really make an effort to think wholesomely, as life between birth
  • Title: Manifestations of Karma: Lecture 8: Karma of the Higher Beings
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    • thinks quite correctly and logically in every other department of
    • which is entirely materialistic. Modern man does not think that he is
  • Title: Manifestations of Karma: Lecture 10: Free Will and Karma in the Future of Human Evolution
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    • the same all over the world. I do not think it would be easy for him
  • Title: Manifestations of Karma: Lecture 11: Individual and Human Karma. Karma of the Higher Beings.
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    • interested. Think of all the leaders in the Persian wars, of all the
    • culture. Think of the accumulation of emotion and perceptions in
    • of this culture. Think how the individuals were united in the one
    • Think of the numberless experiences which were gone through in ancient
    • Greece, and think of what issued from that later as an extract for the
    • For let no man deceive himself. To think of such a goal in the right
    • again destroyed by Ahriman. You must think of it as an ebb and flow in
    • everywhere where human feeling and human thinking exist, you can see
    • light of knowledge. Do you not think that Lucifer is frequently
  • Title: Mission/Folk-Souls (1929): Lecture 1
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    • modern human thinking, but which nevertheless belongs to the most
    • members, there lies something else. We know that we must think of the
    • into Budhi or Life-spirit. If you think of such beings, who belong to
    • Spirit of the Age has gone through a further evolution. We must think
  • Title: Mission/Folk-Souls (1970): 1. Angels, Folk Spirits, Time Spirits: their part in the Evolution of Mankind.
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    • man's thinking today. I therefore beg especially those of our
    • which are really somewhat remote from the thinking, feeling and
    • We know that we must think of the ego itself as inwardly organized.
  • Title: Mission/Folk-Souls (1929): Lecture 2
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    • different human individuals. You may think of an endless variety of
    • You must think of the Hierarchies of Spirits in the
    • existence? just think how man could not have said ‘ I ’
    • very easily perceive this, you need only think it over in order to
    • That is an historical fact. Just think however, what
  • Title: Mission/Folk-Souls (1970): 2. Normal and abnormal Archangels and Time Spirits.
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    • human etheric body and the etheric body of the people, and think too
    • You must think of the sequence of the Hierarchies of Spirits in the
    • Spirit of the Age, is expressed in a variety of ways. Think of how
    • work within man and create a certain way of thinking, a quite
    • backward Spirits of Form. Thus the way of thinking is an expression
    • when; furthermore, the mode of thinking which was brought about from
  • Title: Mission/Folk-Souls (1929): Lecture 3
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    • in the soul-life of man. Hence also you must think of the form of
    • want you just to think of an iron or a wooden triangle; if now you
    • If you think of that which externally in the world is
    • think about that which comes to us from the outer world by means of
    • thought to the matter. The man who only feels and does not think, may
    • can in the manner described think of the world as continued beyond.
    • know in ourselves as intellectual-soul or mind-soul. Think of these
    • plants or animals. Think that instead of this, their vision, which is
    • think of him as being a higher Being, one standing two stages higher
  • Title: Mission/Folk-Souls (1970): 3. The inner Life of the Folk Spirits. Formation of the Races.
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    • think of the form of consciousness, of the entire soul-life of these
    • to reflect. The person who only feels and does not think may well be
    • think of the world in the way I have indicated as having continuity
    • human beings call the Intellectual or Mind Soul. Think of these
    • Folk-aura the Archangel is at work. We must think of him as a higher
  • Title: Mission/Folk-Souls (1929): Lecture 4
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    • that, if you come to think of it, you will no longer find it very
    • mankind. If one thinks of it as if everything moves round a fixed
  • Title: Mission/Folk-Souls (1970): 4. The Evolution of Races and Civilization.
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    • specific human attributes of thinking, feeling and willing. The
  • Title: Mission/Folk-Souls (1929): Lecture 5
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    • being, his soul, you have there, willing, feeling, thinking; and
    • feeling and thinking.
    • form an approximate idea of that, you may think of it as being
    • astral body of man and human thinking are connected with that. So we
    • thinking — could so develop that man now possesses them as an
  • Title: Mission/Folk-Souls (1970): 5. Manifestation of the Hierarchies in the Elements of Nature.
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    • life consists of thinking, feeling and willing; his outer vehicles
    • outer envelope — thinking, feeling and willing.
    • approximate idea of the Saturn mission, we may think of it as being
    • body, etheric body and astral body; thinking, feeling and willing —
    • between thinking, feeling and willing, first of all in his own inner
    • correspondence between the elements of thinking, feeling and willing
    • considering Earth-existence in this way we first described thinking,
  • Title: Mission/Folk-Souls (1929): Lecture 6
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    • things are so complicated that when we think we have grasped one
    • activities of these normal Spirits of Form, it is best to think of
  • Title: Mission/Folk-Souls (1970): 6. The Five Root Races of Mankind.
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    • Spirits of Form it is best to think of them as streaming down to us
  • Title: Mission/Folk-Souls (1929): Lecture 8
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    • think of it thus, that the difference between the Germanic and the
  • Title: Mission/Folk-Souls (1929): Lecture 9
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    • said, if you were to think philosophically about yesterday's
    • impartially, but out of a philosophical way of thinking such as this,
    • independent free being to glow with enthusiasm for what he thinks,
    • the inclination (coming from within) to deceive himself, to think
  • Title: Mission/Folk-Souls (1970): 9. Loki - Hodur and Baldur - Twilight of the Gods.
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    • for what he thinks, feels and wills, whereas in relation to his own
    • which arise from muddled thinking, at almost every turn. Imagine the
    • to deceive himself, to think incorrectly about things; that is to
  • Title: Mission/Folk-Souls (1929): Lecture 10
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    • and think of the Great Wall of China, which was intended to enclose
    • somewhat the same way as we think of the Devachanic world as
    • no other expression and can think of no other way of picturing the
    • must think of in quite a different shade of feeling, connected more
    • influence, you then have to think of Christ as having developed
    • There you have a human feeling, thinking and willing into which the
    • divine Feeling, Thinking and Willing has immersed itself. The
  • Title: Mission/Folk-Souls (1970): 10. The Mission of Individual Peoples and Cultures in the Past, Present and Future.
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    • Chinese Empire, if one thinks of the Great Wall of China which sought
    • all-embracing feeling. Just as we think of the Devachanic world as
    • can think of no other way of picturing the whole Spirit of the Earth
    • nature and all animate beings. We must think of this as a wholly
    • must think of this Slavonic soul as being able to see entities in
    • that we must think of this Being as possessing two centres of will.
    • influence, you will then have to think of Christ as having developed
    • in His three bodies the capacities of feeling, thinking and willing.
    • It is a human feeling, thinking and willing into which the Divine
    • feeling, thinking and willing descends. The European man will only
  • Title: Mission/Folk-Souls (1929): Lecture 11
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    • again be repeated, that materialistic thinking will transform the
    • and our thinking, and in our anthroposophical idea. The more we live
  • Title: Mission/Folk-Souls (1970): 11. Nerthus, Freyja and Gerda.
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    • repeat again and again, namely, that materialistic thinking will have
    • feelings and our thinking and in the Anthroposophical goal we set
  • Title: Genesis: Lecture I: The Mystery of the Archetypal Word
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    • existence if we think of it as an interweaving, an interpenetration,
    • of water, air and fire. Let us think of spirit, in the form of
    • think of this activity, which man can only perform with his mental
    • images, but think of it now as a real, cosmic, creative activity.
    • thinking, try to imagine cosmic thinking-then you have the content of
    • the second word of Genesis, bara. However spiritually you may think
    • Instead of one human soul, think of a multiplicity of reflecting
    • desire. Thus instead of thinking of the musing' human soul, we think
    • stimulation, which is permeated with inner activity. Let us think of
    • musing home to us. Then let us think that through this creative
    • begin with, only as an ideal. Now think of a group of spiritual
    • words. Then let us forget all that a man of today can think and feel
  • Title: Genesis: Lecture I
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    • existence if we think of it as an interweaving, an interpenetration,
    • of water, air and fire. Let us think of spirit, in the form of
    • think of this activity, which man can only perform with his mental
    • images, but think of it now as a real, cosmic, creative activity.
    • thinking, try to imagine cosmic thinking-then you have the content of
    • the second word of Genesis, bara. However spiritually you may think
    • Instead of one human soul, think of a multiplicity of reflecting
    • desire. Thus instead of thinking of the musing' human soul, we think
    • stimulation, which is permeated with inner activity. Let us think of
    • musing home to us. Then let us think that through this creative
    • begin with, only as an ideal. Now think of a group of spiritual
    • words. Then let us forget all that a man of today can think and feel
  • Title: Genesis: Lecture II: Ha'arets and Haschamayim
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    • science.” I am thinking more of people in the outside world
    • think of all these streams of force as filled with the three
    • called up in our own souls. Thus we may think of the Elohim as
    • detail. But we shall never be able to think of it in the right way
    • soul-spiritual of the Elohim. But we must not think of the Elohim as
    • the very matter of their cogitation. So we must not think of them as
    • in the case of man; and it would be a great mistake to think of
    • almost nothing. We can only understand the word if we think of a hen
    • help to bring out the meaning.) And if you think of the energy of
    • you think of this, you have a picture of what is meant by the words:
    • have to think of the earth-sphere as enclosed within the Sun, forming
    • with the haschamayim we must not think only of the light,
    • Let us think of what we have called tohu wabohu in its
    • us think of it in its light-forsaken darkness. And then let us think
    • So we must think of
    • think of this whole cosmos as their body, and the elementary
    • body; of the warmth as a somewhat higher form; and we must think of
    • elements. Thus, if you think of the haschamayim as the head
    • he organises himself. When we think of all the streams of energy
    • is what makes him man. Think of the form of the animal and ask
    • Maximum number of matches per file exceeded.
  • Title: Genesis: Lecture II
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    • science.” I am thinking more of people in the outside world
    • think of all these streams of force as filled with the three
    • called up in our own souls. Thus we may think of the Elohim as
    • detail. But we shall never be able to think of it in the right way
    • soul-spiritual of the Elohim. But we must not think of the Elohim as
    • the very matter of their cogitation. So we must not think of them as
    • in the case of man; and it would be a great mistake to think of
    • almost nothing. We can only understand the word if we think of a hen
    • help to bring out the meaning.) And if you think of the energy of
    • you think of this, you have a picture of what is meant by the words:
    • have to think of the earth-sphere as enclosed within the Sun, forming
    • with the haschamayim we must not think only of the light,
    • Let us think of what we have called tohu wabohu in its
    • us think of it in its light-forsaken darkness. And then let us think
    • So we must think of
    • think of this whole cosmos as their body, and the elementary
    • body; of the warmth as a somewhat higher form; and we must think of
    • elements. Thus, if you think of the haschamayim as the head
    • he organises himself. When we think of all the streams of energy
    • is what makes him man. Think of the form of the animal and ask
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  • Title: Genesis: Lecture III: The Seven Days of Creation
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    • mineral form. But in saying this we must not think of the mineral of
    • think of the forces which send blossoms up and roots down, weaving in
    • poverty-stricken, abstract thinking of today, plant species are just
    • of plant life on the third “day” of creation unless you think
  • Title: Genesis: Lecture III
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    • mineral form. But in saying this we must not think of the mineral of
    • think of the forces which send blossoms up and roots down, weaving in
    • poverty-stricken, abstract thinking of today, plant species are just
    • of plant life on the third “day” of creation unless you think
  • Title: Genesis: Lecture IV: The Forming and Creating of Beings by the Elohim.
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    • think they are able to refute it do not yet understand it. Time will
    • think of it as much more spiritual — or perhaps better say more
    • activity of the Elohim is four stages higher than human thinking, it
  • Title: Genesis: Lecture IV
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    • think they are able to refute it do not yet understand it. Time will
    • think of it as much more spiritual — or perhaps better say more
    • activity of the Elohim is four stages higher than human thinking, it
  • Title: Genesis: Lecture V: Light and Darkness. Yom and Lay'lah
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    • the development of our planet. As we have often said, we must think
    • think out the two complexes from what has remained over from the
    • that we develop in our thinking and feeling, all the ebb and flow of
    • not think of those processes of destruction, which take place in our
    • commentators, some exegetists, who have begun to think. But at the
    • it is the wretched lot of commentators that they begin to think, but
    • cannot think anything through to the end. I have known some of these
  • Title: Genesis: Lecture V
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    • the development of our planet. As we have often said, we must think
    • think out the two complexes from what has remained over from the
    • that we develop in our thinking and feeling, all the ebb and flow of
    • not think of those processes of destruction, which take place in our
    • commentators, some exegetists, who have begun to think. But at the
    • it is the wretched lot of commentators that they begin to think, but
    • cannot think anything through to the end. I have known some of these
  • Title: Genesis: Lecture VI: Elementary Existence and the Spiritual Beings behind it.
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    • visible course of our earth's evolution. Only after that do we think
    • think that such Beings as the Spirits of Will finished their work at
    • must certainly think of the cosmic act of meditation of the Elohim
    • their musing we have to think of the Spirits of Will at work, now
    • who thinks in this way forgets that through countless ages high,
    • We must not think
    • devices it is all right. But when men think that they have discovered
    • think of the progressive development of the Elohim as analogous to
  • Title: Genesis: Lecture VI
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    • visible course of our earth's evolution. Only after that do we think
    • think that such Beings as the Spirits of Will finished their work at
    • must certainly think of the cosmic act of meditation of the Elohim
    • their musing we have to think of the Spirits of Will at work, now
    • who thinks in this way forgets that through countless ages high,
    • We must not think
    • devices it is all right. But when men think that they have discovered
    • think of the progressive development of the Elohim as analogous to
  • Title: Genesis: Lecture VII: The First and Second Days of Creation.
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    • immediately think of evolution as an ascent from the condition of the
    • make a great mistake if he were straightway to think that what he
    • in luminous colour. If he were then to think to himself “there
    • between Moon and earth, as there is today. We have to think of the
    • it. It would be superficial to think, because the angels underwent
    • word “beauty” we are thinking most truly when we hold
  • Title: Genesis: Lecture VII
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    • immediately think of evolution as an ascent from the condition of the
    • make a great mistake if he were straightway to think that what he
    • in luminous colour. If he were then to think to himself “there
    • between Moon and earth, as there is today. We have to think of the
    • it. It would be superficial to think, because the angels underwent
    • word “beauty” we are thinking most truly when we hold
  • Title: Genesis: Lecture VIII: Stages of Human Development up to the Sixth Day of Creation
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    • think of the physical, earthly man of today much in the same way as
    • we think of a small quantity of water which we cool down and allow to
    • solidify into ice. We have to think of the soul-spiritual man as
    • “day” we have to think of man as advancing to the stage
    • too much inclined to think materialistically. Hence he at once thinks
    • to think away all the solid part of you, all the fluid, all the
    • understand his own origin until he makes up his mind to think of his
    • we think of man at that moment as consisting only of warmth and air
    • is alien to present-day consciousness to think in this way, but it is
    • “days” of creation, we have to think of man as a being
    • occurred to anyone in the early centuries of the Middle Ages to think
  • Title: Genesis: Lecture VIII
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    • think of the physical, earthly man of today much in the same way as
    • we think of a small quantity of water which we cool down and allow to
    • solidify into ice. We have to think of the soul-spiritual man as
    • “day” we have to think of man as advancing to the stage
    • too much inclined to think materialistically. Hence he at once thinks
    • to think away all the solid part of you, all the fluid, all the
    • understand his own origin until he makes up his mind to think of his
    • we think of man at that moment as consisting only of warmth and air
    • is alien to present-day consciousness to think in this way, but it is
    • “days” of creation, we have to think of man as a being
    • occurred to anyone in the early centuries of the Middle Ages to think
  • Title: Genesis: Lecture IX: The Moon Nature in Man
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    • During Lemuria we must think of the earth
    • as the third “day” of creation we must not think that the
    • earth would become if the moon forces were still in it, think of a
  • Title: Genesis: Lecture IX
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    • During Lemuria we must think of the earth
    • as the third “day” of creation we must not think that the
    • earth would become if the moon forces were still in it, think of a
  • Title: Genesis: Lecture X: The Harmony of the Bible with Clairvoyant Research
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    • of the Elohim to become JahveElohim. We had to think of this advance
    • from outside. Thus we must think of the process of the moon's
    • evolution is very complicated. We must think of all that happened on
    • the six “days” of creation, that is to say, we must think
    • of itself. An inexperienced person often thinks, when confronted with
    • speaking of these things at all. Nevertheless I think I may say that
  • Title: Genesis: Lecture X
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    • of the Elohim to become JahveElohim. We had to think of this advance
    • from outside. Thus we must think of the process of the moon's
    • evolution is very complicated. We must think of all that happened on
    • the six “days” of creation, that is to say, we must think
    • of itself. An inexperienced person often thinks, when confronted with
    • speaking of these things at all. Nevertheless I think I may say that
  • Title: Gospel/Matthew (1965): Lecture 1
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    • intellectual thinking. Very many among them were still
    • spoken to his pupils. He might have said: Think of the
  • Title: Gospel of Matthew: Lecture II
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    • external abstract thinking of man will hardly ever refrain
    • certain point is merely to play with thinking, as is shown
    • universal space, towards the sun. We may think of the
  • Title: Gospel/Matthew (1965): Lecture 2
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    • mention is made of a cause, abstract thinking will seldom
    • culture of a very special character. Think of what
    • cows are grey! Those who think in this way have eyes only
    • constellation, trivial thinkers are very apt to reverse
    • superficial thinkers.
  • Title: Gospel of Matthew: Lecture III
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    • thinking to the contemplation of divinity. Before this time
  • Title: Gospel/Matthew (1965): Lecture 3
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    • organs of the etheric body for thinking and those of the
    • inner activity of thinking through a special instrument.
    • Thinking was possible for them when they were free of the
    • they had not yet developed the instrument for thinking in
    • in whom the physical instrument for thinking had been
    • for the activity of thinking. This is indicated when
    • whom was implanted the physical organ of thinking, the
    • organ through which man, by means of physical thinking,
  • Title: Gospel/Matthew (1965): Lecture 7
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    • the thinking and feeling necessary for finding his way
  • Title: Gospel of Matthew: Lecture VIII
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    • his ego there. In comparison, think how far removed man is
    • to give us this world — but we must not think it is a
  • Title: Gospel/Matthew (1965): Lecture 8
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    • — this had to be suppressed. You need think only of
    • Think of
    • Ego. On the other hand, just think how far man is from
    • word Binah is used we must think of Beings entirely
  • Title: Gospel/Matthew (1965): Lecture 9
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    • existed in ancient times. A superficial thinker, however,
    • — then, if you still think it possible to place
  • Title: Gospel/Matthew (1965): Lecture 10
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    • specially lofty pinnacles. Think of all the communities
  • Title: Gospel of Matthew: Lecture XI
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    • by free-thinkers, or by opponents of the Gospels, do not as a
    • was the representative. Hence He asked, And what think ye
  • Title: Gospel/Matthew (1965): Lecture 11
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    • disciples. We may think of Christ Jesus Himself as a
    • think of this process of development in relation to the
    • materialist cannot possibly think otherwise than that
  • Title: Gospel of Matthew: Lecture XII
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    • think in accordance with Anthroposophy it should be clear
    • When thinking
    • to the whole nature of man, obliging people when they think
    • such people look close past Him, thinking perhaps that they
    • and conceit in us; we then think only of what we may become
  • Title: Gospel/Matthew (1965): Lecture 12
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    • think of the evolution of humanity advancing from stage
    • refuted because materialistic thinking has lost all sense
    • If we think
    • their characteristic way of thinking. He asked for a coin
    • think them out and apply them to his own being, he would
    • his thinking must be carried over from one domain to
    • rather trivial sense. Think only of the words in the
    • to think of what I have put before you in these lectures
    • humility it gives rise to arrogance, to pride; we think
  • Title: Excursus Mark: Part I: A Retrospect
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    • reverence; that we cannot think to grasp such mighty facts with any
    • spiritual world is this:— No one should think for a moment that
    • — “How would I act, how would I think regarding any
    • matter if I did not feel constrained by my upbringing to think and
    • bodies, making us conscious — that is thinking and feeling
  • Title: Background/Mark: Lecture One: On the Investigation and Communication of Spiritual Truths
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    • think for a short time of the studies in which we have been
    • ask himself how he should act or think in a given case if his
    • development — although he may think he has been very
    • conscious beings, or as thinking and feeling beings, but also
  • Title: Excursus Mark: Part II: Some Practical Points of View
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    • impoverished spiritually when we only think and feel those things
    • regards the greater part of what people think in daily life. We are
    • ordinary content of human thinking; feeling and will varies so much
    • such a simple matter as you might suppose. One might easily think,
    • think that no organ was required to perceive what is intimate to your
    • Think now of other
    • personal” is exceedingly difficult, for frequently one thinks
  • Title: Background/Mark: Lecture Two: Higher Knowledge and Man's Life of Soul
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    • thinking, feeling and perceiving only what the external
    • say: ‘But my thinking, my willing, my desires, my
    • our thinking in everyday life can be realised if we try
    • reason why human thinking, feeling and willing vary so
    • may easily think, for instance, that you experience the
    • sense-perceptions reach us. You may think that no organ is
    • Think now of
    • knowledge concerned with the question of immortality. Think
    • than other problems, it is quite impossible to think that
    • one thinks that everything of a personal nature has been
  • Title: Excursus Mark: Part III: Excursus: Lecture I
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    • been unthinkable at that time. This would have been an impossibility,
    • think matters out for himself. People must try to do this to-day
    • along-side that great Spiritual Outpouring. We can think of no
  • Title: Background/Mark: Lecture Three: The Tasks of the Fifth Post-Atlantean Epoch
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    • invisible script. It would have been unthinkable in those
    • thinking persisted for a very long time. Such matters are
    • Rishis and their pupils if you were to think that they had
    • to think things out for himself. That is what must be
    • tendency is particularly evident in the way men think, even
    • barren element in the development of the old mode of thinking
    • Meeting. Think, for instance, of Herr Seiler's lecture
  • Title: Excursus Mark: Part III: Excursus: Lecture II
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    • we say the various soul-forces possessed by man — thinking,
    • “it thinks,” and in respect of feeling and willing
    • mighty change in human evolution is felt, “I think,”
    • was such that they had in them only the serving powers of thinking,
    • A man thinks he has a heart in his breast, but this heart is a
    • there (sich schneiden) really exist where he thinks they do, in his
    • heart. Think everything else away except the forces that meet in you,
    • referred to in the word “Lord,” but thinks only of the
  • Title: Background/Mark: Lecture Four: The Symbolic Language of the Macrocosm in the Gospel of St. Mark
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    • different places at different times. Let us think of the soul
    • of thinking, feeling and willing as servants of the soul. But
    • ‘I think’. He said: ‘It thinks’ —
    • ‘I think, I feel, I
    • within it only the forces of thinking, feeling and willing —
    • is explained to him, he thinks that he can touch and take
    • think of himself as something like the rainbow. He is a
    • of intersection. In ultimate reality, where we think our
    • stream in and intersect. If you can somehow ‘think
    • another you probably think that it is some impulse inside
    • forces create the effect of making us think we have a heart
    • happenings. Whoever thinks otherwise is like someone who sees
  • Title: The Ego: Lecture 3
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    • each one thinks he must write something, when everything becomes an
    • The German alone thinks no more of this, that in the Greek
    • to the astral body, various forces. We usually call them thinking,
    • feeling, and willing. The soul thinks, feels, and wills. Those are the
    • whether his thinking, feeling, willing was called) — these single
    • in the old sense: the divine spiritual thinks, feels, wills in me, but
    • I think, I feel, I will: The Lord makes itself
    • can come in, so that it is not the slave of thinking, feeling, and
    • where our eyes think they see a man. Just try and take this expression
  • Title: Universal Human: Lecture Three: The Lord of the Soul
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    • public, when everyone thinks he must write something, and when
    • we see that our soul has three distinct forces we call thinking,
    • feeling, and willing. The soul thinks, feels, and wills. These are
    • beings had been subject to them and had to wait for their thinking,
    • longer believed that the divine spiritual thinks, feels, and wills in
    • it, but “I think, I feel, I will.” The
    • of thinking, feeling, and willing. Open up its forces!” When
    • illusion. It is the cosmic forces, intersecting where our eyes think
  • Title: Background/Mark: Lecture Eleven: Kyrios, The Lord of the Soul
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    • of thinking, feeling and willing; the soul thinks, feels and
    • thinks, feels and wills in me’, but rather: ‘I
    • think, I feel, I will.’ The passage should be rendered
    • thinking, feeling and willing. Lo, the power that is the
    • nothing but maya. Where we think we see a man there are
    • Now think of
    • Finally, think of a third Persian, or one of whom we should
  • Title: Background/Mark: Lecture Twelve: Mystery Teachings in St. Mark's Gospel
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    • thinking and this is very far removed from the living,
    • pictorial thinking which alone can point the way into
    • thinking we must alter the forms of expression in our
    • only as an expression of abstract thinking; it has entirely
    • can feel how necessary it is to think in this way about
    • think that anyone who is honest with himself would have to
    • of the Mystery of Golgotha. Think of what men must have felt
    • to consist of three forces: thinking, feeling and willing.
    • human words is hardly possible. But if we think of the Sun
    • Christ Jesus did was connected with macrocosmic events. Think
  • Title: Excursus Mark: Part III: Excursus: Lecture III
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    • described in respect of Buddha. Now think of falling asleep as a
    • Zarathustra are of importance in the spiritual world they think
    • the world, they think, so very much exalted above the modern
    • a well-known example we have only to think of the story of Romulus
  • Title: Background/Mark: Lecture Five: The Two Main Streams of Post-Atlantean Civilisation
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    • with the spiritual worlds can be envisaged if we think of the
    • Although you may think that it happens whenever a man dies,
    • Try to think
    • spiritual world, people think that they cannot be real. If we
    • West. As a well-known example you have only to think of the
  • Title: Excursus Mark: Part III: Excursus: Lecture IV
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    • understood so simply as people think, but that we must bring to the
    • mentioned — the Angels, Archangels, Archai — think how
    • Every clear thinking
    • cosmos. It is absolute nonsense to think we are enclosed within our
    • of thinking as well as a different way of expressing facts. This is
    • sum of these inherited attributes. People did not think in this way
    • gained through culture. Keep this man before you, and then think what
  • Title: Background/Mark: Lecture Six: The Son of God and the Son of Man. The Sacrifice of Orpheus
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    • day speaks of a ‘Folk-Spirit’ he thinks, purely
    • Think,
    • think how much is taken in during the first, second and third
    • it went a very different kind of thinking and a different way
    • earlier times not only was men's thinking different but
    • Christianity. We may think of him as the one responsible for
    • Think what it
    • yet without Ego-consciousness. Think further, and picture to
    • those cosmic worlds out of which we are born. If you think of
  • Title: Excursus Mark: Part III: Excursus: Lecture V
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    • in a man's ideals — in what he thinks or feels, there is
    • a long road, and very few men in our age can arrive at thinking
    • think, that is, if their thoughts did but spring, not merely from
    • If people think only
    • it has never been developed. If you are unable to think about a
    • think of it before any contact with it can be established. The
  • Title: Background/Mark: Lecture Seven: The Higher Members of Man's Constitution
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    • themselves to think — that is if their thoughts came not
    • more often than any other part of the body? You will think it
    • think of matter as being related to spirit as ice is to
    • those who think materialistically and allow their thoughts to
    • because they cannot think, but because they are deprived of
    • do not think about a thing you cannot express yourself about
    • must think about it. When the thyroid gland is removed a
    • for the sake of arousing sadness, a man whose thinking is
    • And now think of
  • Title: Excursus Mark: Part III: Excursus: Lecture VI
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    • another which they think necessary to introduce into our culture.
    • does not keep us from thinking of our future, but points to certain
    • does not pause to think that perhaps the time is not ripe for its
    • thinks, or what impulses are in his soul, but that he has the power
    • think that the Christ-Impulse could reveal itself again within a
  • Title: Background/Mark: Lecture Eight: Laws of Rhythm in the Domain of Soul-and-Spirit.
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    • Science does not stop us from thinking about our future, but
    • that what really matters is not, as a modern man thinks, to
  • Title: Excursus Mark: Part III: Excursus: Lecture VII
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    • revelation of the same Being. But in thinking of
    • “evolution,” we must think of things side by side in
    • evolution we think of the deepest point as having been reached at the
    • If we think of Moon,
    • absurd as to think the Arabs could impart a right conception of
    • thinks it is better in-formed regarding the Christ than the western
    • you not think or imagine that Buddha has progressed?” When
    • useless and disappear. Our thinkers and investigators seem to work
    • prevail. When heredity is spoken of to-day, people seem to think that
    • scientists and thinkers of the present day who had, however, been
    • to think of the Christ-Event as the single point on which
    • think that a Being like the Christ would incarnate again and again as
  • Title: Background/Mark: Lecture Nine: The Moon-Religion of Jahve and its Reflection in Arabism
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    • think of Christ as symbolised by the direct sunlight, we may
    • Christ in Jahve into Christ Himself just as they think of the
    • Thinking in terms of evolution, however, we must picture what
    • evolution, we can think of the lowest point as having been
    • depend entirely upon reason and intellectual thinking. Hence
    • into Europe. For the old mode of thinking appears again, but
    • If we think of
    • development. There will be people who will tell you to think
    • disappearing. In a certain respect our thinkers and
    • think this out more closely for yourselves; I only want what
    • thinkers to a very considerable extent. The characters of the
    • justification, of doing too little thinking. Because of the
    • take place in men's thinking and perception.
    • their thinking too, to penetrate to the real nature of the
    • against this new thinking they will be in the same position
    • was at the beginning, can tell us: that we need not think of
    • it. It would be so much easier to think that a Being such as
  • Title: Excursus Mark: Part IV: The Path of Theosophy from Former Ages until Now.
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    • drawing to a close. He who wrote it was a thinker such as is no
    • think of what is greatest in this, we think of the spirit without
    • Everything a man creates must be created by the spirit; if he thinks
    • of view when people think they can construct such tales as I have
  • Title: Background/Mark: Lecture Ten: Rosicrucian Wisdom in Folk-Mythology
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    • in 1847. Its author was a thinker of a type no longer in
    • would never have been possible. Thinking of its greatest
    • thinks that he can create without it he is ignorant of the
    • think of the sort of things that souls then living might have
    • heavens with materialistic thinking — like those who cling
    • from the centres we think of to-day as the Rosicrucian
    • If we think
    • thinking not only of himself but also of his contemporaries
  • Title: On the Mystery Plays: Lecture I: Self-Knowledge Portrayed in the Rosicrucian Mystery, The Portal of Initiation
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    • as long as human thinking grasps alone its surface,
    • I feel now how my thinking penetrates
    • self-knowledge, what we think of other persons is then mere
    • who think themselves a whole, in fact
    • thinks realistically — a genuine, artistic,
    • think of Johannes here in the middle and think, too, that all
    • need only think of the Hierophant's relationship to Maria.
  • Title: Self-knowledge and the Portal of Initiation: Lecture
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    • the soul are brought before us. I beg you not to think it
    • self-knowledge, that which we think of the life of other beings
    • his own, he is not clear about it; he thinks there is a
    • need only think of the Hierophant in his relation to
  • Title: On the Mystery Plays: Lecture II: On the Rosicrucian Mystery, The Portal of Initiation
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    • path that led to this Mystery Drama. When I think about it and
    • approach, say, a poem. Whoever thinks of explaining a
    • men, when thinking,
    • different from what we might think it to be. In a spiritual
    • experiences are greater than we usually think they are, that
    • the soul. For example, if we think thoughts that are cruel or
    • perhaps thinks out the most wonderful things. When we try to
    • find the Earth-brain, which thinks thoughts on quite a
    • further. Let us not think that we know anything of higher
  • Title: Lecture: The Wisdom Contained in Ancient Documents and in the Gospels
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    • modern thinking can give him, if he is really unable to feel even a
    • modern way of thinking made him feel inclined to consider the world
    • even if it is only with the aid of ordinary thinking and with what we
    • would, of course, be a serious prejudice to think the truth can be
    • characteristic thinker of this kind was Cicero, who lived shortly
    • thinks exactly in this way, namely, that reason is able to grasp
    • Those who accept the authority of reason will indeed think that their
    • to the physical world. If you think that reason enables you to
    • thinking that he must remain within the physical world and yet be
  • Title: Lecture: Yuletide and the Christmas Festival
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    • When we think
    • of the world and way of thinking, will certainly be the
    • thinking, of the birth of the whole anthroposophical spirit
    • own Christmas Festival is drawing near. We will think briefly
    • I am thinking now of times when winter swept through the land
    • let us think of anything theoretical but let us picture this
    • thinking. Those who have a right feeling of the mysteries of
    • conceptions, anthroposophical feeling, thinking and willing.
  • Title: On the Mystery Plays: Lecture III: Symbolism and Phantasy in Relation to the Mystery Drama, The Soul's Probation
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    • Think for a moment how there might appear livingly,
    • one no longer feels the full weight of words, you might think
    • same kind of thinking as the pedant who philosophizes about
    • by someone thinking them out; only the theories of modern
    • ours, they think of speech as an expression only of meaning.
    • Yet thine is the thinking,
    • can think only of the brightness of the one and the wafting
  • Title: Occult History: Lecture 1
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    • personalities; but we do not understand them if we think of them as
  • Title: Occult History: Lecture 2
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    • which link our knowledge, our thinking, our willing, with the Beings
    • onslaught of materialistic thinking which comes from all sides and regards
    • had not entered the arena of events? Anyone who thinks,
    • have become of France? And then think of the role played by France in
    • his own way of thinking. Adherents of Spiritual Science, however, should
    • thinking manages to reconcile itself with much irrefutable evidence
    • the Maid of Orleans, and then ask you to think of the implications of
    • quality of that kind of thinking which comes to expression in erudition,
    • Let us think of this Gilgamish
    • For we must think of the Oracles exactly in the sense I have indicated.
    • a remarkable picture. Quite certainly he was not thinking of the centaur
  • Title: Occult History: Lecture 3
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    • easy-going way of thinking likes to assume. It is, of course, a fact
    • think only of earlier German art — we find that there we have
    • There you see how the works of a thinker such as Plato emanated from
  • Title: Occult History: Lecture 4
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    • here to think of the task and mission of the Babylonian people. The
    • anyone fail to realise to-day that thinking and speaking are two quite
    • many common ideas. Thus there is a certain hiatus between thinking and
    • thinking still underlay our system of measure until a time not so very
    • tendency is to suppress the concrete reality. Just think of the proposals
    • personal destinies side by side, think how endlessly instructive it
  • Title: Occult History: Lecture 5
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    • The deep-thinking German psychologist and researcher,
  • Title: Occult History: Lecture 6
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    • to think of an eminently characteristic example of progress in culture
    • the great mechanistic thinker, taught humanity in terms of the intellect
  • Title: Lecture: The Son of God and the Son of Man
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    • they have imprinted into their brains, and their thinking is stiff,
    • and is therefore fresh and green. Think of the etheric body of
    • today in which we may read that the human being learns first to think
    • clearly if we think of the early Indian civilisation-epoch. The most
    • thinking. The process of destruction was once introduced and as a
  • Title: Lecture: The Significance of Spiritual Research For Moral Action
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    • truly healthy thinking.
    • to himself that it is nonsense even to think about such an action. As
    • being as a living creature, one can think of his blood with its red and
    • only complete when we think our way into the ‘body’ of the earth,
  • Title: Lecture: The Concepts of Original Sin and Grace
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    • body only. Everyone who thinks rationally recognizes something about
    • ourselves: we must think of Original Sin as a destiny of man, as
    • understanding why it is so is to think of the following.
    • phase of evolution begins to function, when men give up thinking, ‘How
    • thinking. All that materialism can understand, and readily understand,
  • Title: Festivals: Christmas: Lecture III: The Birth of the Sun-Spirit as the Spirit of the Earth
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    • think of man's divine origin and become aware of those forces within
  • Title: An Occult Physiology: Lecture 1: The Being of Man
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    • cord, so we may also think of the mass of the spinal cord distended
    • We might likewise, for instance, think how out of a plant, which at
    • may think about this spinal cord in two different ways. First, we may
    • the colour red, but thinks about what he wishes to do. In every
    • thinker may observe for himself, we will now say something about this
  • Title: An Occult Physiology: Lecture 2: Human Duality
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    • thus flows in from outside, through the world of sense, we may think
    • itself on the part of the blood to these three organs we cannot think
    • most earnestly not to think of anything special for the time being in
    • connection with these names, but rather to think of them only as
    • and the gallbladder, an inner Mars. Let us begin by thinking
    • receives, when we think of them as concepts, as soul-pictures in
  • Title: An Occult Physiology: Lecture 3: Co-operation in the Human Duality
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    • inside we have to think of as approaching from the other direction
    • thinker who is the least materialistic might, indeed, sense a feeling
  • Title: An Occult Physiology: Lecture 4: Man's Inner Cosmic System
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    • organ such as the spleen we think of it in the spiritual-scientific
    • from without. If we think, therefore, of the blood-system with its
    • and Venus as being similar to that which we must necessarily think of
    • about in the world by itself, as a human ego, is unthinkable. A human
    • ability to think, who would deny that perceptions, concepts,
    • thinks, feels and so forth, certain definite parallel processes are
    • first think of simply as the super-sensible basic substance out of
    • up, so to speak, these impressions which we have received. Just think
    • schematically as it courses through the heart, and think of it as the
  • Title: An Occult Physiology: Lecture 5: The Systems of Supersensible Forces
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    • adopt this concept for all that follows, that we can think away, as
    • case of such an organ as the spleen we must think, to begin with,
    • first sketch that I shall draw here, think of a force-system not
    • ourselves how we shall have to think of the relationship between it
    • difficult to think that space around us may likewise be completely
    • So you may think of
    • accordingly we first think away the physical organ and conceive the
    • forward our thinking to the essential nature of a process of
    • Think for a moment,
    • you do not even stop to think what it might be, but notice only the
    • anything but an inner process in such a case, where you think of the
    • How shall we think of
    • concept. We need only think of a case like the following. When we have
    • else will become quite clear to you. A materialistic thinker, for instance,
    • When we think, therefore,
    • concept of how the human form comes to be at all, we must think of it
    • forces in man. We might draw a sketch and think of of these form-giving
    • to think of these as being active as far as the skin, and whereas outside
    • a transformation. We must not think of these organs as stopping something,
    • as is the case with the skin, but must rather think that the vital activity
  • Title: An Occult Physiology: Lecture 7: The Conscious Life of Man
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    • of the categories of our thinking, feeling, or willing life, are
    • thinking, what occurs in thought. And here I wish to call attention
    • process takes place within our organism when we think. This
    • corresponding process of thinking is a salt-depositing process, so to
    • the thinking process for example that one part of our organisation,
    • must have been forecast for us as thinking beings, and here again
    • again, two opposite poles. Man is a thinking being, and it is the
    • Thinking is a process of salt-formation”; for people
    • therapeutic field, which we may think of as one by way of which we
    • system, must be most of all protected in order that in our thinking
  • Title: An Occult Physiology: Lecture 8: The Human Form and its Co-ordination of Forces
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    • We must think of the metamorphosis of the nutritive substances in
    • as a whole, we must think of something as underlying this organism:
    • in other words, we must think of tissues woven throughout the body,
    • transformed out of these, is impossible.) We must think therefore of
    • learn to think thus about the lofty and eternal destiny of humanity,
  • Title: Wonders of the World: Lecture 1
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    • think greatly influenced the course of our Middle European
    • specific form. Today it is possible to think of Anthroposophy or
    • Spiritual Science in various ways. Men do not always think in
    • evolutionary forces at work in man, but they think in conformity with
    • another would like to think of as Anthroposophy, something which his
    • think and to feel during recent centuries, and what it is that they
    • when Socrates first wrested scientific thinking from the old unified
    • may acknowledge that the thinking which has inspired our work for
    • many years, the thinking which has always been present with us as a
    • foodstuffs and thinking through the instrument of the brain were not
    • still felt at that time that thinking was alive there, that hope was
    • will not think it inappropriate or too personal if again this year I
    • sort of performance which will finally emerge. We think of the
    • beautiful harmony between their spiritual thinking and their purely
    • fully achieved, how one can think of the future development of
    • should be spoken by anyone not of our way of thinking, even though
  • Title: Wonders of the World: Lecture 1
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    • think greatly influenced the course of our Middle European
    • specific form. Today it is possible to think of Anthroposophy or
    • Spiritual Science in various ways. Men do not always think in
    • evolutionary forces at work in man, but they think in conformity with
    • another would like to think of as Anthroposophy, something which his
    • think and to feel during recent centuries, and what it is that they
    • when Socrates first wrested scientific thinking from the old unified
    • may acknowledge that the thinking which has inspired our work for
    • many years, the thinking which has always been present with us as a
    • foodstuffs and thinking through the instrument of the brain were not
    • still felt at that time that thinking was alive there, that hope was
    • will not think it inappropriate or too personal if again this year I
    • sort of performance which will finally emerge. We think of the
    • beautiful harmony between their spiritual thinking and their purely
    • fully achieved, how one can think of the future development of
    • should be spoken by anyone not of our way of thinking, even though
  • Title: Wonders of the World: Lecture 2
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    • shortsighted to think that the human being was always formed as he is
    • modern man can scarcely believe it. Think of all that I have told you
  • Title: Wonders of the World: Lecture 2
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    • shortsighted to think that the human being was always formed as he is
    • modern man can scarcely believe it. Think of all that I have told you
  • Title: Wonders of the World: Lecture 3
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    • manner of thinking if we are to enter deeply into the mission of
    • modern man a whole number of ideas. We think of nature as the
    • ourselves we can observe that out of a vague, unthinking brooding,
    • for him its central ruling powers; whereas the modern man thinks more
    • must think with the same attentiveness of the large circle and try to
    • you have a still weaker impression if you are thinking with the same
    • think these four impressions together in proportion to their
    • more or less how it is done. By thinking of the relative sizes of
  • Title: Wonders of the World: Lecture 3
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    • manner of thinking if we are to enter deeply into the mission of
    • modern man a whole number of ideas. We think of nature as the
    • ourselves we can observe that out of a vague, unthinking brooding,
    • for him its central ruling powers; whereas the modern man thinks more
    • must think with the same attentiveness of the large circle and try to
    • you have a still weaker impression if you are thinking with the same
    • think these four impressions together in proportion to their
    • more or less how it is done. By thinking of the relative sizes of
  • Title: Wonders of the World: Lecture 4
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    • Greek spiritual life. We see that we have to think of the microcosmic
    • space. If we think of the sovereign ruler of these powers, their
    • feeling associated with the name Zeus. Similarly, if we think of the
    • what the Greeks associated with Poseidon; if we think of the forces
    • closely connected with the environment, so too we must think of the
    • Think how closely the experiences of our ego are bound up with our
    • we may expect him to think of the divinity who represented to him the
    • Egypto-Chaldean epoch, and so on.’ To do so would be to think
  • Title: Wonders of the World: Lecture 4
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    • Greek spiritual life. We see that we have to think of the microcosmic
    • space. If we think of the sovereign ruler of these powers, their
    • feeling associated with the name Zeus. Similarly, if we think of the
    • what the Greeks associated with Poseidon; if we think of the forces
    • closely connected with the environment, so too we must think of the
    • Think how closely the experiences of our ego are bound up with our
    • we may expect him to think of the divinity who represented to him the
    • Egypto-Chaldean epoch, and so on.’ To do so would be to think
  • Title: Wonders of the World: Lecture 5
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    • forces of the physical body ... so that one has to think of these
    • work in the analysis and combination of substances, and then think of
    • long as human beings in general, could think of this soul as confined to
    • bottom he also is maya, and it is sheer illusion to think
    • Picture to yourselves this sensation, think to yourselves that the
    • feeling is to be in accordance with the truth, it will have to think
    • will have to think that there moves a being outside in space who is
    • fantastic—consider this in its concrete reality. Think of this
  • Title: Wonders of the World: Lecture 5
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    • forces of the physical body ... so that one has to think of these
    • work in the analysis and combination of substances, and then think of
    • long as human beings in general, could think of this soul as confined to
    • bottom he also is maya, and it is sheer illusion to think
    • Picture to yourselves this sensation, think to yourselves that the
    • feeling is to be in accordance with the truth, it will have to think
    • will have to think that there moves a being outside in space who is
    • fantastic—consider this in its concrete reality. Think of this
  • Title: Wonders of the World: Lecture 6
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    • possible to think and feel in an entirely different manner from the
    • aspect. Abstract logic, abstract intellectual thinking, is always
    • world we do not see their egos. If anyone thinks he can see egos he
    • because there is so much unclear thinking, that what I mean by the
    • consciousness. We must not think of the ego of which ordinary
    • then, but also half seriously, I ask how we have to think of Adam and
  • Title: Wonders of the World: Lecture 6
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    • possible to think and feel in an entirely different manner from the
    • aspect. Abstract logic, abstract intellectual thinking, is always
    • world we do not see their egos. If anyone thinks he can see egos he
    • because there is so much unclear thinking, that what I mean by the
    • consciousness. We must not think of the ego of which ordinary
    • then, but also half seriously, I ask how we have to think of Adam and
  • Title: Wonders of the World: Lecture 7
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    • human being could never attain to knowledge if he did not think, if
    • thinking. Knowledge does not come of itself. The human being has to
    • happens in our souls in the forming of ideas and in thinking, the
    • A man who claims that the brain thinks, a man who professes that the
    • reflecting bodily organism, primarily the brain, he would still think
    • understand thinking is about as clever as looking into a mirror to
    • cognition, we have to say: ‘No part of what thinking is,
    • at all — it would be nonsense to think that they do —
    • it is the habit of the soul to think and to apply the judgments of
    • knowledge an exceptionally able thinker. People come and say:
    • obviously knows how to think scientifically in the modern sense of
    • represented by tradition, and we have in particular to think of those
    • obliged to think of him as ugly. But we should be wrong to think of
    • surprising to the man who only thinks abstractly; this is especially
    • abstract thinker must sometimes be overcome with astonishment when he
  • Title: Wonders of the World: Lecture 7
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    • human being could never attain to knowledge if he did not think, if
    • thinking. Knowledge does not come of itself. The human being has to
    • happens in our souls in the forming of ideas and in thinking, the
    • A man who claims that the brain thinks, a man who professes that the
    • reflecting bodily organism, primarily the brain, he would still think
    • understand thinking is about as clever as looking into a mirror to
    • cognition, we have to say: ‘No part of what thinking is,
    • at all — it would be nonsense to think that they do —
    • it is the habit of the soul to think and to apply the judgments of
    • knowledge an exceptionally able thinker. People come and say:
    • obviously knows how to think scientifically in the modern sense of
    • represented by tradition, and we have in particular to think of those
    • obliged to think of him as ugly. But we should be wrong to think of
    • surprising to the man who only thinks abstractly; this is especially
    • abstract thinker must sometimes be overcome with astonishment when he
  • Title: Wonders of the World: Lecture 8
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    • not surrender to the feeling which overtakes you when you think how
    • think himself as good as is his idea of a good man.
    • towards the head, however much we tried to think about the world and
    • only be able to think thoughts connected with the inner needs of his
    • body. For example he would be able to think, ‘Now I am hungry,
    • able to think thoughts connected with his own bodily needs, he would
    • idea of this secondary stream if you think of the air, the atmosphere
    • soul: it thinks. What does it mean, to think? It means to bring
    • about thoughts. Thinking is a process which goes on in us, and while
    • Imagine that we were not just to think thoughts, but that with each
  • Title: Wonders of the World: Lecture 8
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    • not surrender to the feeling which overtakes you when you think how
    • think himself as good as is his idea of a good man.
    • towards the head, however much we tried to think about the world and
    • only be able to think thoughts connected with the inner needs of his
    • body. For example he would be able to think, ‘Now I am hungry,
    • able to think thoughts connected with his own bodily needs, he would
    • idea of this secondary stream if you think of the air, the atmosphere
    • soul: it thinks. What does it mean, to think? It means to bring
    • about thoughts. Thinking is a process which goes on in us, and while
    • Imagine that we were not just to think thoughts, but that with each
  • Title: Wonders of the World: Lecture 9
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    • animals. We have to think of the spiritual forces as working
    • have to think of forces entering into man and fashioning him from
    • Now if we think of
    • Greek sculptors were conditioned to think of the auras of their
  • Title: Wonders of the World: Lecture 9
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    • animals. We have to think of the spiritual forces as working
    • have to think of forces entering into man and fashioning him from
    • Now if we think of
    • Greek sculptors were conditioned to think of the auras of their
  • Title: Wonders of the World: Lecture 10
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    • compared with that of the Greeks, we think in a very different
    • sensible, he will in future think much the same of what today counts
    • error to think that the faculty of speech is formed through the
    • for then one is thinking-out a theory of the universe, and a
    • whatsoever. We think it out — and yet feel it has nothing to do
    • may seem to the humanity of the present day to think of a Christian
  • Title: Wonders of the World: Lecture 10
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    • compared with that of the Greeks, we think in a very different
    • sensible, he will in future think much the same of what today counts
    • error to think that the faculty of speech is formed through the
    • for then one is thinking-out a theory of the universe, and a
    • whatsoever. We think it out — and yet feel it has nothing to do
    • may seem to the humanity of the present day to think of a Christian
  • Title: Lecture: On the Occasion of Goethe's Birthday
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    • physical, even among thinkers who, without knowing it, are
    • combined; but that everything that we think out exists as an
    • demands that the thinkers who take their stand on the
    • mode of thought. Thinkers who penetrate deeply into the
    • understanding, he found other thinkers by whom he was most
    • a model for our epoch. Especially the scientific thinker of
    • of those thinkers who can best stimulate us theosophically. A
    • Let us think often of the object which has brought us
  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 1
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    • through our senses, and then think about the impressions we have
    • thinking about them, our soul is now within the after-effects of what
    • thoughts on the external world. If, for instance, someone can think
    • to have a certain line of conduct so that you cannot think as you like
    • time after the Christ Event people did not think as intellectually as
  • Title: Esoteric Christianity: The Christ Impulse in Historical Development - Lecture 2
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    • thinking. We cannot help sensing that in everything that surrounds us
    • the Russian philosopher and thinker, a real clairvoyant, though
    • they stood alone on the heights of thinking, we may now place them on
    • special investigation into what the purely intellectual thinkers from
    • appear to have least of it. Who inspired all the thinkers who are
    • over into the other. What is there to offer the thinking man's thirst
    • West, where all the thinking is expressed more in the style of —
  • Title: Lecture: Buddha and Christ: The Sphere of the Bodhisattvas
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    • Let us think once again of the
    • thinking, right action, and so on. The words uttered by the Maitreya
  • Title: Esoteric Christianity: Rosicrucian Christianity - Lecture 1
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    • Blavatsky. We must think especially of the first part of the
    • perception was the vital factor, not intellectual thinking. Human
    • harmonious interplay between thinking and willing. They saw the will
    • achieve such harmony of willing and thinking in their own soul in the
  • Title: Lecture: The Etherisation of the Blood
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    • has insulted him. Without thinking, he is roused to anger and gives
    • contemplation, thinking — and about the will and its impulses on
    • your own thinking, of your personal resolutions. When someone knocks
    • a decision of your own thinking and will. If you are hungry and seat
    • way, namely through sleep. When we are asleep we do not think;
    • thoughts. Human thinking is the shadowing forth of ideas and beings
    • you represent thinking rightly to yourself when you picture the human
    • processes are reflected in the human head as thinking.
  • Title: Reappearance/Christ: Lecture IX: The Etherization of the Blood
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    • thinking, he is roused to anger and gives vent to it by striking the
    • forming mental pictures, thinking, and the will and its impulses
    • really the outcome of your own thinking and forming of mental
    • a true decision of your own thinking and willing. If you are hungry
    • way, namely, through sleep. When you are asleep you do not think; you
    • thinking is the shadow-image of mental pictures and beings belonging
    • thinking rightly to yourself when you picture the human head thus
    • are reflected in the human head as thinking. Continuous streams move
    • thinking during the night with the influence of divine-spiritual
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 1
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    • thinking, our memory. Memory and thought are not physical. They belong
    • thinking by the terms sympathy, antipathy. We consider one
    • thinking, feeling and willing.
    • been thinking really intensely, we most easily fall asleep; and so if
    • ourselves with something which requires concentrated thinking —
    • thinking, when it is not pervaded by emotion.
    • individuality than our ordinary thinking, our ordinary act of
    • relationship with three worlds through the impulses of thinking,
    • astral. Under ordinary circumstances, the thinking of the scientist,
    • us is to unite feelings with our thoughts. Thinking carries us only
    • At present we live in an epoch in which thinking is mainly developed,
    • preparatory stage of thinking. Hence the history of philosophy begins
    • scientific thinking appear. Intellectual thinking develops for the
    • think materialistically when he admits the validity of matter alone
    • concepts and ideas, by means of thinking, to make the goal
  • Title: Jeshu ben Pandira: Lecture I
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    • thinking, our memory. Memory and thought are not something
    • love and hate, what we designate in our thinking by the terms
    • thinking really intensely, we most easily fall asleep; and so if we
    • with something which requires concentrated thinking — study a
    • individuality than is ordinary thinking not pervaded by
    • ordinary thinking, our ordinary act of conceiving. So we must now say
    • Under ordinary circumstances, the thinking of the scientist, of the
    • thoughts. Thinking carries us only into the astral world.
    • epoch in which thinking is primarily developed, in which man receives
    • stage of thinking. Hence the history of philosophy begins with
    • Thales. Only after the Graeco-Latin epoch does scientific thinking
    • appear. Intellectual thinking comes for the first time about
    • will this be unattainable. A person may think materialistically when
    • means of thinking, to make the goal understandable and to
  • Title: Esoteric Christianity: Jeshu ben Pandira - Lecture 2
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    • head. A person who permits himself to do such a thing must think for
    • will awakes the moment thinking falls asleep. And the will slips into
    • thinking. This, we nurture and sharpen, especially by the development
    • thinking, with concepts. The best method of developing good thinking
    • to unravel something by thinking, by conceiving. In this connection,
    • one's understanding for other beings? If we think the matter over in
    • transparent thinking, whereas otherwise we develop a scrappy,
    • illogical thinking. It is a fact that truly spiritual principles can
    • thinking in our day. One can suffer the pains of martyrdom from the
    • illogical thinking, and a sense of well-being in connection with
    • clear, transparent thinking. This signifies that he has acquired a
    • Illogical thinking is extraordinarily widespread; at no time has
    • illogical thinking been so widespread as precisely in our time, in
    • logical thinking. Here is an example that may well seem somewhat
    • And just think what a misfortune has befallen me! I have come from the
    • notes about all. I think there were eleven different prescriptions.
    • develop coherence in thinking, but especially absorption in the matter
    • in hand. All these things work together in the soul. Scrappy thinking
    • thinking seems to have nothing to do with it. All obstinacy, all
    • self-seeking, have a destructive effect upon thinking. All
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  • Title: Jeshu ben Pandira: Lecture II
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    • himself to do such a thing must think for many, many weeks about
    • when thinking falls asleep. And the will slips into the pictures that
    • aspect of the super-sensible life, to thinking. As to this, we nurture
    • which seem to have nothing whatever to do with thinking, with the
    • concepts. By no method do we develop good thinking better than by
    • intensifying of attentiveness, do we render our thinking sagacious.
    • Absorption means striving to unravel something by thinking, by
    • for other beings? If we think the matter over in this case, we are
    • thinking, whereas otherwise we develop a scrappy, illogical thinking.
    • results. There is an extraordinary amount of wrong thinking in our
    • actual pain when confronted by illogical thinking, and a sense
    • of well-being in connection with clear, transparent thinking. This
    • erroneous. Illogical, thinking is spread abroad in
    • extraordinary volume; at no time has illogical thinking been so
    • pride themselves so much on their logical thinking. Here is an
    • remedy for everything. And just think what a misfortune has befallen
    • and he promised to do everything, making notes about all. I think
    • thinking, but especially absorption in the matter in question. All
    • these things work together in the soul. Such scrappy thinking has the
    • morose, hypochondriacal. What is so extremely necessary to thinking
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  • Title: Esoteric Christianity: The Christ Impulse as Living Reality - Lecture 1
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    • dogma, when in fact they are extremely dogmatic. They think they are
    • been superseded. People who think in a monistic way are only held
    • Facts of real life can show us this. There are many people who think
    • thinking, and it is therefore not possible on this basis to turn it
    • difficult thoughts and think to such an extent that we get tired, then
    • thinking, of intellectuality. This is why the abstract sciences are
    • in the materialistic thinking of the world and in Spiritual Science.
    • Thinking this through logically you will realise the logic in this
  • Title: Lecture: Faith, Love, Hope: The Third Revelation
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    • child cannot speak, cannot think; everything must be done for it by
    • no understanding which can be attributed to thinking. What the child
    • to think by talking; learns gradually to apprehend in clear thought
    • — a first period when it can neither speak nor think, a second
    • when it can speak but not yet think, and a third when it becomes
    • can either speak or think. What is done for the child by its
    • thinking. People, however, have now learnt to speak — or, rather,
    • understands what it says before it can think. In the context of
  • Title: Lecture: Faith, Love, Hope: Towards the Sixth Epoch
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    • think of it only in a materialistic way, was faced with great
    • intelligible. The parents were thinking so much about their son that
    • Just think how in the human souls now on earth the inner force is
  • Title: Lecture: Esoteric Studies: Cosmic Ego and Human Ego
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    • who think thus concerning Christ will worship and extol ... the
  • Title: Mission/Rosenkreutz: Lecture I. The Dawn of Occultism in the Modern Age
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    • into the impulses contained in the thinking, the will and the deeds of
    • modern, intellectual kind of thinking, direct perception was
    • this, but Lessing's whole mode and manner of thinking is such that the
    • Think of a pair of scales. There must be only one fulcrum, for
    • thinking which admits the reality of a fulcrum or pivotal point in the
  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 1
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    • into the impulses contained in the thinking, — willing and
    • modern, intellectual kind of thinking, direct perception was then the
    • this, but Lessing's whole mode and manner of thinking is such that the
    • Think of a pair of scales. There must be only one fulcrum, for if
    • kind of thinking which admits the reality of a fulcrum or pivotal
  • Title: Mission/Rosenkreutz: Lecture II. The Dawn of Occultism in the Modern Age
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    • will by which it was accompanied. Think for a moment of Bismarck and
    • decision to go to war in 1866; think of what tumultuous feelings, what
  • Title: Esoteric Christianity: The Dawn of Occultism in the Modern Age - Lecture 2
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    • of will by which it was accompanied. Think for a moment of Bismarck
    • he had to face when he took his decision to go to war in 1866; think
  • Title: Lecture: Facing Karma
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    • now he must think differently about it. He must say to himself that the
    • thinking has no place in this quest. So we must inquire about the other
    • thoughts. Thus, a soul thinking in anthroposophy exclaims, “In thy
    • thinking cosmic thoughts are living.” He then adds to these words,
    • In thy thinking cosmic thoughts are living;
  • Title: Mission/Rosenkreutz: Lecture III. The True Attitude to Karma
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    • laws of reincarnation, karma and so forth? ... Many people may think
    • into such questions? Let us admit that we really do begin by thinking
    • not be answered in a moment, as so many people would like to think.
    • expressed in the way indicated above. We will think of how Theosophy
    • sufferings are not at all to his liking. But now think of him at the
    • think quite differently about them; I realise now that the sufferings
    • life between birth and death. And if we think deeply about life as a
    • then, to think about the happiness and joys of life. A man who adopts
    • sufferings, will have a strange experience when he comes to think
    • thinks about the possibility of the relationship to this person once
    • man who thinks he can find the Self by delving into his inner life and
    • When we think deeply about Saturn, Sun, Moon, we lose ourselves in
    • thinking” — so says a soul who thinks in the sense of
  • Title: Esoteric Christianity: The True Attitude To Karma
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    • forth? Many people might think that Anthroposophy is just another kind
    • into such questions? Let us admit that we really do begin by thinking
    • be answered in a moment, as so many people would like to think. Today,
    • expressed in the way indicated above. We will think of how
    • not at all to his liking. But now think of him at the age of fifty.
    • sufferings and deprivations was natural at the time; but now I think
    • between birth and death. And if we think deeply about life as a whole,
    • may turn, then, to think about the happiness and joys of life. A man
    • his sufferings will have a strange experience when he comes to think
    • thinks about the possibility of the relationship to this person having
    • is only what has come into him from outside. Laziness of thinking has
    • man who thinks he can find the self by staring into his inner being,
    • from them, all leads to true self-knowledge. When we think deeply
    • thy thinking cosmic thoughts are living,’
    • says a soul who thinks
  • Title: Mission/Rosenkreutz: Lecture IV. Intimate Workings of Karma
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    • interwoven with the all-prevailing Spirit. Please do not think that
    • thinking about this misfortune, I can see that it would not have come
    • to our own slackness. If we think this out by way of experiment, we
    • of previous incarnations. For just think what mental effort is
    • of a writer may be to give an objective exposition. They think that
    • great and splendid thinker but his conscious philosophy was of far
    • restrictions caused by his own thinking, the rays of his influence
  • Title: Esoteric Christianity: Intimate Workings of Karma
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    • with the all-prevailing spirit. Please do not think that the emphasis
    • has befallen me, but thinking about it, I can see that it would not
    • picture to ourselves that it was due to our own slackness. If we think
    • of previous incarnations. For just think what mental effort is
    • think that everyone must be a fanatic on the subject of which he
    • head, the intellect; he was a great and splendid thinker, but his
    • caused by his thinking, and the rays of his influence shone out with
  • Title: Festivals/Easter III: The Death of a God and its Fruits in Humanity
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    • single whole. We need think only of industry, of railways, of
  • Title: Mission/Rosenkreutz: Lecture VII. The Mission of Gautama Buddha on Mars
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    • thinking, accompanied as it was by a corresponding change in the life
    • ask: What has occultism to say about this revolution in thinking?
  • Title: Esoteric Christianity: The Mission of Christian Rosenkreutz
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    • underestimate the effects of such a revolution in thinking,
    • ask: What has occultism to say about this revolution in thinking?
    • their thinking he spoke roughly as follows: Let us look at the future
    • Think of the completely different mood of his docta ignorantia.
    • the whole of mankind. That people think like Copernicus or Giordano
  • Title: Lecture: From Jesus to Christ (single lecture)
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    • all that they must accustom themselves to another way of thinking.
    • thought-power thinks over what he experiences, so can this other man
    • there before. Such a method of thinking as is possible nowadays —
    • philosophers, the present mode of thinking was gradually prepared, and
    • The men of old did not regard things and think about them as we do
  • Title: Lecture: Jesuit and Rosicrucian Training
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    • knowledge chiefly through thinking, or more through
    • only think of that which plays up from the
    • said today will help us to think clearly about what
    • think of this kind portrayed in this guise, his
  • Title: From Jesus to Christ: Lecture I: Jesuit and Rosicrucian Training
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    • For whether we seek knowledge chiefly through thinking, or more
    • As to the nature of the Will, we need only think of that which plays
    • has been said today will help us to think clearly about what is
    • earth, would have had the whole earth under his sway. If we think of
  • Title: From Jesus to Christ: Lecture II: Rosicrucian Training and Anthroposophical Training
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    • that human thinking progresses and now embraces forms of thought
    • are absolutely true: namely that a logical thinker today, if he is not
    • certainly only by outstanding individual thinkers. We need only call
    • thinking, and the way in which it figures in Buddhism, for instance.
    • the following underlies his thinking. If a soul was incarnated at the
    • interesting to see how Drossbach, although his thinking is still
    • observes the soul in its cosmic aspect. He cannot think otherwise of
    • this idea turns into fantasy, for he thinks that the world itself
    • faulty modes of thinking they should spring up in minds such as
    • period. Today the starting point must be that form of thinking which,
    • also those for concentration in thinking, for meditation — all
    • and enables them to think of through the instrument of the brain. The
    • concentrated thinking, according to the instructions given nowadays —
    • thinking to whatever can be learnt from exoteric Theosophy —
    • different is hidden — all this is fundamentally human. To think
  • Title: From Jesus to Christ: Lecture III: Sources of Knowledge of Christ, Lord of Karma
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    • But what is the fundamental feature of his thinking at the beginning
    • thinker of modern times works out how external science shows that
    • before the closed door as the most significant thinker of his time,
  • Title: From Jesus to Christ: Lecture IV: Experiencing the Christ Impulse, Jerome and the Gospel of St. Matthew
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    • fundamentally wrong when people think they can grasp at that which
    • thinks straightforwardly, and does not wish to explain the Gospels
    • reason, how can we think that He whom we imagine to be possessed of
  • Title: From Jesus to Christ: Lecture V: Redemption of the Physical Body
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    • how can he think it really true that the physical body, delivered
    • upon the outer form, felt sad when compelled to think: ‘This
    • It is not so much a question of what the individual thinks about the
    • thinkest of anything else than its parts, its members.’ And
    • something as false as he who thinks that in the carriage — in
    • ancient Hebraism. Ancient Hebraism is far from thinking so poorly of
    • Let us think of all
    • this lying with its full weight upon a human soul. Let us think of
  • Title: From Jesus to Christ: Lecture VI: St. John and St. Paul, First Adam and Second Adam
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    • living. We will ask them what they think, in conformity with the
    • who has gained great influence over the way of thinking of those who
    • his work on Reimarus, a thinker of the eighteenth century, we read:
    • to modern thinkers. From this Pauline statement we will indeed
    • approach the modern thinker; but one ought not to have any other
    • who had been steeped in Greek culture. Only a Greek would so think
    • which thoroughly upsets the calculations of the modern thinker. Let
    • would be obviously mistaken. So is anyone who thinks he sees the
    • upon the Maya which appears to us as the physical body. We must think
    • If you think more
  • Title: From Jesus to Christ: Lecture VII: The Mystery of Golgotha, Greek, Hebrew and Buddhist Thought
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    • Let us think of the
    • he has gradually acquired in his downward evolution. Then think of
    • must think of the Phantom as multiplying itself, as does the cell
    • insult to the human intellect, which thinks so arrogantly of itself
  • Title: From Jesus to Christ: Lecture VIII: The Two Jesus Children, Zoroaster and Buddha
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    • unthinkable without the specific influence of Christianity. All those
    • think of, in contrast to other human Egos, as an empty sphere, still
    • we think of him as a lofty human individuality, for whose coming into
    • Think what this
  • Title: From Jesus to Christ: Lecture IX: The Exoteric Path to Christ
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    • their whole way of thinking — if we remember that they lacked
    • believe in their innermost consciousness: ‘If I think something
    • that what they think, speak, and feel is not without significance for
    • Change your thinking, and accept the Divine Being who is to give anew
    • Consequently — you may deny this if you think in the abstract,
    • a collaboration of atoms. If we try to think of Christ in this
    • This shows that in contemplating Nature, or in thinking about Nature,
    • poor opinion of Christianity is held by anyone who thinks it will be
    • was bad enough. I think anthroposophists will understand what is
  • Title: From Jesus to Christ: Lecture X: The Esoteric Path to Christ
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    • belongs to all mankind. This thought has worked into the thinking,
    • us: ‘You must think of your life as extended over earlier
  • Title: Evolution/Aspect: Lecture 1: Introductory Lecture
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    • thinker says: I must draw a line through the whole structure of my
    • every normally thinking person will look upon the cultivation
    • Christianity. I do not think that in many other theosophical branches
  • Title: Inner Realities: Lecture 1: The Inner Aspect of the Saturn-embodiment of the Earth
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    • be impossible to think of greater nonsense, yet the psychology of the
    • a cosmic tableau as reality. You must think away everything that can
    • be perceived by the senses, you must even think away your own inner
    • Further you must think away from everything that is in the world, all
    • reality. Think of yourself as immersed in this sea — but now
    • man says something to you and you think, “how clever he
    • there.” We must think ourselves into this. And concerning the
    • Where-ever we see fire, wherever we feel warmth, we should not think
    • enough by this, and people who can only think in accordance with
    • modern science look upon the book as pure nonsense. Just think what
    • conceptions of the world. Thus we can think of what we have discussed
  • Title: Evolution/Aspect: Lecture 2: The Inner Aspects of the Saturn-embodiment of the Earth
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    • impossible to think of greater nonsense, yet the psychology of the
    • such a cosmic tableau as reality. You must think away everything that
    • can be perceived by the senses, you must even think away your own
    • mind. Further, you must think away everything that is in the world;
    • reality. Think of yourself as immersed in this sea — but now
    • Suppose a man says something to you and you think, ‘how clever
    • there.’ We must think ourselves into this. And concerning the
    • fire, wherever we are aware of heat, we should not think in so
    • only think in accordance with modern science look upon the book as
    • nonsense. Just think what it would mean if we were to say,
    • conceptions of the world. Thus we can think of what we have discussed
  • Title: Inner Realities: Lecture 2: The Inner Aspect of the Sun-embodiment of the Earth
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    • conception of sacrifice; one can hardly think that anyone sacrificing
    • impulse to sacrifice, it is then unthinkable that he should feel
    • feeling. One has the best impression of such an idea if one thinks of
    • it is which as air weaves through the Sun. When we think of this
    • recapitulated. So that we have to think of the Archangels on the one
    • special arises, which can only be properly conceived by thinking of a
    • radiated back to the centre. Thus we have to think of what comes from
    • we obtain a picture of ancient Sun: We think of a centre in which is focused
    • virtue returning to it; for we must not think of the ancient Sun as
    • light within it is only an inner reflection. We must think of it as a
    • heat of the sacrifice being so transmuted that we may think of it
    • one soul, think of that soul as giving all this to the
    • rejected. If we think of all this as embodied in an intuition, we
  • Title: Evolution/Aspect: Lecture 3: The Inner Aspect of the Sun-embodiment of the Earth
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    • is hardly thinkable that anyone sacrificing himself with
    • impulse to sacrifice, it is then unthinkable that he should feel
    • think of this creative idea in the mind of the artist, and how it
    • that formerly existed is recapitulated. So that we have to think of
    • conceived by thinking of a globe complete in itself and radiating
    • have to think of what comes from the Spirits of Wisdom as proceeding
    • a picture of ancient Sun: We think of a centre in which is focussed
    • virtue returning to it; for we must not think of the ancient Sun as
    • We must think of it as a globe of inner space, in the centre of which
    • that we may think of it objectively as the incense of sacrifice, as
    • one soul, think of that soul as giving all this to the
    • Divine grace may be either accepted or rejected. If we think of all
  • Title: Inner Realities: Lecture 3: The Inner Aspect of the Moon-embodiment of the Earth - 1
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    • the activity of our thinking. In the case of a teacher or tutor who
    • and out at the other. He will think that this is the fault of the
    • think of this ancient Sun-space, the ancient Sun-mass as a cosmic
    • as resignation we must think of in everything on ancient Moon,
    • carried over from ancient Sun, and as we think of everything else in
    • it much simpler — Man in his weakness may think that the world
    • would be just as little sense in thinking of a triangle without three
  • Title: Evolution/Aspect: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth (Part 1)
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    • of our thinking. In the case of a teacher or tutor who is above all
    • other. He will think that this is the fault of the pupils, but that
    • think of this ancient Sun-space, the ancient Sun-mass as a cosmic
    • as resignation we must think of in everything on ancient Moon,
    • carried over from ancient Sun, and as we think of everything else in
    • — Man in his weakness may think that the world might have been
    • would be just as little sense in thinking of a triangle without three
  • Title: Inner Realities: Lecture 4: The Inner Aspect of the Moon-embodiment of the Earth - 2
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    • we think of these Beings in such a way, that on the part of those Higher
    • must not, however, think of movement in space, but movement rather
    • show us that we think of something more than the mere movement from
    • must think of ourselves at that time without that which we can now
    • think of the endless continuity! Myriads of ages, each having its own
    • able to satisfy it — such as a modern thinker may find if he
    • does not snap the threads of his life before! Think of his
    • now. I should like to know how an abstract thinker, one who accounts
  • Title: Evolution/Aspect: Lecture 5: The Inner Aspect of the Moon-embodiment of the Earth (Part 2)
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    • could not as yet be spoken of in those regions. Rather must we think
    • not, however, think of movement in space, but movement rather more
    • show us that we think of something more than the mere movement from
    • earthly ego-consciousness, we must think of ourselves at that time
    • Do not we smile too when children cry? Just think of the endless
    • able to satisfy it — such as a modern thinker may find if he
    • later on if he does not snap the threads of his life before! Think of
    • should like to know how an abstract thinker, one who accounts for
  • Title: Inner Realities: Lecture 5: The Inner Aspect of the Earth-embodiment of the Earth
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    • really to attribute such virtues as these to what we have to think of
    • what this implies, if we think symbolically of the more exalted
    • historical grounds, as the Mystery of Golgotha. Just think how easy
    • by its effects. But, these people think that effects such as these
  • Title: Evolution/Aspect: Lecture 6: The Inner Aspect of the Earth-embodiment of the Earth
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    • attribute such virtues as these to what we have to think of as the
    • clear idea of what this implies, if we think symbolically of the more
    • historical grounds, as the Mystery of Golgotha. Just think how easy
    • existence can be surmised by its effects. But, these people think
  • Title: Introductory Lecture. Winter Session
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    • made too easy. When we think of all the literature that has
    • extent ... when we think about this, we may truly say that we do not
    • Think, for example, about the following. I have said repeatedly that,
    • like the Resurrection. A modern thinker will say that he must abandon
    • and every normal, thinking person will approve of the cultivation of
    • lived. Think of H. P. Blavatsky. She directed her occult gaze to the
    • misled into thinking that in her latest book Annie Besant is speaking
    • I do not think that in many other theosophical Groups mention has been
  • Title: Evidences of Bygone Ages in Modern Civilisation
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    • the son of a human being who had rendered service to the Star. Think
    • Thinking of all these matters, we shall be able to say: Post-Atlantean
    • minds of thinkers like Schopenhauer or Eduard von Hartmann is readily
    • they think is opened up for them by the ancient or also by the
  • Title: Chance and Present-day Consciousness.
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    • WE will begin the lecture today by thinking of what is implied by the
    • circumstances oblige us to think of something more than
    • exceptions. Those who think they have an unconditional right to judge,
    • Thinking.” If the man in question had been in the position in
    • that this thesis on the relation of the Ego to Thinking has any
    • on The Relation of the Ego to Thinking ... but the university town
    • Thinking, his thesis is rejected as a matter of course! And so the
    • thinking, often enough, that there is no active, living power within
  • Title: The Forces of the Human Soul and Their Inspirers.
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    • the evolution of mankind our present mode of perception and thinking,
    • mode of thinking; before that time, vestiges and remains of the old
    • think of the Creators of these three manifestations of the life of
    • Think of the Biblical picture of the moulding of the substance of
    • necessarily so. You have only to think of what you already know in
  • Title: The Idea of Reincarnation and Its Introduction Into Western Culture
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    • WHEN we think of all the achievements of the spiritual life, all the
    • replaced by thinking based upon purely external observation and
    • And then we may think of another life, the life of the personality
    • What is there to be said about this remarkable life? Think of the
    • streams out from them. Think of a picture like “The School of
    • Now let us think of the course, taken by evolution in the nineteenth
    • veritably crowned with glory! Without thinking now of the originals,
    • As we think of all this, another feeling, too, may arise in us. In a
    • during recent years. When we think of these things, it seems as though
  • Title: The Mission of the Earth
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    • The retort of superficial thinking here will certainly be:
    • When intellectual thinking, based upon reason, came to birth during
    • That alone is enough to make a thinking man realise that a
    • Think only of the world of the Greek Gods, the Gods of Homer; think of
    • the irrational and, to some extent, unhealthy mode of thinking
    • Thus whether we are thinking of the birth of wonder, of conscience or
    • think of this in connection with certain things we have ourselves
    • And now think of how men live in communion with Christ. From the time
    • that part of the brain; it will not be a “thinker's” brow
  • Title: The Signature of Human Evolution
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    • form and structure, if we think of it as the dwelling-place of a
    • indicate its fundamental attitude and trend. Think of an Egyptian
    • underwent deep and far-reaching change. Just think of it. The picture
    • it were, of a Divine Impulse, compelling the human being to think for
    • urging me to think quite differently now, about certain things.”
    • cannot even think of as an acquaintance, indeed cannot place at all.
    • that time. Thinking of this, we can perceive the interplay between the
    • will think of the materialistic culture which is now on the way to its
  • Title: Consciousness, Memory, Karma
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    • Today, however, we will think of what man is as a creation of the
    • Earth, living out his existence on the Earth; we will think of what is
    • that when he thinks, feels or wills in this ordinary consciousness, he
    • something that is not, in the same sense as thinking, feeling and
    • ordinary consciousness can unfold thinking, feeling and willing during
    • only unfold consciousness in acts of thinking, feeling and willing.
    • thinking, of feeling and of will, is due to the ether-body; and even
    • others, in the outside world. Think about this, and it will soon
    • would possess the faculties of thinking, feeling and willing, but
  • Title: Form-Creating Forces
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    • processes operating in world-evolution are understood, that thinking
    • Now let us think of this fact — that the Buddha was an emissary
    • of the Christ and had lived on Venus. Then think of the uniqueness of
    • “theosophical” but are eminently political. Thinking of the
    • Do you think I am saying this jokingly? I say it because occultism has
  • Title: World of the Senses and World of the Spirit: Lecture I
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    • thinking to Wonder, Veneration and Harmony with the Universe.
    • at the root of all human thinking. Is there a way by which man can
    • correct thinking. I recently cited a very simple example to
    • reasoned, quite correctly, there was no fault in his thinking; but
    • this correct thinking did not accord with reality. We are obliged to
    • admit the correct thinking did not arrive at the reality, for reality
    • does not order itself in accordance with correct thinking. You may
    • most clever logical thinking that can possibly be spun out, you may
    • thinking is quite incompetent to form a decision in respect of
    • if our thinking can be no sure guide for us, how are we ever to save
    • deeply with thinking, knows that one can prove and disprove
    • and most intelligent man saw quite clearly that with his thinking he
    • may be ever so clever a thinker, he may even suffer from a
    • It is absolutely essential that before we begin to think, before we
    • so much as begin to set our thinking in motion, we experience the
    • condition of wonder. A thinking which is set in motion without the
    • true thinking must originate in the mood of wonder.
    • step further. Even when thinking originates in the mood of wonder,
    • further course of his thinking a man does no more than merely
    • think,” he cannot penetrate to reality. Please let me
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  • Title: World of the Senses and World of the Spirit: Lecture II
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    • thinking — if what is ordinarily called knowledge — is to
    • we named surrender. In other words, a thinking that has risen to the
    • conditions of soul we described before — a thinking, that is,
    • thinking be not able then to rise still further and enter the region
    • expect that my thinking can give me knowledge of the truth, I ought
    • rather solely to expect of my thinking that it shall educate me. It
    • namely, that our thinking educates us. If you will really take this
    • and thinks it is itself an evidence that the human faculty of
    • one expects by thinking to come to conformity with some
    • by thinking or by the elaboration of concepts or, let us say, by the
    • situation demands a decisive pronouncement, thinking can come to no
    • instead to look upon thinking as a means to become wiser, as a means
    • human thinking with divine thinking. For we can say, can we not, that
    • it is impossible to conceive of divine thinking as having nothing to
    • do with reality. When we try to picture the thinking of the Gods, we
    • a human being makes a mistake in his thinking, then it is a mere
    • have grown wiser. But now take the case of divine thinking. When
    • divine thinking thinks correctly, then something happens; and when it
    • thinks falsely, then something is destroyed, something is
    • annihilated. So that if we had a divine thinking, then with every
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  • Title: World of the Senses and World of the Spirit: Lecture III
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    • intimately interwoven with his thinking, feeling and willing. It is
    • is merely in his ego and not interwoven with thinking, feeling and
    • think this thought of the I apart from all thinking, feeling and
    • separating it in reality from thinking, feeling and willing. In the
    • is never for a moment separated from thinking, feeling and willing.
    • thinking, feeling and willing, and to look upon these as something
    • as are the objects around us. We no longer say: I think — for
    • our thinking has for us the appearance of a process that goes on of
    • mixed up with his thinking, feeling and willing that it is an
    • who is like a kind of double. All my thinking, feeling and willing go
    • on alongside of me. I am not that which thinks and feels and wills, I
    • with me like three sacks, one filled with my thinking, one with my
    • stand in relation to thinking, feeling and willing if all were as
    • that he has to look on at his thinking. Man would always have
    • him, waited until the purpose and meaning of the thinking was
    • given to the I and the I got impurely mixed up with thinking, feeling
  • Title: World of the Senses and World of the Spirit: Lecture IV
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    • would think of ascribing occupation of space to feeling, thought or
    • we must admit that what we think or feel, in short all soul
    • not ask you to think of time as you see it on the clock; there you
    • will find that you can think of nothing as a standard for time but
    • thought. Try and think the thing over to the very end and you will
    • gives the content of our soul-life; for if you think it over you will
    • we should have to think of it as shaped most variedly, while here (c)
    • Only we must think of movement
    • your mind upon these shattered forms, if you think of something that
    • When you come to think it over,
    • Think of a falling cascade of
    • must think away this obstacle down below, for it does not exist; if
    • can think of it as proceeding somewhere or other from a point. That
    • in these bodies. Now think of all we should have to do if we wished
    • will help you to form a true picture if you think of the different
    • an anatomy book you can think to yourself: It was originally intended
  • Title: World of the Senses and World of the Spirit: Lecture V
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    • if you will think it over you will easily — even without any
    • thereby any special worth for eternity — well, I hardly think
    • perception as such, for sense impression comes and goes. Think how
    • is from sense perception. You will, I think, be ready to admit that
    • you only lie and think you are still raying forth from you substance
    • all that he had acquired on the Moon as astral body — thinking,
  • Title: World of the Senses and World of the Spirit: Lecture VI
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    • we may say that he lets think in him what he thus receives in food,
    • the power of thinking and feeling — it can easily happen that
    • to conceive of the earth as this physical ball, but we have to think
    • both stand at the same mental level. Many people are ready to think,
    • every turn. Think of the innumerable eggs laid by the creatures of
    • another end! In order to bring your thinking on in a certain
    • must also think of what would happen to the beings who have to find
    • things in the world we are not thinking correctly when we ascribe to
    • other impressions. Think for a moment, my dear friends, how the
    • daily life of man. I think I need not spend words in pointing out
  • Title: Reincarnation and Karma: Lecture I
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    • thinking up to a certain point, if he wishes to gain insight into the
    • thinking in forms with them and during the life between death and
    • simile we may obtain an idea of this by thinking of something we like
  • Title: Reincarnation and Karma: Lecture II
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    • image-memory. Think how a specially painful event that perhaps
    • feelings and will-impulses. Let us think of a man who writes his
    • think that sense-impressions yield everything. That which man can
    • only think that they can never have observed intelligently the
    • anthroposophical or similar knowledge of the life of thinking,
    • nailed to the spot. He thinks there must be someone who has saved
    • thinker will say that owing to some circumstance or other an auditory
    • whom he thinks fit to be his followers. For the events which are to
    • account of things which stimulate our thinking through the senses,
  • Title: Reincarnation and Karma: Lecture III
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    • earth, we can think of several groups or kinds of experiences.
    • said you may think that some kind of causal connection could have
    • mystery. In short, when thinking more of our inner life we shall be
    • has just been said, we can think more about our destiny in outer
    • that is enacted in human beings all the time. We may think of
    • think back to something that caused you great pain ten or twenty
    • means of compelling ourselves to overcome something. And if we think
    • not think in this way; we set our face against suffering. But we can
    • should like most of all to have avoided. We think of him as the
    • am saying has not been discovered merely through logical thinking; it
    • thinking can confirm the facts and find them reasonable. We know how
    • life. We may think that the relationships in life into which we now
    • holds good. If we think of those personalities whom we choose least
    • think of these personalities we shall very often find that precisely
    • tiresome to think that all this must be a matter of knowledge slowly
    • apply logical thinking to them. Truly, if spiritual facts had not led
    • logical thinking; but once they have been discovered they can be put
  • Title: Reincarnation and Karma: Lecture IV
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    • their convictions and what they do and think in their outer, everyday
    • do to think: Now, reinforced with the knowledge of reincarnation and
    • the truth of its conclusions? Nobody could have done so. Yet think of
    • superficial thinker. Superficiality and externality contribute to a
    • accepting Copernicanism; he must far rather externalise his thinking.
    • Think how the whole
    • things will seem less incredible. We need think only of how, with
    • particularly senseless for those who think that all existence comes
  • Title: Reincarnation and Karma: Lecture V
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    • certain trend of thinking and feeling, so that we realise the
    • mode of thinking. Therefore in characterising the difference I shall
    • thinking? As anyone who reflects about these things can realise, it
    • Think of the people
    • hearts. It would be quite erroneous to think that the people around
    • otherwise than speak of ‘chance’ when thinking about his
    • men will learn to think of death in plant, animal and man when they
    • applies in another sphere. The way in which we think about some
    • quality of our thinking, whether we approach a truth lightly or try
    • for what we think, how we think, what attitude we have to truth, in
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • years, the way in which you feel and think, with the thoughts and
    • feelings you had before, or with the way in which people think and
    • when I think creatively, when a thought springs up in me, when an idea
    • feel within myself, when my soul is blessed with the power to think
    • brain-thinking; we then confront a deeper being of the external world.
    • think we have grasped them, immediately change into something else, so
    • As we have to think of the individual man as permeated by what appears
    • to occult sight as the etheric body, so must we think of all that is
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • than one usually thinks; for in normal consciousness man has extremely
    • and impersonal thinking and feeling, when we see this, we have there
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    • means not to see with our eyes, hear with our ears, or think with our
    • and thinks with the ordinary intellect — and that clairvoyant
    • consciousness, when he sees, hears, and thinks like other men, and in
    • what we thus perceive if we think of a snail, which separates off its
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • and then think of it as surrounded and permeated by a spiritual
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • their own being, if they wish to feel, think and will somewhat as a
    • what is here in question if we think of the beings of the Third
    • Hierarchy in the following way. We think of them represented
    • must think of as filled with matter, not however in the form of a
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • think of him in relation to all these beings. We saw, in the last
    • themselves they cannot be explained unless we think of their forms as
    • trained occult vision can, if he has sufficient will-power, think away
    • sight has when it thinks away all the moons of the planetary system as
    • astronomy cannot think otherwise than that these comets come from far
    • the fact that we study a man who is not merely a thinking, feeling and
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • contained in my soul at that time, I could not think all I now think.
    • perceive the contents of my soul at my fifteenth year if I think away
    • everything which has developed within me since, so must I now think
  • Title: Lecture: Occultism and Initiation
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    • kind of spiritual science subjected to scientific thinking and to the
    • initiation. In regard to thinking, feeling, and willing, these
    • one would think, after hearing it described in such a simple way. It
    • think that if you wish to understand in an unprejudiced way the
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • above them are the Spirits of Motion. We will think of them as they
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • form of Lucifer, though certainly as a reflection. Thus, if we think
    • conception of Jehovah. We need not recoil at this, or think things are
    • “Christus verus Luciferus” — I think, in spite of the
  • Title: Man/Light of Occultism: Lecture I.
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    • foundations of existence; but philosophy makes use of the thinking and
    • are common to such apparently different thinkers, for example, as the
  • Title: Man/Light of Occultism: Lecture II.
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    • life of feeling. Think how it is with a man who is beginning on a path
    • plane, I must think and judge and discriminate as I did before my
    • thoughts he no longer thinks, but only remembers.
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    • The thinking of ordinary life and the researches carried out on the
    • think without using his brain, To a materialist of today such a
    • however, think of the light which is communicated through the eye,
    • accustomed to think much in life, he will at this point get into
    • unless he has learned in life to think. This is the reason for the
    • importance, it is the discipline we undergo in learning to think more
    • same time we observe that our capacity for thinking about the affairs
    • think about the affairs of everyday life, as well as when we carry out
    • develop in such thinking contains nothing that has not been
    • of the senses and of natural scientific thinking, and makes us capable
    • the thinking and investigating that can be accounted for out of
    • were thinking what we find there. For when we are thinking a
    • thought we have the impression we are thinking it now; whereas
    • feeling we are thinking it now. It is most important to note this
    • which I spoke do not seem like thoughts he is thinking now, but like
    • philosophy that will, I think, be clear to you from all we have been
    • experience. Only by thinking away from the spoken word everything that
    • ourselves thinking: “It is in very truth my own self that is
    • forms; we must have trained our brain to think thoughts within which
    • that they will themselves demonstrate their validity when men think
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    • From this it will be evident that man must necessarily think of the
    • receive these one does need to do at any rate a little thinking!
    • surroundings, not thinking there is any necessity so to do, such a
    • is easy to see why. Think of a man who has driven out of his
  • Title: Man/Light of Occultism: Lecture V.
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    • of soul, over your thinking, feeling and willing, there too you cannot
    • throughout the course of earthly life. And yet, if we stop to think it
    • contradicts the philosophers who speak of an enduring ego and think
    • all. Therefore, when we think of our ego, we have to make the picture
    • of it inside us, as Bergson and others think we can, if it were
    • man as we meet with it in the external world You will, I think, not
    • to study his form we must inevitably think of it as divisible into
  • Title: Man/Light of Occultism: Lecture VI.
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    • man, from which one thinks away all the remaining parts and members of
    • moreover as a world which we are thinking of as containing within it
    • Think of the most simple and elementary movements of the hand. Does
    • hands. In that case you would have to think away the whole of human
    • is here wholly adapted to the outside world. If you think it over a
    • therefore must there be this partition at the knee. Think how
    • in thinking between perception and movement; consequently his deeds
    • do not take the trouble to think accurately on these matters that we
    • self-dependent members within him — the thinking soul, the
    • thinking, feeling and willing — are united in the
    • one step towards a higher consciousness, thinking, feeling, and
    • into a thinking man, a feeling man and a willing man.
    • realm, into three parts or members, — the thinking man, the
  • Title: Man/Light of Occultism: Lecture VII.
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    • into a thinking man, a feeling man and a willing man. Split up, as it
    • round with you as thinking Earth man — impressions from
    • To think that men just happened to become Sun worshippers without any
    • quality of present-day thinking. When it is a matter of speaking or
    • man and were more disposed to think, to have ideas, — that is, to
    • thinking and pondering and delving deep into things, — for them
    • instrument of their thinking, the source, that is, of their upper man.
    • think of it as something super-sensible that is behind the Sun.”
    • been told that the organ of their thinking had its origin in the far
    • outer eye, they were to think rather of the invisible that is behind
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    • make up the content of our life of soul, — we may think them to
    • When I say, “The thought of the I comes,” you must think of
  • Title: Man/Light of Occultism: Lecture IX.
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    • have made the effort to achieve this understanding, then, if you think
    • star, and we have to think in a corresponding way of the forces that
    • I do not think anyone will doubt what I have just said, if he sets
    • that when he thinks, a delicate movement is taking place all
    • here two inner movements, the movements of thinking and of speaking.
    • Movement of thinking
    • Movement of thinking
    • In doing so we are thinking of the power and force of the Sun Spirit
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    • is perfectly possible. Think of what happens in ordinary life. In
    • who thinks only of himself — we are obliged to clothe it all in
    • thinking, feeling and willing. When we pass beyond the external and
    • manifests and comes to expression in thinking, feeling and willing.
    • manifestations of the astral body are thinking; feeling and willing.
    • and not tempered and made gentle by an I. If you will think it over
    • Think of the continuation of the life of Buddha, this Master of
    • feeble manner in man's thinking. In the human aura alone can the
    • clairvoyant see thinking as light. All that comes from light he can
    • see only as aura. Nevertheless in thinking — in that which on the
    • thinking, — that is to say, in that portion of the human spirit
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    • removed from what present day man can feel or think. But when the soul
    • soul itself is to modern man. You cannot think the story of the
    • Eleusinian Mystery, I could not help thinking how thankful we may be
    • with the Eleusinian Mystery. I should never think of saying that
    • our work, we may mention Fraulein von Eckardstein. Then I think with
  • Title: Initiation/Passing Moment: Lecture II
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    • purified, intuitive brain-thinking, and regulated spiritual working in
    • When we learn this fact, and think of the great difference between the
    • true idea of the course of human evolution may be gained by thinking
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    • poisonous. We maintain that it is part of sound thinking in the life
    • the moral world it is certainly true that if we think of the
    • think and feel and will, it always necessitates a certain activity of
  • Title: Initiation/Passing Moment: Lecture IV
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    • we think, we have an idea, one thought suggests another, and we
    • one will always find it possible to say, “I think this, I feel
    • When thinking, we lose the sensation of being within ourselves, and we
    • permeated with thoughts that think themselves. That arises as an
    • thoughts were thinking themselves, as if the feelings we ourselves
    • feeling that, as we expand and widen out, and our thoughts think
    • words we might say, “It does not like me; it does not think me
    • strengthening of our attitude of soul through thinking, by meditation,
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    • Let us assume that you sit down somewhere and instead of thinking
    • laboriously of some special thing, you set yourself to think about
    • you, of which, to start with, you were not thinking at all. It may
    • thinks itself in me.” The beings experience themselves, and you
    • always think of it as a self-enclosed, round world. Such a being would
    • these things one is fully justified in thinking them strange. But we
    • ego that you as thinker bear to memories of life in the world of the
    • thoroughly assimilated certain important and outstanding facts, think
    • attention, and to go on thinking about it in life. It is interesting
    • right to think that we must turn our back on Lucifer as from one whom
    • existence has acquired meaning. Do you think it unnatural that when he
  • Title: Initiation/Passing Moment: Lecture VI
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    • to light? This happens the moment we think how necessary it is for
    • hardly think I shall meet with much opposition if I say that the
    • before your souls by yet another example how differently we must think
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    • healthy, comprehensive, all-round thinking that leads to the
    • Oriental, or any other man who is not of the West, to think
    • Threshold, “Thinking has a purifying force.” This
    • purifying force of thinking really works in such a way that it leads
    • thinking has this purifying force. There is, however, something
    • strange about the occult nature of thinking. A materialistic science
    • imagines that man thinks with his brain; that is simply an error. If
    • you will also understand that the process and activity of thinking,
    • In truth, in ordinary life, also, man thinks with his etheric body,
    • knowledge of the activity that takes place within him when he thinks
    • with his etheric body. Fundamentally, man is always thinking; his
    • constitutes thinking. But, of all this activity in the etheric body,
    • etheric body, which actually does the thinking, may know something of
    • this thinking. The brain itself, however, does not think, nor does the
    • physical body. This thinking has its seat in the etheric body, and
    • what a man perceives in his brain is just as little his thinking as
  • Title: Gospel of Mark: Lecture 1
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    • of all human thinking and feeling took place — not
    • men, through an inner urge, were compelled to think
    • reincarnation was not the center of thinking) to the figure
    • others think he must have been a beggar wandering through the
  • Title: Gospel of Mark: Lecture 2
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    • unreasonable to look at the human soul in this way? I think
    • evident that Steiner was thinking of the general
  • Title: Gospel of Mark: Lecture 3
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    • has often been described even by the materialistic thinkers
    • Because they think in this way, men do not correctly realize
    • that death on the Cross. There is no point in thinking that
  • Title: Gospel of Mark: Lecture 4
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    • thinking and human philosophy from the human to the
    • thinking, feeling, and perception the great figure of the
    • from the sorrow of life. In the midst of all their thinking
    • We can think
    • same time a higher unity. If we think of the Buddha face to
    • knowledge. Both science and popular thinking which today make
    • their thinking. Actually it is difficult for a man of today
    • to imagine this because today one thinks about everything.
    • But ancient man did not think in this way. He passed by
    • anthroposophists how they ought not to think. Sometimes we
    • are confronted with blatant examples of how not to think,
    • although many people believe we should indeed think like
    • example of an odd kind of thinking which I am quoting here
    • beginning now to study them! This is a way of thinking that
    • accepted that such things must be unthinkable, absolutely
    • unthinkable in our anthroposophical movement. For it is a
    • unable to think in this way. We can make no step
  • Title: Gospel of Mark: Lecture 5
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    • possess the words, and with them think they have everything.
    • these most mature thinkers of Christianity, we meet with in a
    • essence, the answer is: Krishna! But we must not think of
    • this being as identical with any single plant but must think
    • believe they are able to think with great subtlety. But when
    • all respect for the thinking of today, especially for its
    • logical thinking. At this point I really must engage
    • People think
    • elevation which it did not achieve through thinking but
    • came down to us. When there are thinkers like Fichte,
    • in their thinking, then we can meet with these things again,
    • of touch; it could think with the intellect about things, the
    • he said, “Change your way of thinking. Do not continue
  • Title: Gospel of Mark: Lecture 6
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    • different when we think of individual human lives. As you all
    • When we think
    • may think of as a predisposition in favor of events that
    • reversion to a kind of thinking that had already been
    • outgrown by mankind, for the way of thinking suited to
    • may think of as the general, recurring, identical
    • think it would be better if we looked for successive
    • thinking, to a concept of history, as the only conception in
    • we may think of as being possible through his physical
    • hear, and you do not think of what I did. I broke the five
    • of course think of black magic, though if a plentiful
    • this way. “Get behind me, Satan! You are thinking
    • are thinking only of what is convenient for men, not for
    • came from. To this the disciples reply, “People think
    • Let us think
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    • achieved through human thinking, nor is it thought out like
    • through the power of logical thinking and logical judgment
    • remarkable thinker emerged in Syros. Certainly he describes
    • things differently from other thinkers, who were later to be
    • something of what these first lonely Greek thinkers
    • think of a soul which is rooted in the West, prepared for the
    • able to see into the elemental world. Now let us think of one
    • Let us think
    • yearning they could not understand it. In Indian thinking
    • in the lonely Greek thinkers. Therefore Indian philosophy
  • Title: Gospel of Mark: Lecture 8
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    • these people are thinking like a certain other person. For it
  • Title: Gospel of Mark: Lecture 9
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    • Think of the loneliness of this man, permeated as He was by
  • Title: Gospel of Mark: Lecture 10
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    • the centuries for them to think it necessary to ask whether
    • something that someone else thinks is “quite
    • right to accept from the materialistic thinking of our time
    • grounds for saying that a man can think with one part of his
    • brain or cannot think if this part of the brain is missing,
    • physical corporeality is much better adapted to think himself
    • feelings that arise in us when we think of the great
    • being of the Mystery of Golgotha. We may also think of this
  • Title: Life Between ... I: Investigations Into Life Between Death and Rebirth 1
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    • of soul is more difficult to attain than we might think. All anxiety,
    • which we are fixed, by means of our thinking activity. We must, as it
    • and maturity of soul, all we think and feel, transform themselves in
    • to understand by thinking all that reaches him by way of the
    • The whole tendency of modern thinking is to seek the reflection of
  • Title: Life Between ... IV: Recent Results of Occult Investigation Into Life
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    • statues depicting Lorenzo and Giuliano, Lorenzo is the thinker. But
  • Title: Life Between ... III: Mans Journey Through the Planetary Spheres
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    • could not think, I picture this to myself; no feeling of which
    • inwardly. To picture this you need only think of a child waking up
    • Just think of it. If we had no physical body, no etheric body, we
    • Think of a congress where learned representatives of the different
    • Hindu need not reject Christ. Just think what it would mean if some
    • serious thinker were to say to us, “You who are followers of
  • Title: Life Between ... V: Life Between Death and Rebirth 1
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    • said, “In your thinking world-thoughts are weaving . . .”
  • Title: Life Between ... VI: Life Between Death and Rebirth 2
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    • his thinking, it is equally true that through experiences of the kind
    • birth we find that essentially three forces — of thinking, of
    • The forces of thinking or of the intellect express themselves in such
    • more we endeavor to think clearly and truly during our physical
    • true action and thinking in times to come. These studies are part of
  • Title: Life Between ... VII: The Working of Karma in Life After Death
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    • expressed in the human soul as thinking, feeling and willing. If we
    • consider thinking we shall find that in our thinking activity we have
    • do so, whether in thinking about the things of the physical plan or
    • thinking and our willing the necessities of higher realms play into
    • different from thinking and willing. We feel most at home in the
    • thinking nor by willing, but can surrender to what is purely felt.
    • Why is this so? We sense that our thinking is connected with
    • We might say that the gods seek to educate mankind through thinking
    • this was karmically planned is another matter. But do think, when you
    • views. A real understanding for one who thinks and feels differently
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    • Those who go through the daily routine without thinking about the
    • wife come to me and say, “I never used to think about death,
    • happens in the course of time is grasped. Many think that the rest is
    • that they think the same. This can last for years and then suddenly
  • Title: Life Between ... IX: Life After Death
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    • taking place in thinking, feeling and willing from morning until
    • Whereas our thinking enables us to behold an outer world after death,
    • are able to think and feel along new lines, and it is only because of
    • he begins to be able to think. But the wisdom we develop when we
    • begin to think is in fact far smaller in comparison to the great
  • Title: Lecture: Anthroposophy as a Substance of Life and Feeling
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    • wishes to speak within you. You may then think or feel: Whence do the
  • Title: Life Between ... X: Anthroposophy as the Quickener of Feeling and of Life
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    • he can think spiritual thoughts and the dead will understand. Even if
  • Title: Esoteric Studies: Lecture I: Cosmic Aspect of Life Between Death and New Birth
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    • thinking, a moral mood, benevolence, sympathy — a person
    • sympathy, a moral way of thinking, will live companionably with
    • everything they themselves think the beginnings of
    • human beings who think clearly will be able to understand
  • Title: Esoteric Studies: Lecture II: Establishment of Mutual Relations Between the Living and the So-called Dead
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    • reference to souls who think back about those left behind
    • think that a human being need only to die in order, so to
    • think that everything may be grasped by the day-wisdom of the
    • ascends to the supersensible worlds could think up such
    • think they can tell the truth very clearly and who are gifted
  • Title: Life Between ... XI: The Mission of Earthly Life as a Transitional Stage for the Beyond
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    • a form other than that of spiritual science! One can certainly think
  • Title: Life Between ... XII: Life Between Death and Rebirth 1
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    • wanders in even greater darkness. One might well despair and think
    • in their thinking of going beyond certain limits, who are as if
    • Liberal Thinking Calendar of the Free-Thinkers (Freidenkerkalender)
    • There can be no doubt that adherents of the free-thinker movement
    • outside. The good free-thinking preacher would also have to forbid
    • thinks it through it simply does not hold. This is a typical example
    • with enthusiasm, be it only in the sphere of thinking. This is reason
    • pursue his life totally unaware that he can in fact think and feel in
  • Title: Life Between ... XIII: Life Between Death and Rebirth 2
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    • think of how he painted it, we gain a definite impression. It is
  • Title: Life Between ... XV: Intercourse With the Dead
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    • corpse. The brain thinks but it cannot think itself. We see a portion
  • Title: Life Between ... XVI: Life After Death
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    • world for the dead that he can perceive. To think chemical laws and
  • Title: Links Between the Living and the Dead
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    • who can think of the dead only with materialistic thoughts, not with
    • essential to have a book, but you must not think abstractly and you
    • must think each thought to the end. In this way you are able to read
    • time. All that matters is to think the thoughts through to the end; to
    • read with us. Nor is it correct to think that such reading can be
    • of what a man believes or thinks in his upper consciousness may often
  • Title: Descriptive Sketches: Lecture I
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    • pleasant and friendly a welcome, and I think our friends will
    • think about the spiritual world. They thus withhold from those souls
    • have passed into a sort of nothingness, and they can only think of
    • mind, thinking: “He is standing before me, I am reading to
    • not think abstract thoughts, but think each thought out clearly; that
    • should think the thoughts through to their end and not think
    • thinks in his normal consciousness. It may often occur that a member
    • regularly think about the dead and work for them, we may suddenly come
  • Title: The Transformation of Earthly Forces into Clairvoyant Faculties
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    • — the main organ of thinking. Thinking is not, of course,
    • actually engendered by the brain, but in order to think the brain is
    • needed as an instrument. The forces of thinking which, if they
    • When you think of the amazing achievements of modern culture it will
    • extent that man's thinking is engaged with it. And that in itself
    • what human beings on earth are thinking and feeling; definite
    • When we think about these conditions, it will readily occur to us why
  • Title: Descriptive Sketches: Lecture II
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    • organ of thought. Thinking is, of course, not actually accomplished by
  • Title: Between Death and Rebirth: Lecture One
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    • of ‘Evening’. If we think of how, in a healthily
    • we think, not of actual death but of the emergence of the etheric
    • if we think of the activity of the astral body while there is
    • in him or thinks of human beings as pictured by a materialistic view
    • In the process of Initiation too, thinking is a real fact and if we
  • Title: Between Death and Rebirth: Lecture Two
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    • undeserved suffering caused to another person. If you think about it
  • Title: Between Death and Rebirth: Lecture Three
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    • place into the period of Devachan. Let us think of two friends living
    • based either upon cause and effect or some other concept, thinks he
    • other means makes his thinking more mobile, will have moments in his
    • man's thinking is far too materialistic, even if he often believes in
    • telegraph. It is only when we think in this way that we can have a
    • body and we must think of these members of his being as having the
    • in cosmic space. Think of what has always been emphasised: that
    • showing that right thinking can lead beyond the things of everyday
  • Title: Between Death and Rebirth: Lecture Four
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    • no logical thinking. In the Graeco-Latin epoch there was only
    • If we now think of the difference between a condition
    • experiencing. I think that even in this enlightened audience there
    • the Egypto-Chaldean epoch, inasmuch as logical thinking — of
    • thinking such as is general today; the activities of men during
    • is in our meaning of the word, for logical thinking did not yet
  • Title: Between Death and Rebirth: Lecture Five
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    • to think of what I shall say as a gift placed under the Christmas
    • Christmas season we may very properly think of an individual
    • conscious. Today we will think especially of one aspect only, namely,
    • every iota of spirituality and thinking only of the external
    • necessary that human beings should be educated to think in terms of
    • how he worked after the Christ Impulse had been given. Think about
  • Title: Between Death and Rebirth: Lecture Six
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    • learning to walk, to speak and to think. There is a natural
    • individuality of whom we are now thinking lived on the Earth as
    • think they understand. They say, for instance, that the ‘I’
    • vertical position. And a third capacity is thinking. Remembrance does
    • indeed go back to the time when you were first able to think, but not
    • walk, to speak and to think? The actor is the real, true ‘I’!
    • upright, to speak and to think. But he is not at once capable of
    • faculties of speaking and thinking are still undeveloped. When the
    • upright, walk, speak and think, he is an expression of the form
    • walking upright, speaking and thinking. It is impossible to conceive
    • vertical spine, and who can speak and think. Even a parrot is able to
    • or Ego which have enabled him to think, to speak and adopt the
    • learn to speak, to think and to walk upright. The Spirits who cast
    • in his earliest years of speaking and thinking in the real sense, are
    • to speak and to think! All this is beyond his power because he is
    • been achieved by the head in the way of ordinary thinking. In a
    • certain respect the strength of thinking lies in the ability of the
    • human being, while he is thinking, to bring the brain to rest even
    • thoroughly he can keep the brain at rest while he is thinking,
    • was or was not a thinker in the sense of that ancient epoch. Over the
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  • Title: Between Death and Rebirth: Lecture Seven
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    • point of view. Today, then, I will ask you to think, above all, of
    • will therefore think about the cessation of growth which after all
    • without interruption. If we think only of the principles of form that
    • life as a whole, we will not hesitate to think about matters which
    • the life between death and rebirth has also changed. Those who think
    • thinking that comes to expression as public opinion. The function of
    • try to grasp material conditions by means of material thinking. When
    • progresses in and through polarity. Somebody might think that as the
    • his books in such haste he could not think about their contents and
  • Title: Between Death and Rebirth: Lecture Eight
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    • thinking, we have before us only that which does not in any way
    • thinking. Hence we must use or at least activate the brain when in
    • everyday life we want to think or form judgements, but for that very
    • not destroy his body in some measure would be capable of thinking or
  • Title: Between Death and Rebirth: Lecture Nine
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    • thinking in the third. Acting out of love rather than merely out of a
    • touch with the outer physical world, to act and moreover to think in
    • forces wherewith to create even the organs enabling him to think,
    • only ‘half think’, whose logic invariably breaks down
    • when faced with reality. Here is an example: A certain free-thinking
    • Freethinkers' Calendar as follows: Children ought not
    • speak, for speech does not come of itself. So our free-thinking
    • this inadequate, pseudo-thinking is very widespread. If with the help
    • for sound thinking. Ahriman was his leader and it was Ahriman who
    • his thinking coming to a halt when confronting actual facts, and in
    • his inability to make his thinking exhaustive and valid. A large
    • who are incapable of genuine thinking today owe this to the fact that
    • kind of thinking.
    • which human beings can execute and think about what they want to
    • will be condemned more and more to think and do only that to which
    • inner urge of his own soul? This attitude — to think and act
    • however, we will think only of the effects upon the life between
  • Title: Between Death and Rebirth: Lecture Ten
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    • sense-impressions. If you ‘think away’ everything that
    • be memories of earlier sense-impressions. If, therefore, you think
    • sense-impressions but still longs to think in the way that is
    • customary on Earth. This earthly thinking is discarded in the region
    • yearns to be able to think by means of a brain such as was available
    • on Earth would not be possible. Think, for example, of the
    • the Earth, namely Old Moon. Now think of Old Moon as we have often
    • of any philosophical argument or reflective thinking, but of occult
  • Title: Bhagavad Gita/Paul: Lecture I: The uniform plan of World History. The Confluence of three spiritual streams in the Bhagavad Gita.
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    • Bhagavad Gita first became known in Europe, certain important thinkers
    • that one draws into one's soul. All knowledge, all thinking, all
  • Title: Bhagavad Gita/Paul: Lecture II: The basis of knowledge of the Gita, the Veda, Sankhya, Yoga.
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    • uses Sankhya and Yoga, if he develops thinking and devotion in order
  • Title: Bhagavad Gita/Paul: Lecture III: The union of the three streams in the Christ Impulse, the Teaching of Krishna.
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    • Now if you think of what may live in a man of our present cycle of
    • soul-heights; if we think of this, which in most men exists only in
    • because they themselves are abstract thinkers. The abstract being is
    • a God does to man. In this way must we think of the relationship of
    • Friend; ignorant of Thy wonderful greatness, unthinking and confiding
  • Title: Bhagavad Gita/Paul: Lecture IV: The nature of the Bhagavad Gita and the significance of the Epistles of St. Paul. How the Christ Impulse surpasses the Krishna Impulse.
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    • We can therefore think of man in those old times as having, so to say,
    • think with his head. He, when he acquired knowledge, felt himself to
    • he felt himself when thinking, lifted out of his physical body; but at
    • being to be the thinker. We might draw the man's being thus: his
    • just think of him when he is observing the world: there is one thing
    • If we can think ourselves into the soul of a Sankhya philosopher, we
  • Title: Bhagavad Gita/Paul: Lecture V: The spiritual nature of Maya. Krishna -- the Light-Halo of Christ. The Risen One.
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    • with a great deal which many people think they know. They do not know
    • For let no one think that he has really made what is in the Gita his
    • an act for the individual soul alone; but we must think of the whole
    • accomplishes, from what he wills and thinks, from what he likes and
    • just try to think how, so to speak, the soul that was incarnated in
  • Title: Lecture: Overcoming Nervousness
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    • his time and energy really thinking through what he has heard from his
    • might think the best cure for her forgetfulness would be to remember to
    • this case, for the improvement of memory. By thinking through events,
    • When you come to think of it, it soon becomes apparent that people do
    • nearly as good as they think. That is a universal truth, a truism, but it can
  • Title: Lecture: Nervous Conditions in Our Time
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    • energy quite otherwise than really thinking what the professors are
    • strengthen the ethereal body. To think through a whole play
  • Title: Lecture: Conscience and Wonder as Indications of Spiritual Vision in the Past and in the Future.
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    • things, even when he thinks, — something stirs within him which we
    • absolute reality. We need only think of the Asiatics.
    • they think in this Life, they will then experience in the form of
    • thinks — "Oh, that is all nonsense! Such things are only illusions!"
  • Title: Lecture: Conscience and Astonishment as Indications of Spiritual Vision in Past and Future.
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    • be very astonished, because he would think something like this:
    • man does something, and with a sensitive nature even when he thinks,
    • need only think of those in Asia. Thus those men who in the present
    • men in a prophetic dream-picture. And when you think of this
    • by hallucinations and illusions; for what a man thinks in the present
    • something about the spiritual world; and the other says, or thinks:
  • Title: Lecture: Reflections of Consciousness, Super-consciousness and Sub-consciousness
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    • way — he does not attain it through logical thinking,
    • stage in life and he then thinks about this, he may say to
    • think that you cannot understand; you say it because you fail
    • understand — but you do not think about it. It is
    • things about which we generally grumble and protest, we think
    • Devachan we need not think that actions which deserve
    • we think that what is generally considered inadequate in the
  • Title: Psychoanalysis: Lecture III:
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    • this or that blow of fate and, thinking back says to himself:
    • think in regard to what we usually murmur and rebel against:
    • without thinking that behind the facts of nature are spiritual
    • devachanic world. Therefore one need not think that in this
  • Title: Lecture: Hidden Forces of Soul-Life
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    • what is more especially within ourselves, and which we must now think
  • Title: Three Paths: Lecture II: The Path of Initiation
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    • system, and he will not think himself able to graft on to them, or
  • Title: Lecture: Calendar of the Soul
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    • alternation of sleeping and waking in man, many will think of the
    • feeling and through thinking; fatigue is evidence that we have worn
    • that thinks. In reality the lower half of his body is all the more
    • again in a certain way in our own thinking, feeling and impulses of
  • Title: Lecture Series: Ancient Wisdom and the Heralding of the Christ Impulse
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    • recitation of a poem by a thinker known to the so-called educated public — or rather
    • known only as a dry, abstract thinker and as an architect of systems of remote
    • philosophical ideas. But that what this thinker seems to give only in the form of
    • ‘the thinker of Europe’ — who has become so ‘well known’ to modern scholars that in
    • science of Comparative Religion? We need think only of the greatest, most highly respected
    • it. Neither should we ever think of belittling Buddhism; on the contrary, we emphasise its
    • and think of them only in the one incarnation. We do not speak of the individuality who goes
    • as the Prophet Elijah. First of all, we think of the Prophet himself. But the essential
    • West is accustomed to think of him as a single personality. I refer to John the Baptist.
    • And then, as we think of the
    • then think of what remains of his work and what has already been destroyed, and when we
  • Title: Lecture: Love and Its Meaning In The World
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    • Let us think of the meaning and effect of love in the world in the
    • fulfilled the Mystery of Golgotha. Many people think that the Mystery
    • Let us think again of the beginning of the evolution of the earth and
    • draw man to themselves again? To understand this we must think, not of
    • ‘Divine’. And in some way or other he must think of his
  • Title: Lecture: Birth of the Light/Thoughts on Christmas Eve
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    • nature can achieve. Think of the might of the forces and powers
    • surging and welling up and down in the earth; think of all the
    • places before us, when we think of the Child that is yet more
    • think at all — that is the one pole. And the other pole
  • Title: Mysteries of the East: Lecture 1
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    • Thus it is with the whole thought-world. In ordinary life man thinks
    • Initiation, thinking in the usual sense of the word ceases. It is not
    • thinking as of no significance, but instead of being the aim and
    • object of the life of the soul, thinking must become merely a means to
    • ordinary thinking on the physical plane. When a man lives on the
    • think. Suppose you were sitting in a train and were not thinking, you
    • But with this attitude towards judging and thinking we cannot attain
    • outward nature. Only think, the blue vault of heaven becomes
    • the method of perception by the senses, and also the act of thinking,
  • Title: Mysteries of the East: Lecture 2
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    • realises. They are indolent in their thinking, indolent in their
    • alter their thinking or their habits. If men were not so ease-loving
    • senses. Let us not think in this connection of some dull, prosaic
    • thinker who applied himself in a thoroughly scientific way to studying
  • Title: Mysteries of the East: Lecture 3
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    • of the human brain. For it would be folly for anyone to think that a
    • as can happen also with the soul of to-day. But one must not think of
    • able to make use of his former ways of thinking and judging. If he
  • Title: Mysteries of the East: Lecture 4
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    • what they think it right to instill into children; consider what is
    • thinking, then one could certainly give them some comfort. But this is
    • result of thinking — not the other way about. The brain is
    • plastically modeled through thinking. If only such thoughts are
    • by the wisdom of the spirit, then the souls occupied with thinking
    • the forces of thinking. Hence for anyone who looks into these deeper
    • aspects of human living. After searching for a while, he thinks he
  • Title: Effects of Occult Development: Lecture I
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    • hardly perceptible, and he might think that it was an illness.
    • instance, it is easier for him in summer to think certain
    • in winter. Not that it is impossible to think one thought or
    • abstract thinking becomes more difficult than it was before,
    • it is easier for the pupil to think in pictures, to conceive of
    • think abstractly. This can very soon be noticed, particularly
    • Theosophy and to think on theosophical subjects, not merely
    • for them to think along these more spiritual lines. So far as
    • require the middle parts of the brain, while abstract thinking
    • think abstractedly, this abstract thinking now becomes more
  • Title: Effects of Occult Development: Lecture II
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    • or stimulant. But as logical, consecutive thinking depends very
    • brain then withdraws. When thinking is at a standstill during
  • Title: Effects of Occult Development: Lecture III
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    • shuts off his eyes, for example, and no longer thinks of
  • Title: Effects of Occult Development: Lecture IV
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    • human being diagrammatically (in rough outline) we may think
    • place during the ancient Moon period; so that we must not think
    • the reason, which can think over what has been experienced,
    • than people really think. There will come a day when it will be
    • must think, he must work out his thoughts, but not his
    • inclined to think thoughts tending towards the super-sensible,
    • especially shut off his abstract thinking and gradually pass
    • over to the concrete, picture-like thinking; from thinking he
    • must pass over to thought, and then he must cease to think at
    • he has previously by his efforts produced as his thinking melt
  • Title: Effects of Occult Development: Lecture V
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    • which judgment can be passed, and think that when they have
    • no longer forms thoughts, but that the thoughts think
    • thinking, his own thought processes must be suppressed because
    • personal-thinking, and there only remains personal-feeling and
    • time as the thinking. The student no longer produces his
    • thoughts, but they think themselves within his soul. With the
    • which they think themselves, comes a certain merging of feeling
    • becoming aware that feeling his own thinking is of less value,
    • his own thinking. As has already been said, he must remain a
    • this self-thinking itself now alters, so much that he holds it
    • that I have still sufficient egotism to think this, in the face
    • between thinking and feeling, in the manner just described. The
    • thinking and feeling, and what we thus learn to recognise is
    • him. He describes them in such a way that many people may think
  • Title: Effects of Occult Development: Lecture VI
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    • thinking must be laid aside. So we do not form our own thoughts
    • lost our own thinking. Thus, with the feeling which we still
  • Title: Effects of Occult Development: Lecture VII
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    • transfers its feeling and thinking into another, and considers
  • Title: Effects of Occult Development: Lecture IX
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    • may perhaps at first think — if you only think
    • to think that he is not there, and yet have him invisibly
    • their soul, they then stupefy themselves, and think out
  • Title: Effects of Occult Development: Lecture X
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    • — this is my standpoint, I think this or that — as
    • thinking itself, which is developed principally in the
    • that thinking must more and more give up developing its own
    • thinking; the human personality suppressing its own thought.
    • place of that which exists in him as ordinary thinking, as
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • human natures, and not to think it too easy for a Western soul to
    • Now let us think of
    • him with Krishna's disciple Arjuna. Think how the Greek has to be
    • introduced to the super-sensible world, and then think of Arjuna who can
    • think of how we once had this access that it once was there for man.
    • with the right. Think how Arjuna's soul confronted the impending
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • its very life. Now think of the great contrast between all that
    • thinking and consciousness. He never stops to consider that
    • natural — this thinking activity was by no means always so
    • what I say, let me give you a radical example. You will think it
    • but “tree” they do not know. Thinking in such general
    • present time. This mode of thinking has indeed only entered humanity
    • logical thinking has only existed since the period that followed
    • Krishna impels Arjuna to logical thought, to thinking in abstractions, as
    • the whole inner thinking of man simply arises in him out of the
    • you think then that we all are clairvoyant, if only slightly, or,
    • do you think that those of us who are not clairvoyant can never
    • and ideas, but no one could think abstractly, could have
    • thinking the pearl of clairvoyance is contained from the start. Ideas
    • uttered by a pioneer of thinking, “O, Man, make bold to use thy
    • instrument for thinking, feeling and willing in his waking
    • thinking it goes on to an indication of the path of Yoga. Then at the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • THE last lecture I was trying to show you how the thinking of
    • thinking enters man's soul in exactly the same way as the revelations
    • thinking for a long time about some perplexing problem and has at
    • quite other reasons, thinking for instance that they need meat for
    • use.” Indeed he may honestly think so. If the instructor gives
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • man were really the being that materialistic thinking considers him,
    • who was asked, “What do you think of the philosophers who spend
    • fellows labor. One might indeed think of it in this way, but we must
    • loiterers and think they would do better to carry through some
    • any other object. Even as in the outer world we can think about an
    • object that is simply there before us, so can we think about these
    • concern the facts, they concern the manner in which any thinking
    • search about for historical personalities you think might possibly
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • unthinkable. It would be absurd. It would have been out of the
    • of thought, the way of thinking that produced the great materialistic
    • thinkers declared that this hollow cup did not really exist. They
    • never stopping halfway along any line of thinking. I have here a
    • Freethinker's Calendar,
    • yoke. “We must think along different lines,” says Wilson,
    • this requires an all-pervading thinking, a logic that penetrates to
    • anthroposophical outlook. It forces its devotees to think in an
    • So we must think of
    • our spiritual thinking was being prepared in the last four centuries.
    • most advanced it was comparatively weak. People then did not think as
    • they do today, with the awareness, “I am thinking this
    • centuries the kind of education that forced men to think out natural
    • thought, “I think,” with every feeling, “I
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • a truly fundamental knowledge of human evolution. People's thinking
    • of modern abstract thinking, however, we may have a contradiction
    • be expunged altogether, having crept in by mistake. He thinks nothing
    • reminding us at times of the Western philosophic mode of thinking,
    • When we think of the
    • who can think specifically, “all mankind” by no means
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • have described previously about the effects of thinking.
    • kind of judgment. They think that a given thing must have the same
    • think when you consider all that has been said today, leading up as
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • great European thinker said on his deathbed, “Only one person
    • Fichte, to mention a few of many spiritualized thinkers. Many Indian
    • thinkers would like to make these ideas their own.
    • German Section in our movement an Indian thinker sent me a
    • Indian thinker. He was a European who had learned the arguments of
    • the Indian thinker and was bringing them forward as spiritual wisdom
    • Christianity. All this we can realize, but we must think of it in
    • to say something paradoxical, but we must think of what Schopenhauer
    • philosophy looking up fervently to Fichte and other Western thinkers;
    • profound works of our time, in those of the three European thinkers I
    • quality of feeling — between our three thinkers and the
    • easily, thinking we understand them.
    • yet lie in the widespread, fossilized thinking of the West. By
    • laws with his thinking, can in a certain sense live together with it.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • rajas and tamas. In these last chapters our whole mode of thinking and
    • stars, everything he can see. He does not think about it however. He
    • unconscious tamas men; the materialistic thinkers of our time who
    • have been dispensed with. No one should ever think either that one
  • Title: Secrets/Threshold: Lecture I
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    • you will think back to the dramatic scenes we have had before us
    • The flames are nearing — nearing with my thinking
    • A heated battle nears — and my own thinking
    • within another soul my thinking fights. —
    • the power of thinking, with which one feels so confidently connected
    • away, of one' s thinking moving away, if one is to live through again
    • The flames are fleeing ... fleeing with my thinking;
    • a furious battle ... my own thinking fights ...
    • my thinking wavers, reels ... cold light ...
    • it strikes out of my thinking flaming waves of darkness ...
    • one can say, that prevails in all intellectual thinking, in the whole
    • different. Modern civilization is such that people think that the
    • about the ahrimanic element in the world may be able to think of
    • be thinking, too, but in a different frame of mind. There will be
    • people who think themselves supremely clever, reckoning what they
  • Title: Secrets/Threshold: Lecture II
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    • place, he can so far overdo that he