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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: The National Epics With Especial Attention to the Kalevala
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    • The Human's Connection with the Elemental World,
    • as the glimmering of a world which does not expend itself in the ordinary
    • super-sensible world; and the other way which represents the sagas in
    • organic world up to man. For spiritual science, the humanity of today
    • stands beside the animal world. We look into the world which
    • into the forms of existence which lie behind the sense-world. It is
    • — Truly we must take the world evolution, development, seriously.
    • the impressions received from the external sense-world, a primeval humanity
    • a short period of his evolution, from the spiritual world in a certain
    • world not merely by means of the external senses, but by means of something
    • unconscious condition as in sleep, but perceives the spiritual world
    • external world — I am telling you just the facts, the more exact
    • know next to nothing of an external world. On the other hand, the first
    • up into the super-sensible world. Everything that we experience inwardly
    • spiritual worlds and creates his astral body, they saw as the first
    • worlds, saw the divine, spiritual power which framed, forged the etheric
    • resounds into the world. And the old clairvoyants from whom —
    • by Ilmarinen out of the super-sensible world, whereby material matter is
    • man is, is derived from the spirit-soul world. In this sense it was
    • formed from the material of the physical world; but the ancient Runic
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • work the whole world over.
    • world. We shall speak about a subject that will apparently lead us
    • The Western world's
    • wonderful flash of lightning into the Western world, so that a man
    • its world-historic significance, and then be able to see how it can
    • that this majestic song came into the Western world as something
    • world to approach the glory of this description of how the sublime
    • It is to perceive and plunge into a world where Krishna lives in his
    • true form. That is a world of holiest blessedness, withdrawn from
    • all strife and conflict, a world where the secrets of existence are
    • unveiled, far removed from everyday affairs. Yet to that world man's
    • battles of this our world. In truth, as we follow the description of
    • heavenly world in which there is no human suffering, no battle, no
    • death. It longs to rise into a world of the eternal, but with the
    • this soul is still one of those who long for the higher worlds, who
    • and a God, Krishna, who is needed to direct him to this world. He
    • does not understand this world until Krishna makes it comprehensible
    • the world has first to be made comprehensible.
    • concept of the world that will lead us on until this is no mere
    • beginning of this anthroposophical concept of the world that will
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • whatever path, into the spiritual worlds, even though he may have
    • enter the spiritual worlds without passing through a deep upheaval in
    • with tremendous force when we enter the occult worlds. Then we
    • stages of occult development, to entering the spiritual worlds. It is
    • right advice to those who would enter the spiritual worlds through
    • be living through whole worlds of shattering soul-experience. That is
    • on the great horizon of the world.
    • anthroposophist in looking out over world and planetary destinies,
    • world. The whole significance of mankind will be in the balance.”
    • external physical world. While libraries of philosophical words have
    • having its origin in the stimulus of the external physical world, it
    • super-sensible worlds; only then can we look at the matter rightly.
    • human soul from higher spiritual worlds. It is from those worlds that
    • concepts and ideas come into the human soul, not from the world of
    • higher worlds. The spirit can be seen on the very surface of the
    • changes that take place within the external world of sense. Bodies
    • the transitoriness of the world of sense. Then, when they have been
    • world, they must once have been absolutely alone — alone with
    • these concepts I grasp the mystery of the worlds; I take hold of the
    • the one hand you experience the majesty of the world of ideas that is
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • is not really a gift of the outer physical world but a gift of the
    • spiritual world. I tried to show you how at bottom this abstract
    • in a practical way with the ascent of the soul into higher worlds
    • worlds. There are those who really believe that a dream has given
    • more than the reflections of the physical world that the brain
    • to help him in entering the occult worlds, must therefore be
    • experienced in the outer world. But it is just when we become more
    • Knowledge of the Higher Worlds and Its Attainment
    • Knowledge of the Higher Worlds and Its Attainment,
    • we feel ourselves in a certain relation to the outer world and the
    • what we call our world expands into a new region. We realize why it
    • everyday life, and an altogether new world of inner life that can
    • world dawning upon us, one in which we have actual experiences of the
    • spiritual worlds. One condition must be fulfilled, however, if we
    • way to real experiences of the higher worlds.
    • world. If some people imagine that they no longer take any special
    • Knowledge of the Higher Worlds and Its Attainment
    • how he may gain insight into the higher worlds. Then his curiosity is
    • go even one step into the spiritual worlds. Sometimes it is difficult
    • rise into higher worlds.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • take with him from the ordinary world something we designated as an
    • to shrink from the prospect of developing into higher worlds. We must
    • world around me I receive impressions through my senses. These
    • that enables me to acquire knowledge of other worlds. This power
    • extends far beyond the ordinary physical world.” This very
    • knowledge that it belongs not only to the physical world — this
    • that obviously has no connection with the outer world of the senses.
    • world and life on a purely materialistic basis. It usually turns out
    • one begins today to study the external world that is the subject
    • for other worlds besides, or else the physical world deceives us and
    • no part in, no connection with a higher world. Indeed, it is not the
    • world of the senses. Thus he is driven to cultivate something
    • evidently without foundation in the external world. He is impelled to
    • the external world has implanted something in his soul that would be
    • found in the world of sense. That is the deeper reason why there are
    • people in the world today who despair of life yet at the same time
    • does not belong to the physical world but keeps on putting forth
    • questions about other worlds. For this reason we now have to acquire
    • aside impressions from another world enter. Into all the experiences
    • worlds, to inner super-sensible worlds. Now he has an experience that
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • the outside world, we are destroying delicate forms in our brain. In
    • Western world will observe a quite definite configuration of the
    • place in the world.
    • can see into the spiritual worlds. A similar thing happened if a man
    • working into his brain from the spiritual worlds, so that from the
    • super-sensible to bring forth in the sense world what did not exist in
    • Knowledge of the Higher Worlds and Its Attainment,
    • from those worlds into the human organism. A sum of forces, in fact,
    • known world from the unknown. In the last few days I have again come
    • through the world today with half thought-out logic because in
    • Spiritual forces had to work down from the super-sensible worlds in
    • worlds. What now works as a soul force in self-consciousness was then
    • the spiritual worlds, however, beings were working into man's
    • passes through the gates of death into the spiritual worlds.
    • for a moment use those forces to gaze into the super-sensible worlds.
    • prepared from the spiritual world. This is what Arjuna did when at
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • adds, “Nevertheless, what entered the world with the revelation
    • whole range of the world’s life there is nothing to be found
    • To understand it as a real description of world history — of
    • perceptions and real experiences in the spiritual world. That may
    • the higher worlds the matter is by no means so self-evident. I have
    • world carrying a mass of prejudices with them. They desire to be led
    • familiar to them in the sense world. In that higher realm one
    • the sounds of the physical world. He does not realize that by
    • expecting such things, by entering the higher world with such
    • preconceived ideas, he is wanting a spiritual world just like the
    • sense world though in a refined form. In our world here man is
    • higher worlds, however, we do not perceive by means of sense organs
    • and stamping it in words borrowed from the sense world. Only that in
    • In such a way our soul lives into invisible worlds, for instance into
    • splendor, warming all worlds. All that I can dream of between floor
    • Thee I stand. And that heavenly universe wherein the three worlds
    • refuge of all the worlds!”
    • world’s history, and when the author of this impulse appears to
    • primeval, bringing all worlds to naught, made manifest on earth to
    • in Krishna is grafted onto the world. The highest impulse that can
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • upon the world it shows itself, roughly expressed, as an ascending
    • of the world he lives in just because the mineral, plant, and animal
    • knowledge involve in the external world? We saw that it involves a
    • world of sense will now say, “Inside there is no air, only an
    • real factor on all sides. We must imagine the world that surrounds
    • development. It lived on, invisible to the physical world of man. It
    • facts. Truly, the more deeply we penetrate the world of reality the
  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • anthroposophical view of the world and into this spiritual movement
    • were in the world in that ancient epoch. They would have come in
    • fate of truth that it must always become paradoxical in the world.
    • sleep-consciousness could still penetrate the higher worlds, it gave
    • men recollections of those spiritual worlds. Then gradually this
    • Knowledge of the Higher Worlds
    • have mentioned. They were striving to grasp the world in ideas and
    • Knowledge of the Higher Worlds.
    • explanation of the world — which today, to use a graphic term,
    • an understanding of the world and its phenomena. If we would describe
    • man is trying to assimilate the outer world, not through ordinary
    • surrounding world into his clairvoyant consciousness. All this will
    • when he returns into the ordinary world where he immediately forgets
    • worlds brings about the condition of tamas in the souls of men.
    • world. When we are asleep we are in tamas. We have to bring about
    • higher worlds — and the Evangelist already tells us what man's
    • concept of the world there is no absolute higher or lower, only in a
    • external world the sattwa condition could not always be simply
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • through the world with intelligent understanding as we would say,
    • prejudice and bias the phenomena the world offers. A man who always
    • perceives the world with sympathy and conceives it with intelligence;
    • out from all the beauty and loveliness of the world; who avoids all
    • physical world is a sattwa man. In the inorganic world a sattwa
    • But man must gradually become apathetic to the physical world in
    • order to have access to the spiritual worlds in clairvoyance. In this
    • world, it also meant bringing to life his own inner being. He felt it
    • does not build up concepts and ideas about the world but just lives
    • his surroundings. However, when the world about him becomes so
    • becomes more and more free of the world, more independent in
    • through the world, drinking in their blissfulness from all that can
    • If a man raises his belief to the divine creators of the world he is
    • are rajas men. The tamas men are those who in viewing the world get
    • the spiritual world. So they repeat Aum, Aum, Aum, which
    • the surrounding world and begin to feel that it has something in it
    • conditions of the world, with all that is to man highest and deepest,
    • present life. There are too many today who stand in the world and
    • world; who in their feelings and all their inner experiences are
    • but are cast out into the world like an endlessly, aimlessly
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • world, the intellectual world. From the very beginning we shall have
    • world of today. I shall only take for granted one thing, namely, that
    • world; in respect to the manner in which we shall name things, we
    • for the fact that behind our sense world, behind the world which we as
    • men experience, there lies a world of spirit — a spiritual world;
    • and that just as we penetrate into the physical world through
    • we specify the spiritual world into different classes of individual
    • of a spiritual world, but of quite definite beings and forces standing
    • behind our physical world.
    • What then do we include in the physical world? First let us be clear
    • about that. As belonging to the physical world we reckon all that we
    • physical world all that we can encompass with our thoughts in so far
    • physical world can say to us. In the physical world we must also
    • beings do in the physical world forms part of that world, for we must
    • admit that when we act in the physical world, we bring down the
    • spiritual into that world. People do not act merely according to the
    • nevertheless, the physical world. Just as in our moral actions there
    • there certain truths which tell us that there are various worlds
    • spiritual world; esotericism does not begin with occult development.
    • organisation of the eyes, begins to see colors. The whole world would
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  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • human soul to the observation of the spiritual world hidden directly
    • behind our material physical world; and then to draw attention to two
    • vision when the veil of the sense-world has been drawn aside.
    • observe the gradual fading and dying of the plant world in the late
    • shine. These beings then sink down into the plant-world, or the animal
    • world, and bring about their ripening and maturity. In the very way we
    • world, for the earth as a whole with its various kingdoms of nature,
    • the physical world to influence us morally, thereby drawing aside the
    • veil of the physical world. Then the etheric body of the earth which
    • if we allow the phenomena of the world to work upon us not merely
    • publication — in my book Knowledge of the Higher Worlds and
    • world, not even the world just described, the world of the
    • nature-spirits — but another and still more spiritual world. When
    • especially in the budding and sprouting plant-world. Those which we
    • meteor-like air-spirits sink down over the plant-world and saturate
    • esoterically becomes aware of this, because in the spiritual world
    • body, he feels as if he were dismembered in the world of the Spirits
    • would, like Dionysos, be split up into the whole astral world of the
    • one's actions in the physical world in the present incarnation. That
    • the degree of conscience we possess in the external world. Here again
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  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • order to ascend into the spiritual world, for we can only form a
    • to describe the higher beings we meet with in the higher worlds. One
    • men, and this a man carries through the world as an independent inner
    • inner life as a special world for himself alone, we can penetrate no
    • Now if we look with occult vision into the world hidden behind the
    • first veil of the external world, we meet there with beings quite
    • the life they lead in and with the external world. Let us try to
    • in his inner being and not to direct his gaze to the external world,
    • with the outer world. Now those beings which occult vision meets with
    • as the next category in a higher world change their state of
    • from the external world to themselves. Thus, in them there need be no
    • world appears before his senses. He surrenders himself, so to speak,
    • to this external world. These beings do not perceive an external world
    • world of whom we are speaking, all their perceptions are at the same
    • connection with the world around them, another condition of
    • worlds higher than themselves. Their inner being is then filled by
    • higher spiritual worlds.
    • lives with the outer world; he loses himself in it. In our planet, for
    • external world. When these beings of which we speak as a first
    • but a life in common with other worlds. Just as man enters such a life
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • can find in the higher world to our own. We will continue these
    • perceives in the normal consciousness, but has instead another world
    • around him, the world of the Third Hierarchy and its offspring. The
    • spiritual world of the Third Hierarchy. And then just as we remember a
    • spiritual world, or to relate something about it, he must call to mind
    • know nothing of higher worlds. If he wishes to know of these he must
    • described in my book Knowledge of the Higher Worlds and How to
    • perceive spiritual worlds, spiritual beings and spiritual facts when
    • the external world through his eyes. He can then, so to speak, carry
    • see behind the beings around him in the external world, the spiritual
    • the spiritual world. Thus the body which a man makes use of at the
    • consciousness, look into the spiritual world. If a man learns to use
    • gradually learns to perceive everything in the spiritual world
    • existence in our own selves; and we experience the world by perceiving
    • behind all living things a higher spiritual world, the beings of the
    • sense-world if we know the path by which clairvoyant consciousness
    • world surrounding us, in so far as the world around us has
    • strikes us more particularly in the plant-world. Now if we direct, not
    • the growing plant-world, we see how the plant gradually gains its
    • plant-world and educate oneself further by means of this. Here someone
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • being in any one part of the world. We must reach the point, not only
    • into the plant-world, considering it not merely according to its
    • comparison within the world, as we know it.
    • speaks to us as the world itself, which we experience. If we imagine
    • however, it remains existing in the world though they sever themselves
    • world-creation. That which proceeds from the beings of the First
    • Hierarchy is a detached world, such an independent world that this
    • world-phenomenon is a fact, even when the beings are no longer there.
    • they create and which becomes a world, and it is not when they look
    • into themselves but when they look out of themselves upon the world
    • worlds is their external life — creation of beings their inner
    • 1st Hierarchy:World-creation.Creation of Beings.Spirits of the Rotation of Time.
    • various religions and world-concepts have, as we might say, forborne
    • pertaining to the sense-world of what exists even above the
    • ventured to approach that which is above, in the spiritual worlds.
    • world have tried to give approximate concepts of what is Above, in
    • individual life of man in the external sense-world. Naturally, we
    • intellectual concepts obtained from the external world. Hence in the
    • successive religions and conceptions of the world it was sought to
    • Beings. Inasmuch as we contemplate the life of the world of Stars, we
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • which stands, so to speak, nearest to humanity in the spiritual world,
    • with the world above them. Thus, in the inner life of these beings
    • dwells the world above them, and when they live a life of their own,
    • harmonize with the external world; they cannot have an idea within
    • them which does not agree with the external world; for any ideas which
    • filled with the spirit-world above them. A certain number of the
    • the external world as perception, or revelation of their own being.
    • own; their own life is manifestation, which is for the whole world; as
    • Thus to occult vision what we observe in the stellar world, is
    • world is the spiritual world. In reality the material world does not
    • exist at all. What is called the material world is the interplay of
    • the forces of the spiritual world.
    • arises. Very little is really known in the external world, in the
    • world of physical science, of the origin of such a system; for though
    • according to the Kant-Laplace system of the origin of the world a mass
    • Kant-Laplace theory of the origin of the world, little drops separate
    • Now there is no great teacher outside, making the axis of the world
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • perception of those beings who, in the super-sensible world, are
    • nature-spirits, descend into the world of nature, and work there. We
    • means the world of planetary systems is integrated and forms a whole.
    • How something in the world and in man stands to the spirit, represents
    • plant-world of our earth. But comparatively speaking it will suffice
    • planetary world and the fixed star upon man. The resemblance is
    • know, realities, which pass out into the astral world and continue to
    • world not limited to the ordinary three dimensions of space; it no
    • longer exists in the ordinary world. It actually disappears on the one
    • world. If we begin by describing the microcosmic man from the physical
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • in reference to some of parts, the physical world-system, the physical
    • a view of the spiritual super-sensible world, he must, in a sense,
    • learn to see the world with the kind perception possessed by the
    • not speak at all of the whole super-sensible world which lies behind
    • forth within us the possibility of seeing the world as such beings see
    • behind. The physical world of heavenly bodies represents the remains
    • mineral world would be specially influenced. Certain beings of the
    • world; for everything which has now been related of man takes place in
    • the physical world. We will now pass over to the animal world. If we
    • body of the animal in our ordinary sense-world, as we do that of man.
    • body to man in the physical world because it would not be possible for
    • his physical body to exist alone in the physical world. This is
    • body is then left alone in the physical world and falls to pieces; it
    • it an etheric body in the physical world. Now because it is clear to
    • the physical world, has no meaning except to certain modern
    • different world, when with occult vision, we ascend to the animal ego.
    • begin by saying: The world consists of physical plane, astral plant,
    • which in man reveals itself in the physical world in all the actions
    • animal, he will find it, not in the world in which are the physical,
    • etheric, and astral bodies of the animal but in a super-sensible world,
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • raises itself to the first of the super-sensible worlds lying above us,
    • does not find in the physical world with regard to the animal, what he
    • astral plane, in the super-sensible world; there only it has the center
    • the physical world. It does not deny an ego to the animal, but states
    • found in the astral world. Objection may easily be raised to the fact
    • in man all those soul-forces relate to an ego in the physical world,
    • an ego which is developing itself individually in a physical world,
    • find in the animal world the most varied forms, which differ far more
    • cosmic space, and indeed primarily in the planetary world. The
    • animal forms are to be sought in the world of the planets which belong
    • super-sensible, invisible world, as such. Only the effects themselves
    • look into the depths of the worlds becoming. All occult truths show us
    • must recognize, is that which is at work in the world. Spiritual
    • science teaches us to see and perceive what works in the world. In
    • the world has no idea how deeply much of what must be taught in
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • saying that its physical part alone exists in the physical world;
    • have to seek in the so-called astral world; the astral body in the
    • Lower Devachanic world, and the actual group-ego of the mineral
    • divided in its activity, among the various worlds.
    • be touched upon here — that the mineral world, at any rate in part,
    • of the mineral in the physical world; but he finds it in the same
    • world, or in the realm of what our earth directly offers us, but in
    • world, it appears to us as a dead, lifeless substance. To cosmic space
    • astral body, we have to ascend, as it were, to a still higher world.
    • re-established by the Wise Leaders of the world; for the earth could
    • physical world, to see the symbol of a deep occult connection. The sun
    • super-sensible world — in a world not found in the regions where the
    • stages of cosmic growth; how worlds are formed by the cooperative
    • light of its own into the world of the fixed star. When at night the
    • is the starry world through the normal Spirits of Wisdom; it became
    • the mineral, is distributed over the worlds. We have found group-souls
    • spirits. Man was created to be one all the world over; in this unity
    • is differentiated into countless worlds of Spiritual Hierarchies. We
    • look up to these worlds, however, and see within them, That which
    • which makes men all over the world opponents or partisans, in the most
    • Maximum number of matches per file exceeded.
  • Title: Occultism and Initiation
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    • passes over into a super-sensible, spiritual world. From the life led
    • elaborate them in a super-sensible, purely spiritual world, and when
    • spiritual world, we once more enter a new life on earth, as already
    • human beings from the world in which they long to look?
    • will, they face a more or less rich inner world, a world whose
    • external world. Who can deny that the reality of our pains and
    • soul life-and we find that it is kindled by the external world, that
    • disappear. This whole day world becomes submerged in darkness, in the
    • consciousness and remain a strange world. There is no other path
    • leading to a knowledge of things lying behind the sensory world than
    • comes to us from a world — we can feel and experience this —
    • Conscience influences our ordinary perceptible world, for everything
    • influence coming from the external world.
    • truths which do not come from the world of the senses.
    • then there is a prospect of penetrating into a world which is not the
    • acquisition of an external knowledge concerning the world.
    • external world. Today, we designate as truth those concepts and ideas
    • external world, so that these thoughts are, as it were, a reflected
    • image of the external world. For everything that is connected with
    • different from what they mean to us in the external world.
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • surrounding world through the air that we inhale, so we spirits with
    • souls are embedded in the spiritual world around us. On waking
    • breath and we exhale it back to the spiritual world again on
  • Title: Esoteric Lessons Part II: Helsinki, 4-5-12
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    • want to draw out to them and we get into an illusory world instead of
    • Spiritual beings take hold of us and use us to work in the world,
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • thing. The normal thing is that the esoteric's world of
    • world; after the esoteric feels in harmony with the spiritual world's
    • keep us from getting into the spiritual world for our own sakes.
    • world.



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