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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • The Human's Connection with the Elemental World,
    • of human historical considerations, of human historical thought.
    • we are led more deeply into the soul of humanity and the striving of
    • humanity than by any other historical investigation; we are so led into
    • the soul of humanity and the striving of humanity that ancient times
    • as the fate aid life of the present day humanity living around us. How
    • From the general human standpoint we know how plastically the figures
    • dispassionately will not receive the impression that human artific or
    • interest is self-evident and universally human. Yet these epics set
    • sense from ordinary humanity, and again with the passions, purposes
    • and deeds of men who are nearer to ordinary humanity like Odysseus,
    • us to stand alone among the human beings with whom he lives; as the
    • belong to the human kingdom; how the whole way through the Iliad he
    • stands alone with regard to the human kingdom, and on the other hand
    • stands close to super-sensible, superhuman powers. On the other hand
    • how strange it is, that when we focus all our human feelings in the
    • out with Agamemnon. And we continually see superhuman powers taking
    • what historical powers and impulses perform in the evolution of humanity,
    • transcends the ordinary powers of human consciousness, the intellectual,
    • Grimm spoke of an actual creative imagination permeating human evolution
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • Christ brought to humanity.
    • must enter more and more into human knowledge because, from our time
    • onward, the human soul will feel increasingly that these things
    • manifestations of the human spirit — the
    • human clairvoyance. One who tries to feel what this poem breathes
    • something like a breath of the ancient clairvoyance humanity
    • spiritual life of humanity through the centuries, indeed through
    • confusion of human battles, errors and earthly strife. His teaching
    • appears almost like a justification of these human conflicts. If we bring
    • approach such a thing we feel how little human language, philosophy,
    • heavenly world in which there is no human suffering, no battle, no
    • would live with the Gods, and who feel human life as something
    • Arjuna stands there like a human soul to whom the earthly side of
    • human natures, and not to think it too easy for a Western soul to
    • there is something more for the human soul, that something more
    • people begin to understand that there is something for the human
    • wrestled with another kind of human knowledge, with those ideas,
    • age of transition from primeval humanity to that of the present day.
    • achievements of human spiritual life always set us riddles. We only
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • Christ brought to humanity.
    • well-being of human evolution depends. He feels that the forefathers
    • battle. If we would understand a human soul we must penetrate into
    • present time. This mode of thinking has indeed only entered humanity
    • if to a new thing that is only now to enter humanity.
    • 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
    • where I showed that human ideas
    • first original point whence the human soul evolves. For this purpose
    • then onward is a common attribute of humanity. Having led him to this
    • he becomes unconscious of it. Now for every human soul the
    • time and place, but we feel our humanity such as it has developed
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • Christ brought to humanity.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • Christ brought to humanity.
    • human soul to intensify its self-consciousness by such occult
    • tells me that man belongs to other realms, that my human nature
    • speaking of present-day man, for even in ancient Greece the human
    • That depends upon the standards by which we value human life.
    • various human beings. But it is not so. He does not see them
    • evil are combined and interwoven in each human soul. One has more of
    • entered the realm of dreams. We human beings live in still another
    • cessation of consciousness. In normal human life today man ceases to
    • usual human processes, are exactly like the condition of sleep, but
    • expect them to know anything about it. Yet a healthy human
  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • Christ brought to humanity.
    • WE WOULD penetrate into the mysteries of human life we must
    • human life we perceive not only these smaller cycles but larger ones
    • only boundaries set by the human soul itself. Just as in earlier
    • shall we see the cause of this change in human thought? It is not
    • though this cannot be proved externally, it is true. Under the human
    • very forces Western humanity will be gaining spiritual knowledge.
    • process of the human organism. In this we see clairvoyance described
    • from those worlds into the human organism. A sum of forces, in fact,
    • even mightier cycles in human evolution. We may note how
    • of human progress. He points out how men are influenced by the
    • mechanical concepts, as of celestial mechanism, to human life and
    • conditions. He shows how human life at that time was completely
    • working unrecognizably in the depths of human nature. The junction of
    • self-consciousness entered the human soul everything that could
    • evolution of the human soul. Men knew that by developing their soul
    • was a good preparation for the mighty goal of human nature because in
    • being who has worked through centuries and centuries on the human
    • does he make, this master-builder of the human ego-nature? He has to
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • Christ brought to humanity.
    • a truly fundamental knowledge of human evolution. People's thinking
    • one of the greatest creations of the human spirit, a creation that has never
    • that may be regarded as giving the impulse to the human ego, so that
    • firmly realize how the human soul, under certain conditions, can
    • the profoundest secret for the human soul.” Here indeed is a
    • experiences such as this, which only the innermost power of the human
    • nothing in human evolution with which the human ego is not connected.
    • and sets us on the horizon of the whole of human evolution.
    • evolution of humanity all over the earth, and trace it through as we
    • evolution there is no Being who could give the individual human
    • on earth there exists not only the individual human soul but also
    • the inner impulse to perfect himself as far as ever a human soul can.
    • Krishna Impulse worked in each one. Human existence would have been
    • where he may reach Krishna. But something came toward humanity from
    • such a way that it belonged to the whole of humanity, to all the
    • together into a common humanity. What I have tried to indicate has
    • truly the most important in human evolution.
    • Impulse flowed for every individual human soul, and into the earth
    • signifies the same as the mere sum total of all individual human
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • Christ brought to humanity.
    • human power of acquiring knowledge itself cannot be known by man's
    • the sleeping human body the physical evidence of man's transcending
    • human forces, can only be perceived by man when he becomes
    • These human creative forces have a very special relation to all the
    • human organism is permeated by an awareness of the forces afterward
    • the other parts of human nature in which they are mingled. Invisibly
    • perceive how wonderfully human nature is composed. The generative
    • into two parts. In every human being two persons confront us —
    • activity. What raises us above humanity holds sway like a pure,
    • down to the animal nature. The other element that exists in human
    • If we follow the human race from that epoch onward, we have this
    • human creative forces, something like a brother- or sister-soul; a
    • thrown into the current of human evolution. It remained permeated
    • through and through by human creative forces only, and by
    • the processes of physical human life. It could only be perceived by
    • sacrifice, a soul that throughout all the processes of human life
    • never came down in bodily form. It did not strive like ordinary human
    • a human soul, is none other than Krishna. For what soul was it that
    • incarnation of that same soul that had never before lived in a human
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • Christ brought to humanity.
    • all times been concealed from the wide plain of human intelligence.
    • but in a rather different one too, there is a peculiarity of human
    • is it to comprehend all that the human soul can produce. We must make
    • it our ideal to truly understand all the masterpieces of the human
    • a human soul in the time of the Gita, who might live through
    • darkness is — our human nature must be in the condition of
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • Christ brought to humanity.
    • human being. In this respect man, as a rule, is blunt and dull. He
    • tamas man.” Thus is Krishna the great educator of the human
    • did not enter human evolution but worked in Krishna and again in this
    • the experience of remaining outside human evolution because the
    • yourselves as men, as self-conscious human beings.” Thus does
    • of interest in the whole of humanity is one-sided, even as the
    • weakness and sin. Through Lucifer humanity would have been condemned
    • both extremes upon Himself he makes it possible for humanity by
    • through the following centuries. In many respects human civilization
    • immediately, and the longing for the opposite is awakened. Many human
    • progress of humanity. To understand the Christ means not merely to
    • human spiritual movement is fully justified in its one-sidedness. The
    • spiritual movements that have appeared in the course of human
    • to penetrate with one's soul into what has flowed into humanity in
    • Human souls today will
    • order to reveal the unique, fundamental impulse of human evolution.
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • include all that we, as human beings, do within it. It might easily
    • make us pause and reflect when it is said that all that we, as human
    • us externally as the human being, behind what we see with our eyes,
    • physical human body, we recognize a super-sensible human principle
    • We will not today speak of still higher principles of human nature,
    • animal and the human kingdoms, in so far as they meet us physically.
    • every human soul if only it will fulfil these necessary conditions;
    • what I am telling you can be a common human experience. Suppose a
    • human soul gazes in this way at nothing but the blue of the sky. A
    • blue — in which we no longer see anything which can in human
    • humanity have fundamentally a nuance which contains within it what I
    • and desire, as they live in the human soul, is perceived in the tone
  • 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
    • the human being the physical body, behind this the etheric body, and
    • its kingdoms, corresponds to the astral body of the human being? It is
    • of spirits we see beings already resembling the human soul. If we turn
    • human mind. Then, behind this sense-world, we have the world of
    • normal consciousness of present-day humanity speaks of the external
    • human soul lives in the world of the earth side by side with other
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • to occult perception, because human languages — at least those of
    • make clear certain attributes of human nature, and we can then proceed
    • attribute of human nature shall be brought into very special
    • born as physically embodied human beings at a certain time and at a
    • that which sets us free from our special human interests and
    • attractions. Thus, because we are human beings in physical bodies, and
    • heart feels and longs for. Through our inner world, we human beings
    • to the whole of humanity, were it not for the consciousness that in
    • humanity, not by the external world, but by the inner world.
    • humanity.” This recognition of a revelation through the inner
    • the human being with his egoism in this one incarnation. When we begin
    • to recognizes that there is something above us ordinary human beings,
    • human being:
    • further, we find beings as leaders of humanity who are no longer
  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • — encounters a plant or an animal, or even another human being he
    • life of the other being. It is truly a wonderful mystery of human
    • of developing love and sympathy. As human beings we experience our
    • for any intellect, for any eye, to look into the human heart, to gaze
    • into the human soul; for the soul of another keeps enclosed in its
    • human way or in a manner resembling the human; he learns to plunge
    • the plants, the animals, and with other human beings, at this second
    • Third Hierarchy are characterised by the fact that in place of human
    • human inner life they have what we may call “being filled with
    • bearing, gestures, and the facial expression of the human being. But
    • All this becomes as livingly speaking as the physiognomy of the human
    • individual human beings; but we find groups of animals, groups of
    • to all the beings of the plant and animal kingdoms and to the human
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • spiritual beings, and in the last lecture we described what the human
    • in other human beings or in the higher animals, as that we should
    • educate ourselves by that means and perceive behind the human beings
    • impossible to describe by what is usually accepted as human thought,
    • to human eyes and senses is his physical body. Thus we look upon the
    • physical body as the first human principle. The second, the etheric
    • mind-soul, and the consciousness soul. These principles of human
    • present to-day in every human being. To these may also be added a
    • consciousness. These principles of human nature are such that we speak
    • are the other principles of human nature. The whole man is a unity,
    • are beings so far exalted above human nature that they do not consist
    • we human beings have, these beings have as their second principle,
    • as human beings have, these beings have as their fourth principle, the
    • spirits themselves. Hence in course of the evolution of humanity, the
    • In the course of human evolution there has unfortunately been much
    • dispute over the cautious surmises with which the human mind has
    • human mind were not to try to describe beings of such sublimity with
    • mystery. For one ought not to approach these matters with mere human
    • as behind the human form, behind the physical body, are the etheric
  • 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,
    • general as we know them with our human physical consciousness. Without
    • regard to the evolution of humanity, is that we ourselves come upon
    • teachers and leaders of humanity, do we acquire a right relation to
    • these leaders of humanity. Then only do they become living to us, then
    • humanity reveal itself to us as a mighty discourse held by the
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • beings who, in the first place, play their part in the human,
    • as human beings, we approach the Cherubim, Seraphim, or Thrones, we
    • immense importance for the humanity of the planets, are of no
    • and look away from the humanity dwelling upon it — on our earth
    • as human life upon the earth. An evolution resembling the human is not
    • would, of course, be trivial and superfluous to say that no human
    • human nature (the human ego, or astral body) to be in existence under
    • without being incarnated in a human fleshly or etheric body. That is
    • case. Nothing like human history, like a development of beings who
    • moon. Nowhere do we find traces of any human or animal activity, or
    • forward human evolution and if we then turn our occult sight to the
    • different things. In one part of the human body we have something upon
    • successive evolution of humanity — we should then gain a very
    • made on one who looks at a human corpse, a physical body, the bearer
    • upon our occult vision when we, as human beings, stand thus with
    • body we can also draw this comparison with the living human body) and
    • resemblance of a human corpse after death with the totality of the
    • discarded physical human body and the totality of the moons. But the
    • you consider human life upon the earth, you will admit that by means
    • of this human life — as you know from elementary Spiritual
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  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • by our human view. An Angel-being would see nothing of all this in the
    • human life would not. Thus the moon as we see her, tells of a
    • condition which, if it were active, would exclude human life from the
    • it is now, comprising the requirements of human life, is not possible
    • four-membered human being to be found, according to anthroposophical
    • observation? Well, this four-membered human being is in the physical
    • of the human being. The animal ego is only to be found apart from the
    • together in order that human life might become possible on the planet.
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • who penetrates into these matters, to deny what we call human
    • of paper by human intelligence is represented in our historical
    • certainly is a sign of human progress. Yet the wasps knew this art
    • human intellect as such accomplishes, that the animal kingdom already
    • unprejudiced observer to deny human soul-forces, as such, to the
    • from each other than do the human races. Certainly we find great
    • differences in the human races, all over the earth, but if we compare
    • spiritual beings work upon man, upon the human race spread over the
    • differentiate the human race, which was actually, in a certain sense,
    • it was intended that a single human form was to arise throughout the
    • planets and differentiated the human form all over the earth in such a
    • way that the forms of the chief individual human races were able to
    • the human races. Where, then, do the progressed, genuine,
    • in human evolution there is something which goes beyond the character
    • more important for collective humanity than the sphere of the
    • developments in the evolution of humanity as a whole which embrace
    • of humanity which extend beyond the influence of the Spirits of the
    • growth of humanity that they stimulate the great impulses of
    • human civilisation, we see that individual men are guided by the
    • civilizations in human evolution; so that for certain long periods of
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  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • planetary system. Just as the human or animal organism separates off
    • of the fixed star. Indeed we human beings can only gain a concept of
    • that in us, in humanity, in the human soul, which is a symbol of the
    • his physical eyes, when he himself, the human being, had yielded to
    • signification had this for humanity? We have seen that in man
    • group-soul for the human being? Oh, yes, there is. The group-souls of
    • a unitary soul for the whole of humanity. What differentiated this
    • group-ego created for humanity, which was then differentiated by the
    • moon was also brought about for humanity; and indeed in such a way
    • humanity, which works against the Luciferic influence in human nature,
    • moon there also Work in upon humanity compensating spirits against
    • light, so, too, did his spiritual principle sink down into the human
    • tempting spirits to humanity. In fact, the secret of the moon and its
    • spiritual principle was first revealed to humanity in the old Hebrew
    • starting-point of the forces working upon humanity as the opponents of
    • continue to work from the moon until humanity has become inwardly
    • development of the earth that which divides humanity into factions,
    • Wisdom to humanity, we shall cease to strive on earth as followers of
    • there where the vision of all the humanity of the earth can he
    • of the various religious Founders and Inspirers of humanity, then will
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  • Title: Occultism and Initiation
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    • spiritual core of the human being, and they show us that when one
    • and forces — so that the whole human being comes into
    • basis of spiritual science, the super-sensible part of human nature
    • external senses, there is also a part of the human being which is the
    • as a human being's soul-spiritual core, passing through
    • conditions of human life in remote epochs of earthly existence. From
    • which existed before human life on earth began. They look at the
    • human life most deeply, because they are connected with our innermost
    • question, another immediately arises within the human soul, prompted
    • know such things in every human heart, how does it come about that
    • human beings from the world in which they long to look?
    • the human being is only able to understand certain kinds of facts,
    • beings and facts of the kingdoms of Nature confront humans as
    • a hold of things at the moment they are created. But if human beings
    • remember all that is now accessible to the human being — on the
    • it is inaccessible to human consciousness.
    • creative forces begin to work in human beings, their consciousness
    • that human nature, as presently constituted, is such that when we
    • witness the creative process. The activities within the human
    • the human being, supply a prototypical idea for the way in which we
    • Maximum number of matches per file exceeded.



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