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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • as the fate aid life of the present day humanity living around us. How
    • a personality who feels himself unable to discuss his inner life with
    • complete separation from all animal life, this consciousness also saw
    • the inner soul life is divided for us into three principles which are
    • also learn to know the life of the soul in that which we have called
    • civilisation into human life. Therefore in the producer of the astral
    • of the etheric body; which so places this special nationality in life
    • out through them, through life-being, and physical-being. Just as similarity
    • us in the conditions which surround humanity in its intimate life and
  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • understanding of it, men have considered all-powerful in life,
    • spiritual life of humanity through the centuries, indeed through
    • thousands of years. He was one who looked deeply into spiritual life
    • Krishna leads us out into the storms of everyday life, into the wild
    • ideas, serving for everyday life, are sufficient for it; how little
    • they suffice for describing such heights of the spiritual life of
    • other from the spiritual life of the West. This can be comparatively
    • for the life of earth around him appears as something strange and
    • would live with the Gods, and who feel human life as something
    • life. A God, Krishna, must make our civilization and culture
    • to look after the ordinary affairs of life, and his pupils do the
    • What do we have before us? It is the world of everyday life in Greek
    • transformations and incarnations in the search for life in external
    • in all manifestations of life, even in the holy Aum. I am the wind
    • achievements of human spiritual life always set us riddles. We only
    • contradictions in life that the occult mysteries unveil themselves to
  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • experience this upheaval as a necessary event in his soul life
    • without its encroaching on his bodily life and health, because his
    • starting-point for occult life must take place in far deeper layers
    • of the soul, so that we go through our external life as before,
    • everyday life. He must get away from that to which he is ordinarily
    • a humble place in life and as if by natural instinct feel this
    • its very life. Now think of the great contrast between all that
    • but that is not experienced fully in our everyday life because man
    • life. He sees alternating conditions. He realizes how his body, so
    • how this plant-like life shrinks together again and becomes the
    • everyday life in any one age, up to the point from where we can look
  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • in our most ordinary life we really have something in us that is
    • without trying to get a clear idea of the peculiar life that the soul
    • of ordinary life. These pictures seem to flit past our souls. When,
    • connection with our life on the physical plane. Of course, there are
    • reflections of what has been experienced in external life. If you are
    • easily reject any higher significance in our dream life, showing that
    • images derived from external life steal their way into the
    • careful in analyzing our dream life — and every aspiring
    • possibly have experienced in our external life during this
    • that his dream-life gradually begins to change. His dreams do
    • reminiscence of ordinary life. The whole mood of his soul afterward
    • recollection of an experience in everyday life we had years ago,
    • whole course of our present life — when we did not feel this
    • another, deeper layer of our soul life was wisely at work.
    • have an extended area of knowledge and conviction. In ordinary life
    • We did not know that all the time our soul had another wider life
    • of ordinary life, for in our innermost being we are very different
    • life of soul. We know then, by experience, that our soul-life
    • life. When a new, significant feeling thus arises, the horizon of
    • is that in ordinary life we can enter it only under certain
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • life in his ego than he needs for his purposes on the physical plane.
    • ordinary life on the physical plane, if he can be content with what
    • he could quite well accept his life as such and ask no questions.
    • This is the life of the animal, being content with all that arises
    • soul, something that has no purpose or sense for physical life. Many
    • their time speculating on the meaning and purpose of life? How does
    • pursue some useful calling and play a useful part in community life?”
    • represented life, people busy in all sorts of ways; but the
    • to idlers in the market-place of life, useless folk while their
    • people who stroll about in life are really to be judged as idlers.
    • That depends upon the standards by which we value human life.
    • but when man today observes life through the senses and considers it
    • world and life on a purely materialistic basis. It usually turns out
    • soul life is meaningless if life really ends with death; if man has
    • the market of life. (Every comparison has its flaw and this one is
    • things that life opens to view, yet no explanation for them is to be
    • people in the world today who despair of life yet at the same time
    • realm we are unconscious of in daily life, or rather that reaches us
    • cannot be described as a reminiscence of ordinary life, because the
    • this region light is the element of life — light-air we might
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • WE WOULD penetrate into the mysteries of human life we must
    • what is meant by the cyclic course of life, for alongside the actual
    • consider a cycle familiar in everyday life, that of our waking and
    • activity of man's waking life brings about a continual destruction of
    • supplement our waking day life. We are approaching the point where
    • effect that our waking life brings a kind of destructive process to
    • consciousness, it is that process we perceive. Our waking life
    • health to go without proper sleep. Certainly man's life is so
    • and destruction with its consciousness in waking life, fundamentally
    • human life we perceive not only these smaller cycles but larger ones
    • mentioned before. Anyone who follows the course of life in the
    • spiritual life of mankind in the period from the fourteenth,
    • nineteenth. In ordinary life these developments are observed much too
    • form of Western spiritual life. Of course, we are at the beginning of
    • the age now beginning. Mankind, imagining life to be enclosed between
    • spiritual life such as are described in my book,
    • subconsciousness into their conscious life and do not easily reach
    • horizon of external life today; things that represent some after-play
    • mechanical concepts, as of celestial mechanism, to human life and
    • conditions. He shows how human life at that time was completely
    • Maximum number of matches per file exceeded.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • whole range of the world’s life there is nothing to be found
    • spiritual life of the East to set it side by side with what the West
    • thing — a peculiar difficulty in imagining and bringing to life
    • life. We are led on to the idea, so familiar to the man of India, of
    • nourishment from daily life — gradually vanishes. Then as we
    • discourses we try to make the ideas borrowed from ordinary life
    • directly out of the occult depths of life. If we are to understand
    • self-life to the utmost. In this way the ancient time would have
  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • develop at all in our waking life when we normally acquire knowledge.
    • In this life they must behave so as not to interfere with the wearing
    • away of the nerve structures. Therefore in waking life these forces
    • waking life; that what raises man above the animal is at rest and a
    • in the organism of man. In our waking life the latter are inactive,
    • destroyed during waking life. They are not present at all, but during
    • his waking life, must be the forces that raise him above the animals.
    • recognize how the creative forces active in the earth's life to raise
    • spend them until you have nothing left. In this domain of life there
    • shillings. In practical life less-than-nothing is often more
    • What in earlier life
    • breath of divine powers. While in later life they appear in man's
    • regeneration of what is worn away in waking life. So we have in
    • unmixed form; not during waking life nor even in sleep because in
    • after-effects of waking life, by the disturbing and destructive
    • was not born as men are born, in the flowing stream of this life,
    • the processes of physical human life. It could only be perceived by
    • evolution, but holding sway above this life there lived, in
    • sacrifice, a soul that throughout all the processes of human life
    • hold sway in the human body only until the twelfth year of its life.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • draw attention to one thing. The summits of spiritual life have at
    • Western spiritual and intellectual life. Then there are others in
    • imagination of dream-life — was in that ancient time the normal
    • brings up recollections of our ordinary life. Then, when
    • its life. This we must take into account. What was once attained
    • the different conditions of universal life, in its most varied
    • feeling. It is easier to take them in the true sense of the life of
    • life. It is better to choose the external contour and coloring of
    • our present intelligence we cannot penetrate life. The ideal now is
    • have come nearer to the idea of life by producing external forms that
    • can do is to observe plant life. Now what one can only
    • does the life of a plant. We do not perceive what the animal actually
    • add something else taken from our present-day life.
    • the form that the natural element of life and force and spirit takes
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • altogether given up to his bodily life, so that he is blunt and
    • withdraws into his own bodily life. He lives in impressions of tamas.
    • world, it also meant bringing to life his own inner being. He felt it
    • “Behold all the life there on the bloody field of battle where
    • form in the most varied spheres of life. Then at length the
    • present life. There are too many today who stand in the world and
    • understand the world, who are unhappy because in their soul-life they
    • the lowest region of soul-life was a picture-like consciousness, and
    • free from the life that takes its course in continually changing
    • configuration of things, casting off the whole of outer life like a
    • life by truth it is an atrocity to associate the impulse in the
    • The Life and Work of Rudolf Steiner,
  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • have taken part in the spiritual life of a working group for a few
    • man we call the etheric, or life-body.
    • physical body and to find there the etheric or life-body. Now occult
    • life-body, so we can also find a sort of etheric or life-body behind
    • occult vision is directed to the etheric or life-body of man, it is
    • there is a single unitary being as etheric or life-body in man —
    • that just made, namely that there is an etheric or life-body —
    • strictly speaking an etheric or life-world — a plurality, a
    • we are more and more able to recognize the etheric or life-world
    • forget all else that we know in life and all that is around us in
    • life. Suppose that we are able for one moment to forget all the
    • life, and can yield ourselves completely to the single impression of
    • disappeared, a moral perception of the external world springs to life.
    • or life-body, so in this way we come into a region in which,
  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • needed by the seed or germ in order to ripen, the changing of lifeless
    • these different beings signify what the etheric body or life-body,
    • life-body is a unity, whereas the etheric body of the earth consists
    • etheric or life-body of the earth. Thus it is no unity, but
    • and fade, in bringing life into the whole planetary earth-sphere. It
    • bodies of animals), that we cannot speak of a mere life-giving
    • adjusted that two things that man has in ordinary life should not be
    • the sphere of ordinary life. In ordinary life we only understand by
    • important events of one's life. In occultism a right memory means that
    • simultaneously, then our common life with the planet so expresses
  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • encounter when it is directed towards the spiritual life of our
    • is endowed with the possibility of leading an inner life which is
    • quite independent of his external life. This possibility confronts us
    • every hour of our waking life. We know that as regards what we see
    • life with other men, and perhaps also with other beings. Everyone, as
    • life. When we are in the same space as another man, we know what he
    • inner life as a special world for himself alone, we can penetrate no
    • We meet with beings not able to lead such an independent inner life as
    • an inner life, are immediately transferred through this inner life
    • the life they lead in and with the external world. Let us try to
    • normal life when he is asleep. We also know that sleep is the result
    • lives an independent inner life, and he is then free from this
    • being they do not enter into an independent inner life, as does man,
    • but a life in common with other worlds. Just as man enters such a life
    • has his independent inner life. The beings belonging to the next
    • themselves. Instead of an inner life, they have the experience of
    • Man.Perception.Inner Life.
    • We might, by means of a crude comparison from life, define the
    • can form ideas in his inner life and also externalize them, which do
    • inner life is revelation, and it immediately passes over into the
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • imply when we feel sympathy and love in ordinary life? If we ponder
    • life of the other being. It is truly a wonderful mystery of human
    • life, that we are able to feel sympathy and love. There is scarcely
    • life and share their joys and sorrows. So just as we with our normal
    • plunge into living things, not yet into that which is without life or
    • which appears lifeless, dead, and which we see around as a mineral
    • human inner life they have what we may call “being filled with
    • inner life externally, and in this manifestation it has its
    • every time the being detaches such a picture, or image of itself, life
    • is stimulated. The stimulation of life is always the result of such a
    • external life in their manifestation, and their inner life in their
    • and their inner activity as the stimulation of life, as if fluidity
    • and imagination, as a sort of spiritual light, so is the fluidic life,
    • the stimulation of life which is connected with an external
    • appears to us lifeless. What lives comes into consideration, but what
    • nature. Flowing Wisdom passes full of life through all beings, through
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • ordinary life in the feelings of sympathy and love, by raising these
    • present in our own inner life beside the other being. That is the
    • self as we were previously, as we are in ordinary life — as
    • also fix our gaze on the lower animals and their life; or if we plunge
    • people who have applied the many experiences of their life to the
    • speaking, but that life which they have accumulated for decades, and
    • is impersonal, and is the blossom and fruit of a mature life. Such
    • use of any qualities of ordinary life wherewith to arouse an idea of
    • life, or the ordinary feelings and thoughts of man. And it would be
    • Hierarchy. For this we must turn to the life of special persons who,
    • from life. We will pursue the comparison just made. We will consider a
    • from his most impersonal life wisdom, that out of this most impersonal
    • decades, that life-long wisdom, will be apparent in his countenance,
    • words he can give us such an impression of all this rich life of
    • Seraphim. Just like a countenance matured by life which tells of the
    • life. It is no theory, it has been attained by struggles and
    • suffering. It has passed through the battles and victories of life,
    • man is inner life, waking consciousness, is in them being filled with
    • stimulation of life, which consists in severance, in objectifying
    • them. The creations would become lifeless and disintegrate, if they
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  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • the Spirits of Form. We saw further that the inner life, the inner
    • ascribe to the Seraphim what we may call the inner soul-life of the
    • and that what in man is inner life, in them is being filled with
    • nothing independent, nothing self-enclosed, like the inner life of
    • inner life, really does not exist in them. If they wish to develop
    • 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,
    • another nature. To develop an inner life of their own, to attain inner
    • of the beings of the higher hierarchies. Angels have no life of their
    • own; their own life is manifestation, which is for the whole world; as
    • inner being the life of the higher hierarchies. That which induced a
    • themselves an inner life of their own. The result of this was very
    • man — making it possible for him to develop an independent life
    • Hierarchy to develop an inner life of their own. Everything else was
    • order to develop an independent life of their own; but in so doing
    • Their action arose from their wish to develop an inner life, an inner
    • that these beings wish to develop an inner life. Now the question is
    • inner independent life. What did these spirits wish to surmount? They
    • independent spiritual life, they therefore cut themselves off, they
    • these concepts one cannot possibly grasp the life of the stars, the
    • Maximum number of matches per file exceeded.
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • Thus, if we direct our gaze to the fixed star, we must say: Life upon
    • as human life upon the earth. An evolution resembling the human is not
    • permeated by the principle of life and of consciousness. The totality
    • permeated by life, and is a living organism. Indeed a continual stream
    • of etheric life flows from the fixed star to the outermost boundary of
    • the system, and back again. We have continually to do with life-forces
    • — as the life of the animal is centered — let us say —
    • in the heart; or as plant-life is centered in the various organs which
    • life. Now I do not doubt that if the characteristics of the planetary
    • matter at all: Nevertheless with regard to cometary life things become
    • cometary life is such that a certain impartiality of occult vision is
    • necessary in order to observe this peculiar life in the planetary
    • you consider human life upon the earth, you will admit that by means
    • of this human life — as you know from elementary Spiritual
    • which are actually harmful, hindering to life. From man himself stream
    • time has had the opportunity of observing cometary life, shows us that
    • Thus we must regard cometary life as something which continually works
    • have something in the cometary life of which we cannot, as in the
    • of life; whose wisdom, as an extract of all this experience, makes an
    • through his experience of life is displayed in his eyes, we then gain
    • Maximum number of matches per file exceeded.
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • knowledge. We spoke yesterday of the life of the comet, of the life of
    • the fixed star — the solar life; of the life the moon — the
    • lunar life; and of the planetary life. In speaking of these heavenly
    • life in the past, and which, as it appears in the present, is not
    • earth-life is to be at all possible. If that which is there
    • things, man could not possibly live his present life, because of what
    • animal life on the earth, nor the plant life, nor the activity in the
    • animal, plant, and mineral life upon the earth would be possible,
    • 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
    • were to cease, the inner soul-life of his fifteenth year would then be
    • it is now, comprising the requirements of human life, is not possible
    • you can gain in life by comparing things which belong together but are
    • in ordinary physical life. No doubt there are times when you have been
    • around you in physical life. One may have yet another impression;
    • perception of cometary life with the concept — (it is now a
    • pulled out of our body. Other life also, conscious life, is connected
    • inorganic, devoid of life; on the other hand, we have its etheric body
    • itself as living. We learn to know the long-enduring life of the
    • acquainted with the various forms of mineral life on our planet. When
    • Maximum number of matches per file exceeded.
  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • individual who, in the twenty-ninth year of his life became the
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • life-powers can first be seen if we penetrate to that universal life
    • animated, the life of the mineral, is not to be found in the physical
    • the life-streams pouring down from the planets; stimulated constantly,
    • world, it appears to us as a dead, lifeless substance. To cosmic space
    • part of its own life, which is precipitated from the life of the
    • dead. These streams of life, these life-forces, this etheric body must
    • life sent down by the individual planets which permeate the earth from
    • find that the life stream which permeates the earth directly from him
    • that he was later confused with Venus. The life-activity (in the sense
    • is so seen that the life just described as existing in the mineral, as
    • in a new epoch of life. In like manner the spiritual beings who remain
    • the fixed star, is also that which sends the etheric life-stream to
    • or meteoric life.
    • We have pointed out what meaning this life has in the planetary
    • form the basis of cometary life. But as everywhere there are Luciferic
    • itself, we find the Spirit or Spirits. Behind all this Spiritual Life
    • All-Divine Life, which before It comes to expression in the physical,
    • desires, impulses and concepts which our physical earth-life brings to
    • means of attaining the high ideals of our Anthroposophical life is to
    • into our hearts that it becomes a life-force within us, a living hope;
    • Maximum number of matches per file exceeded.
  • Title: Occultism and Initiation
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    • above, seeks to take its place in modern life through the study of
    • life and super-sensible facts! What is it compared with the results
    • passes over into a super-sensible, spiritual world. From the life led
    • within our soul during one life, and even the blows of destiny which
    • prepared for ourselves during an earlier life on earth. It explains
    • moreover that everything we experience during this earthly life, all
    • spiritual world, we once more enter a new life on earth, as already
    • conditions of human life in remote epochs of earthly existence. From
    • which existed before human life on earth began. They look at the
    • evolution of cosmic life itself, the transformation of our Earth and
    • human life most deeply, because they are connected with our innermost
    • soul life-and we find that it is kindled by the external world, that
    • sorrow-even if we do our utmost to look into our soul life, we cannot
    • creative processes, to penetrate into what we feel to be life's
    • the essence of life, these phenomena are of the profoundest
    • significance. They evoke what we may call a mystery of life. Though
    • habitual thing in life has lost the power of making a strong
    • life, our whole waking life, must be a kind of destructive process,
    • reality, the peculiarity of our waking daytime life is that it does
    • all, it constantly consumes us, dissolves us. The waking life of day
    • Maximum number of matches per file exceeded.
  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • force that enables us to have descendants. The life that goes through
  • Title: Esoteric Lessons Part II: Helsinki, 4-5-12
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    • a black cross with seven red roses. New life springs from the dead
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • previous life when he may have been an esoteric, or he may have been
    • soul life. As we mentioned last time, one of these changes is that



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