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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • published in German as,
    • published in German as,
    • The Human's Connection with the Elemental World,
    • published in German as,
    • lectures. Hence I must crave your pardon if many of the names and designations
    • 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
    • years ago, — I mean Hermann Grimm, the nephew of the great philologist
    • of German myths and legends, Jacob Grimm. By letting the figures and
    • facts of the Iliad work upon him, Hermann Grimm is again and again obliged
    • of war. And rightly does Hermann Grimm point out that a stern judge
    • description of battles in Homer; and he was a man who without doubt
    • From the general human standpoint we know how plastically the figures
    • to manifest itself through the various periods? For truly, he who observes
    • dispassionately will not receive the impression that human artific or
    • interest is self-evident and universally human. Yet these epics set
    • manner of representation; the whole way in which the events are brought
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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
    • the portals of the eternal manifestation of the spiritual in the
    • man for the wells of eternity where he may drink for the healing and
    • wrestling soul of man wherever he may be. It meets us especially when
    • we turn our gaze to one of those mighty manifestations of the
    • wrestling spirit of man such as are given us in some great work like
    • 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
    • wonderful flash of lightning into the Western world, so that a man
    • expressed in it. This man was not one who was unacquainted with the
    • 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,
    • man upon earth. We need something quite different from ordinary
    • revelation of the spirit of man.
    • things. He begs Krishna to show himself to him in such manner as he
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • Christ brought to humanity.
    • generally spread out over many moments, over long periods of living,
    • whose permanent effect on the soul is therefore weaker — such
    • mankind, with as much interest as we usually feel in our own destiny,
    • over the historical epochs and races of mankind — let them
    • of mankind, of the earth, of the whole planetary system become his
    • many who have such interests for the whole of mankind. More often
    • appear to lead quite simple lives. Yes, there are many today who have
    • interest in the whole of mankind. That is why anthroposophy is in
    • will everything be imperiled — man himself, the law, the whole
    • world. The whole significance of mankind will be in the balance.”
    • Arjuna was a man who
    • had received into his feeling something that the man of today no
    • generation in mankind is bound up with the woman nature; while
    • the individual, personal qualities whereby a man stands out from his
    • blood connections and his family line are bound up with the man
    • nature. What a man inherits as common, generic qualities is
    • handed on to the descendants by the woman, whereas what forms him
    • not then have an evil effect on the laws that rule woman's nature,”
    • well-being of human evolution depends. He feels that the forefathers
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • Christ brought to humanity.
    • thinking enters man's soul in exactly the same way as the revelations
    • or less recently, or perhaps even many years ago, has reappeared in
    • the higher revelations many people claim to have are pictures
    • grossest illusions, will be misled by such imaginings. After all, man
    • by many different people, and for many different reasons, and one's
    • to explain to them how easily one can understand that. In many cases
    • because man would never have developed this self if he did not feel
    • Thus, when man wants to enter the real world he feels he must leave
    • has acquired in ordinary life, and thus he becomes a different man
    • our ancestors — events that must corrupt our womankind, and
  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • Christ brought to humanity.
    • HAVE seen that if man would enter into the realm to which,
    • Man instinctively feels
    • man has passed through many different stages. Thus, in the period of the
    • human soul to intensify its self-consciousness by such occult
    • clairvoyance. This is also a faculty man does not really need for his
    • originated. If such a man were to
    • tells me that man belongs to other realms, that my human nature
    • power to surcharge the soul with selfhood. Today man can again
    • present-day man to want to undertake occult exercises at all? Why
    • soul in the present cycle of evolution. If man did not reach out to
    • man were really the being that materialistic thinking considers him,
    • and passes before its senses. Why isn't this the case with man?
    • speaking of present-day man, for even in ancient Greece the human
    • soul, something that has no purpose or sense for physical life. Many
    • intellectuals among mankind. The philosophers are honored just
    • That depends upon the standards by which we value human life.
    • but when man today observes life through the senses and considers it
    • treated in such books, the thought slips in that either man exists
    • soul life is meaningless if life really ends with death; if man has
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  • 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
    • man. As you know, definitions are intended to provide concepts
    • define man as a featherless biped. While this particular definition
    • man in certain respects. The next day one of the members of this
    • to your definition this is a man.” A silly way to show the
    • activity of man's waking life brings about a continual destruction of
    • forces are at work in us that do not otherwise manifest themselves,
    • health to go without proper sleep. Certainly man's life is so
    • brain that has the potentiality for development. If man were not an
    • to say, if man did not have a much healthier brain through heredity
    • human life we perceive not only these smaller cycles but larger ones
    • spiritual life of mankind in the period from the fourteenth,
    • so in its time. During this period man's gaze had to be directed
    • taught mankind to look out into the infinite distances of cosmic
    • the age now beginning. Mankind, imagining life to be enclosed between
    • only boundaries set by the human soul itself. Just as in earlier
    • will lie before man's gaze in the infinite sea of time all the
    • changes in the kernel of man's being as he follows it through its
    • shall we see the cause of this change in human thought? It is not
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • Christ brought to humanity.
    • historical impulses in mankind's evolution. How often, for instance,
    • 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
    • it may take its place in the evolution of man?” That
    • burning words to quicken the consciousness of self in man. In the
    • that kindled the self of man more mightily than the living force of
    • firmly realize how the human soul, under certain conditions, can
    • sense world though in a refined form. In our world here man is
    • the profoundest secret for the human soul.” Here indeed is a
    • creator of man’s inmost being, of his consciousness of self.
    • life. We are led on to the idea, so familiar to the man of India, of
    • were standing on a summit of mankind’s attainment, born
    • When man has risen to
    • experiences such as this, which only the innermost power of the human
    • Heaven. With many arms and with many bodies, with many mouths and
    • many eyes I see Thee, on every side endless in Thy Form. No end, no
    • stupendous with many mouths, arms, limbs, feet, many bodies, many
    • I with dread am filled. Radiant, Thou shakest Heaven. With many arms
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • Christ brought to humanity.
    • IS NATURAL, though it is usually ignored by science, that man
    • up to man. It goes without saying that man must assume some creative
    • kingdoms of nature. The point is, however, that man gains knowledge
    • kingdoms are outside him and he can observe them. As to all man has
    • man has within himself over and above the kingdoms of nature that
    • outwardly, can see itself, just so little can man gain knowledge of
    • impossible for those forces in man that are there to acquire outer
    • very forces that represent what it is in man that makes him something
    • human power of acquiring knowledge itself cannot be known by man's
    • man only insofar as he is still animal. You see on what the peculiar
    • fallacy, the illusion of materialistic Darwinism rests. Man cannot
    • for a man to confront another man and perceive in him the knowing
    • those that really distinguish man from the animal — cannot
    • 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,
    • what in man transcends the animal. These very creative forces are
    • destroyed. These creative forces that raise man above the animal can
    • really be perceived in a sleeping man. So we should have to say that
    • whatever it is that repairs in sleeping man the forces he spends in
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • Christ brought to humanity.
    • souls to it, so to say; bring them into that manner of thought and
    • all times been concealed from the wide plain of human intelligence.
    • because it lay in the natural course of man's development that they
    • protected by a fundamental characteristic of mankind in olden times,
    • enter the general development of mankind will remain occult knowledge
    • but in a rather different one too, there is a peculiarity of human
    • evolution of man, which is full of wisdom though it may at first seem
    • one anecdote that like many others reveals a deep truth — how a
    • Fichte, to mention a few of many spiritualized thinkers. Many Indian
    • German Section in our movement an Indian thinker sent me a
    • dissertation. He sent it to many other Europeans besides. In this he
    • praise his effort, but the fact is, what this man produced could only
    • 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
    • meaning. We can understand how the Eastern man looks up with
    • flowed. Let us imagine the man
    • content of man's soul, his everyday consciousness. His was a
    • been foolishness for that ancient time; it has sense only for mankind
    • lies something far more important, that if the man of today will only
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • Christ brought to humanity.
    • developed last time have shifted a little. What is true for man today
    • correctly for man today as mineral food (salt, for instance), would
    • tamas food because man's organism has changed, even as far as his
    • time the man who can give himself up to knowledge as penetrating as
    • our present knowledge of the mineral kingdom is a sattwa man. For the
    • with heart and head in the right place. A man who takes without
    • prejudice and bias the phenomena the world offers. A man who always
    • physical world is a sattwa man. In the inorganic world a sattwa
    • one where a man is in a certain way prevented by his own emotions,
    • Tamas is where a man is
    • human being. In this respect man, as a rule, is blunt and dull. He
    • But man must gradually become apathetic to the physical world in
    • surface would represent a tamas impression. Where man looks out into
    • somewhat as follows. Imagine a primitive country man who sees the
    • tamas man.” Thus is Krishna the great educator of the human
    • If a man raises his belief to the divine creators of the world he is
    • a sattwa man. Just in that time of the Gita, however, there
    • damp down this fear. Actually, Ahriman — the giver of fear —
    • a meeting to conjure up the devil Ahriman, to beckon him into their
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • removed from all the knowledge given to man today by the external
    • world; in respect to the manner in which we shall name things, we
    • 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
    • external perception, from that which external man knows and can do. It
    • is the characteristic of the spiritual, that man can only recognize it
    • — that man consists of various principles or bodies, or whatever
    • make ourselves different; we have other interests. When a man imbues
    • knowledge. This special manner of training the soul to a feeling for a
    • us externally as the human being, behind what we see with our eyes,
    • anatomy or physiology concerning man — behind what we call the
    • physical human body, we recognize a super-sensible human principle
    • man we call the etheric, or life-body.
    • We will not today speak of still higher principles of human nature,
    • as we can investigate man occultly to see if there is not something
    • animal and the human kingdoms, in so far as they meet us physically.
    • We then find that just as behind the physical body of man there is a
    • between the etheric body of all physical nature and that of man. When
    • 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
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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
    • fruit to work upon the soul in the manner described in our last
    • territory, in these elements; just as man himself has his in the whole
    • signifies for individual man. Only we have said that in man this
    • of many, many such nature-spirits, which are, moreover, divided into
    • as the third principle of man — that body which is the bearer of
    • principles of man's nature, we may say that we have first of all in
    • 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
    • development — as you may read there — a man begins to be
    • sleep-condition of man, is caused by the fact that he leaves his
    • body and the rest of what belongs to it; but the normal man is then
    • the time comes that a man, after he has freed himself from his
    • man now perceives have as it were command over the nature-spirits. Let
    • may call the astral body of the earth, into which man plunges with his
    • into this spirit-atmosphere man's astral body plunges during the
    • These beings are such that when man can become acquainted with them by
    • influence upon the astral body of man — (as also upon the astral
    • of spirits we see beings already resembling the human soul. If we turn
    • principles of man's nature, which at first we understand as the ego
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  • 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
    • for this purpose to begin to-day from the nature of man himself and to
    • make clear certain attributes of human nature, and we can then proceed
    • attribute of human nature shall be brought into very special
    • prominence to-day, and that can be described in the following way. Man
    • all other beings which also use their senses. As man we have a common
    • men, and this a man carries through the world as an independent inner
    • life. When we are in the same space as another man, we know what he
    • man leads. We meet as a first group with those which, when they lead
    • understand this. Suppose a man so lived that should he desire to live
    • into another state of consciousness. We know that man, without his
    • etheric bodies. Thus we know that something has to take place in a man
    • instance, if a man says, “Here before me is a meadow covered with
    • beings, of which we are speaking as the next category above man, are
    • not like the perceptions of man. Man perceives, because an external
    • in the same way as man does with his senses; they perceive it (though
    • this is only a comparison) rather as man perceives when, for instance,
    • time a manifestation of their own being. I want you to bear in mind
    • perceptible to man externally, we have before us beings which perceive
    • whenever they manifest, when they express what they themselves are;
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • ascended to the beings which stand immediately above man and which we
    • possible for man to rise above himself, to subdue all his own special ego
    • the so-called Spirits of the Age, the Archai. If a man follows the
    • man follows this way further he will find that he gradually trains
    • of man, because in this condition a man with his ego and his astral
    • development of man, when he can live alternately in his ordinary
    • the animal, etc. If a man continues his exercises in this way, he
    • everyday consciousness?” If a man has only ascended to the first
    • 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
    • — 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
    • can so convince man of the divinity of existence, as the possibility
    • 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
    • Now, beginning once more from man, we will try to describe the beings
    • Third Hierarchy are characterised by the fact that in place of human
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  • 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
    • perceive chiefly when, in the manner described, we plunge down into
    • in other human beings or in the higher animals, as that we should
    • educate ourselves by that means and perceive behind the human beings
    • will. Then if we educate ourselves in the manner described and now
    • people who have applied the many experiences of their life to the
    • gaining of wisdom — who after many applied years of rich
    • only to regard the will which we encounter in man or animals in normal
    • life, or the ordinary feelings and thoughts of man. And it would be
    • impossible to describe by what is usually accepted as human thought,
    • man who for decades has built up experiences which have brought him
    • overwhelming wisdom, and we will imagine that such a wise man speaks
    • such a look or imagine that such a wise man does not speak to us in
    • What in man is perception, in them is manifestation of self: what in
    • man is inner life, waking consciousness, is in them being filled with
    • manifestation of self, is in them self-realisation, self-creation, a
    • In the Third Hierarchy we have manifestation and being filled with
    • 3rd Hierarchy:Manifestation.Being filled with Spirit.Nature-Spirits.
    • ourselves more and more to the form and manner in which the beings
    • In speaking of man he is described as he reveals himself to occult
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  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • which can be compared with the consciousness present in man in his
    • other heavenly bodies, as a man by means of his speech enters into
    • which stands, so to speak, nearest to humanity in the spiritual world,
    • is the fact that what is perception in man is in them manifestation,
    • and that what in man is inner life, in them is being filled with
    • spirit. Even in those beings who start immediately above man in the
    • that they are actually conscious of that which they manifest from out
    • man; but they then feel shining and springing forth in their inner
    • man does, all that is immediately manifested externally; not as in
    • man, who can shut up within himself his thoughts and feelings, and
    • do not wish to manifest externally they have no other means of
    • manifestation. But now let us just suppose that these beings had a
    • which they did not manifest externally; to do so they would have to
    • nature which they need not manifest externally. That is, they had the
    • the Third Hierarchy can have no inner independence such as man has. If
    • themselves the power not to manifest certain inner experiences
    • the Third Hierarchy, with their manifestation and enfilling with
    • own; their own life is manifestation, which is for the whole world; as
    • soon as they do not manifest themselves there radiates into their
    • man — making it possible for him to develop an independent life
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  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • three hierarchies standing above man. You will have noticed that we
    • directly or even indirectly, exalted above man. We tried, as it were,
    • already classified man himself, in the ranks of the beings who stand,
    • man and everything which appertains to him on this planet, we must
    • lecture, that the phenomena of man and his planet are not to be
    • have seen from man to the Spirits of the Age, we are concerned with
    • beings who, in the first place, play their part in the human,
    • of the Third Hierarchy as bringing man himself forward, step by step,
    • part of the earth, that part of it which belongs to man. We have
    • Man
    • Hierarchies are perceptible in the collective phenomena of man on his
    • beings has to do with the Earth-planet, so in like manner a similar
    • system belongs to other planets. When man, with all the means at his
    • as human beings, we approach the Cherubim, Seraphim, or Thrones, we
    • We can best understand this matter if we compare it with what a man
    • 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
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  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • cosmos, is of significance to man's outlook, to his perception and
    • beings standing immediately above man to be the Angeloi, or
    • Angel-beings; we have also shown how, if a man really wishes to obtain
    • call manifestation — how does the cosmos appear to him? If this
    • by our human view. An Angel-being would see nothing of all this in the
    • manner described, the various cooperative activities between the
    • things, man could not possibly live his present life, because of what
    • 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
    • us say — all the ideas a man of thirty had when he was fifteen
    • Man would find himself forced back to his fifteenth year and he would
    • it is now, comprising the requirements of human life, is not possible
    • certainly many among you know the impression which comes occasionally
    • greater and more powerful is the impression received in the manner
    • precisely at midnight. Hence among the many descriptions of the
    • as possible. The modern man, as a rule, only feels himself drawn to
    • the kingdom of King Etzel she demanded it again of Hagen he did not
    • symbol of the sort many expounders allege this to be, being sunk in
    • call a talisman — an entirely physical talisman, which was
    • the form of this talisman, the effect of which on Kriemhilde produced
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • kingdoms of nature. We stated that man has the four principles of his
    • finds there with regard to man — namely, the ego; for that which
    • in man we call the ego, the I, can only be found for the animal on the
    • what man does. Now, those who express themselves thus have not grasped
    • who penetrates into these matters, to deny what we call human
    • manifold mistakes and misunderstandings. Thus, misunderstanding would
    • man were definitely to be sought on a higher stage of spirituality
    • exists in the animal kingdom, that what man has in his soul-forces may
    • kingdom. We need only consider such facts as that man, comparatively
    • 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
    • and much more free from error than in man. The essential point is that
    • in man all those soul-forces relate to an ego in the physical world,
    • they belong; but the case of man who develops himself as an individual
    • 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
    • man. On what then does this depend? We can best obtain an approximate
    • man had a certain original primitive clairvoyance, the following was
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  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • presents a remarkable contrast to, man. Whilst we have to say with
    • regard to man that all four principles of his being are active on the
    • body and the ego — we must as it were, distribute all that man has on
    • the astral plane that which corresponds to the etheric body of man; on
    • plane the group-ego of the mineral. Thus, that which in man is
    • encounters us formed, organized, in such a manner that we perceive
    • planetary system. Just as the human or animal organism separates off
    • the astral body in man or animal holds together the etheric body from
    • it from outside, not concentrated and held together inside as in man
    • and animal. If we consider the relation of the astral body of man to
    • permanence. Our habits are often rebels against what we have acquired
    • in a new epoch of life. In like manner the spiritual beings who remain
    • 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
    • occultism. You know that the Bible, in Genesis, states that man was
    • man, man could perceive; he saw the fixed stars with the primitive
    • clairvoyance then given to man, but his vision was such that he saw
    • his physical eyes, when he himself, the human being, had yielded to
    • a phenomenon such as our earth moon, many preparations had to be made
    • manner. Now through the cooperation of what comes from the planets for
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  • Title: Occultism and Initiation
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    • on April 12th, 1912. Authorized translation from the German
    • Published in German as:
    • on April 12th, 1912. Authorized translation from the German
    • Published in German as:
    • arouse the opposition of many of our contemporaries, who say: What is
    • 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
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    • personality who work in all cultural conditions. A man
    • soul they become much more harmful than when they become manifest in a



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