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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • we are led more deeply into the soul of humanity and the striving of
    • the soul of humanity and the striving of humanity that ancient times
    • are brought powerfully before our souls, as vividly as the present time,
    • work upon us, do we look into the souls of those people who are far
    • view is presented before our souls in a directly expert and vivid way.
    • are presented to our soul by Homer as if they were immediately in front
    • before our souls! For many, not only professional students, but even
    • or Agamennon? When Achilles appears before our souls, he appears to
    • self-centred! A being in whose soul divine-spiritual impulses are at
    • and growth of the individual races that what the ordinary soul-forces
    • human soul-forces; an imagination which to him in some way fulfilled
    • explained by the ordinary soul forces. Therefore they quarrelled, and
    • soul-forces. If we only consider these three forms externally, how they
    • which spurs on our souls to think of all that is must human, but which
    • on the other hand, surpasses all that the ordinary powers of the soul
    • our souls, that at the moment when Christianity enters, when the Son
    • race, the Nation-soul of the Finns, from primeval times up to the moment
    • was then enacted in the soul can be felt with wonderful intimacy. That
    • immediate present, with their complete souls; so that through Kalevala,
    • Western Europe learns to know the soul of Finland in such a way as to
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • onward, the human soul will feel increasingly that these things
    • your midst how their hearts and souls are dedicated to our sacred
    • wrestling soul of man wherever he may be. It meets us especially when
    • this soul, to have knowledge of him who is speaking such sublime
    • where the fratricidal struggle is to develop. The soul of Krishna's
    • soul belongs in its most inward, most essential being. The soul is
    • Arjuna's soul? It is as though the raging battle in which it stands
    • were forced upon it because this soul feels itself related to a
    • being as Krishna, this soul must be forced downward into the chaotic
    • far away, altogether unrelated to his soul. We can distinctly feel
    • this soul is still one of those who long for the higher worlds, who
    • Arjuna stands there like a human soul to whom the earthly side of
    • understood by souls who are separated by a deep gulf from all that a
    • genuine observation shows Arjuna's soul to be. All that to which
    • human natures, and not to think it too easy for a Western soul to
    • souls can do better because they speak not only to understanding but
    • centuries before the founding of Christianity to a soul whom one of
    • the immortality of the soul. In this picture there are but slight
    • death he speaks to them of the immortality of the soul. Many people
    • there is something more for the human soul, that something more
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • touch the soul of one studying this sublime Gita, he still
    • our souls. We have to experience something which disturbs and shakes
    • whose permanent effect on the soul is therefore weaker — such
    • experience this upheaval as a necessary event in his soul life
    • must learn to suffer the convulsions of our soul with outward
    • is true not only for our bodily processes. The soul forces we need
    • of the soul, so that we go through our external life as before,
    • be living through whole worlds of shattering soul-experience. That is
    • learn of the mighty upheaval of the soul that has to come at the
    • against each other. Such a soul as Arjuna can be shaken by that to
    • souls watch over the succeeding generations. For him it is a sublime
    • souls of the ancestors. But now what must he see? Instead of altars
    • battle. If we would understand a human soul we must penetrate into
    • because it is in feeling that the soul is intimately bound up with
    • Arjuna's soul, shaking it to its very depths. It is as though he had
    • forces of the soul and brings it to a vision of occult realities that
    • been rightly prepared for the birth of the deeper forces of his soul,
    • time Krishna revealed it. Souls like Arjuna did indeed feel that
    • its newness when it resounded in Arjuna's soul through Krishna's
    • development in their own souls. I want to make every effort to get
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 3 of 9
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    • thinking enters man's soul in exactly the same way as the revelations
    • in a practical way with the ascent of the soul into higher worlds
    • 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,
    • seem to shine upward from the depths of his soul and he will say to
    • cleverness, when I was protecting my soul from the suggestions of my
    • intellect, then my soul had greater power. My soul could come freely
    • reminiscence of ordinary life. The whole mood of his soul afterward
    • depths of his soul something more is active than is present in his
    • experience may arise in our soul quite similar to what I have just
    • another, deeper layer of our soul life was wisely at work.
    • We did not know that all the time our soul had another wider life
    • evident in our soul. It enters in such a way that we know it has
    • life of soul. We know then, by experience, that our soul-life
    • given for soul development you will soon realize that it all comes to
    • expression of the situation of the evolving soul that is trying to
    • this incarnation with an imperfection in our soul. We felt it deeply,
    • the misfortune. Here rather is the higher reality: Our soul goes
    • was aware of an imperfection that has been in my soul since birth. If
    • I would develop my soul this imperfection must be remedied, but to do
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • soul by the experiences we gain through occult exercises such as I
    • continually bear in mind that in the course of evolution the soul of
    • human soul to intensify its self-consciousness by such occult
    • power, by means of which there arises in the soul the instinctive
    • power to surcharge the soul with selfhood. Today man can again
    • soul in the present cycle of evolution. If man did not reach out to
    • soul was different in this respect from what it is today. When we
    • today give ourselves with our whole soul to the study of natural
    • soul, something that has no purpose or sense for physical life. Many
    • by means of the brain-bound intellect, something steals into his soul
    • soul life is meaningless if life really ends with death; if man has
    • what it is that comes into the soul that does not belong to this
    • the external world has implanted something in his soul that would be
    • to mankind. Only in that night could a force be born that the soul of
    • today possesses, but that souls of that time did not yet possess.
    • present in his soul but it is flickering out. It is no longer a
    • point out that though man may lift his soul today into that realm
    • a kind of overflow in his soul and belongs really to other
    • begin to describe the world into which our soul enters, but the terms
    • of suffocation in our soul, comparable to losing our breath for lack
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • nature of sleep if we realize that in the present epoch the soul
    • only boundaries set by the human soul itself. Just as in earlier
    • active souls of men and are being used today to gather spiritual
    • them, for they have become forces of the soul. Here we have a cycle
    • insufficient. We need laws of the soul and spirit. Thus we understand
    • worlds. What now works as a soul force in self-consciousness was then
    • do today. They lived more of an instinctive life in their souls. From
    • self-consciousness entered the human soul everything that could
    • evolution of the human soul. Men knew that by developing their soul
    • self-conscious soul, which is not bound to the physical body and
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • certain basic dispositions of soul developed into certain philosophic
    • firmly realize how the human soul, under certain conditions, can
    • but by soul organs.
    • In such a way our soul lives into invisible worlds, for instance into
    • sensualize what the higher forces of the soul sketch out before us.
    • the profoundest secret for the human soul.” Here indeed is a
    • in our souls the ideas presented to us in this part of the song.
    • first discourse your soul is borne along by the continually
    • are told how the soul can become ever more free of the outer bodily
    • how the soul can retire into itself, realizing inaction in the
    • actions the body experiences. The soul can become a complete whole,
    • approach the ninth discourse our soul seems to rise into giddy
    • it, we must bring to it something our soul in its development has
    • in the first discourse. In the second our soul is awakened to realize
    • devotion, our soul rises higher in reverence. The Yoga of the first
    • mood of soul bears us up into the ninth and tenth discourses because
    • his soul. Whoever reaches this ninth song may feel this devotional
    • Imagination. Then the uplifted and strengthened soul-force that
    • whom Arjuna has been led step by step, is conjured up before his soul
    • soul can undergo, have almost nowhere else been described in such a
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • human creative forces, something like a brother- or sister-soul; a
    • definite soul. It was as though this sister-soul was held back, not
    • nothing else. Thus, a brother- or sister-soul (in that ancient time
    • there was no difference) — Adam's brother-soul — remained
    • sister-soul.
    • sacrifice, a soul that throughout all the processes of human life
    • souls for birth and death in successive incarnations, and it could
    • aware of a soul accompanying mankind. In most instances it was only
    • that this soul we have mentioned spoke to him through the soul of his
    • charioteer. The manifestation of this special soul, speaking through
    • a human soul, is none other than Krishna. For what soul was it that
    • the soul that had remained behind in the old Lemurian age when men
    • This soul had often
    • Maya of this soul of Krishna. Later on in history a definite
    • incarnation takes place. This soul actually incarnated in the body of
    • incarnation of that same soul that had never before lived in a human
    • body but is nevertheless a human soul, having been one in the ancient
    • soul in the other Jesus child, which was the soul of Zarathustra,
    • there enters the soul of man as he was before he descended into the
    • course of earthly incarnations. We understand that this soul could
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 8 of 9
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    • souls to it, so to say; bring them into that manner of thought and
    • different mood of soul, the different spirit that pervades it. Such
    • approach this poem without first working on their own souls. A
    • found. By the whole configuration of their mind and soul, however,
    • is it to comprehend all that the human soul can produce. We must make
    • permeates the souls of these nineteenth century men quite
    • content of man's soul, his everyday consciousness. His was a
    • of which men's souls were passing on in the descending line of
    • the condition of our souls in this connection we may say to begin
    • vigorously make use of the forces present in his soul, what the men of the
    • philosophy, their deepening of soul in Yoga, that led them there. It
    • was in this work, this overcoming of the soul, that the experience
    • severest effort of the soul. It is the soul's work that gives a thing
    • a human soul in the time of the Gita, who might live through
    • worlds brings about the condition of tamas in the souls of men.
  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • individual person, distinguishing his soul from his environment, he
    • free Arjuna's soul from all those things that surround him and are
    • separation of Arjuna's soul from it all is accomplished, so to say,
    • be distinguished. Those whose souls and spirits are bound into
    • learn to hold thy soul apart. Thou shalt be neither sattwa, rajas nor
    • ego. He shows its separation from its environment. He explains soul
    • soul, which does indeed penetrate to the door of the spiritual but
    • materialistic congress how each person in the depths of his soul is
    • soul can be described in terms of these three conditions. Sattwa,
    • he who would truly become free in his soul, who does not wish to be
    • burrow down into their own soul, finding no connection with the outer
    • lonely souls. They neither feel themselves bound up with the
    • understand the world, who are unhappy because in their soul-life they
    • hear what Krishna told Arjuna, those seeking their soul's salvation today,
    • lighted up man's soul; how there was hovering above it, so to say,
    • to live into the soul condition of that time before Krishna
    • the lowest region of soul-life was a picture-like consciousness, and
    • into Brahma.” To ask a soul today, living in Western lands, to
    • ask a Western soul today to do Eastern exercises and “enter
    • constitution of the soul was all passive. The world of pictures came
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • although we may not always notice it, our soul will gradually change
    • development. What we learn through spiritual science makes our soul
    • most pre-eminently an education, a self-education of our souls. We
    • heart, esotericism has already begun; our souls begin at once to be
    • world influence us, and transforming our souls by means of this
    • knowledge. This special manner of training the soul to a feeling for a
    • every human soul if only it will fulfil these necessary conditions;
    • human soul gazes in this way at nothing but the blue of the sky. A
    • to be blue, we turn our attention to our own soul, we shall notice
    • in our soul; a quite definite feeling, a quite definite perception
    • before. If we would give a name to this soul perception, to that which
    • for it; it is a devout feeling in our soul, a feeling of pious
    • feeling, a moral perception. When within our souls the blue has
    • affect our souls, and simply devote ourselves to that which in
    • the requisite conditions) the soul has instead a peculiar feeling,
    • understand the inmost parts of my soul through external nature when
    • feel within myself, when my soul is blessed with the power to think
    • tone and then to its octave, and so attune our souls to this dual
    • again we find that in our soul a moral feeling is set free. We begin
    • and desire, as they live in the human soul, is perceived in the tone
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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
    • and warmth of the sun, must work upon the soul, if we are to visualize
    • further strengthens the slumbering hidden forces of his soul, then he
    • his own soul — with his own astral body. They exert such an
    • upon our own souls. The nature-spirits of water and air can be
    • of spirits we see beings already resembling the human soul. If we turn
    • soul of man because, in the perception of the purpose of nature, man
    • 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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    • an idea of what takes place in his soul by what is expressed, in his
    • inspirations and which grows and thrives only within the soul itself.
    • how a man can raise his soul above himself.
  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • into the human soul; for the soul of another keeps enclosed in its
    • were, pour himself into the being of other souls — live in their
    • oneself a little, clairvoyantly, to learn the inner being of his soul
    • occultism as the group-souls of the plants and animals, the
    • group-souls of the individual beings. So that occult vision of the
    • plants which are of like form, ensouled by a common spiritual being.
    • ensouled by a common Soul-being. These we call group-souls, and these
    • group-souls are the detached offspring of the beings of the Second
    • the aid of these elements, we find spiritual beings, group-souls, who
    • these group-souls are spiritual beings detached from those we call the
    • stage are those beings which we call the group-souls, actually
    • beings of the Second Hierarchy and also the group-soul-beings which
  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • soul must do if it would penetrate to the nature of the Second
    • upon our soul as may be aroused by earnest people of great worth;
    • their souls. When we realise this wisdom of theirs, we feel somewhat
    • are the Group-souls. The beings of the First Hierarchy have likewise
    • 2nd Hierarchy:Self-creation.Stimulation of Life.Group-Souls.
    • of man. We then come to yet higher principles. They are of a soul
    • nature. In ordinary life we regard them as the inner soul-life; and
    • a threefold soul: — the sentient soul, the intellectual soul or
    • mind-soul, and the consciousness soul. These principles of human
    • nature, from the physical body to the consciousness soul, are already
    • beings have a Spirit of Wisdom. Instead of the sentient-soul which we
    • Thrones, or Spirits of Will. Instead of the intellectual soul these
    • as we have the consciousness soul, they have the Seraphim. Just as we
    • of our consciousness soul, to a Primal Spirituality. Then only have
    • If in order to call forth such a concept as lives in the soul of the
    • etheric body, astral body, sentient soul, etc. When we look at a
    • body, astral body, sentient soul etc., so, behind the planet,
    • soul. Just as in man we ascend to his higher spirit-nature, to that
    • soul, so if we ascend above the Seraphim we come to what we tried to
    • creates sheaths in the consciousness soul, intellectual soul, and
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  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • ascribe to the Seraphim what we may call the inner soul-life of the
  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • it looks upon the development of a people through its Folk-soul,
    • described as contained in the planetary system as the spirit and soul
  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • which lies in your soul, differs from the picture-concept of an object
    • in your soul, the mere memory-picture differs from that which arises
    • which he had been able to work into his soul since his fifteenth year
    • were to cease, the inner soul-life of his fifteenth year would then be
    • contained in my soul at that time, I could not think all I now think.
    • The condition of soul in which I now am would not be possible.”
    • his soul could not bring about his present-day self, yet it has to do
    • perceive the contents of my soul at my fifteenth year if I think away
    • through our inner being alone, like a soul-impression; we gain a quite
    • of the soul; for the smallest degree of egotism united with this
    • a certain well-known student of nature, Raoul France, ascribed a soul
    • to plants, and did not differentiate between what we call a soul in
    • resembling the beings which, from something of an inner soul-nature,
    • natural-philosopher would certainly not ascribe a soul; I mean a
    • nature-philosophers, then, just as they attribute a soul to the plant
    • called “Venus's fly-trap” so must we attribute a soul to the
    • little as we can speak of a soul-nature resembling the animal soul
    • wolves or of lambs, etc. Just as a single soul belongs to our two
    • hands, our ten fingers, and our feet — a soul which has within it
    • evident that, just as our ten fingers belong to the one soul, so do
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • soul-forces to animals on the physical plane.
    • exists in the animal kingdom, that what man has in his soul-forces may
    • unprejudiced observer to deny human soul-forces, as such, to the
    • in man all those soul-forces relate to an ego in the physical world,
    • of the planets are actually the abode of the group-souls, the
    • because that particular group-soul of an animal form which was to work
    • nature are the spirits which we have now described as the group-souls
    • must look upon the group-souls of the animals as the offspring of the
    • group-souls are the normal and proper offspring of the Spirits of
    • apportioned to them on the various planets. Just as the group-souls of
    • that they have become the group-souls of the animals; those that
    • Motion come the group-souls of the animals, and from the Luciferic,
    • recollection in the soul of each of what had been given earlier by the
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • yesterday, he need make no other preparation with regard to his soul
    • group-souls of the animals — besides the main types, and
    • group-souls of the animals and the astral bodies of the plants, we
    • souls that we wish to progress, yet the ideas and habits we have
    • that in us, in humanity, in the human soul, which is a symbol of the
    • from the cosmos. These group-souls of the minerals work in the form of
    • group-souls of the minerals, which belong to the sphere of the Spirits
    • directed by the Spirits of Will, who are the group-souls of the
    • group-souls of the minerals into our planetary system; and again the
    • the same time we see how the group-souls of the minerals stream in; we
    • see how these group-souls are affected when a power of attraction is
    • from cosmic space: a similar stream of beings to the group-souls of
    • the minerals. The group-souls of the minerals belong to the sphere of
    • the mineral, is distributed over the worlds. We have found group-souls
    • group-soul for the human being? Oh, yes, there is. The group-souls of
    • group-soul that with the inflowing of his ego, a group-soul was
    • group-soul of man was originally allotted by the Spirits of Form to be
    • a unitary soul for the whole of humanity. What differentiated this
    • group-soul into such variety that differences of race, differences of
    • the primeval ego of man was to assert itself as a group-soul dwelling
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  • Title: Occultism and Initiation
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    • passes through the portal of death, one's soul-spiritual core
    • new birth, one's soul-spiritual being can connect itself with
    • must speak of the development of a person's soul-spiritual
    • within our soul during one life, and even the blows of destiny which
    • as a human being's soul-spiritual core, passing through
    • question, another immediately arises within the human soul, prompted
    • look into their inner self and survey all that lives in their soul in
    • ideals-in short, of all that surges up and down within our soul from
    • 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
    • any inner soul process, we cannot be witness to the creative process
    • sleep occurs in such a way that all the emotions filling our soul
    • sympathy for another human soul, I experience within myself,
    • joys, sorrows, pains and pleasures of the other soul. When I am full
    • of compassion, I can lose myself in the soul of another person, and I
    • ordinary consciousness, within the other soul.
    • consciousness of another soul. Indeed, how far I am able to maintain
    • and joys of another soul, and not my own, is a standard of measure
    • dazed by the joys and sorrows of another soul; for then we have a
    • the fact that, in the moral sphere, our soul can be told something
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  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • to feel that we're living in a big ocean of soul-spiritual beings,
    • souls are embedded in the spiritual world around us. On waking
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
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    • soul life. As we mentioned last time, one of these changes is that
    • take hold of this soul — they can work into his physical body.
    • soul they become much more harmful than when they become manifest in a
    • as a warning about what's working our soul. In a well directed
    • when souls were more robust and only people with a lot of inner



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