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  • Title: Lecture: The National Epics With Especial Attention to the Kalevala
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    • the question of the personality of Homer; When he describes anything
    • something obscure in such national epics if we try to read them as we
    • ourselves: — In very deed it contains nothing but what can be
    • but he begins with something which in modern times would perhaps be
    • this matter, should look at these things as he did. Not only in his
    • student of the Iliad and the national poems, there was something which
    • reasoning sense-perception, the ordinary feelings; something which was
    • just as one speaks of a being, of a reality, of something which governs
    • whom later humanity only attempted to represent by clothing their deeds,
    • more remarkable do things become if we take in addition the Northern
    • existed in Europe two ways of representing these things; the one which
    • directly connects everything with the divine-super-sensible, which shows
    • us that in Brunnhilde is meant something which belongs directly to the
    • everything.
    • ought to speak only as one who can look at things from outside; only
    • everything which in the Kalevala has to do with Western Europe, I can
    • with one another; a language in which we recognise that the things which
    • in superhuman significance. And then what enigmas in the contents! Something
    • the Sampo. And we next see this remarkable thing, namely, that far from
    • many things are happening; we see how time goes by; and we see how after
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 1 of 9
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    • things that lie so deeply on our hearts, those things that we believe
    • onward, the human soul will feel increasingly that these things
    • refreshment of something in him which, ever since they gained
    • something like a breath of the ancient clairvoyance humanity
    • in a time when he could become acquainted with the wondrous things
    • something which Arjuna — one of the foremost, perhaps the
    • alight upon something similar to what we are accustomed to find in
    • that this majestic song came into the Western world as something
    • Apart from various things
    • approach such a thing we feel how little human language, philosophy,
    • man upon earth. We need something quite different from ordinary
    • things. He begs Krishna to show himself to him in such manner as he
    • embraces all things, a great, sublime, glorious beauty, a nobility
    • for the life of earth around him appears as something strange and
    • would live with the Gods, and who feel human life as something
    • containing things of sublime import!
    • understanding for earthly things! It comes to men who have attained
    • earthly things, seems to the Westerner quite intelligible and
    • little way into these things. Pictures that we can grasp with our
    • contains something to which Western civilization can respond.
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 2 of 9
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    • that the same thing meets us again in the
    • a hidden artistic beauty in the song, so that if nothing else were to
    • our souls. We have to experience something which disturbs and shakes
    • something almost with horror. Such experiences belong to the initial
    • body must not suffer a like upheaval. That is the essential thing. We
    • without anything being noticed in us outwardly, while within we may
    • will everything be imperiled — man himself, the law, the whole
    • had received into his feeling something that the man of today no
    • something new. Here in these very first discourses we find an accent
    • philosophical mind. For what is the first thing that Krishna says to
    • and consider well this one thing. What dies and what remains alive in
    • everything is evolving. If he says that Krishna's exhortation, as I
    • intellectual terms was something absolutely new and epoch-making in
    • if to a new thing that is only now to enter humanity.
    • been written in the West to prove that thought is merely something
    • that all possess? It is something not generally regarded or valued as
    • they value is something quite different. They value their concepts
    • understand that clairvoyance begins in something common and everyday.
    • One thing is necessary
    • ephemeral that streams out from all things. They must have been able
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  • 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
    • something else in us as well, which is even more akin to clairvoyant
    • people who are only too ready to see something high and wonderful in
    • them something altogether new, something that has never been there
    • idea that there is anything remarkable in the revelations of our
    • that it is always at pains to prove that a dream contains nothing
    • a clear idea of his dream experiences, learning something from them
    • notice how one thing or another wells up before us that we could not
    • dream he will seem to remember something. He can say to
    • will have this experience fairly easily. He will recall something he
    • experience, reveals something quite different from a mere
    • depths of his soul something more is active than is present in his
    • something like the memory of a dream arises in our consciousness but
    • welcomed it gladly. Something lives in us that felt a kind of delight
    • something that stands in quite a different relation to this blow of
    • contains something far more than its content within the limits of
    • about the same things they were grumbling about twenty, even thirty
    • flesh-pots of Egypt. Let us not imagine that it is an easy thing to
    • bring nothing into it of our everyday sense experiences. Thereby in a
    • bitterness we notice that there was something in us that sought out
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 4 of 9
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    • among other things, the woven fabric of our dreams belongs, he must
    • take with him from the ordinary world something we designated as an
    • something else was still present in the self; I mean, primeval
    • That, my friends, is a big question because we touch something here
    • anything more than what his senses and his brain-bound intellect can
    • observe the things and events around him, their relationships, and
    • all this something else finds its way almost imperceptibly into our
    • soul, something that has no purpose or sense for physical life. Many
    • by means of the brain-bound intellect, something steals into his soul
    • longing for something he does not have, but the lack of sense for
    • world of the senses. Thus he is driven to cultivate something
    • the external world has implanted something in his soul that would be
    • something he does not have, but of something he has.
    • the market and make up accounts they find something that certainly
    • things that life opens to view, yet no explanation for them is to be
    • have vague, unrecognized longings. Something is active in them that
    • man has of his physical environment something now enters that is like
    • world now has a different aspect from anything known on the physical
    • plane. We discover that we are seeing something we do not see
    • permeated and transfused with something not unlike the cloud-forms
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 5 of 9
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    • unreality of attempts to define things. Being concerned with
    • realities we will proceed then to describe things in their essential
    • the same things I am putting before you here. It is quite
    • question to speak of these things as we do now, at any time from the
    • with the reality of things. Thought will become very different from
    • anything that philosophy or external physiology or anatomy can find
    • same thing would have happened to him — and it did happen in
    • can see into the spiritual worlds. A similar thing happened if a man
    • simply do they allow many things to play up from their
    • instance. It is curious to observe things like this on the broad
    • horizon of external life today; things that represent some after-play
    • dominant thought of their age; how in Newton's time, when everything
    • self-consciousness entered the human soul everything that could
    • had something that worked into their lives with great power and
  • Title: Occult Significance of the Bhagavad Gita: Lecture 6 of 9
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    • conceptual point of view. Here we touch upon something that makes it
    • inherent in the Christ Impulse, is something altogether different,
    • something to which the
    • whole range of the world’s life there is nothing to be found
    • be expunged altogether, having crept in by mistake. He thinks nothing
    • tendencies. These really have nothing to do with the
    • spoke of things that men still have to learn. Above all we must
    • along the path into the super-sensible toward something already
    • expecting such things, by entering the higher world with such
    • describing something to you, verbally. Then I feel impelled to
    • other things the wonderful dramatic composition of the
    • “And now, having told thee everything, I will declare to thee
    • thing — a peculiar difficulty in imagining and bringing to life
    • something in which it can feel at home, one may say. We go still
    • independent of outer things as it gradually attains Yoga and becomes
    • it, we must bring to it something our soul in its development has
    • something enters now that requires Yoga, the devotional mood, for its
    • Nothing firm I find, nor rest, O Mighty Krishna, Who art as Vishnu
    • nothing in human evolution with which the human ego is not connected.
    • something that lifts us up
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 7 of 9
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    • very forces that represent what it is in man that makes him something
    • things being equal, it can believe in itself. With the faculty of
    • will find it difficult to imagine this “less than nothing.”
    • spend them until you have nothing left. In this domain of life there
    • is a real “less than nothing.” It is often one of the
    • shillings. In practical life less-than-nothing is often more
    • things are sometimes accepted as axioms, as obvious truths. Thus, you
    • less than nothing, that there is no such thing. Even more, it is
    • sometimes said that nothing itself cannot exist. Yet, what exists in
    • philosophic dicta about “nothing,” however pretentious
    • ill-defined nothingness. It is true that the physical something that
    • surrounds us can be reduced to nothing, and then still further to
    • less than nothing. This “nothing” actually is a
    • plant, and animal kingdoms, reduced down to nothing, then down to
    • below nothing. Then it is that those forces arise that are creatively
    • nothing else, we are doing what natural science does, making no
    • distinctions, touching only the surface of things. Suppose it gains
    • fifteen.” The man leaves out of account the very thing
    • the real nature of things. By introducing animal sleep into the
    • kind of judgment. They think that a given thing must have the same
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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
    • certain things hitherto kept secret and really known to but very few
    • time. For example, there is nothing better protected in the regions
    • Everything we may call
    • even to its contemporaries. Here is something to which I would like
    • people, to develop something that may easily make them feel how far behind
    • something of this kind. At the beginning of our founding of the
    • whatever. I do not mean to say anything against it, rather I would
    • concepts of Fichte and Hegel. There was nothing to be done with the
    • whole thing.
    • that they were listening to something which rested on a wrong kind of
    • do so we must set up something as a kind of hypothesis, for it has
    • to say something paradoxical, but we must think of what Schopenhauer
    • something quite different. When we today go through our occult
    • then that they attained? With all their pains it was something
    • today. Then, everything those men did with their Yoga and the Sankhya
    • lies something far more important, that if the man of today will only
    • Fichte or a Hegel. There is something more. What today can be found
    • significant thing, something from which we may in a certain sense
    • severest effort of the soul. It is the soul's work that gives a thing
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  • Title: Occult Significance of the Bhagavad Gita: Lecture 9 of 9
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    • by this something that could hardly be considered food at present,
    • his impulses and reactions, or by the thing itself, from fully
    • nothing of the consciousness of a dog or a horse, not even of another
    • everything that surrounds us. These ideas are really comprehensive.
    • stars, everything he can see. He does not think about it however. He
    • free Arjuna's soul from all those things that surround him and are
    • were men who in a certain sense knew nothing of the Divine Beings
    • before the spiritual. All its arguments are nothing but an opiate to
    • the surrounding world and begin to feel that it has something in it
    • Devotion, giving ourselves up to things, does not help us to
    • to the world — the new age would never have begun. Everything
    • configuration of things, casting off the whole of outer life like a
    • strive toward perfection, but to receive in oneself something
    • dilettante method because it leads to nothing. One may form societies
    • That has no importance. What is important is to regard things as they
    • really are. To the way of looking at things that goes so far in
    • lose nothing of their greatness and majesty. How sublime was the
    • reach something higher, and I will. Always it is only a certain stage
    • penetrate the sacred mysteries. We could not supply you with anything
    • the matter as we do by pointing out the reality in all things. But
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  • Title: Lecture 1: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • world of today. I shall only take for granted one thing, namely, that
    • world; in respect to the manner in which we shall name things, we
    • to something different, even without our going through an esoteric
    • transformed. There then begins in us something resembling what would
    • this understanding if we intend to speak about the things which are to
    • sight can do something similar with regard to Nature around us. Just
    • as we can investigate man occultly to see if there is not something
    • — something infinitely multiform. That is the great difference;
    • — whether we recognize it in the physical sense as something real
    • 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
    • you of things that everyone can experience for himself if he fulfils
    • forget everything else, and experience the whiteness, and then allow
    • wish lives within us that tries to lead us to something, and then our
    • something deeper than the power of vision of our eyes, or the power of
    • upon us that we feel and perceive in our inner being something
    • something deeper within us than we had hitherto brought into play. And
    • therefore in this way we come into touch with something deeper in the
    • can we, since what we perceive is something quite new, find it
    • possible to describe something of what gradually impresses itself upon
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  • Title: Lecture 2: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • These beings are primarily connected with the ripening of everything
    • into cloud-formation or something of a like character to work upon us.
    • doing the work of drawing forth from the earth everything that grows
    • the earth, something which, in relation to the whole earth and to all
    • perceives quite a new order of spiritual beings. The next thing which
    • of the earth. In other words, everything connected with rhythmic
    • that in the astral body of the earth is to be found everything
    • of the year, and the various times of the day, etc. Everything that
    • regulate everything subject to rhythmic rotation. Now we know that in
    • in itself, unity; but everything in the realm of the Spirits of the
    • stimulated to clairvoyance, should retain two things in the whole
    • development it is specially important that everything should be so
    • adjusted that two things that man has in ordinary life should not be
    • stands firmly on the ground that one esteems oneself for nothing but
    • The second thing which we as men of the present day must not lose is
    • is something which it is extremely important to observe. You must have
    • you find that, in relation to conscience, your friend takes things
    • this thing or that, or dared not do it. After beginning an occult
    • and as regards questions of conscience, they take things more lightly.
    • take things more lightly than before, — indeed if possible we
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  • Title: Lecture 3: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • aspects that one can hope to arrive at anything approaching what is
    • with our eyes or hear with our ears, we have something in common with
    • etheric bodies. Thus we know that something has to take place in a man
    • something arises in their own being like a manifestation of spiritual
    • something and yet of arousing contrary ideas in his inner being and
    • wished to lie? Then, in its inner being, it must experience something
    • able to perceive this; for everything these beings experience in their
    • were to lie, that is, had something in their inner being which in
    • know that certain truths, certain things in the world, simply please
    • or do not please us; that certain things affect us sympathetically, or
    • quite different things from those seen by a man, for instance, who
    • things in his surroundings to interest him. Thus just because we are
    • certain place, we are surrounded by all sorts of things which call
    • intellect can connect with the things of the external world,
    • everything that belongs to our own special interests. But now, if we
    • a sense color our inner world; but we also experience something quite
    • certain coloring; — but we can also experience something quite
    • because he can take pleasure, in a certain sense, in the things which
    • may belong, lives something which can bring him into sympathy with us.
    • Now, however, in order to arrive at something quite free from our own
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  • Title: Lecture 4: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • condition in which he has nothing at all around him of what he
    • condition of consciousness, himself wishes to know something of the
    • spiritual world, or to relate something about it, he must call to mind
    • can only know something of those beings whom we have described as the
    • know nothing of higher worlds. If he wishes to know of these he must
    • in his ordinary condition of consciousness, looking at the things of
    • gradually learns to perceive everything in the spiritual world
    • anything among the ordinary phenomena of normal consciousness which
    • everything conscious, into everything that can suffer and rejoice in a
    • into everything that is alive. Mark well, I say everything
    • plunge into living things, not yet into that which is without life or
    • kingdom. But this immersing oneself into living things is connected
    • behind all living things a higher spiritual world, the beings of the
    • being, but that this manifestation remains, as something independent,
    • externally, but detaches something which then becomes objective and
    • something like spiritual tone, the Music of the Spheres. It is like
    • qualities described to-day, to everything around us in nature which
    • Exusiai. We can, however, turn our attention to something
    • that everything which lives changes its form, in a certain respect, as
    • nothing but conjecture, a supposition of what may lie behind the
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  • Title: Lecture 5: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • educate ourselves. The essential thing is not so much what we perceive
    • need say nothing, but just appear before us. The wisdom of those
    • experience that we hear in what he says something like an undertone,
    • conveying the nature of his experiences, then again we gain something
    • something like an image of themselves, but it remains connected with
    • period of life in which they develop from birth to death. Everything
    • four seasons of the year, everything which thus depends upon repeated
    • body, we already regard as something super-sensible, invisible to the
    • corresponding with the physical body of man, have something which in
    • already considered, beings having among their principles nothing which
    • we can compare with the physical body of man, but instead something we
    • these beings something analogous to our inner spiritual life. It is
    • experience of life; we find that even in such persons nothing in
    • do gain something special, in that they reach out beyond the
    • characterize these things approximately and by faint indications; they
    • resembling the physical body of man; as something which has form. Just
    • as we have something of form in this physical body of man as his
  • Title: Lecture 6: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • a sort of kernel. On the other hand every planet has something like a
    • spiritual atmosphere, we might even say something like an aura, in
    • nothing independent, nothing self-enclosed, like the inner life of
    • Thus, as we have seen, these beings could hide nothing within them as
    • Spirits of the Age or Archai, we find throughout that everything which
    • reveals itself to them, everything which they can perceive is, so to
    • be obliged to develop something in their inner being which would not
    • of their nature. That would mean nothing less than a deadening, a
    • beings had the desire to experience something in their inner nature
    • beings? Something entered, which the other beings, those of the Third
    • beings of the Third Hierarchy had the desire to develop something
    • Hierarchy, brought about nothing less than the actual independence of
    • Hierarchy to develop an inner life of their own. Everything else was
    • had no intention of doing something in order to sink into untruth.
    • hierarchies but something similar takes place even with these. If we
    • everything which is within this orbit of Saturn, within the ellipse of
    • sees the planet — there is really nothing; the actual planet is
    • where the physical eye sees nothing. That is the peculiarity of
    • hollow on the outermost rim. “A fine thing that!” you can
    • accumulation of matter, is a hollow in cosmic space, something bored
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  • Title: Lecture 7: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • bodies. We will, to begin with, look away from everything else in the
    • man and everything which appertains to him on this planet, we must
    • make also with regard to other planets. In other words, everything
    • everything is more or less a picture) we must imagine that although
    • something for his own development; it is done for the benefit of
    • and Form can, so to speak, do nothing for the evolution of the beings
    • the fixed star itself, are powerless to do anything for its evolution.
    • Occult vision finds upon the moon nothing of that which is developed
    • to be found upon the moon. Nor is there anything to be found upon it,
    • expressions he means something essentially different. It certainly
    • might be possible for something resembling the higher principles of
    • case. Nothing like human history, like a development of beings who
    • different things. In one part of the human body we have something upon
    • there is nothing in the brain-substance or the nerve-substance upon
    • nothing for the liver, takes no part in the inner organisation of the
    • brain-substance as something in which the astral body has essentially
    • formulae, we have in its various organs, things, beings of quite
    • share in the liver. All these things will at some time have to he
    • How something in the world and in man stands to the spirit, represents
    • directed that it only observed the moons — everything which is
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  • Title: Lecture 8: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • our lectures we have, so to say, substituted something else for this
    • Such an Angel-being would really see outside in the cosmos nothing of
    • by our human view. An Angel-being would see nothing of all this in the
    • itself it has something within it which cannot he described other than
    • as a memory-picture, a thought-picture. And so it is with everything
    • heavenly bodies in the cosmos. To clairvoyant consciousness everything
    • see there is actually something past, something which has had complete
    • things which appear before our physical eyes, what we see in the
    • consciousness (which has withdrawn from everything else and, so to
    • place something appears which gives the impression of being like a
    • physically, though everything physical is a Maya) gives the impression
    • impression which begins to tell us past things to work upon us, it
    • were to be active, if its activity were not paralyzed by other things,
    • something which should not take place as it shows itself there, if our
    • things, man could not possibly live his present life, because of what
    • I am trying to describe these things as concretely as possible, as
    • would enable me to relate all sorts of things; I only wish to relate
    • things as they appear to occult vision. The impression one then
    • “Before us is something which really points to no present, but
    • everything which has developed within me since, so must I now think
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  • Title: Lecture 9: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • things which form an essential part of our theme, as they will lead us
    • believe that everything is actually of like form; but this is not the
    • vision perceives something quite different in one direction from what
    • man who has to accomplish something upon the earth which necessitates
    • Motion and the Luciferic Spirits of Motion. But there is something
    • direct from the planets of our system; but of course everything which
    • in human evolution there is something which goes beyond the character
    • of the mere Spirits of the Age; something more full of significance,
    • this development of our whole planetary system something you find
    • single thing in it; then only shall we recognize the greatness of this
    • consciousness, knew nothing of many of these things, but her Inspirer
    • knew them. These things must be drawn forth from the depths of
    • occultism, and in these subtle and great truths things must not be
    • longer needed to develop the capacity of giving anything to man. On
    • something peculiar. Certainly with regard to the plants, if we really
    • civilizations of the seven successive periods of time, lies something
    • to something which lay beyond their sphere, and which comprised a
    • be reproached with wishing to forward something which would be a lack
    • or through a misrepresentation of them. In all things we must boldly
    • things cannot be shaken from their foundations through human
  • Title: Lecture 10: Spiritual Beings in the Heavenly Bodies and in the Kingdoms of Nature
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    • to something characteristic. The name “Spirits of Form” was
    • offers resistance. Were nothing active in the mineral but what is
    • it is not dead, to planetary space at least, it is something which is
    • something very remarkable is seen. If we investigate occultly the
    • sun and work something into the earth which is actually a rebel
    • certain things work in such a way that one might explain it by means
    • of a certain diagram; but the peculiar thing is that the diagram would
    • something spiritually-psychic, but something seen with the physical
    • physical light. Physical light can only be shed if there is something
    • visible, something more is necessary than the mere presence of
    • minerals reveal itself to occult vision? The peculiar thing about the
    • system; we must look upon it as something which works into the
    • something which comes in from outside, but which makes certain
    • the earth by a fall of meteors taking place. These things are
    • absolutely in accord, and if certain things appear to contradict what
    • contradictions will solve themselves if everything is taken into
    • mineral streams in. When these currents are united something takes
    • the comet, here, too, we have something which, in fact, streams in
    • Thus, we have seen something very remarkable in the mineral kingdom
    • everything is compressed into the physical plane which as it were, for
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  • Title: Occultism and Initiation
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    • do not mean all those things which are now designated under this name
    • logical requirements of the present. By occultism I mean everything
    • things inaccessible to ordinary science and ordinary knowledge. What
    • things which can be recognized by ordinary understanding, which is
    • insights lead us beyond things which can be experienced between birth
    • moreover that everything we experience during this earthly life, all
    • assertion. To it must be added the things that explain, upon the
    • which belongs with the physical being. These things will explain
    • spiritual science we must admit on the one hand, that if anything at
    • all can be known concerning such things, these perceptions affect
    • know such things in every human heart, how does it come about that
    • understand things of which I know the origin and course of
    • development. I can only understand those things in creation in which
    • capacity. I can only grasp those things at the creation of which I
    • can, in some way, be present. But if I turn my gaze upon the things
    • a hold of things at the moment they are created. But if human beings
    • within us. But bearing in mind that we can only grasp something by
    • by means of something lying, so to speak, within our own power, what
    • gate through which we cannot pass, whenever we survey things around
    • us and within us and realize that we know nothing whatever of their
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  • Title: Esoteric Lessons Part III: Helsinki, 6-1-'13
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    • going to sleep. Everything around us becomes different. When we
    • to read so that we're not just staring at things any more. Then we
  • Title: Esoteric Lessons Part II: Helsinki, 4-5-12
    Matching lines:
    • about the moon something contracts and hardens in us. We feel
  • Title: Esoteric Lessons Part II: Helsinki, 4-14-12
    Matching lines:
    • thing. The normal thing is that the esoteric's world of
    • sea he sees luminescent things rising that form themselves into
    • first thing is that thoughts get looser, that is, whereas previously
    • intervenes and stops things. A way to prevent this is to acquire an
    • The second thing
    • will impulses react immediately to things that concern him. This
    • The third thing is
    • When wrong things continue to work unconsciously at the ground of the
    • one went mad, the second destroyed everything in a frenzy, the third



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