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    Query was: human
  

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• Title: Michelangelo
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  • penetrate to the essence of historical evolution and of the human
  • of the Human Race”; as an evolution, an upward movement of the
  • whole of humanity in which the effective influences passing from one
  • epoch to another, are the souls of human beings. Sense and meaning
  • come into human history as soon as we cease looking at it just as a
  • repeating themselves, and begin to believe that the souls of human
  • ways to reach some notion of such an evolution of human history —
  • spiritual life of the West and indeed of the whole of humanity in the
  • successive epoch differs from the earlier one and human souls have
  • shortsighted view of human history, we cannot accept the notion that
  • the human soul has been more or less what it is today since first it
  • basic tone and quality, the whole constitution of the human soul was
  • the course of human history, that in fact the structure of the soul
  • has been perpetually changing in the successive epochs of human
  • themselves an inner feeling-knowledge of the way in which the human
  • at a different epoch of humanity when the soul was more closely
  • and about us is the rest of the human world, and indeed ourselves;
  • this Moses diffuse the sense of human power that we are quite ready
  • spiritual development of humanity a special task was laid upon
  • exact knowledge of the inner structure of the human body. In all his
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• Title: Spiritual Science/Treasure for Life: Lecture I: The Spiritual World and Spiritual Science
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  • humanity, as the different confessions exiled Copernicanism for
  • course of these talks. Humanity saw this science emerging, saw
  • their habitual ways of thinking that informs the human soul not
  • ” (humanities)
  • us, and to which the human being belongs with his mind and
  • used as human food.
  • civilisation and to develop the progress of humanity. But in it
  • human soul without going over to the material life that can be
  • processed in this human soul in the way as I suggest it
  • seminal grain that has been put in the earth. What the human
  • knowledge: the fact that it requires a development of the human
  • modern scientificity. In this scientificity one takes the human
  • — and forms science that way. One takes, I say, the human
  • being as he is, and the human being takes himself, as he is to
  • The spiritual world is for the human being a concealed world at
  • human being is in his deepest nature belongs to this
  • supersensible world. The human being with his power of
  • it is that the human being takes himself for the usual science
  • the cognitive forces for the spiritual world only; the human
  • life to put the question first: what can the human being
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• Title: Spiritual Science/Treasure for Life: Lecture II: Theosophy and Antisophy
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  • relation between theosophy and that what rebels in the human
  • human soul that one can find easily, that turns against
  • attains its knowledge if the human soul simply does not stop
  • realised that the human soul comes by such a development to an
  • human soul by the development meant here that is like a higher
  • human soul as longing; it appears as requirement that the human
  • grasp that deep point in the human soul where this human soul
  • How can such antisophy develop in the human
  • appreciate as the noblest pursuit of the human soul. However,
  • not anything quite arbitrary in the human soul, but on the
  • human being is not theosophically minded from the start; he is
  • real spiritual world appears in which the human soul is to be
  • to the repeated lives on earth in the last talk. The human
  • face the human being not only in the usual consciousness, but
  • spiritual researcher that we are built up as human beings not
  • If we consider the world and the human
  • the human being. There we see the human being living in the
  • first childhood. The human being sleeps or dreams, so to speak,
  • into existence, and that by which we feel, actually, as human
  • spiritual forces that constitute the human soul pour forth into
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• Title: Spiritual Science/Treasure for Life: Lecture III: Spiritual Science and Denomination
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  • among others that spiritual science allures the human being
  • human beings the “true science,” must free himself
  • to a level of childish development of humanity, whereas we have
  • now entered into the mature age of human intellectual
  • Considering the present human beings, one
  • the following way. The religious human beings who worried about
  • the religious life for the human soul from philosophical or
  • shows how the human intellect has penetrated into the mysteries
  • himself, one can squeeze nothing out of all that what the human
  • the human soul. Hence, one must refuse finally to add something
  • is an original religious life in the human soul which has to
  • which connect the human soul with the contents of the religious
  • even today, one sees immediately: concerning the human soul
  • human being is able to come in a certain connection with the
  • emerges as religion in the human soul, from which impulses of
  • the human soul it originates. This is something that is
  • some people speak of the fact that the human beings advanced
  • human being saw, for example, the human beings dying who were
  • Then the human beings advanced further,
  • pronounced clearly that an impulse manifests in the human
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• Title: Spiritual Science/Treasure for Life: Lecture IV: On Death
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  • as it were. They deal with the questions of the human soul life
  • the human being from death, and what I would like to call the
  • sense of human immortality.
  • the human experience, and because a more naturalistic science
  • and animal realms. I intend to speak about death of the human
  • of the death problem not clearly arising in the human
  • great Max Müller managed to say that all human thoughts
  • that exceed the human life between birth and death even if they
  • anything to the human being about the conditions of the human
  • life after death, the human being would understand these
  • in any human language. Some aversion exists even with the most
  • the matters of human immortality; he himself is ensouled by a
  • does only not want to award the possibility to the human being
  • repeatedly that the human being cannot know anything about the
  • that it distracts the human being from the idea to gain any
  • established the principle of the human sensory observation and
  • investigate what the human being receives with his body by his
  • research bound to the senses. With his body, the human being
  • human being certainly acquires that in the area of temporality
  • the human being so that his preconceptions, his wishes and
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• Title: Spiritual Science/Treasure for Life: Lecture V: The Meaning of Immortality of the Human Soul
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  • The Meaning of Immortality of the Human Soul
  • Meaning of Immortality of the Human Soul
  • meaning of immortality of the human soul taking up the
  • essence of the human being. I have said that that research is
  • able to penetrate into the area of human knowledge where this
  • development of the human soul that is the only instrument by
  • tool by which any remaining human soul activity is carried out
  • “experiencing beyond the body,” this human soul
  • initiation of the human soul
  • that we really live in a time in which the deeper human
  • thinking and the more serious consideration of the human life
  • which spiritual science expounds for the problem of the human
  • just from the point of view to gain a meaning of human
  • spiritual testament to humanity, he renewed the ancient idea of
  • humanity on earth as education. One can dismiss easily this
  • Lessing's Education of the Human Race (1780), his ripest
  • appears in such a way that humanity ascends from more primitive
  • Lessing understands this evolution of the human race as a
  • human race. He distinguishes single epochs of the advancing
  • humanity, and from these considerations, the question arises to
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• Title: Spiritual Science/Treasure for Life: Lecture VI: The Evil
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  • of the evil should occupy us. Although numerous human beings
  • human being feels pressured into putting it repeatedly. Since
  • evil. You can investigate the whole history of human thinking
  • could go far back in the human development. However, we want
  • has the human being to behave who wants to position himself in
  • human being who endeavoured to position himself in the universe
  • in stoicism that the human development works out the
  • the human being is capable to position himself in the world in
  • if the human being allows his emotions and passion to come in
  • faint if the human being allows his passions flooding the
  • emotions in the human soul, should strive for rest and harmony.
  • Whenever one asks how the human ego fits into the whole world
  • the world order and the pursuit of human wisdom be reconciled
  • even today, namely the necessity of human freedom. He said to
  • himself, if the human being has to strive after the ideal of
  • Accusing the wise world order that the human being can submerge
  • nature below the human being. The stoics knew that there is a
  • realm into which the human being can submerge and which is away
  • material-physical created the human being. By submerging in the
  • evil is to be found in the human life; but the origin of the
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• Title: Spiritual Science/Treasure for Life: Lecture VII: The Moral Basis of Human Life
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  • The Moral Basis of Human Life
  • Moral Basis of Human Life
  • world order in the human life.
  • moral human life in a magnificently
  • and where from the human being can want what the plant does
  • deal with the moral questions of humanity can hardly penetrate
  • of the human being. We shall realise that the ethical
  • of moral impulses shines into the human souls.
  • for our world order a point exists by which the human being
  • principles that are inherent in a human form, as for example,
  • the crystal form is inherent in a rock crystal, and the human
  • inside the human being are the moral impulses which are
  • to the human being like the other physical beings if he
  • acknowledge that the human being, we say, perceives something
  • say, as completely, as perfectly the human being could bring
  • recognised of the outside world in such a way that the human
  • formative forces. The other part projects in the human
  • for all human beings. Thus, possibly the categorical imperative
  • positions itself in the human life in such a way that it gives
  • the tonic for the human being. However, how does Kant
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• Title: Spiritual Science/Treasure for Life: Lecture VIII: Voltaire
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  • Education of the Human Race
  • coherence comes into the whole structure of the human
  • historical becoming of the human being, which differ from each
  • human soul experiences other things, that it searched its
  • they can give to the human souls. Sense and coherence come in
  • this historical becoming if one considers that this human
  • impressions of one epoch after the belief that the human being
  • that this human soul appears for Lessing
  • epoch to the next one. Therefore, we can say that the human
  • Lessing once again of a kind of education of the human soul by
  • about the education of the human race, then one is in the field
  • physical-bodily cover of the human being, but that it must
  • recognise an inner spiritual-mental being of the human being
  • three parts in the human soul, as it has developed up to the
  • that shows us the human being already with bigger inwardness,
  • higher member of the human soul the intellectual or mind soul
  • in which the spiritual life of the human being turns already
  • more inward. We call the highest member of the human soul the
  • self-awareness of the human being, the purest ego-consciousness
  • calendar until the second and third millennia the human souls,
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• Title: Spiritual Science/Treasure for Life: Lecture IX: Between Death and Rebirth of the Human Being
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  • Between Death and Rebirth of the Human Being
  • Death and Rebirth of the Human Being
  • say about the life between death and rebirth of the human being
  • truthfulness, concerning the human knowledge than it exists
  • human life, so that he assumes, I can judge that what can be
  • If the human being goes through the gate of
  • which the human soul gains not only knowledge because it uses
  • enters that world which the human being enters after death. Now
  • The first matter is that the human soul
  • often emphasised that the human soul carries the forces of
  • After the human being has walked through
  • the human being has cast off his physical body, the thoughts
  • human being has collected in the life between birth and death
  • thoughts lasts individually different for the single human
  • Science to the fact that it lasts longer with those human
  • above all, which forces the human being has
  • direction, but it concerns only what the human being can
  • human being knows himself connected with that what I have
  • lives in the body. The human being feels when the thoughts have
  • human soul feels something like a longing for the felt willing
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• Title: Spiritual Science/Treasure for Life: Lecture X: Homunculus
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  • human beings and what it can bring to them, and I will do this
  • understand that on one side numerous human beings of the
  • the human knowledge of all fields of life, and that all other
  • one-sidedness one can attain knowledge satisfying the human
  • mineral forces and substances of the human being if one wants
  • to understand the human being and gets clear about the fact
  • principles of nature, also the human being, as the crown of
  • that work in the human nervous system up to the subtlest
  • scientifically possible, how the human thinking, feeling, and
  • of this worldview to understand the human being wholly
  • materialistic worldview which believes there that the human
  • has not understood the human being if one knows the wholly
  • system one can find nothing else than the wholly natural human
  • being. However, this wholly natural human being is only the
  • human nature to any philosophy that wants to turn only to the
  • this everlasting in the human nature only with forces that one
  • natural human being. He nowhere betrays that he has a sensation
  • those spirits of the human development who indeed did not yet
  • human being as a being in such a way that one does not count on
  • the everlasting forces slumbering in the human soul? Which
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• Title: Spiritual Science/Treasure for Life: Lecture XI: Spiritual Science as a Treasure for Life
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  • of the spiritual science for the human life.
  • life, something that can penetrate into the whole human being,
  • and that the human being thereby gets a real treasure for life.
  • above all, that the human being unfolds his faculty of
  • human being experiences a mood of inner activity, not that mood
  • knowledge to the human beings only, which also necessitates a
  • if one is not a painter. However, the human being of the
  • in an inner, mental experience. The modern human being must get
  • this feeling is necessary if the human beings should check and
  • science only if the human beings get used gradually to bringing
  • using illustrations or photos for these talks. The modern human
  • represent a high treasure for life which the human
  • this human life becomes more and more complex, that our
  • also valid above all that the human souls must use these
  • stronger forces from the human souls.
  • from that what is connected directly with the single human
  • to the rhythmical change that happens in the human life in the
  • suggest today that the human being has the sleep as a means of
  • a remedy. Since sleep unfolds such forces in the human being
  • sleep, healthy forces have an effect on the human being. One of
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• Title: Evil and Spiritual Science
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  • further, yet the human soul feels compelled to bring it up time
  • far more of a question that human souls are confronted with
  • the one hand, one might say, the whole history of human
  • spirits in human development. On the other hand, we can study
  • far back into human development; but first we would like to
  • Plato, tried to answer this question: how should human beings
  • Stoics. And as an ideal for humanity, that strove to insert its
  • in Stoicism an awareness came into play, that human development
  • was going towards an ever clearer and clearer self-aware human
  • being, in order to work upon the human consciousness of the I.
  • humanity is enabled to insert itself in full clarity in the
  • itself; and this deadening happens if a human being allows
  • of imagination and perception. To the Stoics, if a human being
  • holding back the pain and emotion within the human soul, and
  • Always, when the question surfaces: how does the human self
  • permit wisdom, (which humanity must assume, if it wants to
  • secondly with what wickedness has set up in opposition to human
  • arose before the Stoics as the need for human freedom. And now
  • they could say to themselves: if a human should strive through
  • down into a kingdom that is not their own human kingdom, but
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