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• Title: Signs and Symbols: Lecture 1: The Birth of the Light
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  • their descendants, how the relationship of world and man and the great
  • which the science and culture of the physical world is being
  • fire, evil, which had not previously existed, entered the world. Evil
  • and spread finally over the whole world.
  • important event occurs in the world, whenever one stage of evolution
  • world, two such spiral movements intertwine. One spiral of the sign of
  • the astral world. I can only describe the lesser Mysteries of the
  • in the world that leads from disharmony to harmony, so duality is
  • pre-ordained by the eternal world order, in the Trinity. Man looked up
  • in the world upon which he himself was dependent. In truth, however,
  • cosmic law that creates the everlasting harmonies of the world.
  • world emerged out of disharmony, and that peace and law developed from
  • revelation in the world and man. In the East all men of the
  • post-Atlantean epoch saw in the light the garment of the wise world
  • order, of world wisdom.
  • Mystery temples, but who also appeared before all the world so that it
  • facts of necessity sound together in the world's course.
  • world. The one who can really understand them, celebrating them with
  • thoughts or a web of dogmas. It has a great task and world mission to
  • the world, in a wisdom which, besides much else, streams from
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• Title: Lecture: Greek and Germanic Mythology: Lecture I - The Prometheus Saga
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  • significance underlies the world of saga, that myths are the
  • Prometheus belongs to the world of Greek saga. He and his brother
  • into the underworld. Only Prometheus and his brother Epimetheus
  • The reflecting man is the man who allows the things of this world to
  • mineral world, the results of all these powers of invention and
  • he controlled the Prana of the outer world. Because man has risen to
  • Adam Cadmon. See also Rudolf Steiner's lecture given at Oxford, 22nd August, 1922, which appears in English in the book Man's Life on Earth and in the Spiritual World.
• Title: Lecture: Greek and Germanic Mythology: Lecture II - The Argonaut Saga and the Odyssey
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  • fathom the purposes of the rulership of the world; and this can also
  • insight into the purposes of the world-ruler. A purely intellectual
  • companions into swine. Then he descended into the underworld, and made
  • underworld. In the world of Greek mythology this always signified an
  • underworld, the narrator wants to express the fact that the hero
  • before the initiates as the temptations of purely worldly arts,
  • worldly culture. These are the siren songs of the young fifth
  • of the external world and of worldly goods, seeks his soul's home not
  • Astral plane and Mental plane. These are the “soul-world” and “spirit-land” in Rudolf Steiner's Theosophy.
• Title: Lecture: Greek and Germanic Mythology: Lecture III - The Sigfried Saga
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  • must first find its place in the great cosmic happenings in the world.
  • northern world. None of the currents which passed over the Flame-race,
  • invisible to the outer world. The possessors of the Nibelung treasure
  • harsh difficulties of the external world. It has both to possess
  • plane. The northern saga-world is so interesting because it expresses
• Title: Lecture: Greek and Germanic Mythology: Lecture IV - The Trojan War
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  • planets, and thus they brought from other worlds what they had to give
  • that of the World, the culture within which we ourselves live,
  • pass over gradually from the priestly outlook to that of the world. A
  • worldly king, a king who was not a priest, would, in the early stages
  • worldly occupations. We come down in stages to those who are concerned
  • the rulership is able to pass over to worldly kings, who however still
  • during the fourth sub-race that we find purely worldly kings, kings
  • first see worldly kings, and, as the Greek colonies become
  • established, in them too we find worldly kings.
  • purely worldly rulership.
  • worldly kings. Previously there had only been kings who stood in
  • about. The earlier leaders of the world were free from kama, for they
  • any trace of kama to enter into the guidance of the world. Kama caused
  • worldly principle. There you have a perfect illustration of the fact
  • that what is victorious is nothing else but worldly cleverness. The
  • purely worldly cleverness, it ensnares Laocoon, the priest, the
  • others, is simply adhering to a true world-historic continuity. This
  • great events in the history of the world to the initiates from this
  • world-history. They have to derive from the Mysteries the forces to
  • external course of world-history. Those who understand something of
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• Title: Lecture: (On) Apocalyptic Writings - I
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  • Apocalypse of St. John. The vision of one who surveys the world in
  • Man will himself perceive the existence of a Divine World-Spirit. That
  • the world; members of the first sub-race of the Fifth Root Race still
  • in a wonder-world of feeling. In civilisations where memory comes more
  • sublime, majestic spirit-world of the Brahmans. The great light-sides
  • I wished only to show how events of world importance are touched upon
• Title: Lecture: (On) Apocalyptic Writings - II
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  • realms of the spiritual world. Therefore the Church Father or Teacher
  • all-embracing picture of the world. Quotation from
  • three principles which underlie the world: Father, Word and Holy
  • Himself, by Him through Whom Christianity itself came into the world.
  • three worlds: the physical world, the astral world, and the Devachanic
  • world. But he is conscious of himself only in the physical world. The
  • highest manifestation which can exist in the world was for all
  • world-creative Will. And when the Christian says anything at all about
  • world-creative, universal Will. When man desires to bring the highest
  • Will, that is, through the world-creative principle, then this is
  • said: everything that constitutes our world is apprehended in the
  • into being through the Highest, world-creative Will, just as man
  • embodiment of the human spirit, so is the world the embodiment of the
  • embodied in the world. This is the Word, and this Word is designated
  • Being, not as an abstract image of the World-soul conceived in a
  • Present. So it is in Devachan. In the physical world we have space and
  • time. In the astral world we have only time. In the Devachanic world,
  • world-historic significance of Christianity in its Gospel. What was
  • enacted on the great stage of outer world-existence. What came to pass
  • had to be presented to the world, in a more popular form. Therewith a
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• Title: Lecture: (On) Apocalyptic Writings - III
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  • who approach the theosophical view of the world with a certain
  • the world lies in the saying: Blessed are those who believe even
  • of the world. “This does not gainsay in the very slightest the
  • world. Then we shall realise that it points to the time when the
  • The whole of world evolution, that of the past and that of the future,
• Title: Richard Wagner: Lecture I
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  • be free from every doubt. The things pertaining to the spiritual world
  • messenger of the super-sensible world. The depths of the spiritual
  • world are then revealed to him. This is the second stage.
  • world, just as he says “I” to himself. At this stage he
  • person, and the world will marvel at you!” What is implied in
  • labourers in this world, but no men”, and so forth. Every great
  • informing him of what takes place in the world. The ravens are
• Title: Richard Wagner: Lecture II
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  • characteristic way in which the Europeans contemplate the world.
  • development, and penetrated into the new world in this form. They
  • physical world. When Alberich conquers the Ring he must
• Title: Richard Wagner: Lecture III
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  • world-consciousness. To begin with, however, this consciousness
  • which must again rise to higher worlds. He grows up secretly, guarded
  • the earthly world of the senses). He is able to tread the path of the
  • of the Twilight of the Gods expresses that in the northern world the
  • The world nothing more
  • In the world's breath, wherein
  • world, and Devachan is the sphere resounding in fragrant tones. The
  • life-principle is the breath of the world; everything must be
  • world.
  • evolution of the world goes back to the originally virgin substance.
  • The older northern world conception is replaced by another one which
  • does not appeal any longer to what pertains to the external world of
  • has become involved in the external world of the senses through her union
• Title: Richard Wagner: Lecture IV
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  • tragic note contained in the northern world conception of evolution
  • shows us the deep world-conception which was the source of the poet's
  • world, and penetrates into a kind of subterranean cavern. There he
  • great turning point of the times. Life in the world outside is
  • world-situation and felt what tasks were incumbent upon the races; he
  • unworldly nation dwelt in northern Europe and these early
  • to come, a new spiral curve in the civilisation of the world began.
  • the senses and thus brings into the world a new principle of love.
  • world with tones pointing to a new future, this is what Richard Wagner