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• Title: i Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism, Aristotelianism, East, West, Middle, Ego
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  • Spirituality: Lecture 1: Historical Symptomology, the Year 790, Alcuin, Greek
  • Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism,
  • Historical Symptomology, the Year 790, Alcuin, Greeks, Platonism,
  • and a Greek also living at that time in the kingdom of the Franks. The
  • Greek, who was naturally at home in the particular soul-constitution of the Greek peoples which
  • through Christ Jesus, was the ransom actually paid? He, the Greek thinker, came to the solution
  • theory that this Greek developed from his thoroughly Greek mode of thinking, which was now just
  • the West, debated in the following way about what the Greek had argued. He said: Ransom can only
  • between Alcuin and the Greek purely positively and will ask what was really happening there. For
  • It is not discussed in such a way that in a certain sense both personalities, the Greek and the
  • indeed, this is the case. The Greek continued, as it were, the direction which, in the Greek
  • similarity. Thus we see how Platonism lives on like an ancient heritage in this Greek who has to
  • quiet note, for much of Greek culture was still alive in him. It develops then with particular
  • the Greek peninsula as a sort of last offshoot of the oriental constitution of soul. And when we
  • lived in the Greek who, at the court of Charlemagne, had to debate with Alcuin. And in this
  • `nothing' was the outer form. And thus, when the Greek spoke of death, whose causes lie in the
  • significant moment when Alcuin debated at the court of Charlemagne with the Greek. For, what was
  • The debate with the Greek is described in Karl Werner's book
  • the view of a Greek scholar, who presumably was a member of a Byzantine legation at
• Title: New Spirituality: Lecture 4: The New Spirituality and the Christ Experiance of the Twentieth Century - 3
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  • blossoming of oriental culture; in Greek art as he construed this for himself from Italian works
  • modern people, in the culture of ancient Greece. Goethe also strove towards this Greek element.
  • picture form. But the Greek myth, basically, Is image in the same way that Goethe's
  • the shaping of the social organism. For this very reason the Greeks did not believe that their
  • follows this line of investigation, that one comes to an important point in Greek
  • where things go on in the usual way, the Greeks considered themselves dependant on their gods, on
  • importance, then the Greeks said: Here it is not those gods who work into imaginations and are
  • the Greeks concerned themselves when they wanted to receive social impulses. Here they ascended
  • spirit in order to be inspired in the sphere of the spirit. But just as the Greeks turned to
• Title: New Spirituality: Lecture 6: The New Spirituality and the Christ Experiance of the Twentieth Century - 5
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  • civilization but which was already prepared for in Greek and Roman times. Thus one can say:
  • During the course of Greek and Roman history, when the Mystery of Golgotha was accomplished on
  • towards the West — to the Greeks and the Romans — one could receive what was related