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Here are the matching lines in their respective documents. Select one of the highlighted words in the matching lines below to jump to that point in the document.

• Title: Lecture: Evil and the Power of Thought
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  • Mystery centres, their gaze having long been directed outwards so as
  • now have to one another, belongs to the intellectual
  • development of the last few centuries. The two things belong
  • up in him that could no longer exist directly in the immediate present,
  • perceives how something of the power which belongs to perception and thought,
  • into outer life. It belongs, however, to our time to penetrate into
  • region one is no longer in a world of Vana, of weaving in the
  • lymph, in which lives an echo of the longing for Nirvana.
• Title: Lecture: The Seeds of Future Worlds
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  • within man a kind of centre of destruction. I showed how as long as
  • it were cease for a time — for how long a time depends upon
  • who had a peculiar longing to live behind the phenomena of the senses,
  • developed a longing to see behind the sense-phenomena, and in so
  • cannot possibly come to an idea of Christ as long as he makes use
  • Harnack says that Christ the Son does not really belong in the
  • engaged attention in the early Christian centuries have long ceased
  • experience he has Him no longer. Therefore he takes what he
  • All that we see of our fellow men with our senses will one day no longer
  • belongs to the things that are transient. But the “inner
  • no longer there; it will live on even as the seed of this year's
• Title: Lecture: Human Freedom and Its Connection with the Mystery of Golgotha
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  • re-appearing in another form; that is to say, we then no longer
  • Conceptions of the end of the earth remained for a longer time in
  • longer had any notion of the earth's beginning and end.
  • meaning in history. We should be filled with the longing to
  • from doing so. In the present time, we no longer conceive in the
  • everywhere warmed-up pagan cosmologies, which are no longer
  • world's beginning and end, this no longer means what it meant in
  • contrast, we shall no longer have any doubt as to the difference
  • theology; i.e., the Christian theology, is no longer Christian.
• Title: Fundamental Impulses in the Mysteries of Ancient and Modern Times
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  • perhaps say to those belonging to this Western civilisation: To
  • longer spoken with the required earnestness, because people no
  • longer know what they are saying when they utter these words.
  • each other, these belong to the intellectual evolution that
  • lymph, containing the echo of the Nirvana-longing. In the
• Title: Cosmosophy 1: Lecture I
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  • having long been directed outward so as to penetrate into the
  • belongs to the intellectual development of the last few
  • centuries. The two things belong together. A man such as
  • longer could exist directly in the modern intellectual age
  • region one is no longer in a world of Vana, of the weaving in
  • in which lives an echo of the longing for Nirvana.
• Title: Cosmosophy 1: Lecture II
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  • of destruction. I showed that as long as we remain within
  • — for how long a time depends upon our free will
  • the ancient Oriental, who developed a peculiar longing to
  • At one time the Oriental cultivated all that man longs to
  • idea of Christ as long as he makes use only of the concepts
  • Son does not really belong in the Gospels, that the Gospels
  • the influence of Oriental wisdom, have long ceased to have
  • longer actually has the Christ. He therefore takes what he
  • same time entered a realm where it no longer makes sense to
  • longer exist one day; whatever makes itself known to eye,
  • by means of our senses also belongs to the things that are
  • earth are no longer there; it will live on just as the seed
• Title: Cosmosophy 1: Lecture III
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  • etheric body, for as long as one is passing through the
• Title: Cosmosophy 1: Lecture IV
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  • longer enter, the mineral realm develops — turned away
  • long as we live, right up until death, it is held together by
  • our soul life bears through death: the longing for the being
  • of man. And this longing for the being of man is particularly
  • of a spiritual world, the deepest longing to become man.
  • into our consciousness, bears within it the opposite longing.
  • most intense longing to spread out into the world — to
  • bear within them the longing to become world. The will, on
  • it the longing to become man.
  • Thoughts:   Longing to
  • Longing to be come man.
  • longings to become man. One can perceive this with
  • the longing is already clearly expressed to return, to awake
  • the human physical body itself. This longing, however,
  • — that acquires the longing to be dispersed again, to
  • element in its longing to become world then has come, as it
  • cosmos. The longing to become world is achieved, and a
  • this longing of the thoughts to become world slowly changes
  • into the longing to become man again, again to interweave
  • longing of our thoughts to become world, now that it has been
  • Maximum number of matches per file exceeded.
• Title: Cosmosophy 1: Lecture V
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  • drawn here as a web of thought is something that belongs
  • through birth, yet it definitely belongs to the individual
  • no longer alter the soup, for the will is already outside, is
  • emerges out of the regions where consciousness no longer
  • soul life along these lines, and everywhere it would find
  • he develops himself with two longings that proceed on the one
  • of will. We saw how the thought life longs for cosmic
  • existence and how the will life after death longs for human
  • thought element then begins to long for the human state, and
  • the will element begins to long to pour itself out into the
  • endure it for a long period only if he recognizes it. All the
• Title: Cosmosophy 1: Lecture VI
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  • those belonging together as a people, although here there are
  • consciousness, in spite of not belonging to it, what colors
  • and after this, throughout long periods — cannot be
  • the light and then no longer distinguishes the eye from the
  • all-embracing self, so that we no longer distinguish between
  • beyond the earthly — it is no longer a question of
  • constellations of the stars. We remain a long time in the
  • being no longer has that inner relationship, that intimate
• Title: Cosmosophy 1: Lecture VII
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  • what belongs to the earthly evolution, and it is during the
  • force that he brings along with him from the influence of the
• Title: Cosmosophy 1: Lecture VIII
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  • stage of beings who, in ages long past, have in their
  • physical body cannot be said to belong to the earth at all.
  • grow, fade away, and so on. It belongs to the human being,
  • earth will no longer be in existence it will be carried on
  • longer have these pictures as such, as picture-etheric body,
  • passed through the portal of death he undergoes for a long
  • however, even when it endures a long time, is something he
  • belonging to various theosophical societies, for instance,
  • that this superman dies along with earthly existence.
  • nothingness. The I is given by the earth; it seems to belong
  • the human being is no longer possible, because it is an
  • emanation of the earth, belonging therefore to the earth
• Title: Cosmosophy 1: Lecture IX
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  • which means that we have already been living for a long time
  • person no longer likes to attend lecture courses in which he
  • Anthroposophical spiritual science comes along, however, and
  • into activity that is no longer merely the I but that
  • ceases along with the earth; then the human being becomes an
  • earthly I, and, as an earthly I, he ceases to exist along
• Title: Cosmosophy 1: Lecture X
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  • togetherness along with his wishes — in short, if we
  • thinking, all of that we do not take along through death. A
  • Atlantean catastrophe, throughout the long ages of the
  • of a brief recollection, so long as the human being still
  • however, along with his etheric body, a few days after death.
  • The divine essence which he brought along and took with him
  • civilization, they no longer have this legacy with them. At
  • being did not develop himself fully along the lines of
• Title: Cosmosophy 1: Lecture XI
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  • and reappearing in another form; that is, it is no longer
  • for a longer time in human consciousness. In Michelangelo's
  • inaccessible to direct human knowledge, because he no longer
  • be filled with the longing to rediscover the meaning of
  • he could do nothing else. Today we no longer picture in the
  • everywhere warmed-up pagan cosmologies, which are no longer
  • the earth's beginning and end, this no longer means what it
  • this principal contrast, we shall no longer have any doubt as
  • — is no longer Christian. One may therefore say that